Chapter V

Nonantum granted to the Indians by the General Court. First
Indian Laws. Eliot’s and Shepard’s account of the progress of
the Gospel among the Indians. Concord Indians. Their laws.
Nonantum. Questions and anecdotes. Cape Cod Indians. The Synod
at Cambridge, 1648, examine the Christian Indians. “Who made
Sack?” Anecdotes and Questions. Order of the General Court,
1647. Regard for the Sabbath. Power of conscience. Questions.
Burial of a child. Settlement of Natick. Questions.

The Indians were desirous of obtaining a grant of land for a permanent settlement, that they might enter upon civilized life. They had bartered their principal places to the English. The General Court purchased of some of the planters, who had bought it of the Indians, the place where their meeting was held, and gave it to them. The Indians inquiring what the name of the place should be they were told it should be Noonatomen (afterwards Nonantum) which signifies _rejoicing_, “because they did rejoice at the word of God, and God did rejoice over them as penitent sinners.”

The following is a specimen of their first laws:

1. If any man be idle a week, or at most a fortnight, he shall pay five shillings.

3. If any man shall beat his wife, his hands shall be tied behind him, and he shall be carried to the place of justice to be severely punished.

4. Every young man, if not another’s servant, and if unmarried, shall be compelled to set up a wigwam, and plant for himself, and not live shifting up and down to other wigwams.

5. If any woman shall not have her hair tied up, but hang loose or be cut as men’s hair, she shall pay five shillings.

7. All those men that wear long locks, shall pay five shillings.

Most of the facts above narrated are contained in a piece written by Mr. Eliot, entitled The Day Breaking if not the Sun Rising of the Gospel with the Indians in New England. It was printed in London, “by Richard Cotes, for Fulk Clifton, and are to be sold at his shop under Saint Margaret’s Church, on New-fish Street Hill, 1647.”

The same printer in 1648, issued another piece, written by Mr. Thomas Shepard, minister of the Gospel of Jesus Christ, at Cambridge, in New England, called, “The Clear sun-shine of the Gospel breaking forth upon the Indians of New England; or, An Historical Narrative of God’s Wonderful Workings upon sundry of the Indians, both Chief Governors and common people, in bringing them to a willing and desired submission to the Ordinances of the Gospel; and framing their hearts to an earnest inquiry after the knowledge of God the father and of Jesus Christ the Saviour of the world.” This piece was dedicated by Stephen Marshall, Jeremy Whitaker, Edmund Calamy and nine others, in England, “to the Right Honorable the Lords and Commons assembled in High Court of Parliament, That in you the Representatives of this nation, England might be stirred up to be Rejoycers in and advancers of these promising beginnings.” They looked upon the success of the Gospel among the Indians as a fulfillment in part of the promise of God the Father to the Son, “Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” Psalm 2. They remind the Parliament that “God makes man’s will of sin serviceable to the advancement of the riches of his own grace. The most horrid act that was ever done by the sonnes of men, the murther of Christ, God made serviceable to the highest purposes of Grace and mercy that ever came upon his breast. Hee suffered Paul to be cast into prison to convert the Jaylor, to be shipwrackt at Milita to preach to the barbarous. So he suffered their (the Pilgrims’) way to be stopp’d up here, (in England) and their persons to be banished hence, that hee might open a passage for them in the wilderness, and make them instruments to draw soules to him, who had been so long estranged from Him. The end of the adversary was to suppresse, but God’s to propagate, the Gospel, as one saith of Paul, his _blindnesse gave light to whole world_. ‘Cœcitas Pauli totius orbis illuminatio.’ Acts 9:9. It was a long time before God let them (the Pilgrims) see any further end of their coming over than to preserve their consciences, cherish their Graces, provide for their sustenance. But hee let them know it was for some farther arrand that he brought them here, giving them some Bunches of Grapes, some clusters of Figs in earnest of the prosperous successe of their endeavours upon these poor out casts. If the first fruits bee specimens, what will the whole harvest bee? When the East and West shal sing together the song of the Lamb.”

Mr. Shepard says that the news of what had been done for the Indians at Nonantum, by the preaching of the Gospel, had reached the Concord Indians, and their Sachem was so much affected by it, that he made application to have the Gospel and its ordinances made known to them. “They craved the assistance of one of the chiefe Indians of Noonanetum (Nonantum,) a very active Indian, to bring in others to the knowledge of God.”

Mr. Eliot had already expressed his views[23] on the subject of a native ministry in these words,—“Nor doe I expect any great good will bee wrought by the English, (leaving secrets to God,—although the English surely begin and lay the first stones of Christ’s Kingdom and Temple amongst them) because God is wont ordinarily to convert Nations and peoples by some of their owne country men who are nearest to them, and can best speake, and most of all pity their brethren and countrimen.”

A native ministry among the Indians began, in an informal way, much earlier than we have seen it begin among other heathen nations. The North American Indians, though sunk in superstition and wickedness, retained much more of intellectual strength, were more shrewd, and sooner became fit to teach their countrymen than has been the case elsewhere in the history of modern missions. No doubt the climate had much to do with the vigor of mind which the Indians have exhibited. They were far removed from the effeminateness of Eastern nations, and though indolent in their dispositions and habits, their minds when roused by the truth of the Gospel, rose to greater intellectual efforts than have been commonly seen in tribes exposed to the enervating influences of warmer latitudes.

Some quotations from the introduction by Calamy and others, to Mr. Shepard’s piece above referred to, will show the spirit of those good men, as well as confirm the fact that the Gospel had done wonders in a short time among the Indians. It was published in 1648, two years after Mr. Eliot had begun his labors with them.

