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Trent and Wells, eds.  Colonial Prose and Poetry.  1901.
 
Vol. II. The Beginnings of Americanism: 1650–1710
Daniel Gookin
 
DANIEL GOOKIN was born in Kent, England, about 1612, and died at Cambridge, Massachusetts, March 19, 1687, after a distinguished career as soldier, historian, and protector of the Indians from unjust exploitations. Gookin went with his father to Virginia in 1621, but, sympathizing rather with the Puritan than with the Cavalier, he moved, in 1644, to Cambridge, where he was soon made captain of militia and was elected to the Massachusetts House of Deputies, of which he became Speaker in 1651. In 1652 he was elected magistrate, and in 1656 appointed Superintendent of all Indians under civil authority. He held this office till his death, in spite of unpopularity, occasioned by the protection he gave to his aboriginal wards during and after King Philip’s War. He was associated with Eliot in mission work among the Indians. He visited England in 1656 and again in 1657, efficiently protecting on his return in 1660 the fugitive regicides Goffe and Whalley. He was one of the licensers of the Cambridge Printing Press in 1662, wrote in 1674 Historical Collections of the Indians of Massachusetts (published by the Massachusetts Historical Society, 1792), and also a never-published and long since lost History of New England. The prospectus of this second book, issued with his first, is so good as to make us regret greatly the loss of his manuscript, which was probably destroyed by fire. A third work of Gookin’s, An Historical Account of the Doings and Sufferings of the Christian Indians in New England, finished in 1677, just after King Philip’s War, was also lost for many years, but was finally found in England and sent back to America, the American Antiquarian Society printing it in the second volume of their Transactions (1836). In 1681 Gookin was made Major-General of the Colony, and was an active assertor of popular rights in the agitation which preceded the withdrawal of the Colonial Charter (1686), thus recovering much of the favor he had lost by his advocacy of charity toward the Christian Indians. He died so poor that his friend Eliot solicited ten pounds from Robert Boyle for his widow. Both as a brave, good man and a scholarly, straightforward writer he deserves to be better remembered.  1
 
Gookin to Charles II.
[From “Historical Collections of the Indians in New England,” written in 1674.]
The Epistle Dedicatory.

TO the High and Mighty Prince Charles, by the Grace of God, King of Great-Britain, France, and Ireland, Defender of the Faith, &c.
  2
Royal Sir,
    I have read that Artaxerxes Mnemon, king of Persia, going his progress, the people used to present him with their several gifts in the way; and among the rest a countryman, having nothing else to present him with, ran to the river, and taking up his hands full of water, presented him with that. Artaxerxes was so taken therewith, that he gave the fellow a considerable beneficence.
  3
  So have I, dread Sovereign, presumed to offer this poor mite, as a testimony of my affection. I must acknowledge it is most unworthy to kiss your royal hands, being so meanly apparelled in an Indian garb. But the matter therein contained, being a true account of the progress of the Gospel among the poor Indians, within your dominions, and that under the influence of your royal favor, this, as I conceive, is not unmeet for your Majesty’s knowledge. Therefore let it please your Majesty graciously to accept and peruse these Collections, and especially that humble proposal made in Chap. 12. Sect. 5. as a necessary expedient to promote this great work, and which must have its life, under God, from the rays of your Majesty’s favor.  4
  The God of heaven and earth bless your Majesty with all temporal, spiritual, and eternal blessings in Christ Jesus; and make you more and more a nursing father to his church; that under your shadow it may rejoice, and every individual person thereof be encouraged in all ways of godliness and honesty.  5
  So prayeth he that is one of the most unworthy, yet desirous to be reckoned among the number of your Majesty’s most dutiful and loyal subjects.
DANIEL GOOKIN.    

  Cambridge in New England, December 7th, 1674.
  6
 
The Origin of the Indians.
[From the Same, Chap. I.]

