And the Christianizing the natives of this land is expressly mentioned in the royal charter granted to this colony, as a motive inducing His Majesty to grant that royal favour to our fathers. And since we are risen up in their stead, and enjoy the inestimable favour granted to them, on this consideration; What can excuse our not performing to our utmost, that which was engaged by, and reasonably expected from, them? . . .

And as there were few or none who seemed so much to lay the necessity and importance of the case to heart, as to exert themselves in earnest, and lead the way therein, I was naturally put upon consideration and enquiry what methods might have the greatest probability of success; and upon the whole was fully perswaded that this, which I have been pursuing, had by far the greatest probability of any that had been proposed, viz. by the mission of their own sons in conjunction with the English; and that a number of girls should also be instructed in whatever should be necessary to render them fit, to perform the female part, as house-wives, school-mistresses, tayloresses, &c. and to go and be with these youth, when they shall be hundreds of miles distant from the English on the business of their mission: And prevent a necessity of their turning savage in their manner of living, for want of those who may do those offices for them, and by this means support the reputation of their mission, and also recommend to the savages a more rational and decent manner of living, than that which they are in. . . . And I am more and more perswaded, that I have sufficient and unanswerable reasons to justify this plan.

As,

1. The deep rooted prejudices they have so generally imbibed against the English, that they are selfish, and have secret designs to incroach upon their lands, or otherwise wrong them in their interests. . . . And it seems there is no way to avoid the bad influence and effects of these prejudices, at present, unless it be by the mission of their own sons. And it is reasonable to suppose their jealousies are not less, since the late conquest in this land, by which they are put into our power, than they were before.

2. An Indian missionary may be supported with less than half the expence, that will be necessary to support an Englishman, who can't conform to their manner of living, and who will have no dependence upon them for any part of it. And an Indian who speaks their language, it may reasonably be supposed, will be at least four times as serviceable among them, supposing he be otherwise equally qualified as one who can communicate to or receive nothing from them, but by an interpreter: He may improve all opportunities not only in public, but, when he sits in the house, walks by the way, when he lies down, and when he rises up:' And speak with as much life and spirit as the nature and importance of the matter require, which is very much lost when communicated by an interpreter.

3. Indian missionaries may be supposed better to understand the tempers and customs of Indians, and more readily to conform to them in a thousand things than the English can, and in things wherein the nonconformity of the English may cause disgust, and be construed as the fruit of pride, and an evidence and expression of their scorn and disrespect.

4. The influence of their own sons among them will likely be much greater than of any Englishman whatsoever. They will look upon such an one as one of them, his interest the same with theirs.

5. The acquaintance and friendship which Indian boys from different and distant tribes and places, will contract and cultivate, while together at school, may, and if they are zealously affected will, be improved much for the advantage and furtherance of the design of their mission, while they send to, hear from, or visit one another, confirming the things which have been spoken. And this without so much ceremony to introduce one another, as will be necessary in the case of English missionaries; and without the cumber and expence of interpreters.

6. Indian missionaries will not disdain to own English ones, who shall be associates with them, (where the English can be introduced) as elder brethren; nor scorn to be advised or reproved, counselled or conducted by them. . . .

7. In this school, children of different nations may, and easily will learn one another's language, and English youth may learn of them; and so save the vast expence and trouble of interpreters; and their ministry be much more acceptable and edifying to the Indians.

8. There is no such thing as sending English missionaries, or setting up and maintaining English schools to any good purpose, in most places among them. as their temper, state and condition have been and still are.

And what are a few instances, where schools may possibly be maintained to some good purpose, compared with those tribes and nations of them, where there are no circumstances at present, but their misery and necessity, to invite us so much as to make the trial.

9. There are very few or no interpreters, who are suitable and well-accomplished for the business, to be had. Mr. Occom found great difficulty, last year in his mission on this account. And not only the cause, but his own reputation suffered much by the unfaithfulness of the man he employed.

I suppose the interpreters now employed by the Hon. Commissioners are the best that are to be had at present. But how many nations are there for whom there is no interpreter at all, except, it may be, some ignorant and perhaps vicious person, who has been their captive, and whom it is utterly unsafe to trust in matter s of such eternal consequence. And how shall this difficulty be remedied? It seems it must be by one of these two ways, viz. either their children must come to us, or ours go to them. . . . When, and as soon as the method proposed by the Rev'd Mess. Sergeant and Brainerd, can be put into execution, viz. to have lands appropriated to the use of Indian schools, and prudent skilful farmers, or tradesmen, to lead and instruct the boys, and mistresses to instruct the girls in such manufactures as are proper for them, at certain hours, as a diversion from their school exercises, and the children taken quite away from their parents, and the pernicious influence of Indian examples, there may be some good prospect of great advantage by schools among them.