They tell the readers of the effects which the Gospel had wrought among the Indians. “They set up prayers in their families morning and evening, and are in earnest in them. And with more affection they crave God’s blessing upon a little parched corn, and Indian stalks than many of us do upon our greatest plenty, and abundance. God is making good that promise, Zeph. 2:11. I will famish all the gods of the earth, (which he doth by withdrawing the worshipers, and throwing contempt upon the worship,) and men shall worship me alone, every one from his place, even all the isles of the heathens.”

They call upon the people of England to read and ponder this remarkable narrative of the work of grace among the North American Savages. “Let these poor Indians stand up incentives to us, as the Apostle set up the Gentiles a provocation to the Jews; who knows but God gave life to New England to quicken Old, and hath warmed them that they might heat us; raised them from the dead, that they might recover us from that consumption, and those sad decays which are come upon us.”

“This small Treatise is an Essay to that end, an Indian Sermon; though you will not hear us, possibly when some rise from the dead you will hear them. The main Doctrine it preacheth unto all is to value the Gospel, prize the ministry, loath not your manna, surfeit not of your plenty, be thankful for mercies, fruitful under means: Awake from your slumber, repair your decays, redeem your time, improve the seasons of your peace, answer to cals, open to knocks, attend to whispers, obey commands; you have a name you live, take heed you be not dead, you are Christians in shew, be so in deed: least as you have lost the power of religion, God take away from you the form also.”

“And you that are ministers learn by this not to despond, though you see not present fruit of your labors; though you fish all night and catch nothing. God hath a fulness of time to perform all his purposes. And the deepest degeneracies and the widest estrangements from God shall be no bar or obstacle to the power and freeness of his own grace when that time is come.”

“And you that are merchants, take incouragement from hence to scatter beams of light, to spread and propagate the Gospel into those dark corners of the earth; whither you traffick you take much from them; if you can carry this to them, you will make them an abundant recompense. And you that are Christians indeed, rejoice to see the Curtains of the Tabernacle inlarged, the bounds of the Sanctuary extended, Christ advanced, the Gospel propagated, and souls saved. And if ever the love of God did centre in your hearts, if ever the sense of his goodness hath begot bowels of compassion in you, draw them forth towards them whom God hath singled out to be the objects of his grace and mercy; lay out your prayers, lend your assistance to carry on this day of the Lord begun among them. The Parents also and many others being convinced of the evil of an idle life, desire to be employed in honest labor, but they want instruments and tools to set them on work, and cast garments to throw upon those bodies that their loins may bless you whose souls Christ hath cloathed. Some worthy persons have given much; and if God shall move the heart of others to offer willingly towards the building of Christ a Spiritual temple, it will certainly remain upon their account when the smallest rewards from God shall be better than the greatest layings out for God.”

It will be perceived that this is an appeal in behalf of foreign missions. We will consider some of the facts which Mr. Shepard relates, and to which this appeal is an introduction.

“The awakening of the Indians in our Towne,” says Mr. Shepard, “raised a great noyse among all the rest round about us, especially about Concord side, where the Sachim and one or two more of his men hearing of these things, and of the preaching of the Word, and how it wrought among them here, came therefore hither to Noonanetum, (Nonantum,) to the Indian Lecture, and what the Lord spake to his heart wee know not, only it seems he was so farre affected as that he desired to become more like to the English, and to cast off those Indian wild and sinfull courses they formerly lived in; but when divers of his men perceived their Sachim’s mind, they secretely opposed him herein, which opposition being known, he therefore called together his chief men about him, and made a speech to this effect unto them, viz.: That they had no reason at all to oppose those courses the English were now taking for their good, for saith hee, all the time you have lived after the Indian fashion, under the power and protection of higher Indian Sachims, what did they care for you? They onely sought their owne ends out of you, and therefore would exact upon you and take away your skins, and your kettles, and your wampam from you at their own pleasure, and this was all that they regarded: but you may evidently see that the English mind no such things, care for none of your goods, but onely seek your good and welfare, and instead of taking away all, are ready to give to you.”

The effect of this speech seems to have been happy. The Indians sought the assistance of a discreet and active Indian at Nonantum, “in making certain lawes for their more religious and civill government, and behaviour.” It will interest the reader to observe the fruit of this half civilized legislator’s advice and labors. Mr. Shepard gives us the “Conclusions and Orders made and agreed upon by divers Sachims and other principall men amongst the Indians at Concord, in the end of the eleventh moneth, An. 1646.”[24] The following are a good specimen of the whole:

1. Every one that shall abuse themselves with rum or strong liquors, shall pay for every time so abusing themselves twenty shillings.

2. There shall be no more Powwowing amongst the Indians. And if any shall hereafter Powwow, both he that shall Powwow, and he that shall cause him to Powwow shall pay twenty shillings apiece.

3. They do desire that they may be stirred up to seek after God.

4. They desire they may understand the wiles of Satan, and grow out of love with his suggestions and temptations.

5. That they may fall upon some better course to improve their time than formerly.

6. That they may be brought to the sight of the sin of lying, and whosoever shall be found guilty herein, shall pay for the first offence five shillings, the second ten shillings, the third twenty shillings.

7. Whosoever shall steale any thing from another, shall restore fourfold.

8. They desire that no Indian hereafter shall have any more but one wife.

9. They desire to prevent the falling out of Indians, one with another, and that they may live quietly one by another.

10. That they may follow after humility, and not be proud.

11. That when Indians doe wrong, they may be liable to censure by fine or the like, as the English are.

12. That they pay their debts to the English.

13. That they doe observe the Lord’s day, and whosoever shall prophane it, shall pay twenty shillings.

14. This order refers to the disgusting practice of eating vermin gathered from their persons; “and whosoever shall offend in this case shall pay for every louse a penny.”