  CONCERNING the original of the Savages, or Indians, in New England, there is nothing of certainty to be concluded. But yet, as I conceive, it may rationally be made out that all the Indians of America, from the Straits of Magellan and its adjacent islands on the south, unto the most northerly part yet discovered, are originally of the same nations or sort of people. Whatever I have read or seen to this purpose, I am the more confirmed therein. I have seen of this people, along the sea coasts and within land, from the degrees of 34 unto 44 of north latitude; and have read of the Indians of Magellanico, Peru, Brasilia, and Florida, and have also seen some of them and unto my best apprehension, they are all the same sort of people.
  7
  The color of their skins, the form and shape of their bodies, hair, and eyes, demonstrate this. Their skins are of a tawny color, not unlike the tawny Moors in Africa; the proportion of their limbs, well formed; it is rare to see a crooked person among them. Their hair is black and harsh, not curling; their eyes, black and dull; though I have seen, but very rarely, a gray-eyed person among them, with brownish hair. But still the difficulty yet remains, whence all these Americans had their first original, and from which of the sons of Noah they descended, and how they came first into these parts; which is separated so very far from Europe and Africa by the Atlantic Ocean, and from a great part of Asia, by Mar del Zur, or the South sea: in which sea Sir Francis Drake, that noble hero, in his famous voyage about the world, sailed on the west of America, from the straits of Magellan, lying about 52 degrees of south latitude, unto 38 degrees of north latitude: where he possessed a part of the country, and received subjection from those very tractable Indians, in the right of the English nation, and his sovereign prince, the famous queen Elizabeth, then reigning, and her successors, and gave it the name of New Albion: which country lies west northerly of Massachusetts in New England: for Boston lies in 42° 30' and New Albion in 48° of north latitude, which is near six degrees more northerly.  8
  There are divers opinions about this matter.  9
  First, some conceive that this people are of the race of the ten tribes of Israel, that Shalmaneser carried captive out of their own country, A.M. 3277, of which we read in II. Kings, xviii. 9–12; and that God hath, by some means or other, not yet discovered, brought them into America; and herein fulfilled his just threatening against them, of which we may read, II. Kings, xvii. from 6 to the 19 verse; and hath reduced them into such woful blindness and barbarism, as all those Americans are in; yet hath reserved their posterity there: and in his own best time, will fulfil and accomplish his promise, that those dry bones shall live, of which we read Ezek. xxxvii. 1–24. A reason given for this is taken from the practice of sundry Americans, especially of those inhabiting Peru and Mexico, who were most populous, and had great cities and wealth, and hence are probably apprehended to be the first possessors of America. Now of these the historians write, that they used circumcision and sacrifice, though oftentimes of human flesh: so did the Israelites sacrifice their sons unto Moloch, II. Kings, xvii., 17. But this opinion, that these people are of the race of the Israelites, doth not greatly obtain. But surely it is not impossible, and perhaps not so improbable, as many learned men think.  10
  Secondly, another apprehension is, that the original of these Americans is from the Tartars, or Scythians, that live in the north-east parts of Asia; which some good geographers conceive is nearly joined unto the north-west parts of America, and possibly are one continent, or at least separated but by some narrow gulf; and from this beginning have spread themselves into the several parts of the North and South America; and because the southern parts were more fertile, and free from the cold winters incident to the northern regions, hence the southern parts became first planted, and most populous and rich. This opinion gained more credit than the former, because the people of America are not altogether unlike in color, shape, and manners, unto the Scythian people, and in regard that such a land travel is more feasible and probable than a voyage by sea so great a distance, as is before expressed, from other inhabited places, either in Europe, Asia, or Africa; especially so long since, when we hear of no sailing out of sight of land, before the use of the loadstone and compass was found. But if this people be sprung from the Tartarian or Scythian people, as this notion asserts, then it is to me a question, why they did not attend the known practice of that people; who, in all their removes and plantations, take with them their kine, sheep, horses, and camels, and the like tame beasts; which that people keep in great numbers, and drive with them in all their removes. But of these sorts and kinds of beasts used by the Tartars, none were found in America among the Indians. This question or objection is answered by some thus: First, possibly the first people were banished for some notorious offences; and so not permitted to take with them of these tame beasts. Or, secondly, possibly, the gulf, or passage, between Asia and America, though narrow, comparatively, is yet too broad to waft over any of those sort of creatures; and yet possibly men and women might pass over it in canoes made of hollow trees, or with barks of trees, wherein, it is known, the Indians will transport themselves, wives and children, over lakes and gulfs, very considerable for breadth. I have known some to pass with like vessels forty miles across an arm of the sea.  11
