HISTORY OF

REVIVALS OF RELIGION,

FROM THE SETTLEMENT OF THE COUNTRY TO THE PRESENT TIME.

[Continued from page 135.]

SECOND PERIOD. From 1662 to 1720; fifty-eight years.

In the last number of our work, we gave such notices, as we could collect, of the state of religion in this country, for the first half century after its settlement. Before we proceed to the consideration of the Second Period, we wish to devote a little space to the early efforts for the propagation of Christianity among the INDIAN TRIBES. The labors of Eliot, Gookin, the Mayhews, and others, were worthy of primitive times. They nobly vindicated an original design of the first settlers of the country-the religious instruction of the natives. With enlarged views and with joyful hope, they looked forward to the universal reign of the Redeemer. Some of the fathers of New England, regarded with deep compassion the outcasts of the forest, and maintained towards them an entire and uniform friendship. It is really refreshing to turn from the pages of the Magnalia, and other historical records of those times, containing as they do many misrepresentations of the Indian character, to the truly fraternal, disinterested, and comprehensive charities and labors of Eliot and his associates.

The principal tribes of Indians in New England, were the Pequods, Narragansetts, Pawkunnawkutts, Massachusetts, and Pawtucketts. The Pequods inhabited some towns in the north eastern parts of Connecticut. They were, at one time, able to raise 4,000 warriors. The Narragansetts held dominion over the southern part of Massachusetts, particularly the county of Bristol, and Rhode Island. The seat of the principle sachem was about Narragansett bay, and Canonicut island. They were able to arm 5,000 men. The Pawkunnawkutts were a numerous people, and inhabited the islands of Nantucket, Martha's Vineyard, and the neighboring shores. They resided mostly within the limits of the Plymouth colony. They could raise 3,000 fighting men. They were often confederated with the Massachusetts Indians against the Narragansetts. Great numbers of them were swept away, by an epidemical and most terrible disorder, in the years 1612 and 1613, about six or seven years before the settlement was made in Plymouth. The Massachusetts Indians had possession of the country around the Massachusetts bay. Their principal sachem exercised sovereignty over several smaller tribes. They could muster 3,000 warriors. They were frequently in alliance with the Pawkunnawkutts and Pawtucketts, and at enmity with the Narragansetts. A mortal sickness had almost entirely wasted them. The Pawtuckett Indians numbered, in their most prosperous days, 3,000 "mighty men of valor," and inhabited the country north and east of the Massachusetts, extending into Maine and New Hampshire as far as the English settlements reached. They had jurisdiction over smaller tribes. Sickness had also greatly reduced their numbers. In fifty years after the country was settled by the English, their number was but about 250 men besides women and children.

All these nations were sitting in darkness and the shadow of death. Scarcely a gleam of light from the invisible world shone on their path. The prince of the power of the air led them captive at his will. They paid some kind of

adoration to the sun and moon and other material objects. They were held in most profound bondage to a system of conjuring, or of professed intercourse with the evil spirit. It is truly affecting to see their wretchedness at the periods of the sweeping mortality referred to-all their miserable refuges utterly failing them before the fell destroyer; whole nations sinking at once into the grave, cold and cheerless.

It was the contemplation of their sad and miserable condition which awakened the benevolent feelings of John Eliot. He was educated at the university of Cambridge in England, came to Boston in 1631, and was settled as teacher of the church in Roxbury, on the 5th of November, 1632. In the year 1646, when a little past forty-one years of age, Mr. Eliot commenced in earnest the work of learning the Indian language. The first place, in which he began to preach to the Indians, was Nonantum, (now the east part of Newton,) near Watertown mill, upon the south side of Charles river, about four or five miles from his own house. In this place resided Waban, one of the principal chiefs. "His manner of teaching them," says Gookin, "was first to begin with prayer, and then to preach briefly upon a suitable portion of Scripture; afterwards to admit the Indians to propound questions ;-and divers of them had a faculty to frame hard and difficult questions touching something then spoken, or some other matter in religion, tending to their illumination;-which questions Mr. Eliot, in a grave and Christian manner, did endeavor to resolve and answer to their satisfaction." His efforts were soon attended with considerable success. Another lecture was established by him for the benefit of the Indians, who lived at Neponset, à place about four miles south of his house, in the bounds of Dorchester. Among these Indians were several persons of intelligence and sobriety. At Nonantum, Waban became a very zealous and efficient helper of Mr. Eliot. Besides preaching, he compiled two catechisms, in the Indian tongue, containing the principles of the Christian religion. These he communicated to the Indians gradually, a few questions at a time, according to their capacity to receive them. The questions were propounded at one lecture, and answered at the next. He encouraged the children to commit the answers to memory, by giving them an apple, or a small biscuit. In this way he won their affections to himself, and to the truths which he taught. Many of the Indians became thoroughly imbued with the facts and doctrines of the Christian religion, and were able readily to answer any question of the catechism. Great numbers of them adopted the practice of praying in their families, morning and evening. These labors of Mr. Eliot were of the most disinterested character. For a long time he received no salary or reward whatever. The motives which influenced him, as he declared to Mr. Gookin, were first, the glory of God, in the conversion of some of these poor, desolate souls; secondly, his compassion and ardent affection to them, as of mankind in their great blindness and ignorance; thirdly, and not the least, to endeavor, so far as in him lay, the accomplishment and fulfilling the covenant and promise, which the people of New England made to the king, when he granted their charters-namely, that one great end of their emigration to the new world, was to communicate the gospel unto the native Indians.