15. They will weare their haire comely as the English do, penalty five shillings.

16. They intend to reforme themselves in their former greasing themselves, penalty five shillings.

17. They do all resolve to set up prayer in their wigwams, and to seek God both before and after meate.

20. Whosoever shall play at their former games shall pay ten shillings.

22. Wilful murder shall be punished by death.

23. They shall not disguise themselves in their mournings, as formerly; nor shall they keep a great noyse by howling.

25. No Indian shall take an Englishman’s canooe without leave, penalty five shillings.

26. No Indian shall come into any Englishman’s house, except he first knock; and this they expect from the English.

27. Whosoever beats his wife, shall pay twenty shillings.

28. If any Indian shall fall out with and beate another Indian, he shall pay twenty shillings.

29. They desire they may be a towne, and either to dwell on this side the Beare swamp, or at the East side of Mr. Flint’s Pond.

These orders were put into form by Captain Simon Willard, of Concord, whom the Indians chose to be their Recorder. They were very solicitous that what they agreed upon might be faithfully preserved without alteration. The narrative of these conclusions and orders is signed by Thomas Flint, and Simon Willard.[25]

Mr. Shepard says that on the 3d March, 1647, he and the Rev. Messrs. Wilson of Boston, Allen, of Dedham, and President Dunster, and many Christian friends, attended the Indian Lecture at Nonantum. “On which day,” he says, “perceiving divers of the Indian women well affected, and considering that their soules might stand in need of answer to their scruples as well as the mens, and yet because we knew how unfit it was for women so much as to ask questions publicly immediately by themselves, wee did therefore desire them to propound any questions they would be resolved about by first acquainting either their Husbands or the Interpreter privately therewith; whereupon we heard two questions orderly propounded; which because they are the first ever propounded by Indian women in such an ordinance that ever wee heard of, and because they may bee otherwise useful, I shall therefore set them down.”

The first question was proposed by the wife of one Wampooas, a serious Indian, and was to this effect:

“Do I pray when my husband prays, if I speak nothing as he doth, yet if I like what he says, and my heart goes with it?”

The second was by the wife of one Totherswampe, viz., “Whether a husband should do well to pray with his wife, and yet continue in his passions and be angry with his wife?”

Mr. Shepard says, he had “heard few Christians when they begin to look towards God, make more searching questions than these Indians.”

An old Indian had an unruly, disobedient son. He asked, “What should one do with him, in case of obstinacy and disobedience, and that will not hear God’s word, though his father command him, nor will not forsake his drunkenness, though his father forbid him.”

Rev. Mr. Wilson was much moved at this question, “and spake so terribly yet so graciously as might have affected a heart not quite shut up, which this young desperado hearing, (who well understood the English tongue,) instead of humbling himself before the Lord’s Word, which touched his conscience and condition so neare, hee was filled with the Spirit of Satan, and as soone as ever Mr. Wilson’s speech was ended, he brake out into a loud contemptuous expression. ‘So!’ saith he; which we passed by without speaking againe, leaving the Word with him, which wee knew would one day take its effect one way or other upon him.”

In 1647, Messrs. Eliot, Wilson and Shepard, were sent for to Yarmouth, to arbitrate in some difficulties, by means of which “not only that bruised Church, but the whole Towne” was restored to peace. “But Mr. Eliot, as hee takes all other advantages of time, so hee took this, of speaking with, and preaching to the poore Indians in these remote places about Cape Cod.”

The Indian dialect varied in forty or sixty miles, and on this account, and because the Indians at Cape Cod “were not accustomed to sacred language, about the holy things of God, wherein Mr. Eliot excels any other of the English, who in the Indian language about common matters excell him,” it was difficult to make them understand, yet by the help of one or two interpreters, they succeeded.

There was a Sachem among them of a very furious spirit, whom the English for that reason called Jehu. He promised to attend the preaching on the day appointed, and to bring his men with him, but that very morning he sent his men to sea for fish, and although he came late to hear the Sermon, his men were absent. Yet he feigned that he did not understand what was said, though the others said that he did understand, and Mr. Eliot by privately questioning him found out that he did. He heard, however, “with a dogged look, and a discontented countenance.” How curious the uniform resemblance of the human heart in different classes of hearers in every age and place, under the preaching of the Gospel. Who in preaching has not seen a face answering to this Jehu’s face, and the heart of man to that of this man?

It was found on this visit to the Indians of Cape Cod, that there was some tradition among them of the Gospel having been preached in those parts before. An aged Indian told the ministers that the very things which Mr. Eliot had taught them as the Commandments of God, and concerning God, and the making of the world by one God, they had heard from some old men now dead. A French ship was wrecked upon that coast many years before, and among the passengers and crew was the Frenchman who, the Indian tradition said,[26] while the Indians were putting him to death, told them that God was angry with them for their sins. Mr. Shepard speaks of “the French preacher cast upon those coasts many years since.” This man may have been a French Catholic Priest, on his way to the French possessions in Canada.[27]

The presence of this preacher among them will account for a dream which one of the Indians related to Mr. Shepard and his companions, as having occurred to him some time ago. The tradition of what the preacher had said, and the account of his appearance was strongly impressed upon his imagination,[28] as we may suppose, without resorting to any other explanation of the dream which nevertheless is curious and interesting.

He said that two years before the arrival of the English, there was a great mortality in that region, and one night when he was much disturbed and broken of his rest, he dreamed that he saw many men arrive upon the coast, dressed in such clothes as the English wear. Among them there was a man wholly in black, with a thing in his hand which he now saw was an Englishman’s book; that the man in black stood on a place higher than the rest, with the English around him, before a great number of the Indians. This man told the Indians that God was _moosquantum_, or angry with them, and would kill them for their sins. He said, that he himself then stood up, and asked the man in black what God would do with him and his Squaw and Papooses. The man would not answer him the first nor the second time, but the third time he proposed the question, the man smiled upon him, and told him that he and his papooses would be safe, and that God would give them victuals and other good things.