10. I have found by experience, there may be a thorough and effectual exercise of government in such a school, and as severe as shall be necessary, without opposition from, or offence taken by, any.

11. We have the greatest security we can have, that when they are educated and fitted for it, they will be employed in that business. There is no likelihood at all that they will, though ever so well qualified, get into business, either as school-masters or ministers, among the English..

And there may also be admitted into this school, promising English youth of pregnant parts, and who from the best principles, and by the best motives, are inclined to devote themselves to that service; and who will naturally care for their state.

In such a school their studies may be directed with a special view to the design of their mission. Several parts of learning, which have no great subserviency to it, and which will consume much time, may be less pursued, and others most necessary made their chief study. And they may not only learn the pagan languages, but will naturally get an understanding of their tempers, and many of their customs, which must needs be useful to missionaries. And instead of a delicate manner of living, they may by degrees, as their health will bear, enure themselves to such a way of living as will be most convenient for them to come into when on their mission.

With these views of the case, and from such motives as have been mentioned, above eight years ago I wrote to the Reverend John Brainerd, missionary in NewJersey, desiring him to send me two likely boys for this purpose, of the Deleware tribe: He accordingly sent me John Pumshire in the 14th, and Jacob Woolley in the 11th years of their age; they arrived here December 18th. 1754. and behaved as well as could be reasonably expected; Pumshire made uncommon proficiency in writing. They continued with me till they had made considerable progress in the Latin and Greek tongues; when Pumshire began to decline, and by the advice of physicians, I sent him back to his friends, with orders, if his health would allow it, to return with two more of that nation, whom Mr. Brainerd had at my desire provided for me. Pumshire set out on his journey, November 14th. 1756. and got home, but soon died. And on April 9th. 1757, Joseph Woolley and Hezekiah Calvin came on the horse which Pumshire rode.

Sometime after those boys came, the affair appearing with an agreeable aspect, it being then a time of profound peace in this country, I represented the affair to Colonel Elisha Williams, Esq, late rector of Yale-College, and to the Rev'd Messi'rs Samuel Moseley of Windham, and Benjamin Pomeroy of Hebron, and invited them to join me; they readily accepted the invitation; and a gentleman learned in the law supposed there might be such an incorporation among ourselves as might fully answer our purpose. And Mr. Joshua Moor, late of Mansfield, deceased, appeared to give a small tenement in this place, for the foundation, use and support of a Charity-School, for the education of Indian youth, &c. But it pleased God to take the good Colonel from an unthankful world soon after the covenant was made and executed, and thus deprived us of the benefit of his singular learning, piety and zeal in the affair. Notwithstanding, a subscription was soon made of near £. 500 lawful money, towards a fund for the support of it at 6 per cent.

I have had two upon my hands since December 18th. 1754, and four since April, 1757, and five since April, 1759, and seven since November, 1760, and eleven since August 1st. 1761, and after this manner they have increased as I could obtain those who appeared promising. And for some time I have had twenty-five devoted to school as constantly as their health will allow, and they have all along been so, excepting that in an extraordinary croud of business, I have sometimes required their assistance.

Three of this number are English youth, one of which is gone for a time to NewJersey College, for the sake of better advantage for some parts of learning: He has

made some proficiency in the Mohawk tongue: The other two are fitting for the business of missionaries. One of the Indian lads is Jacob Woolley, who is now in his last year at New-Jersey College, and is a good scholar; he is here by the leave and order of the President, designing to get some acquaintance with the Mohawk tongue. Two others are sent here by the Rev. Mr. Brainerd, and are designed for trades; the one for a blacksmith (a trade much wanted among the Indians) and is to go to his apprenticeship as soon as a good place is ready for him; the other is designed for a carpenter and joiner, and is to go to an apprenticeship as soon as he has learned to read and write... Several of my scholars are considerably well accomplished for schoolmasters, and 7 or 8 will likely be well fitted for interpreters in a few years more. And four of this number are girls, whom I have hired women in this neighbourhood to instruct in all the arts of good housewifery, they attending the school one day in a week to be instructed in writing, &c. till they shall be fit for an apprenticeship, to be taught to make men's and women's apparel, &c. in order to accompany these boys, when they shall have occasion for such assistance in the business of their mission.

