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no good thing which I can poffibly obtain or enjoy ?" If I be under no other inability than that which arises from a dishonesty of heart, it is an abuse of language to in troduce the terms “ poflible, impossible," &c. for the purpose of diminishing the goodness of God, or destroy, ing the accountableness of man. I am not wanting in power, provided I were willing; and if I be not willing, There lies my fault. Nor is any thing in itself less a blerfing on account of our unreasonable and wicked averfion to it. Indeed, the same would follow from your own principles. If I be so wicked as not only to be deftitute of an honest heart, but cannot be perfuaded to use means In order to obtain it, I must perish : and then, according to your way of writing, the gospel was “ inadequate to make me happy, and was no blessing to me!" You will (ay, I might have used the means that is, I inight, if I would, or if I had poffefled a fincere desire after the end; but I did not poffefs it; and therefore the same conse. quences follow your hypothesis as that which you oppose.

If these things be true, say you, we may despair. True, Sir, and that is the point, in a sense, to which I thould be glad to see you and many others brought. Till we despair of all help from ourselves, we shall never pray acceptably; nor, in my judgment, is there any hope of our salvation. · Let a man feel that there is no bar between him and: heaven, except what consists in his own wickedness; and yet that such is its influence over him, that he certainly never will, by any efforts of his own, extricate himself from it, and he will then begin to pray for an interest in salvation by mere grace, in the naine of Jesus--a salvation that shall save him from himself; and, so praying, he will find it; and when he has found it, he will feel and acknowledge that it was grace alone that made him to 'differ; and this grace, he is taught in the scriptures to ascribe to the purpose of God, given hiin in Chrift Jesus before the world began.

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NONANTUM, the first civilized and Christian Setile ment of Indians within the English Colonies of Northern : America, and of the first Fruits of the AMERICAN · GENTILÈS.

T H EN, some years since, I read the subsequent

M article in the xxxixth volume of that great and admired work, the MODERN UNIVERSAL HISTORY, I little suspected my vicinity to the country of which it speaks. " The Rev. John Eliot" (educated at Cam, bridge in England, and pastor of the church at Roxbury) « was the first of the English miffionaries who ven“ tured into the countries of the favages to preach the “ gospel. In October, 1646, he fet out on his mis “ fion, but fent fore-runners to apprise the Indians of * his intention. Upon this he was met, upon the bor« ders of the country he intended to convert, by five of “ fix of the savages, headed by a grave · Indian, one “ Waban, who welcomed him into a large wigwam, “ where he began to preach, and instruct his new dir

ciples.” From Dr. Cotton Mather's Magnalia, Mr. Neil's History of New-England, Governor Hutchinfon's History of Massachusetts, and some other authorities, cited at the close, I ain enabled to recite the fol. lowing particulars.

Mr. Eliot, having previously learnt the language by. hiring the aid of one of them who could speak English, went, October 28, 1646, with three others (among whom was, probably, his constant, pious, and persevering companion, Mr. DANIEL GOOKIN, afterwards Major-General of the Calony), to the Indians of the neighbouring parts, to whom he had sent previous notice of his intention to address them on the fubject of Chriftianity. Waban, a wife and grave man, of the lame age with the missionary, forty-two, a person of in-. fuence, met him at a fmall diftance from their settlement, and welcomed him to a large wigwam on the hill

Nonantum.* A considerable number of his country · men' assembled here from the neighbourhood, to hear

the new doctrine. 1. After a short prayer in English, Mr. Eliot delivered

a sermon (the first probably ever preached in this part of the old town), from Ezek. chap. xxxvii. verse 9, 10. “ Then said he unto me, Prophesy unto the wind fto which the Indian term Waban is said to answer), prophesy, son of man, and say to the wind (fay to Waban), Thus faith the Lord God, Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied, as he commanded me, and the breath came into them, and they lived, and stood upon their feet an exceeding great army.” This sermon 'employed an hour. The preacher began with the principles of natural religion acknowledged by themselves, and then proceeded to the leading doctrines and precepts of Christianity. He repeated and explained the ten como mandments. He informed them of the dreadful curfe attending the violation of the divine law. He then spoke to them of the person of Jesus Christ, of the place of his present residence and exaltation, and of his coming to judge the world in flaming fire. He taught thein the blessed state of all those who know, and savingly believe in Christ. He related the creation and fall of man; and spoke of the infinite greatness of God, of the

