THIS waits upon you with my thanks for sending me the Lord Bishop of Landaff's sermon, preached last February before the Society for the propagation of the Gospel in foreign parts; though I am sorry it was accom­panied with your desire, after I had carefully read it, to give you my thoughts concerning those pas­sages in it which relate to the American Colonies. You could not have selected a person better fit­ted to answer your design, so far as a warm affection for this as well as the Mother-Country, and a strong attachment to the interest and honor of both, may be esteemed requisite qualifications; but you might, in regard of leisure and abilities, with much more propriety, have enjoined this service on some others of your acquaintance: However, my obligations to you are such, that I could not excuse my self from attempting that, which, I join with you in thinking, justice to the Colonies requires should be done upon this oc­casion.

[Page 6]Had the character you mention, as given the British Colonies, been contained in a discourse delivered by a common Clergy-man, before a common audience, it would, I believe, have given you no uneasiness; as you would not have been apprehensive of any harm from it: But, as it is exhibited in a sermon, preached before the incor­porated Society for the propagation of the Gospel in foreign parts, many of whom are high in rank, and sustain the greatest character, no wonder your concern was moved; especially, as this respectable body of men have virtually made themselves patrons of the sermon. So we are authorised to think from their voting the preacher thanks for it, and desiring him to deliver to them a copy of it for the press; unless it may be said, this was only a matter of form and ceremony; to suppose which would reflect dishonor on its dignified author. We, in this part of the world, must be shamefully impious and immoral, to deserve what is here said of us; or, if we do not, very unhappy to be publickly placed in so injurious a point of light. Whether we are the one, or the other, I shall now examine.

His Lordship says, Pag. 6. "Since the dis­covery of the new world, the same provision hath not been made of ministers, necessary to the support of Christianity among those who removed thither; especially in the British Colonies". If [Page 7] the complaint here made, so far as the Colonies without discrimination are concerned in it, lies in this, that they have not provided themselves with ministers episcopally ordained, they readily own the fact. But, surely, his Lordship does not think, that such ministers are so necessary that Christianity cannot be supported without them. This doctrine was taught, and believed, in former times, when bigotry and oppression were the characteristic of some that were placed in high offices both in church and state; but, in the present day of enlarged knowledge and free­dom of inquiry, it is hoped there is no Arch-Bishop, or Bishop in England, of such contracted principles. Certainly, his Lordship is more ca­tholic in his sentiments: Otherwise He might have been more extensive in his complaint, by tak­ing in Scotland, Holland, and many of the reform­ed protestant churches in Europe; for they, as truly as the British Colonies in America, are not provided with ministers "necessary to the support of Christianity" among them, if Episcopal ones only are sufficient for the purpose. It is therefore probable, the meaning of the charge against the Colonies is, that they had provided themselves with no ministers at all, or had been so scanty in their provision, that Christianity, on this ac­count, must sink and die, having no better a sup­port. But this, affirmed of the Colonies with­out distinction, or limitation, is so contrary to the [Page 8] truth of fact, and might have so easily been known to be so, that I cannot but wonder at his Lordship's charge. It can, with honor to him, be in no way accounted for but by supposing, that he was some how or other strangely misin­formed. Blessed be God, we in New-England, now have, and all along from the first settlement of the Country have had, a full provision of Gospel-ministers. ^* Had they been consecrated after the mode of the established Church at home, and his Lordship had known their num­ber and just character, he would, I doubt not, have reversed what he has here laid, and have spoken largely in commendation of, at least, these parts of the American world.

[Page 9]The sermon goes on, pag. ibid. "A scanda­lous neglect, (this of not making a provision of ministers) which hath brought great and deserv­ed reproach both on the adventurers, and on the goverment whence they went; and under whose protection and power they still remained in their new habitations". How far the government at home have brought upon themselves "deserved reproach" for this "scandalous neglect", I pre­sume not to say; but this I will venture to say, that they were as deficient in "protecting" the adventurers, as in "providing ministers" for them. It is well known here, if not in England, that it was from themselves, without any assist­ance from the government whence they came, that they founded and settled this new world, amidst a thousand hardships, and in opposition to the furious malice of the Indian savages, with whom they were at war, at one time and ano­ther, at a vast expence of blood and treasure, as long as they lived; and their posterity after them were many years exposed to like difficulties and dangers, and went chearfully through them without help afforded to them from the native home of their fathers.

His Lordship proceeds, pag. ibid. ‘To the adventurers, what reproach could be cast, hea­vier than they deserved? Who, with their native soil, abandoned their native manners and [Page 10] religion; and e'er long were found in many parts living without remembrance or knowledge of God, without any Divine worship, in dissolute wickedness, and the most brutal profligacy of manners. Instead of civilising and converting barbarous infidels, as they undertook to do, they became themselves infidels and barbari­ans. And is it not some aggravation of their shame, that this their neglect of religion was contrary to the pretences and conditions under which they obtained Royal grants, and public authority to their adventures? The pretences and conditions were, that their design was, and that they should endeavour, the enlargement of Commerce, and the propagation of christi­an faith. The former they executed with sincerity and zeal; and in the latter most no­toriously failed.’ A stranger to the history of these adventurers would be obviously and unavoidably led, from the description in this paragraph, to conceive of them, "in many parts" at least, as impious, profligate and disso­lutely wicked to the highest degree of guilt. A blacker character could not have been given of them.