Strange as it may seem, this dreamer who seemed thus to have had his dream fulfilled, would not come to the sermon till it was nearly finished, and then finding that the man in black was yet speaking, “away he flung,” and was seen no more by the ministers till the next day. Whether Satan, or fear, or guilt, or the world prevailed, Mr. Shepard says he could not say.

The next year this writer says, he was much surprised in attending an Indian Lecture at Nonantum, to see so many Indian men, women, and children, in English apparel, so that they were scarcely known from the English people. Partly by gifts, and partly by their own labors, some of them had obtained means by which they were even handsomely dressed.

June 9, 1648, was the first day of the Synod’s meeting at Cambridge. The forenoon was spent in hearing a sermon preparatory to the work of the Synod, and the afternoon was occupied in hearing an Indian Lecture. “There was a great gathering of Indians from all parts to hear Mr. Eliot, which we conceived not unseasonable at such a time; partly that the reports of God’s worke begun among them might be seen and believed of the chief who were then sent, and met from all the churches of Christ in this country, who could hardly believe the reports they had heard concerning these new stirs among the Indians, and partly hereby to raise up a greater spirit of prayer, for the carrying on the work begun upon the Indians among all the churches and servants of the Lord Jesus. The sermon was spent in showing them their miserable condition without Christ, out of Ephes. 2:1, that they were dead in trespasses and sinnes, and in pointing unto them the Lord Jesus who onely could quicken them.”

After sermon, opportunity was given for the Indians to ask questions. Some of them were these:

What countryman was Christ, and where was he born?

How far off is that place from us here?

Where is Christ now?

How may we lay hold on Christ, and where, he being now absent from us?

Mr. Shepard continues, “But that which I note is this, that their gracious attention to the Word, the affections and mournings of some of them under it, their sober propounding of divers and spirituall questions, their aptnesse to beleeve and understand what was replyed to them; the readiness of divers poore naked children to answer openly the chief questions in the Catechism, which were formerly taught them, and such like appearances of a great change upon them did marvellously affect all the wise and godly ministers, magistrates and people, and did raise their hearts up to great thankfulnesse to God; very many deeply and abundantly mourning for joy to see such a blessed day, and the Lord Jesus so much known and spoken of among such as never heard of him before: So that if any in England doubt of the truth of what was formerly writ; or if any malignant eye shall question and vilifie this work, they will now speak too late, for what was here done at _Cambridge_, was not set under a Bushell, but in the open Sunne; and what _Thomas_ would not beleeve by the reports of others, he might be forced to beleeve by seeing with his own eyes, and feeling Christ Jesus thus risen among them with his own hands.”[29]

An old Indian came to Mr. Eliot’s house, as Mr. Eliot told Mr. Shepard, and Mr. Eliot told him that because he brought his wife and children to meeting so constantly, he would give him some clothes, for it was cold weather, and the old man was quite destitute. He did not understand this term which Mr. Eliot used for clothes, and enquired of Mr. Eliot’s Indian domestic, and when he understood that it was clothing which was promised, he broke out with much feeling, saying, “God is merciful:”—“a blessed, because a plainhearted, affectionate speech,” says Mr. Shepard, “and worthy of Englishmen’s thoughts when they put on their clothes; to think that a poor blind Indian that scarce ever heard of God before, that hee should see not only God in his clothes, but mercy also in a promise of a cast off worne sute of clothes, which were then given him, and which he now daily wears.”

Mr. S. says that “Mr. Edward Jackson one of our Towne, constantly attended Mr. Eliot’s Lectures, and took down the questions and answers, and having sent me his notes, I shall send you a taste of some of them,” viz.:

1. Why are some so bad that they hate those men that would teach them good things?

2. Was the devil or man made first?

3. If a father prays to God to teach his sons to know him, and he doth teach them himself, and they will not learn to know God, what should such fathers do? This question was put by an old man that had rude children.

4. A Squaw asked this question: Whether she might not go and pray in some private place in the woods, when her husband was not at home, because she was ashamed to pray in the wigwam before company?

5. How may one know wicked men, who are good, and who are bad?

6. To what nation did Jesus Christ come first unto, and when?

The following question illustrates the old saying, that a child or fool may ask a question which a philosopher cannot answer. It relates to the solemn and fearful subject of the dissolution of the body and soul. Who has not, at least in his earlier years, puzzled himself with questions about the passage of a departing spirit from the chamber of death? The question referred to was this:

7. If a man should be inclosed in iron a foot thick, and thrown into the fire, what would become of the soul? Could the soul come out thence or not?

8. Why did not God give all men good hearts, that they might be good?

9. If one should be among strange Indians that know not God, and they should make him to fight against some whom he ought not to fight against, and he should refuse, and for his refusal they should kill him, what would become of his soul in such a case? This question was asked by a “stout fellow,” whose mind was interested in religion, and was connected with the notion of the Indians that all their valiant men have a reward after death. He seemed to think that his refusal to fight in the case supposed, might prejudice his chance of reward hereafter.

10. How long is it before men believe who have the word of God made known unto them?

11. How may we know when our faith is good, and our prayers good prayers?

12. Why did not God kill the devil, that made all men so bad, God having all power?

13. If we be made weak by sin in our hearts, how can we come before God to sanctify the Sabbath?

An amusing incident took place at one of the public meetings. A drunken Indian cried out, “Mr. Eliot, who made sack? Who made sack?” This, it will be perceived, was a cavil about the “origin of evil.” It is said that “he was soon snib’d by the other Indians, who cried out that it was a papoose question. Mr. Eliot seriously answered him; which hath cooled his boldness ever since.”

The man who took down these questions says that “he had some occasion to speak to Waban, (one of the chief men at Nonantum,) about the time of sun-rising, and staying about half an hour, as he came back by one of the wigwams, the man of that wigwam was at prayer, at which he was so much affected that he stopped under a tree to listen; and these passages of Scripture came to his mind while listening to the voice of devotion from the wigwam: ‘All the ends of the earth shall remember and turn unto the Lord.’ ‘O thou that hearest prayer, unto thee shall all flesh come.’”

