over-ballanced by our employing American missionaries.

Nor is the honour of the crown, nation, and church of England unconcerned in this scheme; which, it is to be hoped, will remove the reproach, we have so long lain under, that we fall as far short of our neighbours of the Romish communion in zeal for propagating religion, as we surpass them in the soundness and purity of it. And at the same time, that the doing what may be so easily done, takes away our reproach; it will cast no small lustre on his majesty's reign, and derive a blessing from heaven on his administration, and those who live under the influence thereof.

Men of narrow minds have a peculiar talent at objection, being never at a loss for something to say against whatsoever is not of their own proposing. And perhaps, it will be said in opposition to this proposal, that if we thought ourselves capable of gaining converts to the church, we ought to begin with infidels, papists, and dissenters of all denominations at home, and to make proselytes of these before we think of foreigners; and that therefore our scheme is against duty. And further, that considering the great opposition, which is found on the part of those who differ from us at home, no success can be expected among savages abroad, and that therefore it is against reason and experience.

In answer to this I say, that religion like light is imparted without being diminished. That whatever is done abroad, can be no hindrance or lett to the conversion of infidels or others at home. That those who engage in this affair, imagine they will not be missed, where there is no want of schools or clergy; but that they may be of singular service in countries but thinly supplied with either, or altogether deprived of both: That our colonies being of the same blood, language, and religion with ourselves, are in effect our countrymen. But that christian charity, not being limited by those regards, doth extend to all mankind. And this may serve for an answer to the first point, that our design is against duty.

To the second point I answer; That ignorance is not so incurable as error; that you must pull down as well as build, erase as well as imprint, in order to make proselytes at home: Whereas, the savage Americans, if they are in a state purely natural, and unimproved by education, they are also unincumbred with all that rubbish of superstition and prejudice, which is the effect of a wrong one. As they are less instructed, they are withal less conceited, and more teachable. And not being violently attached to any false system of their own, are so much the fitter to receive that which is true. Hence it is evident, that success abroad ought not to be measured by that which we observe at home, and that the inference, which was made from the difficulty of the one to the impossibility of the other, is altogether groundless.

It hath more the appearance of reason to object (what will possibly be objected by some) that this scheme hath been already tried to no purpose, several Indians having returned to their savage manners after they had been taught to write and read, and instructed in the Christian religion; a clear proof that their natural stupidity is not to be overcome by education.

In answer to this, I say, that the scheme now proposed hath never been tried, forasmuch as a thorough education in religion and morality, in divine and humane learning, doth not appear to have been ever given to any savage American; that much is to be hoped from a man ripe in years, and well grounded in religion and useful knowledge, while little or nothing can be expected from a youth but slightly instructed in the elements of either: that from the miscarriage or gross stupidity of some, a general incapacity of all Americans cannot be fairly inferred: that they shew as much natural sense as other uncultivated nations: that the empires of Mexico and Peru were evident proofs of their capacity, in which there appeared a reach of politics, and a degree of art and politeness, which no European people were ever known to have arrived at without the use of letters or of iron, and which some perhaps have fallen short of with both those advantages.

To what hath been said, it may not be improper to add, that young Americans, educated in an island at some distance from their own country, will more easily be kept under discipline till they have attained a compleat education, than on the continent; where they might find opportunities of running away to their countrymen, and returning to their brutal customs, before they were thoroughly imbued with good principles and habits.

It must nevertheless be acknowledged a difficult attempt, to plant religion among the Americans, so long as they continue their wild and roving life. He who is obliged to hunt for his daily food, will have little curiosity or leisure to receive instruction. It would seem therefore the right way, to introduce religion and civil life at the same time into that part of the world: either attempt will assist and promote the other. Those therefore of the young savages, who upon trial are found less likely to improve by academical studies, may be taught agriculture, or the most necessary trades. And when husband-men, weavers, carpenters, and the like, have planted those useful arts among their savage country-men, and taught them to live in settled habitations, to canton out their land and till it, to provide vegetable food of all kinds, to preserve flocks and herds of cattle, to make convenient houses, and to cloath themselves decently: This will assist the spreading of the gospel among them; this will dispose them to social vertues, and enable them to see and to feel the advantages of a religious and civil education.

And that this view of propagating the gospel and civil life among the savage nations of America, was a principal motive which induced the crown to send the first English colonies thither, doth appear from the charter granted by King James I. to the adventurers in Virginia. See Purchas's pilgrims, part 4. b. 9. c.i. And it is now but just (what might then seem charitable) that these poor creatures should receive some advantage with respect to their spiritual interests, from those who have so much improved their temporal by settling among them.

It is most true, notwithstanding our present corruptions, that there are to be found in no country under the sun men of better inclinations, or greater abilities for doing good than in England. But it is as true, that success, in many cases, dependeth not upon zeal, industry, wealth, learning, or the like faculties, so much as on the method, wherein these are applied. We often see a small proportion of labour and expence in one way, bring that about, which in others a much greater share of both could never effect. It hath been my endeavour to discover this way or method in the present case. What hath been done, I submit to the judgment of all good and reasonable men; who, I am persuaded, will never reject or discourage a proposal of this nature on the score of slight objections, surmises, or difficulties, and thereby render themselves chargeable with the having prevented those good effects, which might otherwise have been produced by it.

For it is, after all, possible, that unforeseen difficulties may arise in the prosecution of this design, many things may retard, and many things may threaten to obstruct it; but there is hardly any enterprize or scheme whatsoever for the publick good, in which difficulties are not often shewing themselves, and as often overcome by the blessing of God, upon the prudence and resolution of the undertakers: though, for ought that appears, the present scheme is as likely to succeed, and attended with as few difficulties, as any of this kind can possibly be.

For to any man, who considers the divine power of religion, the innate force of reason and virtue, and the mighty effects often wrought by the constant regular operation even of a weak and small cause; it will seem natural and reasonable to suppose, that rivulets perpetually