But, in "what parts" were the adventurers thus lost to all sense of God and religion? His Lordship has not told us in direct terms; but he has so clearly and fully pointed out the ad­venturers [Page 11] he had in view, by certain descriptive marks, that we can be at no loss to know his meaning in the limiting words, "many parts" Such are these that follow, "their not civilising and converting the barbarous infidels, as they UNDERTOOK TO DO"; their neglect of this in­stance of religion "in contrariety to the PRETEN­CES and CONDITIONS under which they obtained ROYAL GRANTS"; and, finally, those pretences and conditions declaring, that "their DESIGN WAS, and that THEY WOULD ENDEAVOUR, THE PROPAGATION OF THE CHRISTIAN FAITH". There were no adventurers to Ame­rica, who undertook to convert the native-barba­rians, and to whom Royal grants were made upon this condition, unless it were those who came into New-England. These therefore must be the adventurers his Lordship had more espe­cially in his eye.

And of these he declares, "that, with their na­tive soil, they abandoned their native manners and religion". His Lordship could not affirm this from personal knowledge, as these adventurers were all dead long before he came into being. And it is difficult to say whence he could collect so astonishing an account. It is not contained in any history that was ever wrote, either of them, or of the settlement of the Country by them. No Missionary from the Society, it is candidly believed, could be so basely wicked, as [Page 12] to transmit it home, it is so slanderous and false: Nor can it easily be conceived how his Lord­ship could come by it, unless from some one, or more, who, being disaffected to the Colonies, and maliciously set against them, took an un­bounded liberty in speaking evil of them, even from their first beginnings. These adventurers have sometimes been blamed for having too much religion; but never before, within my knowledge, for having none, or for having lost what they had in their "native" land.

It is acknowledged, if their "native religion" lay in a blind submission to Church-power, arbitrarily exercised, they did "abandon" it; and their virtue hereby discovered will be spoken of to their honor, throughout all generations, by those acquainted with it, who really believe, in its just latitude, this undoubted Gospel-truth, namely, that Jesus Christ only is supreme Head and Lord of the christian Church.

But if by "abandoning their native religion" is meant, their renouncing the doctrines of Chri­stianity as held forth in the thirty nine articles of the Church of England, the reverse of what is here said is the truth. These indeed are the doctrines that were handed down from them to their children and children's children; insomuch that they are to this day the standard of ortho­doxy; and there are comparatively few but are [Page 13] orthodox in this sense, unless among those who profess themselves members of the Episcopal Churches. Or if by "abandoning their native religion" the thing intended is, "that e'er long they were found without remembrance, or know­ledge of God, or any divine worship", as the charge against them goes on in the next words; it must be plainly said, it is altogether ground­less. There is no fact relative to the Country more certain, than that these adventurers so far "remembred and knew God", as to make it one of their first cares to provide for the carrying on, maintaining and upholding the worship of him, which they did wherever they extended their settlements; and their posterity have constantly took the like care all along to the present day. There is therefore no sense in which the above representation can comport with truth but this, that God cannot be worshipped, at least so as that it may be proper to say he is, unless the worship be carried on according to the manner of the established English Church. Some of the Society's Missionaries, I have reason to believe, are much inclined to think thus; but I would not supect such a thing of his Lordship. What he has here said I would rather attribute to misinformation.

It seems to be allowed, that these adventurers had "native manners"; otherwise they could not, upon leaving their "native soil, "abandon [Page 14] them". But, they must have abandoned them to an enormous height of guilt, to justifie their being charged "with dissolute wickedness, and the most brutal profligacy of manners". These words are so grosly reproachful, that I could scarce believe my own eyes, when I saw them in his Lordship's sermon. He must certainly, however insensible of it, have corresponded, by word, or writing, with some vile Calumniator.

It would be injustice to the first fathers of New-England, if I did not say upon this occasion, that some of them were exceeded by few, in point of natural, or acquired accomplishments; and by far the greater part of them were emi­nently holy men; pious toward God, jealous of the honor of Christ as sole head of the Church, sober, just, kind, meek, patient, disengaged in their affection to things on the earth, and intirely resigned to the alwise righteous Governor of the universe. And of this they exhibited the strong­est evidence by their truly christian deportment under far greater tryals than good men are ordi­narily called to. They forsook every thing near and dear to them in their native land, from a regard to him who is "King in Sion". And when they removed to the then American wilds, and found themselves separated from their friends by a wide Ocean, without the conveniences, and often in want even of the necessaries of life, sur­rounded with difficulties, and exposed to all [Page 15] manner of hardships and dangers, what could tempt them to continue here, if they had been those "infidels, barbarians, dissolutely wicked and brutal profligates", they are represented by his Lordship to have been? What, in this case, could have prevented their return to their friends, and the comforts of their native home? As they are supposed to have lost all conscience towards God, if they ever had any, Church impositions could have been no obstacle in their way. They might, in short, with infi­nitely more reason, have been spoken of as fools, or mad-men, than irreligious profligates. It may, I believe, be said with strict truth, there are none, now in England, of any deno­mination, in high or low office, or none at all, who are under circumstances that put it in their power to give such indubitable proof of their being truly upright good men. And I wish they may never see the time when they will have opportunity, by similar tryals, to give as good evidence of their integrity. The Missionaries from the Society at home may be esteemed there men of uncommon attainments in Christian piety, discovered in their zeal to pro­mote the cause of Christ; but they never yet exhibited, and, in all probability, will never be able to exhibit, like ample proof that this is their real character. No Missionary was ever sent hither, till the Country, through a vast extent, was subdued, cultivated and settled, so [Page 16] as to render living here comfortable and plea­sant. And as they are mostly fixed in popu­lous towns, in which they may easily be fur­nished with conveniences, and are exposed to no hardships or hazards but what are common to mankind in general; they can have oppor­tunity to give no other than common evidence of the goodness of their character; and while they give this, we will own ourselves satisfied with it, though others should not be satisfied with that which is much stronger, in regard of much more important men.