He says that he had seen an Indian call his children in from the field where they were gathering corn, when he asked a blessing upon the food before them, “with much affection, having but a homely dinner to eat.” Mr. Shepard adds, “I wish the like hearts and wayes were seen in many English who professe themselves Christians, and that herein and many the like excellencies they were become Indians, excepting that name, as he did, in another case, except these bonds.”

The following is the substance of an order passed by the General Court at Boston, May 26, 1647, concerning the Indians.

“Upon information that the Indians dwelling among us, and submitted to our government, being by the ministry of the Word brought to some civility, are desirous to have a course of ordinary judicature set up among them:

“It is ordered, therefore, by authority of this Court, that some one or more of the magistrates, as they shall agree among themselves, shall, once every quarter, keep a Court at such place where the Indians ordinarily assemble to hear the Word of God, and may then hear and determine all causes civill and criminall, not being capitall, concerning the Indians only; and that the Indian sachims shall have libertie to take order in the nature of summons or atachments, to bring any of their own people to the said Courts, and to keep a Court of themselves every moneth, if they see occasion, to determine small causes of a civill nature, and such smaller criminall causes, as the said magistrates shall refer to them: and the said sachims shall appoint officers to serve warrants, and to execute the orders and judgements of either of said Courts, which officers shall from time to time bee allowed by the said magistrates in the quarter Courts, or by the Governour: And that all fines to bee imposed upon any of the Indians, in any of the said Courts, shall goe and bee bestowed towards the building of some meeting-houses, for education of their poorer children in learning, or other publick use, by the advice of said magistrates, and of Master Eliot, or of such other elder, as shall ordinarily instruct them in the true Religion. And it is the desire of this court that the said magistrates, and Master Eliot, or such other elders as shall attend the keeping of the said Courts, will carefully indeavour to make the Indians understand our most usefull Lawes, and the principles of reason, justice, and equity, whereupon they are grounded; and it is desired that some care may be taken of the Indians on the Lord’s dayes.”

Mr. Shepard speaks of his brother Eliot as a man “whom, in other respects, but especially for his unweariednesse in this work of God, going up and down among them, and doing them good, I think we can never love nor honor enough.” Mr. Eliot says, “That which I first aymed at was to declare and deliver unto them the law of God, to civilize them; which course the Lord took by Moses, to give the law to that rude company, because of transgression, Galatians 3:19, to convince, bridle, restrain, and civilize them, and also to humble them. But when I first attempted it they gave no heed unto it, but were weary, and rather despised what I said. A while after God stirred up in some of them a desire to come into the English fashions, and live after their manner, but knew not how to attain unto it; yea, despaired that it should ever come to passe in their dayes; but thought that, in 40 yeears more, some Indians would be all one English, and in an hundred yeears all Indians hereabout would so bee: which when I heard, (for some of them told me they thought so, and that some wise Indians said so,) my heart moved within me, abhorring that wee should sit still and let that work alone, and hoping that this notion in them was of the Lord, and that this mind in them was a preparation to embrace the law and Word of God; and therefore I told them that they and wee were all one save in two things, which make the only difference betwixt them and us: First, wee know, serve, and pray unto God, and they doe not. Secondly, we labor and work in building, planting, clothing ourselves, &c., and they doe not; and would they but doe as wee doe in these things they would bee all one with Englishmen. They said they did not know God, and therefore could not tell how to pray to him nor serve him. I told them if they would learn to know God, I would teach them; unto which they being very willing, I then taught them, (as I sundry times had indeavored afore,) but never found them so forward, attentive, and desirous till this time; and then I told them I would come to their wigwams and teach them, their wives and children, which they seemed very glad of; and, from that day forward, I have not failed to doe that poore little which you know I doe.”

Mr. Eliot says that he found the usual opposition to religion among Indians which he found among white men. The Indians of “Dorchester Mill,” for example, would not, at first, regard his instructions; “but the better sort of them perceiving how acceptable this was to the English, both to magistrates, and all the good people, it pleased God to step in and bow their hearts, to desire to be taught to know God.” “The _Linn_ Indians,” Mr. Eliot said, “are all naught save one.” This was owing to the opposition of their sachem.

A sober Indian going up into the country with two of his sons, prayed as he used to do at home, and talked to the Indians about God and Jesus Christ; whereupon they mocked, and called one of his sons Jehovah, and the other Jesus Christ.

The Nonantum Indians early began to observe the Lord’s day. They fined every violator of the Sabbath ten shillings. One Sabbath morning the sachem’s wife went to fetch water, when, meeting with other Indian women, she fell into worldly conversation with them, but they reproved her. She insisted that it was not improper, but the other women informed the native Indian preacher who was to address them that day, and he discoursed to them upon the sanctification of the Sabbath, and in his discourse related what he had heard about the sachem’s wife. After sermon they had much conversation on the subject, in which the sachem’s wife insisted that, inasmuch as her conversation was in private, and early on the Sabbath morning, there was no harm in it; and then she retorted upon the preacher by telling him that he had sinned much more than she in giving occasion to so much talk about this subject on the Sabbath. The whole matter was, by common consent, referred to Mr. Eliot for his arbitration.

Towards evening, on another Sabbath, two strangers came to Waban’s tent (Nonantum); and when they came in, they told him that, about a mile off, they had chased a racoon into a hollow tree, and that if he would send his servants to fell the tree, they might catch him, which Waban, in his desire to entertain the strangers with fresh game, accordingly did. Whereupon the Indians were much displeased, and this case was, by request, made the subject of discourse on the next lecture day.

