Some attention had been given to the Indians in Connecticut. JAMES FITCH, minister of Norwich, Conn. (1660-1702), preached to the Monhegans in their native tongue, and gave them of his own lands to induce them to adopt the habits of civilized life. Uncas signed, with his peculiar mark, the following curious agreement : Agreement of Uncas. "Be it known to all men, and in special to the authority of the Colony of Connecticutt, That I, Uncass, Sachim of the Monheags, now resident in Pamechang, do, by these presents, firmly engage and binde myselfe that I will, from time to time, and at all times hereafter, in a constant way and manner, attend upon Mr. James Fitch, minister of Norwich, at all such seasons as he shall appoint for preaching and praying with the Indians, either at my own residence or wheresoever els he shall appoint for that holy service. And, farther, I doe faithfully promis to command all my people to attend the same in a constant way and solemn manner, at all such times as shall be sett by the sayd Mr. James Fitch, minister. Also I promis that I will not, by any wayes or meanes whatever, either privatly or openly, use any plots or contriveancy by words or actions to affright or discourage any of my people or others from attending the good work aforesayd, upon penalty of suffering the most grievous punish that can be inflicted upon me. And, lastly, I promis to encourage all my people, by all good wayes and meanes I cau, in the due observance of such directions and instructions as shall be presented to them by the sayd Mr. James Fitch aforesayd; and to the truth hereof, the seventh day of June, in the year One thousand six hundred and seventy-andthree, I have hereunto set my hand or mark, &c., &c. "Witnessed by us, "JOHN TALLCOTT. "THO. STANTON. The Mathers seem to have been universal commissioners, negotiating with the Ashursts and others * Original MS. on all affairs relating to Massachusetts-the appointment of a governor, the establishment of a bank in Boston, and the direction of the College and other institutions. Increase Mather writes to the "Honourable Sir William Ashurst," June 22nd, 1714 :— Letter of "An honest man (his name is Parsons) belonging to Dr. Williams' congregation in London, who arrived in Boston last week, informs me that Dr. Williams told him, and gave him leave to acquaint me with it, that he was inclined to devote some part of his estate to encourage the gospelizing of the Indians in New England. Your advice may be very directive to him. You may, sir, if you please, inform him of what I have now written to you. I understand that he is at a loss whom he may make trustees for the faithful management of what he is disposed to give (for the encouragement of preachers among the Indians). No one is more capable of advising in that particular than the governor of the Corporation in London. Please to consider it. There is nothing of intelligence here for me to acquaint you with. Our governor has of late been very obliging, so that people do generally wish his continuance in the government. I believe, as things go with you at present, we shall not have a better sent us. "As for myself, I bless the Lord I enjoy my health and vigour, to the wonder of myself and friends. Yesterday I arrived to the 75th year of my age, yet am able to preach in the largest Meeting-house in New England, in the hearing of two thousand souls, which is an uncommon favour of God. The Lord help me to be humbly thankful and submissive in old age. My service to Lady Ashurst; the Lord continue you (as He has done) a long time together as mutual comforts and blessings. I am bereaved of my consort (and so is my son of his), whom God had made a great blessing to me for about 52 years. The dearest creature enjoyment must be taken from us, or we from them. It is comfort enough that in heaven we shall be for ever with the Lord. "Yours to serve, "INCREASE MATHER."* * New England Company MS. Hostility to Mather. The boundless activity of the Mathers, and their uncompromising attitude towards Unitarianism, long made them a mark for the adverse criticism of the literati of Boston. Cotton Mather, Cotton in particular, has been held up to ridicule for his pedantry, intolerance, credulity, and shameful conduct in the trials for witchcraft. Yet, on a dispassionate examination of the facts, the record is far more favourable than a superficial glance would lead us to suppose. His methods for the preservation of the purity of the Churches, and their protection against false teachers, are not in accordance with our views, and it is impossible to conceal the harshness of his procedure in some cases when his intentions might be good. But, notwithstanding this severity, he expressed sentiments of true catholicity, in advance of his age. As to "Communion and admission to all the privileges and advantages of the Church State," he says: "I would have you insist upon it, that no terms be imposed, but necessary things as heaven will require of all who shall ascend into the hill of the Lord, and stand in His holy place. Be sure to stand by that golden rule-receive you one another, as Christ also received us unto the glory of God; that is to say, those of whom it is our duty to judge that our Saviour will receive them to His glory in the heavenly world, we ought now to receive into all the enjoyments of our Christian fellowship. And let the table of the Lord have no rails about it, that shall hinder a godly Independent, and Presbyterian, and Episcopalian, and Antipedobaptist, and Lutheran from sitting down together there." The aversion of Cotton Mather and the Quakers was mutual, but he protested against the slightest legal prosecution. In common with Baxter, Addison, Blackstone, and Matthew Hale, he believed in the existence of witchcraft and sorcery. "For my own part," he said, "I know not that ever I advanced any opinion in the matter of witchcraft, but what all the ministers of the Lord that I know of in the world, whether English, or Scotch, or French, or Dutch (and I know many), are of the same opinion.” So far from being the instigator of the barbarous course pursued against the poor victims of the popular delusion, he proposed the adoption of milder measures, and offered to provide for six of the accused (others doing the same), " and see whether, without more bitter methods, prayer and fasting could not put an end to these heavy trials." The Salem atrocities are justly regarded as infamous, but so, we must remember, were the same acts of inhumanity in the mother country. "More witches," said Hutchinson, "have been put to death in a single county in England, in a short space of time, than have ever suffered in New England, altogether from first to last." * * Dr. Quint, in "Congregational Quarterly," vol. i., 259. CHAPTER III. Queen Anne. ACCORDING to the precedent of the former reign, a deputation from the three Dissenting denominations, headed by Dr. Williams, went up to the Dissenters at Court on the accession of Queen Anne, to the Court of present an address from the ministers in London, declaring their cordial allegiance, and expectant of some assurance of the royal favour. They were not received with the benignant smile that greeted them from William and Mary, but the new Sovereign graciously promised her continued protection, and declared that she would do nothing to forfeit her interest in their affections. For the time the Nonconformists felt relieved by this answer to their address, and began more distinctly to avow their principles, but they were soon undeceived as to the real intentions of the Court. At the opening of Parliament, shortly afterwards, the Queen intimated to the House of Commons "that she was resolved to defend and maintain the Church as by law estab. lished." The House responded heartily to the sentiment. "Your Majesty has been always," they said, "a most illustrious ornament to this Church, and has been exposed to great hazards for it; therefore, we promise ourselves that in your Majesty's |