I shall only add here, The adventurers to this then inhospitable land, must have the honor of being owned the original settlers of a Country, which, in time, if not prevented by oppressive measures, will probably enlarge the British Empire in extent, grandeur, riches and power, far beyond what has ever yet been known in the world. It is pity, after such a long course of labors, hardships, dangers and sufferings, as they heroicly went through, to prepare the way to what the Country now is, and may be in after times; I say, it is pity their ashes should be raked into, and their memory treated with reproach, greater than which was never deserved by any of the sons of Adam, in any part of the earth. They are gone to receive the reward of their fidelity to their Savior and Lord; and their reward, it [Page 17] may be, will be inhanced by means of the un­deserved obloquies that have been cast upon them in this sermon.

As to the charge, in the next words that, "instead of civilising and converting barba­rous infidels, as they undertook to do, they became themselves infidels and barbarians"; and that it was "some aggravation of their shame, that this their neglect of religion was contrary to the pretences and conditions, under which they obtained Royal grants, and public authority to their adventures": As to this charge, I say, it would, I believe, if fastened upon any other body of men, professing godli­ness, be esteemed highly unchristian. Had a hint only of this nature been suggested, rela­tive to the Society in whose audience this censure was delivered, this, and much worse, would have been said of it, and deservedly too. And yet, that Society have, without all doubt, been as deficient in their endeavours to pro­pagate the Gospel in these "foreign parts", where it was most needed, and in contrariety to the design of their incorporation too, as was ever true of these adventurers. ^* For, by far [Page 18] the greater part of their money has been ex­pended, if we may judge by their own ab­stracts, not in missions to convert the Indian­natives, not in missions to set up and maintain [Page 19] the worship of God, where he was scarce wor­shipped at all; but in missions to those places in which the Gospel was preached before, as truly and faithfully, as it has been since; if it [Page 20] be only supposed, that this can be done by mini­sters, not officiating according to the order of the church of England. If one were to collect their sentiments from their conduct, as repre­sented in these abstracts, it must be concluded, that, with them, the propagation of the Gos­pel, [Page 21] and the establishment of Episcopacy in the British Colonies, were convertible terms. But this in transitu.

Our complaint is, that the charge here brought against these adventurers has really no foundation for its support. It is not pretend­ed, that their endeavours to convert the na­tives were unmixed with human frailty. In common with other good men, in other virtu­ous undertakings, they had, no doubt, their failings; but not such as may, with truth or justice, be called notorious ones. And it is really unkind, I may rather say cruelly hard, to represent them to the world, as "becoming themselves infidels and barbarians", instead of using their endeavours to "convert babarous infidels". It is not easily conceivable, wherein they could have exerted themselves with more zeal, or in more prudent ways, in endeavouring to enlarge the borders of Christ's kingdom in these "uttermost parts of the earth", by mak­ing the native barbarians the members of it. It was out of their power to support Mission­aries among these heathen; but, in other ways, they laid themselves out, to the utmost of their power, as they had opportunity, for their instruction in the "knowledge of God, and Jesus Christ, whom to know is life eternal". And by their labors, especially as encouraged and assisted by the London-Society, and more privately, they so far effected the conversion [Page 22] of them, as that numbers were prepared and disposed to make an open profession of their faith in Jesus Christ. The sacred books of the old and new-testament were, in their day, by the skill and labor of the indefatigable ELIOT, ^* translated into the Indian-language, and dispersed among the natives for their in­struction in things pertaining to the kingdom [Page 23] of God, and of Christ. And through his assi­duous endeavours, with those of the renowned MAYHEW's, ^* and other worthies, a consider­able [Page 24] number of churches, under the divine blessing, were gathered, consisting of INDIAN members, many of whom gave proof of the reality of their conversion, by their walking in the faith and order of the Gospel, so as to a­dorn the doctrine of him, whom they now called their only Savior and Lord. Some of these churches have continued in succession even to this day, with English, or Indian Pastors at their head. ^* The above represen­tation [Page 25] is so generally known here to contain the real truth, that it was greatly surprising to many, to see his Lordship so imposed upon by such as were either grosly ignorant of what had been done by these adventurers, or wicked enough, in opposition to their knowledge, to give him an account that was odiously false and injurious.

His Lordship proceeds, ‘the pretences and conditions were, that their design was, and that they should endeavour, the enlarge­ment of commerce, and the propagation of christian faith. The former they executed with sincerity and zeal; in the latter most notoriously failed.’ He then adds in the immediately following paragraph, ‘Their failure herein might well have been expect­ed. Religion and traffic, their two professed objects, are but ill yoke-fellows, being apt to draw quite different ways: And men who with desperate hardiness invade unknown [Page 26] difficulties and dangers in quest of gain, could not be supposed to be much concern­ed about spiritual interests. Religion is but an impediment in the way of avarice: Many things thereby prohibited, are deemed allow­able, and stick close to traffic.’ Some of the adventurers to this part of the world might have the affair of commerce principally in their view; but, notwithstanding their "sincerity and zeal", they soon found their mistake in woful disappointment, and mostly returned home. The settlers of this part of America were men of another turn. Liberty to worship God agreably to the dictates of conscience was the grand motive to their removal hither; and the enjoyment of this liberty at so great a distance from oppressive power was their support under heavier tryals than can easily be conceived of by those who have never been in a wilderness-country. It might therefore be well expected of such men, if of any in the world, that they should not be guilty of "notorious failures"; as it is certain they were not. It is acknow­ledged, if "religion and traffic" had been their "two professed objects", they would have been "but ill yoke-fellows", for the reasons his Lordship assigns. And may it not be said, for the like reasons, with equal propriety and truth, that worldly dignity, riches and power, conjoined with a profession and design to ad­vance [Page 27] the interest of "a kingdom that is not of this world", are as ill-matched companions. Good may be, has been, and, I trust, is now done by those, in whose view there was a re­gard to the honors and riches of this world, as well as the promotion of Christianity; and the same may be said of others, in whose design the objects united were religion and traffic. ^* [Page 28] But these are cases not very common; as we shall soon see, if we only look into past history. By so doing it will perhaps be found, that the [Page 29] connection of honors, riches and power, with employments that are spiritual, has been as fruitful an occasion of pride, haughtiness, tam­pering with Princes, and advising and helping forward oppressive tyranny over conscience, as the mixture of "traffic with religion" has ever been of those deceitful fraudulent acts the latter prohibits.