* In order to impress the mind of the reader with a greater confidence in the present high grounds of Nonantum, lying at the northeast extremity of Newton, as the scene of the first successful attempt to christianize and civilize the natives, I subjoin the words of Mr. Gookin, who was soon appointed the civil superintendant of all the Indians, and who frequently accompanied Mr. Eliot in his journies. ** In the year of the Lord 1646" (says he, in á M. S. history lately published by the respectable and assiduous Historical Society of Massachusetts), “ Mr. Eliot attained such a measure of learning in "the Indian language, that he adventured to make beginning to « preach the glad tidings of salvation unto their competent under “ standing. The first place he began to preach at was Nonantum, "near Watertown, upon the south side of Charles-River, about four “ or five miles from bis own house; where lived, at that time, Wa* ban, one of their principal men, and some Indians with him."

joys of heaven, and the punishment of hell; finally, per-
fuading them to repentance, and a good life. Having
closed his sermon, he was desirous of knowing whether
he had conveyed his sentiments intelligibly, in a lan-
guage fò new to himself. He therefore inquired whe
ther they comprehended his meaning; to which their
unanimous reply was, “ We understood all." Mr.
Eliot and his friends then devoted about three hours to
familiar and friendly conference with them, to hear and
answer questions which naturally were suggested by the
discourse. This first visit was received with cordial and
general satisfaction. Many of his audience listened to
the pathetic parts of the discourse with tears, Waban,
particularly, received those happy impressions which
abode by him through life, and qualified him zealously
and successfully to aid the generous design of converting
his countrymen."
: A still larger number attended the next visit of the
apostolic Eliot to Nonantum, November 11. He be-
gan first with the children, whom he taught these three
questions and their answers.

Q.1. Who made you and all the world? ...
A. God.

Q: 2. Whom do you expect to save you from fin and hell?

A. Jesus Christ.:

Q: 3. How many commandments hath God given you to keep

A. Ten. . . . . . .:: He then preached about an hour to the whole com pany, concerning the nature of God, and the necessity of faith in Jesus Christ for procuring his favour. He informed them what Jesus Christ had done and suffered for the salvation of finners, and the dreadful judgments attendant upon the rejection of hiin and his falvation.The whole company appeared very ferious. Liberty being given to ask questions for further information, an aged man stood up, and with tears inquired, Whether it was not too late for such an old man as he, who was

VOL. II. No. 4.

near death, to repent and seek after God? Another asked, How the English came to differ so much from the Indians in their knowledge of God and Jesus Chrift, since they had all at first but one father? Another inquired, How it came to pass that seg-water was falt, and river-water fresh Another, that if the water was higher than the earth (as he supposed) how it comes to pass, that it does not overflow all the earth? Mr. Eliot and his friends spent several hours in answering these and some other questions. The Indians told them, upon their quitting them to return home in the evening, that

they did much thank God for their coming, and for what they had heard; they were wonderful things.”

At the third meeting of November 26, fome of the Indians absented themselves through fear of their Rowaws or Priests, who had threatened them with their sem cret power of inflicting the penalty of death upon those who should attend.' One of these. Powaws was, howevet, immediately and folemnly addreffed by the intrepid iniffionary, who filenced and convinced him, .

Two or three days after this meeting, at which the audience appeared very serious, Wampas, a fage Indiang: with two of his companions, came to the English, and desired to be admitted into fome of their families. He brought his son, and two or three other Indian children with him, begging that they inight be educated in the christian faith. His request was granted. . !

At the next meeting, all who were present offered their children to be catechised and instructed by the English, who, upon this motion, resolved to fet up a fchool among thein. To accomplish this, it was neceflary to reduce them from their favage. life, and to bring them into a state of civil society. This was conformable to a frequent obfervation of Mr. Eliot, which claims our attention in our efforts to convert the aboriginals, upon the borders of the United States, viz. $ that the Indians must be civilized, as well as, if not in order to their being, christianized.,.

Accordingly the General Court gave the Indians of

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