  But before I pass to another thing, suppose it should be so, that the origination of the Americans came from Asia, by the north-west of America, where the continents are conceived to meet very near, which indeed is an opinion very probable; yet this doth not hinder the truth of the first conjecture, that this people may be of the race of the ten tribes of Israel: for the king of Assyria who led them captive, as we heard before, transported them into Asia, and placed them in several provinces and cities, as in II. Kings, xvii. 6. Now possibly, in process of time, this people, or at least some considerable number of them, whose custom and manner it was to keep themselves distinct from the other nations they lived amongst; and did commonly intermarry only with their own people; and also their religion being so different from the heathen, unto whom they were generally an abomination, as they were to the Egyptians; and also partly from God’s judgment following them for their sins: I say, it is not impossible but a considerable number of them might withdraw themselves; and so pass gradually into the extreme parts of the continent of Asia; and wherever they came, being disrelished by the heathen, might for their own security pass further and further, till they found America; which being unpeopled, there they found some rest; and so, in many hundred of years, spread themselves in America in that thin manner, as they were found there, especially in the northern parts of it; which country is able to contain and accommodate millions of mankind more than were found in it. And for their speech, which is not only different among themselves, but from the Hebrew, that might easily be lost by their often removes, or God’s judgment.  12
  A third conjecture of the original of these Indians, is, that some of the tawny Moors of Africa, inhabiting upon the sea coasts, in times of war and contention among themselves, have put off to sea, and been transported over, in such small vessels as those times afforded, unto the south part of America, where the two continents of Africa and America are nearest; and they could not have opportunity or advantage to carry with the small vessels of those times any tame beasts, such as were in that country. Some reasons are given for this notion. First, because the Americans are much like the Moors of Africa. Secondly, the seas between the tropics are easy to pass, and safe for small vessels; the winds in those parts blowing from the east to the west, and the current setting the same course. Thirdly, because it is most probable, that the inhabitants of America first came into the south parts; where were found the greatest numbers of people, and the most considerable cities and riches.  13
  But these, or any other notions, can amount to no more than rational conjecture; for a certainty of their first extraction cannot be attained; for they being ignorant of letters and records of antiquity, as the Europeans, Africans, and sundry of the Asians, are and have been, hence any true knowledge of their ancestors is utterly lost among them. I have discoursed and questioned about this matter with some of the most judicious of the Indians, but their answers are divers and fabulous. Some of the inland Indians say, that they came from such as inhabit the sea-coasts. Others say, that there were two young squaws, or women, being at first either swimming or wading in the water; the froth or foam of the water touched their bodies, from whence they became with child; and one of them brought forth a male; and the other a female child; and then the two women died and left the earth: So their son and daughter were their first progenitors. Other fables and figments are among them touching this thing, which are not worthy to be inserted. These only may suffice to give a taste of their great ignorance touching their original; the full determination whereof must be left until the day, wherein all secret and hidden things shall be manifested to the glory of God.  14
  But this may upon sure grounds be asserted, that they are Adam’s posterity, and consequently children of wrath; and hence are not only objects of all christians’ pity and compassion, but subjects upon which our faith, prayers, and best endeavours should be put forth to reduce them from barbarism to civility; but especially to rescue them out of the bondage of Satan, and bring them to salvation by our Lord Jesus Christ; which is the main scope and design of this tractate.  15
 