It follows in the next words, ‘Commerce in­deed has been the occasion of communicating the knowledge of Christ from nation to na­tion; but persons engaged therein have not been the communicators of it: Their busi­ness is of another fort. But this has been done by other men, detached from worldly affairs, and zealous and skilful in divine knowledge; who, taking the advantage of the intercourse opened by them with other views, have preached the gospel where it was before unknown. In this way our Planters have excelled, having given double occasion of propagating christianity among the na­tive heathen of these regions, and among themselves also, who soon became heathen.’

By the first recited words in this passage, the idea obviously and intentionally conveyed to the world is, that our Planters, being en­gaged in the business of traffic, might be the occasion of communicating the knowledge of [Page 30] Christ to the barbarians here, but that they were not themselves the communicators of it. This was done by others, no doubt, the wor­thy missionaries from the Society at home; who, being detached from worldly affairs, and zealous and skilful in divine knowledge, took occasion, from the intercourse that had been opened with those to whom the Gospel was unknown, to preach it to them. So that it should seem, these Missionaries, not the Plan­ters, were the only persons who had any hand in propagating Christianity in these parts of the world. A goodly account truly! Nothing could have been said more honorary either of the Society, or their Missionaries; and the glory reflected on them shines the brighter, as it is contrasted with the highest reproach that could be cast on the Planters. The good people in England, who are unacquainted with the transactions in this new world, may be led, from the above representation, into exalted apprehensions of the pious endeavours both of the Society & their Missionaries. It is indeed well adapted to open their hearts and hands in contributions to carry on what they have so hopefully begun. But the unhappiness is, heaven and earth are not more distant from each other, than this account is from the truth of the case; as We, who live here, do certain­ly know: For which reason, to say nothing more harsh, we are really astonished.

[Page 31]By the latter ones, a great mystery is open­ed It always appeared to us an unaccounta­ble thing, that the Society for propagating the Gospel in these foreign parts should lay out such vast sums of their money in supporting Missionaries, especially in places that were most populous, and had, as we imagined, the least need of them; but the difficulty is now un­ravelled. We had given "DOUBLE OCCASION of propagating Christianity"; that is, OCCASION "AMONG OUR SELVES WHO SOON BECAME HEATHEN", as well as "among the native heathen of these regions". It is easily per­ceivable, from what is here said, that not only his Lordship, but the incorporated Society before whom he preached, unless their vote of thanks was a meer compliment, look upon us as hav­ing made ourselves "Heathen". And, if this is our just character, proper occasion was offer­ed for the "propagation of Christianity" a­mong us; and they have kindly pitied our wretched case, and sent a vast supply of help to deliver us out of it. We are heartily sorry so very respectable a body of men should en­tertain such a bad opinion of us. It can be owing to one or other of these two causes only. They either think, with some they have sent to us, that we have no true ministers, no accept­able worship, no valid administration of sacra­ments, and, in a word, no religion of ciny value; [Page 32] as our ministers have not had the hands of some Bishop, in a lineal succession from the Apostles, imposed on them, and our religious services are performed conformably to the dictates of our con­sciences, and not that decent form which has been established by the Government at home: Or they have been led, by cruelly hard and notoriously false representations of us, to ima­gine, that we are become like to the native bar­barous heathen themselves; ignorant of God and our obligations to him; without any sense of religion, or practical regard to it; and giv­en up to commit all uncleaness and wickedness with greediness. We would not think so re­proachfully either of his Lordship, or the Soci­ety, as to attribute the ill opinion they have conceived of us to the first of these causes: Nor shall we be brought to it by any thing short of their plain affirmation in the case. We cannot therefore but suppose, that the Colo­nies have been set before their view in an hor­ribly abusive light, by some secret back-biters and revilers, through bigotry, prejudice, ma­lice, interest, or some other lust of the flesh or mind.