Another case was this. “Upon a Lord’s day their public meeting holding long, and somewhat late when they came at home, in one wigwam the fire was almost out, and therefore the man of the house, as he sat by the fireside, took his hatchet and split a little dry piece of wood, which they reserve on purpose for such use, and so kindled his fire, which, being taken notice of, it was thought to bee such a worke as might not lawfully bee done upon the Sabbath day, and therefore the case was propounded the lecture following for their better information.”

A great improvement was soon visible among them in their treatment of their wives. A man who had offended in this respect was brought before the assembly at a time when the governor and many of the colonists happened to be present. The man being publicly accused of beating his wife, made no defence, but confessed his sin, and being kindly admonished and instructed, he turned his face to the wall and wept; “and such was the modest, penitent, and melting behaviour of the man that it much affected all to see it in a barbarian, and all did forgive him; onely this remained, that they executed their law notwithstanding his repentance, and required his fine, to which he willingly submitted, and paid it.”

The power of conscience among them is illustrated by Mr. Eliot in the two following anecdotes.

The son of a sachem, 14 or 15 years old, had been intoxicated; and being reproved by his father and mother for disobedient and rebellious conduct, he despised their admonition. Before Mr. E. heard of it, he had observed that on being catechised, the fifth commandment being required of him, he reluctantly said, “Honor thy father,” but left out “mother.”

George, the Indian, who asked, in a public meeting, “Who made sack?” killed a cow, and sold it at the college for a moose. President Dunster was unwilling that he should be directly charged with it, but wished Mr. Eliot to inquire of him as to the crime. But being brought before the assembly, he freely confessed his sin.

The Indians were never weary of asking questions in the public meetings. An old Powaw once demanded, Why, seeing the English had been in the land twenty-seven years, they had never taught the Indians to know God till now? He added, many of us have grown old in sin, whereas had you begun with us earlier, we might have been good.

The answer was that the English did repent that they were not more earnest at the first to seek their salvation, but the Indians were never willing to hear till now, and as God has now inclined their hearts to hear, the English were striving to redeem the time.

Another question was of deep interest. One of them said, That before he knew God, he thought he was well, but since, he had found his heart to be full of sin, and more sinful than it ever was before; and that this had been a great trouble to him; that at that day his heart was but little better than it was at first, and _he was afraid it would be as bad as it was before, and therefore he sometimes wished that he might die before he should be so bad again_! Now, said he, my question is, Is this wish a sin? Mr. E. says this question was evidently the result of his own experience and seemed to be sincere.

Another question was this:

Whither do our little children go when they die, seeing they have not sinned?

This led to an exposition of the depravity of man’s nature, and of the part which it is hoped dying infants have in the redemption made by Christ, and the covenant relation of the children of believers, which last doctrine Mr. Eliot says, “was exceedingly grateful unto them.”

The whole assembly at one time united and sent a question to Mr. Eliot by his man, as their united question, viz:

“Whether any of them should go to heaven, seeing they found their hearts full of sin, and especially full of the sin of lust?” At the next lecture held at “Dorchester mill,” occasion was taken to preach to them from Matt. 11:28, 29. “Come unto me all ye that labor and are heavy laden,” &c., when the justifying grace of Christ to all who are weary and sick of sin was fully and earnestly set forth. But at this time they repeated their fearful apprehension that “none of them would go to heaven.”

A question which uniformly troubled all who began to think of embracing religion was this:

“If we leave off Powawing and pray to God, what shall we do when we are sick?” For though they had some knowledge of the medicinal qualities in certain roots and herbs, they of course had no knowledge of the human system, and hence no skill in applying their remedies, but relied on the antics and unearthly gestures and incantations of their Powaws to make the medicines take effect. Mr. Eliot expressed the desire that the Lord would stir up the hearts of some people in England to give some maintenance towards a school or academy, wherein there should be “Anatomies, and other instructions that way.” Mr. E. had himself showed them an anatomy, the only one he says the English had ever had in the country. By a course of instruction in medicine Mr. E. believed that he could most effectually, and perhaps, in the only way, “root out their Powaws.”

The Indians proposed this question to Mr. Eliot:

“What shall we say to some Indians who say to us, What do you get by praying to God, and believing in Jesus Christ? You go naked still, and are as poor as we. Our corn is as good as yours; and we take more pleasure than you; if we saw that you got any thing by praying to God, we would do so.”

Mr. E. answered to them on this point as follows: “First, God gives two sorts of good things; 1. little things, which he showed by his little finger, (‘for they use and delight in demonstrations;’) 2. great things, (holding up his thumb). The little mercies he said are riches, clothes, food, sack, houses, cattle, and pleasures, all which serve the body for a little while, and in this life only. The great mercies are wisdom, the knowledge of God, Christ, eternal life, repentance and faith; these are for the soul, and eternity. Though God did not give them so many little things, through the knowledge of the Gospel, he gave them the greater things which are better. This he proved by an illustration: when _Foxun_, the Mohegan Counselor, who is counted the wisest Indian in the country, was in the Bay, I did on purpose bring him unto you; and when he was here, you saw he was a fool in comparison of you, for you could speak of God, and Christ, and heaven, &c.; but he sat and had not one word to say unless you talked of such poor things as hunting, wars, &c.”

He also told them that they had some more clothes than the wicked Indians; and the reason why they had so few, was because they had so little wisdom; but if they were wise to obey God’s commands, for example, “Six days shalt thou labor,” they would have clothes, houses, cattle, and riches, as the English have.

Many questions and cases of dispute arose out of their old practice of gaming, to which they were greatly addicted. The irreligious Indians demanded the old stakes of some who had been convinced of the sin of gaming, and had declined to pay their forfeits. The winners however, insisted on being payed. Mr. Eliot had no little trouble in settling the matters of casuistry and conscience which thus occurred. But he took this method in many cases. He prevailed on the creditor to accept one half of his demand, having first showed him the sinfulness of gaming. He then told the debtor in private that God requires us to fulfill our promises though to our hurt, and then asked him if he would pay half. In this way such cases were many of them settled, for the creditors refused Mr. Eliot’s proposition, that whoever challenged a debt incurred by gaming should go before the Governor with his demand.