The Gratitude of Hiacoomes.
[From the Same, Chap. III.]

  IN this strait, several of their carnal and unconverted kindred and relations applied themselves unto Hiacoomes and his wife, [who was in a delicate condition and dangerously ill] pressing them to send for a powow, and use that help for relief. But both husband and wife utterly refused their temptation; the man being willing to submit to God’s disposal, and lose his wife, though he loved her dearly, rather than take assistance from the devil and his instruments, whom he had renounced; and the woman, who was the sufferer, yet, through the grace of God, was endowed with such christian fortitude, that she also utterly refused this method for her deliverance, and would rather lose her life than seek help that way. In this exigence, they earnestly cried to God in prayer, to show mercy to them for Jesus Christ’s sake; imploring also the prayers of Mr. Thomas Mayhew, junior, their teacher, and other English christians, living nigh them. Mr. Mayhew, being affected with the case, got together some godly christians to meet together; and those kept a day of fasting and prayer, to implore the help of God for these poor, distressed, christian Indians. And the Lord was graciously pleased to hear and answer their prayers, and shortly after gave the woman safe deliverance of a daughter; which the father named by a word in the Indian language, which signified in English, Return. When Mr. Mayhew, the minister, understood this, he demanded of Hiacoomes the reason, why he gave his daughter that name; whose answer was to this effect: Sir, said he, a little while since, you know, I and my wife and children, were travelling on apace in the broad way to hell and all misery, and going from God; but now, since you preached to us, I, and my wife and children, are, through God’s grace, returning back the contrary way, with our faces set towards God, heaven, and happiness. Secondly, you know, before my wife was delivered of this child, how great peril of life she was in, and God seemed to be very angry with us; but he was intreated and heard our prayers, and is returned to us with mercies, in my wife’s safe deliverance of this daughter. And for these two reasons, I call this child Return. This story is most certainly true; and was told me distinctly by Mr. Thomas Mayhew, junior, their minister, Hiacoomes being present, in travelling on foot between Watertown lecture and Cambridge, the Indian that was the principal person concerned being with him….
  16
 
Concerning “Choice Indian Youths.”
[From the Same, Chap. V.]