His Lordship, in the next paragraph, hav­ing reflected blame upon the Government in these times for the "defection" he had charged the Colonies with, and aggravated this blame by several weighty considerations, expresses [Page 33] himself, pag. 10. in these words, ‘Now this great evil, irreligion, might at first have easi­ly been prevented growing in our Colonies; but the same evil, having been suffered to grow, hath been found so hard to expel, that now, after more than 60 years diligent endeavour, it is very far from being era­dicated.’ If by irreligion, the great evil spoken of, is meant, the great impiety of serv­ing God, without doing it after the mode of the established Church at home, it is acknow­ledge, its "growth was not prevented at first", if it might have been; and it has been "suffer­ed to grow" ever since, without interruption, until about the time of the Revolution in Eng­land, and since then by the Society for the propa­gation of the Gospel in foreign parts. And it is hoped, by at least twenty nine in thirty thro'­out New-England, that it will, instead of be­ing eradicated, go on to grow, even to the end of time, notwithstanding all efforts that may be made to the contrary. If this be "irreli­gion", we are not ashamed to glory in it, tho' we should be accounted "fools for thus glory­ing"; nor are there wanting those here, who would esteem it "better to die than that any man", or body of men, "should make their glorying void" in this respect. But if by the "growth of irreligion" his Lordship would be understood to mean, the increase of irreverence towards God, expressed in an unbecoming [Page 34] treatment of his name, perfections, and govern­ing authority; unrighteousness towards men, discovered in the various ways of fraudulent and oppressive dealing; and a disregard to the great christian law of sobriety, made manifest by an indulgence to pride, luxury, extrava­gance, uncleaness, and those other lusts which argue the want of due self-government: I say, if this is what his Lordship means, by "the growth of irreligion", he had no need to have looked so far for it as these distant regions. Unless the land which gave our fore-fathers birth is greatly abused, both by its own inhabi­tants, and others who have been there, it does not come at all behind the Colonies in this kind of growth, even heightned in malignity: While yet, the whole body of duly authorised Clergymen, superior and inferior, have, if they have done their duty, been diligently employ­ing their time and pains, for more than 60 years many times told, to give check to it; and under the advantage too of that establish­ed mode of performing divine service, which, for a long time, was not in use here. And if the abounding growth of iniquity could not be prevented at home by the united force of so many regularly ordained ministers, high and low, faithfully laboring to promote so good a design, and in conformity to the prescribed order of the best religious establishment in the world; why should it be thought strange, if [Page 35] there was the growth of like bad fruit in the Colonies, which could not have been so fully favoured with the enjoyment of these advan­tages?

What the true state of the southern Colonies is, ^* I leave to be described by those who are [Page 36] better acquainted with them than I can pre­tend to be. But, as to the more northern ones, those particularly that are comprehended un­der [Page 37] the name of New-England, it is acknow­ledged, they have too far departed from the simplicity, piety, and strict virtue of their fa­thers. There may be some infidels within these limits; but their number, I believe, is very small. Those that are so came to us from abroad, or were corrupted by books wrote at home, and imported from thence. There are also to be found, in these parts, men of no con­science, dissolute in their manners, and ac­customed to do evil; ordering their conversa­tion by fleshly wisdom, not by the grace of God. But this notwithstanding, I will be bold to say, true Christianity is not more generally better practised in any part of the world. There is not a town, or village, within these largely extended Colonies, (Rhode-Island Co­lony excepted) unless so lately settled as not to have had time for it, but is furnished with a house for the worship of God, and a minister set apart for the administration of Gospel-ordi­nances in it; and, at these houses, there is every Lord's-day, and at other times also, a general resort of the people to attend on the public services of religion. I should not wrong the truth, should I say, that neither the Lord's-day, or his worship on that day, are more uni­versally and devoutly regarded by any people on the earth. And as to the moral and chri­stian virtues of faith in the being, perfections, revelations, and government of God, love to [Page 38] him, an holy fear of him, trust in his all-suffici­ency, and subjection to his will, however made known, whether in his word, or providential conduct, they are as generally possessed here, and thrown out into exercise upon proper oc­casions, as in any part of the known world. And it would be a wrong to these Colonies, should a contrary representation be given of their character.

I shall add here, whatever growth of vice there may be in these parts, it is as visible in the cures of the Missionaries from the Society, as where they are neither employed, or desired. And from hence it may be justly concluded, as these Missionaries, through the pious care of the Society, are as numerous here as any where on the American Continent, that this growth, in whatever degree it may prevail, is not owing to the want of validly ordained ministers, or any special mode of performing divine worship; but to other causes. What these are it would be easy, were it needful, to point out. They have operated, it may be, more powerfully in corrupting the nation at home, than its depen­dant Colonies. Whenever they are removed, religion, in unstained glory, will more univer­sally take place both there and here; but not till then.

His Lordship speaks, a few pages onwards, of several things that obstruct the Society's en­deavours [Page 39] to eradicate irreligion, the inveterate evil, so widely diffused over this vast tract of Country.

One is, to use his own words, pag. 19. ‘The want of Seminaries in these parts, for the edu­cation of persons to serve in the ministry of the Gospel: A great disadvantage; so great, that there is reason to apprehend, it may one day undo all that the Society have been for many years laboring to do.’ Had his Lord­ship thought it worth while to have more fully informed himself of the state of things in this part of the world, he would have found no rea­son for complaint upon this head. Seminaries for the education of persons to serve in the mi­nistry, or any other calling that would make a learned education proper, are, it may be, rather too numerous in the Colonies. They are more multiplied here, in proportion, than in Eng­land; though there may be no comparison be­tween their endowments. We have no less than six public Seminaries in North-America. Two of them, one at Virginia, the other at New-York, are Episcopal colleges; and a third, that at Philadelphia, has an Episcopal Clergy­man at its head. The other three are open to the sons of Church-men, in common with the sons of others; and they are admitted with the same freedom, and, I may add, without any previously required oaths, or subscriptions. [Page 40] The most respectable of these Colleges for long standing, & endowments, is that at Cambridge in the Massachusetts-Province. ^* There is [Page 41] scarce a Church-man, in this Province, of any figure, but has had one or more of his sons e­ducated here; and it is from hence, that the Society at home have had, perhaps, the most of those they have employed in the New-England Colonies, which have been the greatest sharers in their pious care to propagate the Gospel. It may be farther said to the honor of this College, and in proof of their being actuated, not by a spirit of bigotry, but the noble spirit of true christian liberty, that, far from obliging their youths of Church-principles to join in public worship, where it is carried on after the Con­gregational [Page 42] mode, they have excused them from it by a standing law made on purpose: Only, by the same law, they are laid under ob­ligations not to neglect divine service perform­ed in the Episcopal Church near the College; and in case of absence, without sufficient rea­son, they are subjected to the same fine the o­ther youths are, if they groundlesly absent themselves from the place where God is wor­shipped in our way. I shall only add here, all the churches of every other denomination re­ceive constantly a full supply for the ministry from this and the other Seminaries; and so might the church of England, if they pleased. There is no obstacle in the way, unless from themselves. If therefore it has happened, that "several Churches have stood vacant, because none could be found to officiate in them", and that the "same want hath been an hinderance to the proper work of the Society, and must needs prove an effectual bar to any farther con­siderable progress in it", as his Lordship speaks, pag. 20. it must be ascribed, not to the "want of Seminaries" here, of which there are enough already; but to some other cause. The Church-interest can be in no danger from this quarter.