The demand upon Mr. Eliot for agricultural and other implements soon increased beyond his ability to supply them. The women were desirous of learning to spin; wheels were procured for them. The men began to supply the English market all the year round, in the winter with brooms, staves, eel-pots, baskets, and turkies; in the spring with cranberries, fish, and strawberries; in the summer, with whortleberries, grapes and fish; and in the autumn, with cranberries, fish and venison. Some of them worked with the English in haying time, and harvest; but it was hard work for them with their old habits of indolence. “Old boughs,” says Mr. Eliot, “must be bent a little at once; if we can set the young twigges in a better bent, it will bee God’s mercy.”

Mr. Eliot fell in with a Narragansett Sachem, and having spoken to him on the subject of religion, asked him if he did not believe such things? The Sachem seemed averse to answer, and Mr. E. asked him why he had not profited more by the instructions of a Mr. Williams, their teacher? He answered that the Indians did not care to learn of him, because he is no good man, but goes out and works upon the Sabbath day. “I name it,” says Thomas Shepard, “not to show what glimmerings nature may have concerning the observation of the Sabbath, but to show what the ill example of the English may do, and _to show what a stumbling-block to all religion the loose observation of the Sabbath is_.”

In a few years Mr. Eliot says a visible improvement had taken place in many of the domestic habits of the Indians, indicating an advancement in the principles and sentiments of civilization. Not only were they as a general thing respectably clothed, but the common wigwams at Nonantum equalled those of Sachems in other tribes, and instead of herding together in one room they made divisions and apartments in their houses from feelings of propriety and modesty.

Questions relating to the plurality of their wives perplexed them, and gave occasion for the same judicious decisions on this delicate and trying subject which are now made by our wise and discreet missionaries in lands where the same practice exists. While some good men are in favor of driving the ploughshare at once among the roots of this and every other evil in the institutions and customs of corrupt society, it is found impracticable to do so, by those who see the complicated nature of these practices, without occasioning still greater evils. Remedial measures are in operation among the converts from heathenism and paganism by which caste and polygamy and other social evils will in time, but not in a day or year, be done away. The process of cure was more rapid among the Indians, than it is among the Oriental tribes, for reasons connected with the character of the people, the ascendency which religion soon had among them, and the absence of opposing influences in the government of the tribes.

The text from which Mr. Eliot preached his first sermon at Nonantum, (“Prophesy to the wind,” &c.) and which made Waban, whose name translated, is, the wind, had produced a decided effect on him, and he became useful in diffusing the knowledge of the Gospel to other tribes, at Concord, at places on the Merrimack, and elsewhere. He remained steadfast in the faith, and never ceased to think that the Word of God was directed specially to himself in that first sermon of Mr. Eliot, though Mr. E. says that he had no design in the coincidence between the text and the Indian’s name.

Mr. Eliot once preached to the Indians from these words, Ephes. 5:11, “Have no fellowship with the unfruitful works of darkness,” &c. One of the questions proposed after sermon was this:

What do Englishmen think of Mr. Eliot, because he comes among wicked Indians to teach them?

Another question was as follows:

Suppose two men sin. The one knows he sinneth, and the other doth not know sin, will God punish both alike?

Another asked, Suppose there should be one wise Indian that teacheth good things to other Indians, whether should not he be as a father or brother unto such Indians he so teacheth in the ways of God?

One of the Indians at Nonantum had a child sick of consumption. When it was dead some of the Indians came to one of the English and asked him the proper manner of burial. Whereupon the father procured some pieces of board and nails, and made a decent coffin; and about forty of the tribe went with the body to the grave. There having laid the body in the earth, in a solemn and suitable manner, without any howlings, or heathenish rites, or savage gesticulations, they made up the mound, and then of their own accord, for it was not the English custom, they assembled for prayer near the grave, and requested one of their number, a serious Indian by the name of Totherswamp, to pray with them, which he did, “with such zeal and variety of gracious expressions, and abundance of tears, both of himself and most of the company, that the woods rang again with their sighs and prayers.”

Thomas Shepard says, “I know that some will think that all this work among them is done and acted thus by the Indians to please the English, and for applause from them; and it is not unlikely but ’tis so in many, who doe but blaze for a time; but certainly ’tis not so in all, but that the power of the Word hath taken place in some, and that inwardly and effectually, but how far savingly time will declare. Some may say that if it be so, yet they are but few that are thus wrought upon. Be it so; yet so it hath ever been, many called, few chosen, and yet withal, I believe the calling in of a few Indians to Christ, is the gathering home of many hundreds more, considering what a vast distance there hath been between them and God so long, even dayes without number; considering also, how precious the first fruits of America will be to Jesus Christ, and what seeds they may be of harvests in after times; and yet if there was no great matter seen in those of grown years, their children, notwithstanding, are of great hopes, both from English and Indians themselves, who are therefore trained up to schoole, where many are very apt to learne, and who are also able readily to answer to the questions propounded, containing the principles and grounds of all Christian religion in their own tongue. I confesse it passeth my skill to tell how the Gospel should be generally received by these American natives, considering the variety of languages in small distances of places; onely hee that made their cares and tongues can raise up some or other to teach them how to heare, and what to spake; and if the Gospel must ride circuit, Christ can and will conquer by weake and dispicable meanes, though the conquest perhaps may be somewhat long.”[30]

Mr. Eliot wrote an interesting letter to a friend in England, dated Roxbury, this 12th of Nov. 1648, and sent it _by the way of Virginia, and through Spain_.