  THERE was much cost out of the Corporation stock expended in this work, for fitting and preparing the Indian youth to be learned and able preachers unto their countrymen. Their diet, apparel, books, and schooling, was chargeable. In truth the design was prudent, noble, and good; but it proved ineffectual to the ends proposed. For several of the said youth died, after they had been sundry years at learning and made good proficiency therein. Others were disheartened and left learning, after they were almost ready for the college. And some returned to live among their countrymen; where some of them are improved for school-masters and teachers, unto which they are advantaged by their education. Some others of them have entered upon other callings: as one is a mariner; another, a carpenter; another went for England with a gentleman, that lived sometimes at Cambridge in New England, named Mr. Drake, which Indian, as I heard, died there not many months after his arrival.
  17
  I remember but only two of them all, that lived in the college at Cambridge; the one named Joel, the other, Caleb; both natives of Manila’s Vineyard. These two were hopeful young men, especially Joel, being so ripe in learning, that he should, within a few months, have taken his first degree of bachelor of art in the college. He took a voyage to Martha’s Vineyard to visit his father and kindred, a little before the commencement; but upon his return back in a vessel, with other passengers and mariners, suffered shipwreck upon the island of Nantucket; where the bark was found put on shore; and in all probability the people in it came on shore alive, but afterwards were murdered by some wicked Indians of that place; who, for lucre of the spoil in the vessel, which was laden with goods, thus cruelly destroyed the people in it; for which fault some of those Indians was convicted and executed afterwards. Thus perished our hopeful young prophet Joel. He was a good scholar and a pious man, as I judge. I knew him well; for he lived and was taught in the same town where I dwell. I observed him for several years, after he was grown to years of discretion, to be not only a diligent student, but an attentive hearer of God’s word; diligently writing the sermons, and frequenting lectures; grave and sober in his conversation.  18
  The other called Caleb, not long after he took his degree of bachelor of art at Cambridge in New England, died of a consumption at Charlestown, where he was placed by Mr. Thomas Danforth, who had inspection over him, under the care of a physician in order to his health; where he wanted not for the best means the country could afford, both of food and physic; but God denied the blessing, and put a period to his days.  19
  Of this disease of the consumption sundry of those Indian youths died, that were bred up to school among the English. The truth is, this disease is frequent among the Indians; and sundry die of it, that live not with the English. A hectic fever, issuing in a consumption, is a common and mortal disease among them. I know some have apprehended other causes of the mortality of these Indian scholars. Some have attributed it unto the great change upon their bodies, in respect of their diet, lodging, apparel, studies; so much different from what they were inured to among their own countrymen.  20
  These awful providences of God, in frustrating the hopeful expectations concerning the learned Indian youth, who were designed to be for teachers unto their countrymen, concurring with some other severe dispensations of God obstructive to this work,—some whereof may be hereafter mentioned,—caused great thoughts of heart unto the well-willers and promoters thereof. Some conceived, God was not pleased yet to make use of any of the Indians to preach the Gospel; and that the time of the great harvest of their ingathering is not yet come, but will follow after the calling of the Jews. Others thought that this honor of their instruction and conversion shall be continued with Englishmen. Others were of opinion, that Satan, the great enemy and opposer of men’s salvation, who had for many years held these poor barbarians under his dominion, did use all his stratagems and endeavors to impede the spreading of the Christian faith, that he might the better keep possession of his kingdom among them. But others, whose faith I hope in God was active and vigorous, did conclude that there was nothing more in these providences and remoras, than did usually attend and accompany all good designs, tending to the glory of God and salvation of souls; whereof plentiful examples are recorded in Holy Scriptures, especially in the primitive times; which in several chapters or the Acts of the Apostles may be demonstrated….  21
 
Wannalancet’s Canoe.
[From the Same, Chap. VII.]

  MAY 5th, 1674, according to our usual custom, Mr. Eliot and myself took our journey to Wamesit, or Pawtuckett; and arriving there that evening, Mr. Eliot preached to as many of them as couid be got together, out of Mat. xxii. 1–14, the parable of the marriage of the King’s son. We met at the wigwam of one called Wannalancet, about two miles from the town, near Pawtuckett Falls, and bordering upon Merrimac River. This person, Wannalancet, is the eldest son of old Pasaconaway, the chiefest sachem of Pawtuckett. He is a sober and grave person, and of years, between fifty and sixty. He hath been always loving and friendly to the English. Many endeavors have been used several years to gain this sachem to embrace the Christian religion; but he hath stood off from time to time, and not yielded up himself personally, though for four years past he hath been willing to hear the word of God preached, and to keep the Sabbath. A great reason that hath kept him off, I conceive, hath been the indisposition and averseness of sundry of his chief men and relations to pray to God; which he foresaw would desert him, in case he turned Christian. But at this time, May 6th, 1674, it pleased God so to influence and overcome his heart, that it being proposed to him to give his answer concerning praying to God, after some deliberation and serious pause he stood up, and made a speech to this effect:—
  22
  “Sirs, you have been pleased for four years last past, in your abundant love, to apply yourselves particularly unto me and my people, to exhort, press, and persuade us to pray to God. I am very thankful to you for your pains. I must acknowledge,” said he, “I have, all my days, used to pass in an old canoe” (alluding to his frequent custom to pass in a canoe upon the river), “and now you exhort me to change and leave my old canoe, and embark in a new canoe, to which I have hitherto been unwilling: but now I yield up myself to your advice, and enter into a new canoe, and do engage to pray to God hereafter.”  23
  This his professed subjection was well pleasing to all that were present, of which there were some English persons of quality; as Mr. Richard Daniel, a gentleman that lived in Billerica, about six miles off: and Lieutenant Henchman, a neighbor at Chelmsford; besides brother Eliot and myself, with sundry others, English and Indians. Mr. Daniel before named desired brother Eliot to tell this sachem from him, that it may be, while he went in his old canoe, he passed in a quiet stream: but the end thereof was death and destruction to soul and body. But now he went into a new canoe, perhaps he would meet with storms and trials; but yet he should be encouraged to persevere, for the end of his voyage would be everlasting rest. Moreover he and his people were exhorted by brother Eliot and myself to go on and sanctify the Sabbath, to hear the Word, and use the means that God hath appointed, and encourage their hearts in the Lord their God. Since that time I hear this sachem doth persevere, and is a constant and diligent hearer of God’s Word, and sanctifieth the Sabbath, though he doth travel to Wamesit meeting every Sabbath, which is above two miles; and though sundry of his people have deserted him, since he subjected to the Gospel, yet he continues and persists.  24
 