Another disadvantage, attending the propa­gation of the Gospel in these foreign parts, his Lordship takes notice of, pag. 21. in the fol­lowing [Page 43] words, ‘What encouragement have the inhabitants of these regions to qualify themselves for holy orders, while, to obtain them, they lie under the necessity of crossing an immense Ocean, with much inconveni­ence, danger and expence; which those who come hither on that errand can but ill bear. And if they have the fortune to arrive safe, being here without friends, and with­out acquaintance, they have the sad business to undergo, of presenting themselves un­known to persons unknown, without any re­commendation or introduction, except cer­tain papers in their pocket. Are there not circumstances in this case, sufficient to deter every ordinary courage, and to dampt the most adventurous spirit.’

It is acknowledged, it would be a great dis­couragement to the sons of the Church from qualifying themselves for holy orders, and I may say to others also educated in the princi­ples of the Country from taking them, if, in order to obtain them, they must cross a wide ocean at THEIR OWN EXPENCE. But this, I presume, is rarely, if ever the case. They are, as we suppose upon good information, freed from this discouragement by being well pro­vided for, if not by the Society in part at least, by those who expect the benefit of their labors. As for my self, was I a candidate for holy or­ders, [Page 44] I should esteem it a happy circumstance in the case, to have so fair an opportunity to visit the land of our fore-father's nativity. And I believe there are few but are en­couraged by this very thing that is represent­ed as a matter of so great discouragement. Their "being there without friends, and with­out acquaintance", is a difficulty made by ima­gination only. As they go from hence upon the nobly professed design of taking holy orders, that they may be validly commissi­oned to propagate the Gospel, it is impossible they should long want "friends or acquaint­ance", if it were only among the members of the Society, they are so numerous, and, at the same time, so earnestly engaged in promoting this pious design. It is true, the "business of pre­senting themselves unknown to those unknown friends would be sad", if they had no "recom­mendation except certain papers in their pock­et". It is fit they should have these papers in readiness to be seen. Their moral qualificati­ons can be known, at such a distance, only in this way. But it is as proper they should have knowledge in their heads, as papers in their pockets. And it is hoped, the Society send no Missionaries but such as are able to recommend themselves in the former, as well as the latter of these ways.

His Lordship now comes to the last and greatest inconvenience, "the want of Bishops [Page 45] in our Colonies". "This", says he, pag. 22. ‘Besides other disadvantages attending it, appears, in particular, to be the fundamental cause of the want of native Ministers. The one removed; the other, it seems, would cease of course. For can it be imagined, could or­ders be had on the same terms there as else­where, that a number of the natives suffici­ent for the service of the Church, would not offer themselves in those, as they do, in all other parts of Christendom.’

The want of "native ministers", if this is really the case, is not, I believe, owing to any of the causes his Lordship has mentioned, not excepting that of there being "no Bishops in the Colonies". If I may speak here with the same freedom that I think, I would say, there is, in one respect, an obvious difference between our people, and those who profess themselves Church-men. The former generally send their sons to one or other of our Colleges with a view to their being educated for the ministry; this is rarely done by the latter. Should any ask the reason of this;—it must be plainly said, our Churches are numerous for a new Country, many of them large, and well capable of pro­viding for their ministers; and, by a swift in­crease of inhabitants and new-settlements, they are daily growing both in number and ability to support their Clergy. There is herefrom [Page 46] the prospect of a tolerable provision for our sons, if educated to serve in the ministry. Whereas, there are very few Episcopal churches that "stand upon their own legs";—and by far the greater part of the other are small in num­ber, weak in ability, and insufficient to main­tain their own ministry, unless assisted by the Society at home. It is this that discourages the Church-people from bringing up their sons for Clergymen. They chuse rather to provide for them some other way. And as to proselytes from us, the temptation ordinarily is so small, that few are overcome by it until they have found there was little or no prospect of their being employed to greater advantage. No one need now be at a loss to assign the true cause of the "want of native ministers".

But if Bishops should be sent to the Colonies, the people would generally turn Church-men;— the Ecclesiastical state of things would soon be inverted;—Episcoparians would quickly ex­ceed the other denominations of Christians, as much as they now exceed them.

This, without all doubt, is the grand point aimed at; and there may be some, both at home and here, who really think all this would speedily come into event. But those who are best acquainted with the genius, temper and principles of the Colonists, at least in those parts where they are most numerous, have not the [Page 47] least motion of fear excited in them from the prospect of any such effect of the mission of Bishops. They are rather concerned, least it should be the occasion of hurtful consequences both to them and us. Such consequences would certainly be the effect, if these Bishops should make use of their SUPERIORITY, as most probably they would, sooner or later, to influence our great men here, and much grea­ter ones at home, to project, and endeavour to carry into execution, measures to force the growth of the Church. It may be relied on, our people would not be easy, if restained in the exercise of that "liberty wherewith Christ has made them free"; yea, they would ha­zard every thing dear to them, their estates, their very lives, rather than suffer their necks to be put under that yoke of bondage, which was so sadly galling to their fathers, and occa­sioned their retreat into this distant land, that they might enjoy the freedom of men and christians.