He says that the Indians used to abhor the remembrance of their dead friends, but that now they had begun to receive profit from the recollection of their dying counsels, and hope from their confidence in the safety of the pious dead. The woman who asked the question, whether, when her husband prayed, if she prayed in her heart, but did not speak, yet her heart liked what he said, it was prayer; called her two grown up daughters to her when she was dying and said to them: “I shall now die, and when I am dead, your grand-parents and uncles will send for you to come live among them and promise you great matters, and tell you what pleasant living it is among them. But do not believe them, and I charge you never hearken unto them, nor live among them; for they pray not to God, keep not the Sabbath, commit all manner of sins, and are not punished for it. But I charge you live here, for here they pray unto God, the Word of God is taught, sins are suppressed and punished by laws, and therefore I charge you live here all your days.” Soon after it came to pass as she had said, and the case was propounded to Mr. Eliot, and the father-in-law opposed the removal of the children, on the ground of their mother’s charge.

The settlement of Natick took place in the following way. Many Indians in the country were desirous of hearing the Gospel, but they would not remove into the neighborhood of the English, “because they had no tools or skill, or heart to fence their grounds,” and so their corn was spoiled by the English cattle, and the English refused to pay for it, because the Indians would not build fences. “Therefore,” Mr. E. says, “a place must be found (both for this and sundry other reasons) somewhat remote from the English;—but I feare it will bee too chargeable, though I see that God delighteth in small beginnings that his name may be magnified.”

There was a great fishing place at the falls of the Merrimack where the Indians assembled every spring, and Mr. E. visited them. They put a question to him after one of his sermons, which all who are interested in the conversion of the heathen often find occurring to them with painful interest. “If it be thus as you teach, then all the world of Indians are gone to hell, to be tormented forever, until now a few may go to heaven and be saved; is it so?”

In the letter which went so far in getting to England, Mr. Eliot records some further questions from his Nonantum Indians, viz:

How many good people were in Sodom when it was burnt?

Doth the devil dwell in us as we dwell in a house?

When God saith, Honor thy father, doth he mean three fathers, our father, our Sachem, and our God?

When the soul goes to heaven, what doth it say when it comes there. And what doth a wicked soul say when it cometh into hell?

If one sleep on the Sabbath at meeting, and another awaketh him, and he be angry at it, and say it’s because he is angry with him that he so doth, is not this a sin?

If any talk of another man’s faults and tell others of it when he is not present to answer, is not that a sin?

Why did Christ die in our stead?

Seeing Eve was first in sin, whether she did die first?

Why must we love our enemies, and how shall we do it?

When every day my heart thinks I must die and go to hell for my sins, what shall I do in this case?

May a good man sin sometimes? Or may he be a good man and yet sin sometimes?

If a man think a prayer, doth God know it, and will he bless him?

Who killed Christ?

If a man be almost a good man and dieth, whither goeth his soul?

How long was Adam good before he sinned?

Seeing we see not God with our eyes, if a man dream that he seeth God, doth his soul then see him?

Did Adam see God before he sinned? Shall we see God in heaven?

If a wicked man pray, whether doth he make a good prayer? Or when doth a wicked man pray a good prayer?

Whether God did make hell before Adam sinned?

If two families dwell in one house, and one prayeth and the other not, what shall they that pray do to them that do not?

Did Abimelech know Sarah was Abraham’s wife?

Did not Abraham sin in saying she was my sister?

Seeing God promised Abraham so many children, like the stars for multitude, why did he give him so few? And was it true?

If God made hell in one of the six days, why did God make hell before Adam sinned?

How shall I bring mine heart to love prayer?

If one man repent and pray once in a day, another man often in a day, whether doth one of them go to heaven, the other not? Or what difference is there?

I find I want wisdom, what shall I do to be wise?

Why did Abraham buy a place to bury in?

Why doth God make good men sick?

How shall the Resurrection be, and when?

Do not Englishmen spoil their souls to say a thing cost them more than it did? and is not all one as to steal?

You say our body is made of clay; what is the sun and moon made of?

If one be loved of all Indians, good and bad, another is hated of all, saving a few that be good, doth God love both these?

I see why I must fear hell and do so every day. But why must I fear God?

How is the tongue like fire, and like poison?

What if false witnesses accuse me of murther, or some foul sin?

What punishment is due to liars?

If I reprove a man for sin, and he answer, “Why do you speak thus angrily to me? Mr. Eliot teacheth us to love one another?”—is this well?

Why is God so angry with murtherers?

If a wife put away her husband because he will pray to God and she will not, what is to be done in this case?

If there be young women pray to God, may such as pray to God marry one that will not pray to God, or what is to be done in this case?

Whether doth God make bad men dream good dreams?

What is salvation?

What is the Kingdom of Heaven?

If my wife do some work in the house on the night before the Sabbath, and some work on the Sabbath night, whether this is a sin?

If I do a sin, and do not know it is a sin, what will God say to that?

Is faith set in my heart or in my mind?

Why have not beasts a soul as man hath, seeing they have love, anger, &c., as man hath?

How is the Spirit of God in us, and where is it?

Why doth God punish in hell for ever? man doth not so, but after a time lets them out of prison again. And if they repent in hell, why will not God let them out again?

How shall I know when God accepts my prayers?

How doth Christ make peace between man and God? and what is the meaning of that point?

Why did the Jews give the watchmen money to tell a lie?

If I hear God’s word when I am young, and do not believe, but when I am old I believe, what will God say?

In wicked dreams doth the soul sin?

Doth the soul in heaven know things done here on earth?

Doth the soul in heaven remember what it did here on earth before he died?

If my heart be full of evil thoughts, and I repent and pray, and a few hours after it is full again, and I repent and pray again; and if after this it be full of evil thoughts again, what will God say?

Why did the earth shake at Christ’s resurrection?

What if a minister wear long hair, as some other men do, what will God say?

If a man will make his daughter marry a man whom she doth not love, what will God say?

Why doth Christ compare the kingdom of heaven to a net?

Why doth God so hate them that teach others to commit sin?