One of God’s Ends.
[From “An Historical Account of the Doings and Sufferings of the Christian Indians.”]

  4THLY. Doubtless one great end God aimed at was the punishment and destruction of many of the wicked heathen, whose iniquities were now full; the last period whereof was their malignant opposition to the offers of the Gospel, for the Pakanahats and the Narragansetts, those two great nations upon whom the dint of war hath most especially fallen, (for they are almost totally destroyed), had once and again the Gospel offered to them. But their chief Sachems malignantly rejected and opposed it, and consequently the people followed their examples. And notwithstanding they were very conversant among the English, especially the Narragansetts, and commendable for their industry and labor among the English, yet had the most of them no hearing ears unto the glad tidings of salvation offered in the Gospel, and very few of them delighted in communion with the Christian Indians. And here I shall insert a matter of remark. After the war began with Philip, the English, having cause to be suspicious of the Narragansetts sent some soldiers to Mr. Smith’s of Wickford, that lived near them, designing thereby to put upon them a necessity to declare themselves friends or enemies, and to push upon them the performances of former articles of agreement between the English and them, at which time, being in July, 1675, they complied to a treaty of continuing in peace and friendship with the English. But among other articles, the Narragansetts, by their agent Potuche, urged that the English should not send any among them to preach the Gospel or call upon them to pray to God. But, the English refusing to concede to such an article, it was withdrawn, and a peace concluded for that time. In this act they declared what their hearts were, viz. to reject Christ and his grace offered to them before. But the Lord Jesus, before the expiration of 18 months destroyed the body of the Narragansett nation, that would not have him to reign over them, particularly all their chief Sachems and this Potuche, a chief councillor and subtle fellow, who was taken at Rhode Island, coming voluntarily there, and afterward sent to Boston and there executed.
  25
 
The Wiles of the Indians.
[From the Same.]