His Lordship speaks, pag. ibid. of the want of Bishops, as the "more heavily lamentable", because "all sects of Protestant christians at home, and all save one (meaning the Church of England) throughout the Colonies, have the full enjoyment of their religion".

A stranger to the Colonies would be apt to think, from this cause of lamentation, that the [Page 48] Episcopal Churches here, instead of enjoying the liberty that is common to the other denominations of christians, were in a state of religious oppressi­on: Whereas the real truth is, not the least re­straint is laid upon their christian liberty. They worship God when, where, and how they please, without hindrance or molestation: Yea, they are distinguished from all other denominations in this respect, that they are the only objects of the pious charitable help of the richest Society in all England incorporated upon a religious design. And they are besides, within the Massachusetts Province, [how it is in the other Colonies I know not] favoured by a standing law that excuses them from paying towards the support of any ministers but their own.

But they have "no Bishops". Very true; and they have no just reason for complaint up­on this head. For, let it be considered,

Throughout an extent of territory more than 500 miles in length, comprehending seven Pro­vinces, the four New-England ones, and those of New-York, the Jersies, and Pensylvania; I say, throughout these largely extended Provin­ces, so well inhabited that they contain more than a million of souls, there are not, by the best infor­mation I can get, more than eight or nine Episcopal churches that support themselves. All the rest, to the amount of about sixty, more or less, chiefly made up of converts from the other denomina­tions [Page 49] of Christians, are so far upheld in their ex­istence by the Society at home, at the expence of not less than some thousands sterling per an­num, that, should this be withdrawn, they would soon sink away for want of needed assistance. Instead now of being contented with the receipt of so much pious charity, they think it hard, and complain of it as a most lamentable thing, that as many thousands sterling more are not annually laid out for the maintainance of Bishops among them. Is this reasonable? Would Church-men themselves think it so in regard of other denominations of christians besides them­selves? Should any of these denominations, in like circumstances, make the like complaints, in­sisting that they were not suffered "fully to en­joy their religion", none, it may be, would treat their complaints with more contempt, than those who are themselves so loud in making them. And yet, I know not, in regard of real merit, but other denominations would have as good a right to complain, as those who profess them­selves members of the Church of England. For they are the descendants from ancestors, who subdued & cultivated this rude wilderness, amidst a thousand difficulties & hazards, so as to make it the pleasant fruitful land we now behold it; here­by adding to the extent, strength and glory of the British Crown: Nor has that sacred Majesty who wears it more loyal subjects, even in Eng­land itself: And as they are far more numerous [Page 50] than the Episcoparians, they are in proportion more able, and I am sure they would be as willing, to exert themselves, if called to it, at the peril of their lives, in defence of his Person and Domi­nions.

His Lordship farther mentions it as an aggra­vating circumstance attending the want of Bish­ops, that "even the Romish superstition within a Province lately added to the British Dominions, is compleatly allowed in all points; it hath Bish­ops and Seminaries".

It is presumed, if Bishops are allowed in that Province, they are provided for by establishments within itself, when the inhabitants were subjects of the King of France; not at the expence of the British Crown or Nation, as it must be if Bishops are sent to super-intend the Episcopal churches in the Colonies; which makes a wide difference be­twixt the two cases. But be this as it may, the fact itself may be esteemed certain, as it is affirm­ed by his Lordship, whose situation leaves no room to suspect a mistake in a matter of this na­ture. And an astonishing one it is to us in these parts of the world! THE ROMISH SUPERSTITI­ON COMPLEATLY ALLOWED IN ALL POINTS! What more surprising! What more opposite to one of the great ends proposed by King William IIId, in incorporating the Society for the propa­gation of the Gospel in these foreign parts! What could more powerfully obstruct one main [Page 51] branch of their proper business, the prevention, or extirpation, of Popery in the Colonies! We may reasonably suppose, his Lordship, and the whole incorporated body of which he is a member, are strongly affected with grief at this COMPLEAT ALLOWANCE; and that they will unite in all pro­per remonstrances upon so important an occasion. How far articles of capitulation may have made way for such an allowance, I pretend not to judge; but if, in virtue of any of them, it was made ne­cessary, a consent to them was highly impolitic, and may be of dangerous consequence to the British interest, more especially in that part of America.

His Lordship concludes what he had to say upon the head of Bishops with these words, pag. 25. "This point obtained, [the mission of Bishops to the Colonies] the American Church will soon go out of its infant state; be able to stand upon its own legs; and with­out foreign help support and spread itself. THEN THE BUSINESS OF THIS SOCIETY WILL HAVE BEEN BROUGHT TO THE HAPPY ISSUE INTENDED."