His great work of translating the Bible into the Indian language was the means of drawing the attention of the Society in England for Propagating the Gospel. This Society immediately assumed the expense of printing it, as well as the Catechisms, Psalms, Primers, Grammars, Practice of Piety, Baxter's Call, and other books, which Eliot composed or translated. They also erected a building at Cambridge, at an expense of between three and four hundred pounds. This building could accommodate about twenty scholars with lodging rooms. Much pains were taken to fit the Indian youth for usefulness, by public education, but the efforts were not very successful. Only two individuals resided at the college, and but one received his degree, the other having unhappily perished on a voyage to Martha's Vineyard. Mr. Eliot took great care that schools should be planted among the praying Indians. Some persons he taught himself, so that they might be instructers of others.

In order to provide for the proper government of the Indians, and to extend among them the arts of civilization, the General Court of Massachusetts, at the instance of Mr. Eliot, appointed some of the most prudent and pious Indians, in

every Indian village that had received the gospel, to be rulers and magistrates among them, and to superintend their affairs, both civil and criminal. The Court also appointed one of the English magistrates, to unite with the chief of their rulers, and to hold a higher court among them. The first individual appointed to this office was Gen. Daniel Gookin, author of the Historical Collections. This took place in 1756. Gookin was at first a planter in Virginia, but preferred to spend his days in New England. He became a freeman of Massachusetts in 1644. "He had formerly," says Johnson, "been a Kentish soldier, and a very forward man to advance martial discipline, and withal the truths of Christ." Soon after he wrote his Collections, the harmony which had long subsisted between the English and Indians, was interrupted. The General Court of Massachusetts passed several severe laws against them; and the Indians of Natick, and other places, who had subjected themselves to the English government, were hurried down to Long Island, in the harbor of Boston, where they remained all winter, and endured inexpressible hardships. Mr. Eliot had firmness enough to stem the popular current. But the only magistrate, who opposed the people in their rage against the wretched natives, was Mr. Gookin; in consequence of which, he exposed himself to the reproaches of the other magistrates, and to the insults of the populace as he passed the streets. Gookin bore it calmly, and soon recovered the confidence of the people. "He knew more about the Indians," says Rev. Dr. John Eliot, "than all the other magistrates." He used to accompany Eliot in his visits of mercy to the Indians, and act as a kind and faithful counsellor, rectifying disorders, hearing appeals from the Indian courts, and in many ways promoting their happiness. He died so poor, that Mr. Eliot requested the Hon. Robert Boyle, to bestow ten pounds upon his widow.

The following facts will show the general results of Mr. Eliot's labors. The first town of praying Indians in Massachusetts, was Natick, eighteen miles southwest from Boston. It had twenty-nine families, and about one hundred and forty-five persons. The town was regularly laid out into streets, had a fort, and a house for public worship. "In a corner of this house Mr. Eliot had an apartment partitioned off, with a bed and bedstead in it." A church was formed in 1660. In 1670 there were between sixty and seventy communicants. It is here to be observed that the praying Indians were not all members of the churches, but included all serious Indians, who were inquirers or catechumens.