  … THE ENGLISH at first thought easily to chastise the insolent doings and murderous practices of the heathen. But it was found another manner of thing than was expected; for our men could see no enemy to shoot at, but yet felt their bullets out of the thick bushes where they lay in ambushments. The enemy also used this stratagem, to apparel themselves from the waist upwards with green boughs, that our Englishmen could not readily discern them, or distinguish them from the natural bushes; this manner of fighting our men had little experience of, and hence were under great disadvantages. The English wanted not courage or resolution, but could not discern or find an enemy to fight with, yet were galled by the enemy. The Council, having advice hereof from the commanders of the army, judged it very necessary to arm and send forth some of the Praying Indians to assist our forces, hereby not only to try their fidelity, but to deal the better with the enemy in their own ways and methods, according to the Indian manner of fighting, wherein our Indians were well skilled, and had our [their] counsel practiced, and also to be as scouts and forlorns to the English; for the Indians generally excel in a quick and strong sight for the discovery of any thing; and then they have a very accurate sagacity in discovering the tracks of man or beast. And also they are subtle and wily to accomplish their enterprise, especially they keep a deep silence in their marches and motions, whereas the English are more prone to talk to one another and make a noise, whereby the enemy, discovering them before they come near, either prepare for them, or take their flight, as is most for their advantage. And here I shall take leave, as a parenthesis, to insert a short and true story of an Indian chief, captain under Uncas, who marching in this war as scout with some English soldiers, of Connecticut, one of the English soldiers had on a new pair of shoes that made a creaking noise as they travelled. The Indian captain was not quiet until he had persuaded the fellow with creaking shoes to take his moccasins and wear them, and the Indian carried the Englishman’s shoes at his back, and went himself barefoot. Another English soldier had on a pair of leather breeches, which being dry made a rustling noise; the Indian captain was not satisfied until he had persuaded the man to take off his breeches, or else to wet them in the water to prevent their rustling. By this relation, which is a truth, we may observe how circumspect and careful they are in order to obtain advantage of their enemy.
  26
 
Defence of the Indians.
[From the Same.]

  NOTWITHSTANDING the Council’s endeavors in the former orders, and the testimony of these English witnesses on behalf of the Christian Indians, yet the clamors and animosity among the common people increased daily, not only against those Indians, but also all such English as were judged to be charitable to them. And particularly, many harsh reflections and speeches were uttered against Major Daniel Gookin, and Mr. John Eliot, the former of whom had been appointed by the authority of the General Court of Massachusetts, and approbation of the Honorable Governor and Corporation for Gospelizing those Indians, to rule and govern those Indians about twenty years, and the latter had been their teacher and minister about thirty years, as if they did support and protect those Indians against the English; whereas (God knows) there was no ground for such an imputation, but was a device and contrivance of Satan and his instruments, to hinder and subvert the work of religion among the Indians; for neither had any of our Christian Indians been justly charged, either with unfaithfulness, or treachery towards the English, since the war begun (that I know of). But on the contrary, some of them had discovered the treachery, particularly Walcut the ruler … of Philip, before he began any act of hostility, as is before mentioned, and since the war have served the English faithfully, but yet must be content to receive such retribution from too many, (at whose hands they have deserved other things,) but now both the Christian Indians, and all that favored them are enemies to the English, and ought to be proceeded against accordingly, if some men might have had their wills, so great was the rage and unreasonable prejudice of many at the time. It might rationally have been considered, that those two persons above named, who had (one of them for above twenty years, and the other about thirty years,) been acquainted with, and conversant among those Christian Indians, should have more knowledge and experience of them than others had, and consequently should be able to speak more particularly concerning such of those Indians whom they knew (according to a judgment of charity) to be honest and pious persons. And if at such a time, they should have been wholly silent and remiss in giving a modest testimony concerning them when called thereunto, God might justly have charged it upon them, as a sin and neglect of their duty, had they for fear declined to witness the truth for Christ, and for these his poor distressed servants, some of the Christian Indians. And in this day of Massah and Meribah, some that have the repute and I hope truly godly men, were so far gone with the temptation, that they accounted it a crime in any man to say that they hoped some of those Indians were pious persons, or that they had grounds of persuasion that such and such would be saved. This cruel frame of spirit (for I can give it no gentler denomination) arose I apprehend from a double ground, first, the malice of Satan against Christ’s work among those Indians and to hinder their progress in religion: for they finding Englishmen, professing the Christian religion, so enraged against them, and injurious to them without cause, as they well knew in their own consciences, whatever others thought or spake to the contrary, this was a sore temptation to such weak ones and little children as it were in the ways of Christianity, and hereby to incline them to apostasy, and if the devil by this stratagem could have prevailed, then the whole work of Christ among them, so spoken of, blessed and owned by the Lord, would have been utterly overthrown: this would have gratified Satan and his instruments greatly.
  27
 
 
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