The conduct of the Society has, for many years, given us reason to suspect their MAIN VIEW was to EPISCOPISE the Colonies; but we were never before, that I know of, told so in direct terms. His Lordship, in the presence of the Society themselves, has not only specified [Page 52] their BUSINESS, but in plain words declared, that it will be brought to its INTENDED HAP­PY ISSUE, if they may "but have Bishops, and the Church go out of its infant state so as to support and spread itself". We are firmly per­suaded, if their proper business is here pointed out, and they prosecute it with the greatest vi­gor, the "happy issue they intend" will never take place, according to their desire, at least in the New-England Colonies. These, for scores of years, have been the special object of their sol­licitous care; and may have cost them, from first to last, more a great deal than thirty thousand pounds sterling. And what has been the effect? There has gradually been the rise of about thirty three Episcopal churches, by far the greater part of which are so small in number, and to this day so insufficient for their own support, that, should the Society's pious charity towards them be dis­continued, there would be no probable hope of their long continuance in being: Whereas, the Congregational and Presbyterian churches only, without any charitable help from abroad, and in opposition to all efforts to prevent it, have in­creased to the number of 550; and they go on increasing, as much in proportion beyond the E­piscopal churches as they exceed them in number and ability. Why then should the Society expect "the happy issue they intend"? There is no rea­sonable room for hope in the case: Especially, if it be remembered, that we, in these parts, not [Page 53] only know the ERRAND of our fore-fathers into this Country, but have been well indoctrinated in the PRINCIPLES OF CHRISTIAN LIBERTY. "Old grudges and jealousies" are no "obstacles" in the way of our going over to the Church; and as to "obsolete piques & groundless fears", they are as fully "extinguished" here as in "England". We prefer our own mode of worship and disci­pline to that of the English church; and we do it upon principle, as really believing that it comes nearer to the purity and simplicity of Gospel- direction. And as these are the generally pre­vailing sentiments in New-England, and their con­duct has all along been generally conformable hereto, we have no fearful apprehensions of a de­parture herefrom; but are rather fully persuaded, they will stand fast: to their principles, and closely adhere to that mode of worship which has hither­to been in use among them, whatever attempts may be made to turn them aside.

You see, Sir, I have endeavoured to comply with your desire. I hope your expectations will not be disappointed. Possibly, your view may be to publish these remarks. As to this, you may do as you please. No one is better able to judge of the propriety or truth of the facts above related; and I may depend, if they will not bear your scrutiny, they will have your perusal only.

AS you said nothing to me of the Society-sermon, preached by Dr. Warburton, Lord Bishop of Gloucester, in 1766, I conclude you had not seen it. While I was finishing the foregoing remarks, his Lordship's third vol. of sermons on various occasions, in which this was contained, was put into my hands. It will not, I believe, be unacceptable, if I transcribe two or three passages in it for your perusal.

Pag. 65. ‘But though the zeal of the first Colonists (rekindled by this violent remove to the other Hemi­sphere) kept religion alive and active, yet their poverty disabled them from supplying fuel to the vital flame; I mean, provision for A PREACHING MINISTRY. Insomuch, that without the kindly assistance of their Mother Country, this new chri­stian Common-wealth had been, as the Roman historian expresses it of the imperial City in it's cradle, Res unius Aetatis. Against this danger, a timely aid was to be provided. And the Foun­ders of our Society,’ &c. We doubt not his Lord­ship's thorow acquaintance with the history of other more important Countries, even from their first rise; but the story of this has certainly been below his notice. Otherwise, he would have known, that some of the "first Colonists" were men of ample fortunes for that day.—He would have known also, if it was their unhappiness to be poor, that, notwithstanding their poverty, they did in fact "supply fuel to the vital flame", that is, make provision for a PRECHING MINISTRY; insomuch, that, "without any kindly assistance of their Mother-Country", they had a suffi­ciency of Ministers for the performance of the public offices of religion, wherever they extended their set­tlements. [Page 55] He would have known farther, that there had been nearly the revolution of an age, if a century may be so called, and an increase of Churches to some hundreds, with Pastors at the head of them, before the existence of that incorporated body which was to supply a preaching Ministry, without which religion could not be kept alive. And He would have known moreover, that, since the incorporation of this Society, the growth of Churches, and their supply with Mi­nisters, at least in the New-England Colonies, has been much more than ten times greater without any help from them, than where they have afforded it at an immense expence.

Pag. 67. ‘Here then we might well leave these contentious people to themselves, did not a miser­able circumstance still call for our rejected charity: I mean, the spreading GENTILISM in the Colonies themselves.’ Not a brutal ignorance of God, as among the Savage natives; but a BLASPHEMOUS CONTEMPT of his holy dispensations, among our Philosophic Colonists". With what truth, or justice, this reproach is cast upon the Colonies may be seen in the foregoing remarks. Only it may be said here, if there are any "Philosophic Colonists" who "blas­pheously contemn God's holy dispensations", they are not confined to the descendants from "Fanatics"; but may as well be looked for in the Church, that has been the special object of the Society's care; they themselves being judges.

It follows in the next words, ‘The origine of which folly was, however, no more than this.— The rich product of the Plantations soon supplied the Colonists with all the conveniences of life. And men are no sooner at ease, than they are ready [Page 56] addressed to pleasure. So that the second venture of our Colonists was for the luxuries of social life: Among which the commodity called FREE-THINK­ING was carefully consigned to them, as that which gave a relish and seasoning to all the rest.—Thus it came to pass, that the VERY PEOPLE, whose fathers were driven for conscience-sake into the waste and howling wilderness, is now AS READY TO LAUGH AT THAT BIBLE, the most precious relict of their ruined fortunes, as at their ruffs and collar­bands.’ Surely, his Lordship would not have said this, had it not been told him by some, professing an acquaintance with the posterity of those, who were driven into this wilderness. But be they who they may, "the truth was not in them".—They could not more basely or falsely have spoken evil of them.

I shall only add, the reproachful light in which the Colonies are placed, more especially in the two last Society-sermons, may possibly tend to move the com­passion of serious good people at home, and enlarge the exercise of their pious charity towards us; but the growth of the Church here, the great thing in view, will rather suffer than gain by it. Were these, and a few more sermons breathing the same Spirit, to be reprinted and dispersed among the Colonists, it would, I am persuaded, disserve the Church much more, than the mission of as many Bishops as could be wished, would serve it.