The following interesting anecdote is related of an Indian youth, who died at Natick, at the age of eleven years. This child heard Mr. Eliot preach, on a certain occasion, when the ordinance of baptism was to be administered to some children, whose parents had joined the church. In the course of his remarks, Mr. Eliot said that baptism was Christ's mark, which he ordered to be set upon his lambs, and that it was a manifest token of Christ's love to the offspring of his people, to set this mark upon them. The child took special notice of this passage, and often solicited his father and mother that one or both of them would endeavor to join the church, that he might be marked for one of Christ's lambs before he died. Not long after the mother and father united with the church, and the lad was baptized. He greatly rejoiced that he was marked for one of Christ's lambs; and now said to his father and mother, that he was willing to die. This event shortly after took place, and the "little one" was, doubtless, gathered into the heavenly fold of his Redeemer. Mr. Eliot, in order to prepare young men to explain and apply the Scriptures, established a lecture among them in logic and theology, once in two weeks, during the summer. number of individuals were thus prepared to speak methodically and with much propriety. This was a kind of seminary for all the other towns.

A

Another place where Eliot labored was Pakemitt, in the limits of the present town of Stoughton, about fourteen miles from Boston. Here Mr. John Eliot Jr. preached once a fortnight. In its most flourishing state it contained twelve families, and sixty souls. Here were several Indians of much ability, who were employed as teachers.

The third town of praying Indians was Hassanamessett, in the present town of Grafton, thirty-eight miles from Boston, containing about sixty souls. There were sixteen persons connected with the church, and about thirty baptized per

sons.

The church had a pastor, ruling elder, and deacon, all exemplary men,

and Indians.

About thirty miles from Boston was the fourth town of praying Indians, Okommackamesit, or Marlborough, containing about fifty souls. They owned about six thousand acres of land. Wamesit, the fifth praying town, was on Concord river, twenty miles from Boston, in the present limits of Tewksbury, and contained about seventy-five souls. Nashobah, the sixth town, was situated betweeen Chelmsford, Lancaster, Groton, and Concord, about twenty-five miles northwest from Boston. It contained about fifty souls. It seems that the vice of drunkenness very much prevailed in this town. Gookin says, "I have often seriously considered what course to take to restrain this beastly sin among them, but hitherto cannot reach it." Magunkaquog, or Hopkinton, twenty-four miles from Boston, was the seventh town. It was a flourishing plantation. There were resident about eight members of the church established at Natick, and fifteen baptized persons.

The above seven were the principal towns of praying Indians. In addition, Mr. Eliot, accompanied by Mr. Gookin, the Aaron and Moses of this most benevolent work, used to visit the Indians, at what are now the towns of Oxford, Dudley, Ward, Uxbridge, Brookfield, and Woodstock in Connecticut. At all these places were more or less praying Indians. Indians were in the habit of proceeding from Natick and elsewhere, to teach in these then distant settlements.

Thus there were fourteen towns and two churches of praying Indians, and, as Gookin says, about eleven hundred souls who yielded obedience to the gospel. The example and labors of Mr. Eliot were the means of turning the attention of benevolent men in other portions of New England, to the hapless condition of the Indians. In the colony of Plymouth, it pleased God to excite Mr. Richard Bourne, of Sandwich, to engage in the enterprize. He acquired a good knowledge of the Indian language, and was indefatigable in his efforts. Mr. John Cotton, of Plymouth, also engaged with much zeal in the work. In the year 1685, the praying Indians in this colony amounted to fourteen hundred and thirty-nine, besides boys and girls under twelve years of age, who were supposed to be more than three times that number. In the year 1693, there were within the limits of Eastham, five hundred and five adult Indians, to whom Mr. Treat preached; two hundred and fourteen adults, besides wanderers, at Marshpee, and places adjacent, under the care of Mr. Rowland Cotton, minister of Sandwich; one hundred and eighty Indians, to whom Mr. Thomas Tupper preached; and five hundred more under the care of Mr. Cotton, of Plymouth. Of these Indians, Mr. Bourne remarks, “There is good hope of divers of them; some of them being lately dead, having given a good testimony of their being in the faith; and so lifting up their souls to Christ, as their Saviour and their all in all; as divers of the well affected English know, and have been present among some of them, who departed this life."

"As concerning the messengers that were present, when the church was gathered, there were present our honored governor, with divers of the magistrates; there were also seven of the leading elders, with the messengers of their respective churches; besides, I suppose, five hundred people; some of the chief of them declaring their satisfaction and approbation of the present work at that time."*

At Martha's Vineyard, the gospel was preached with great efficiency and perseverance. The Mayhews will be had in everlasting remembrance.