The method of conducting this school has been, and is designed to be after this manner, viz. they are obliged to be clean, and decently dressed, and be ready to attend prayers, before sunrise in the fall and winter, and at 6 o'clock in the summer. A portion of Scripture is read by several of the seniors of them: And those who are able answer a question in the Assembly's Catechism, and have some questions asked them upon it, and an answer expounded to them. After prayers, and a short time for their diversion, the school begins with prayer about 9, and ends at 12, and again at 2, and ends at 5 o'clock with prayer. Evening prayer is attended before the day-light is gone. Afterwards they apply to their studies, &c. They attend the publick worship, and have a pew devoted to their use, in the house of God. On Lord's-Day morning. between and after the meetings, the master, or some one whom they will submit to, is with them, inspects their behaviour, hears them read, catechises them, discourses to them, &c. And once or twice a week they hear a discourse calculated to their capacities upon the most important and interesting subjects. And in general they are orderly and governable: They appear to be as perfectly easy and contented with their situation and employment as any at a father's house. I scarcely hear a word of their going home, so much as for a visit, for years together, except it be when they first come.

And as this school was set up when there was no scheme devised, or plan laid which this could be in opposition to; so it is not continued in opposition to any other measures which are proposed or pursued by others.

And, blessed be God that he has put it into the hearts of a number of gentlemen of ability in and near Boston, to contribute so liberally towards the furtherance of the general design. And is it not a pity that Christians of all denominations should not unite their utmost endeavours for the accomplishment of it, and especially now while the door is so widely opened for it? . . ."

Text-Wheelock's Narrative (1762) in Old South Leaflets, Vol. I, No. 22.

VI. THE MORAVIANS

It is impossible within brief space to select from journals and diaries a reading that adequately sets forth the manner in which the Moravians

conducted their Indian missions. The following show their ideals and distinctive features.

A Candid Declaration of the Church known by the name of THE UNITAS FRATRUM, relative to their Labour among the Heathens. (Published 1740).

"We will not decline to give the public once more an opportunity of getting a more clear insight into the nature of our labour among the Heathen, by publishing the following concise points:

I. We never enter into controversy with any other denomination; nor do we endeavour to draw their members over to us.

II. Much less do we attempt to win over to our church any of the Heathen who are already in connexion with those of any other church;

III. Or to stand in the way of the missionaries of any other church.

IV. We are very attentive that the bond between the government and the Heathen may not in the least suffer by means of the evangelical tenets; for, should this appear unavoidable in any place, through the nature of things, we should, in that case, rather chuse to retire from thence.

V. We never attempt, by means of our missions, to obtain the least influence in civil or commercial affairs; but are contented with what we can earn by our own industry in useful employments for our support, to the satisfaction of the government.

VI. As to the rights of the sovereign and of the magistracy, we require no farther insight into them, than to know what is commanded, and what is prohibited, that we may act conformably thereunto, as loyal and obedient subjects. Least of all would we act out of any other principle, than that of being, with our whole heart, subject to all magistrates who have the rule over us, and gladly exert ourselves to the utmost to maintain the best understanding between the government and the converted Heathen; yea, to be as instrumental as possible in establishing the same good principles even among the unconverted.

VII. We carefully avoid intermeddling with any thing that can increase the wrong and prejudicial ideas, which the Heathen, savages, or slaves, have imbibed against the Christian religion.

VIII. We confess, and preach to the Heathen, Jesus Christ, and him crucified, as the Saviour of the world, because there is no other name under heaven given among men, whereby we can be saved, but the name of Jesus Christ; and we seek, as far as in us lies, to keep them ignorant of the many divisions in Christendom: but, if they happen to have been informed thereof by others, we endeavour, with great precaution, to approve ourselves impartial, speak of the several divisions with much tenderness, and to extenuate, and not exaggerate, the differences; that thus the knowledge of the mystery of Christ may be increased, and misapprehensions diminished."

Text Crantz: The Ancient and Modern History of the Brethren. . . . La Trobe's translation, pp. 579-580.

Zinzendorf's Account of His Experiences Among the Indians

"Tis also my Intention to be as brief as I can in relating what has been my Plan in the whole Affair of the Heathen, and how far Matters were carried on during my being there, since it is what we believe in general, that the Time of the Heathen is not yet come. For it is believed in our Church that the Conversion of the Jews, and of all Israel must needs go before, ere the proper Conversion of the Heathen can go forward.