of his fathers. In the midst of a great assembly of Indians, the power assumed by the Powaws became a subject of debate. After many stories had been told in proof of their power, an Indian called out, "Who is there that does not fear the Powaws?"Another replied, "There is not any man that is not afraid of the Powaws." The eyes of all present were instantly fixed on Hiaccomes, who rose from his seat, and undauntedly set their power at defiance, declaring his firm trust in God who controuled them all. The whole assembly waited in dread suspense, looking for signal vengeance to overtake him; but seeing that he remained unhurt, they changed their minds, and began to congratulate him on being delivered from the power of the Powaws. Hiaccomes availed himself of their favourable disposition; and exhorted them to repent and turn to God with such effect, that more than twenty renounced their superstitions and embraced the Faith.

The Powaws were enraged at these proceedings, and threatened the Praying Indians with death; but Hiaccomes challenged them to do their worst: "Let all the Powaws," said he, "in the island come together, I will venture myself in the midst of them. Let them use all their witchcrafts, with the help of God I will tread upon them all!"

Yet this fancied power of the priests was a great hindrance to the progress of Christianity. Though some of the converts had courage, like Hiaccomes, to set it at defiance, others were fraid to appear openly against them. Mr. Eliot observed a remarkable difference in their looks, when the Powaws were present, and when they were out of the way.

Opposition from the Sachems, or Chiefs.

The adversaries of this work were, at first, found chiefly among the Powaws and profane men. But a more determined opposition soon arose from another quarter: the Princes began to take alarm for their authority and their revenues.

Mr. Eliot's statement of this matter, the substance' of which follows (See the Tract entitled "Light appearing, &c." pp. 37-41), places his difficulties in a striking light, and marks his wisdom and firmness in encountering them.

The Sachems of the country are generally set against us; and keep off their men from praying to God, as much as they can. They see that religion will make a great change among them, and cut them off from their former tyranny: for they used to hold their people in absolute servitude, insomuch as whatever they had, and thenselves too, were at their command. The language of the Sachem was "All is mine!"-now they see that religion teaches otherwise, and puts a bridle on such usurpations.

His former manner was, if he wanted money or desired any thing from any man, he would take occasion to rage and be in great anger : which when his men did perceive, they would give him all they had to pacify him: else his way was, to suborn some villain to kill him who refused. This keeps them in great awe of their Sachems; and is one reason why none of them desire any wealth, because they get it not for themselves. But now, if their Sachem so rage, and give sharp and cruel language, they will admonish him of his sin; and, as for tribute, some they are willing to pay, but not as formerly,

These are great temptations to the Sachems, which require in them a good measure both of wisdom and grace. Hence it is, I suppose, that (having requested the Court of Commissioners that a general plan might be formed for the instruction of all the Indians in all parts, and having told the Indians that I had done so, and still in my prayers praying for the Monohegens, Narragansets, &c.) the Monohegen Indians were much troubled lest the Court should take some course to teach them to prav

to God. Unkus, their Sachem, accordingly went to Hartford, where the Court sat, and expressed his fear of such a thing, and manifested great unwillinguess thereunto.

This temptation hath much troubled Cutshamaquin, our Sachem. His spirit was raised to such a height, that, at a meeting after Lecture, he openly contested with me against our proceeding to erect a town, and plainly told me that all the Sachems in the country were against it. When he did so carry himself, all the Indians were filled with fear their countenances grew pale, and most of them slunk away. A few stayed, and I was alone, not any Englishmen with me: but it pleased God to raise up my spirits; not to passion, but to a bold resolution; so that I told him that it was God's work in which I was engaged, that he was with me, and that I feared not him nor all the Sachems in the country, and that I was resolved to go on do what they might. It pleased God that his spirit shrunk and fell before me; which when those Indians that tarried saw, they smiled as they durst out of his sight, and have been much strengthened ever since. I have since understood, that, in such conflicts, they account him that shrinks to be conquered, and the other to conquer: which, alas, I knew not, nor did I aim at such a matter, but the Lord carried me beyond my thoughts and habit.