Mr. Thomas Mayhew, senior, came over to New England, as a merchant, very soon after the settlement. Meeting with disappointments in his business, he purchased a farm in Watertown, and in 1641, procured of Sir Ferdinando Gorges, a grant or patent for Martha's Vineyard, Nantucket, and Elizabeth Isles, in order to establish on them an English settlement. In 1642, he sent his only son, Thomas Mayhew, Jr., a scholar, about twenty-one years of age, with some other persons, to the Vineyard. They established themselves on the eastern side. Mr. Thomas Mayhew, senior, soon followed, and became governor of the plantation. His son, who had been educated at Cambridge, was in

vited to be the minister. "But his English flock," says Prince, "being small, the sphere was not large enough for so bright a star to move in. With great compassion he beheld the wretched natives, who were several thousands on those islands, perishing in utter ignorance of the true God and eternal life, laboring under strange delusions, enchantments, and panic fears of devils whom they most passionately worshipped. But God, who had ordained him an Evangelist for the conversion of these Indian Gentiles, stirred him up with an holy zeal and resolution, to labor for their illumination and deliverance. He first endeavors to get acquainted with them, and then earnestly applied himself to learn their language. He treated them in a condescending and friendly manner. He denied himself, and did his utmost to oblige and help them. He took all occasions to insinuate and show the sincere and tender love and good will he bare them; and as he grew in their acquaintance and affection, he proceeded to express his great concern and pity for their immortal souls. He told them of their deplorable condition under the power of malicious devils, who not only kept them in ignorance of those earthly good things, which might render their lives, in this world, much more comfortable, but of those also, which might bring them to eternal happiness in the world to come."

The first Indian who embraced Christianity was Hiacoomes, a man of a sober, thoughtful, and ingenuous spirit. This was in 1643. Mr. Mayhew used to invite him to his house every Lord's day evening, gave him a clear account of the nature of the Christian religion, and speedily brought him to an intelligent and resolute adherence to it. A mortal sickness which prevailed in 1645, and which was much more fatal in its ravages with the heathen than with the praying Indians, was the means of considerably extending the gospel. Two or three of the principal chiefs listened to Mr. Mayhew with much seriousness. In 1646, Mr. Mayhew was invited to hold a public meeting, so that he might be to them, as the sachem expressed it, "as one that stands by a running river, filling many vessels; even so shall he fill us with everlasting knowledge." This public meeting was continued once a fortnight, with manifest good effects. At one assembly twelve young men declared that they would go "in God's way." At another of these meetings, composed of praying and pagan Indians, the question in regard to the truth of Christianity came into a fierce debate. The interrogation was boldly made, Who is there that does not fear the powows? It was replied that there was not a man who does not. Numerous instances of their power to hurt and to kill were alleged. At length Hiacoomes arose, and declared, with great firmness, that though the powows might hurt those who feared them, yet he believed and trusted in the great God of heaven and earth, and therefore all the powows together could do him no harm, and he feared them not. Hiacoomes followed this intrepid declaration with earnest prayer and preaching to the whole multitude. In the course of his remarks, he mentioned "forty-five or fifty sins committed among them, and as many contrary duties neglected; which so amazed and touched their consciences, that at the end of the meeting, there were twentytwo Indians who resolved against those evils, and to walk with God, and attend his word." Upon this advantage, Mr. Mayhew redoubled his diligence. He spared himself neither by night nor by day. He travelled and lodged in their smoky wigwams. He usually spent a great part of the night "in relating the ancient stories of God, in the Scriptures, which were very surprising and entertaining to them, and other discourse which he conceived most proper. He proposed such things to their consideration as he thought important, fairly resolved their subtle objections, and told them they might plainly see, it was purely in good will to them, from whom he could expect no reward, that he spent so much time and pains, and endured so much cold and wet, fatigue and trouble. Mr. Mayhew, indeed, counted all things loss for the sake of preaching the gospel to these poor wanderers. In order to support his wife and three small children, he was obliged to labor with his own hands, not having half the yearly income, which some common laborers enjoyed.

About the middle of October, 1651, there were 199 men, women, and children, who had professed themselves to be worshippers of the one living and true God. Two meetings were held, every Sabbath, and the services were conducted by Indians. A school was also established, in which were collected about thirty