After this brunt was over, I took my leave to go home, and Cutshamaquin went a little way with me. He told me that the reason of his trouble was, because the Indians, who pray to God, do not pay him tribute, since they have so done, as formerly they did. I answered him, that, once before, when I heard of his complaint that way, I preached on that text, Render unto Casar the things which are Casar's, and unto God the things which are God's. He said it was true that I taught them well, but that they would not in that point do as I taught them: and he assured me that, on this account, all the Sachems set themselves against praying to God.

Alarmed at this declaration, lest the Praying Indians, by unjustly withholding what was due to their rulers, should dishonour Christianity, Mr. Eliot investigated the matter, and found the complaint utterly groundless.

But the bottom of his complaint (says Mr. Eliot) lieth here: formerly he had all, or what he would: now he hath but what they will, and admonitions also to rule better: and he is provoked by other Sachems, and by ill counsel, not to suffer this, and yet he doth not know how to help it. Hence arise his temptations, in which I do very much pity him.

*

Having this information how causeless his discontent was, I thought it a difficult thing to ease his spirit, and yet to clear and justify the people. On the next day of our meeting, I preached on Satan's temptation of Christ by the love of the world, and applied it wholly to his case. Afterward we had conference on the matter, and gave him the best counsel we could. A great change took place in him, and his spirit was very much lightened. This appeared both in his countenance and behaviour, and he hath carried all things fairly ever since.

But the temptation still doth work strongly in the country; the Sachems opposing any who desire to sub-. mit themselves to the service of the Lord. Some, who began to listen, are quite gone back; and some, who are inclined to attend, are kept away. Last Lecture-day one came in, and submitted himself to call on God, and said that he had been kept back half a year by opposition, but now at last God had emboldened him to break through.

Innumerable were the affronts that Mr. Eliot met with in his Missionary Work. Sometimes the Sachems would thrust him out from among them, telling him he was impertinent to trouble himself with them or their religion, and that if he came again, it should be at his peril; but his usual reply was,“ I am about the work of the great God; and my God is with me: so that I fear neither you nor all the Sachems in the country: I will go on; and do you touch me if you dare!" The stoutest of them have, on these occasions, shrunk aud fallen before him!

Some of these enemies brought on themselves swift destruction.

It was particularly remarked (says Dr. Mather) in

Philip, the ringleader of the most calamitous war that ever they made upon us, our Eliot made a tender of the Everlasting Salvation to that King: but Philip entertained it with contempt and anger; and, after the Indian mode of joining signs with words, he took hold of a button upon the coat of the reverend man, adding, That he cared for his Gospel, just as much as he cared for that button. The world has heard what a terrible ruin soon came upon that woful creature, and upon all his people. The renowned Samuel Lee is now pastor to an English Congregation, sounding the praises of Heaven upon that very spot of ground where Philip and his Indians were lately worshipping the devil.

Such, indeed, was the hostility of the chiefs, that they not only treated Mr. Eliot in this rude manner, but banished from their society all those of their own people who embraced Christianity; and, when they could do it with safety, even put them to death. Nothing but the formidable power of the English prevented them from massacring all the new converts; the dread of which prevented some who were well inclined from disclosing their sentiments, and caused others to fly to the English for protection, Some, indeed, had courage to profess the truth in the face of all opposition. Hiaccomes, before mentioned, received, on one occasion, a cruel blow from a Sachem; and would have, perhaps, met his death, if the English present had not interposed. His own account, given in the Indian Manner, of his feelings on the occasion, discovers a truly Christian Temper"I have two hands," said he: "I had one hand for injuries, and the other for God: while I did receive wrong with the one hand, the other laid the greater hold on God!"

Some Advantages from this Opposition.

Mr. Eliot, who was ever attentive to the workings