in, it will bee more heavy to such as onely are fit to keepe them, and yet have their hands and knees infeebled so many wayes besides.

3. That if any shall doe any thing to incourage this worke, that it may bee given to the Colledge for such an end and use, that so from the Colledge may arise the yeerly revenue for their yeerly maintenance. I would not have it placed in any particular mans hand for feare of cousenage or misplacing or carelesse keeping and improving; but at the Colledge it's under many hands and eyes the chief and best of the country who have been & will be exactly carefull of the right and comely disposing of such things; and therefore, if any thing bee given, let it bee put in such hands as may immediately direct it to the President of the Colledge, who you know will soone acquaint the rest with it; and for this end if any in England have thus given any thing for this end, I would have them speake to those who have received it to send it this way, which if it bee withheld I thinke 'tis no lesse then sacriledge: but if God moves no hearts to such a work, I doubt not then but that more weake meanes shall have the honour of it in the day of Christ.

A fourth meeting with the Indians.

This day being Decemb. 9. the children being catechised, and that place of Ezekiel touching the dry bones being opened, and applyed to their condition; the Indians offered all their children to us to bee educated amongst us, and instructed by us, complaining to us that they were not able to give any thing to the English for their education: for this reason there are therefore preparations made towards the schooling of them, and setting up a Schoole among them or very neare unto them. Sundry questions also were propounded by them to us, and of us to them; one of them being askt what is sinne? hee answered a naughty heart. Another old man complained to us of his feares, viz. that hee was fully purposed to keepe the Sabbath, but still hee was in feare whether he should goe to hell or heaven; and thereupon the justification of a sinner by faith in Christ was opened unto him as the remedy against all feares of hell. Another complayned of other Indians that did revile them, and call them Rogues and such like speeches for cutting off their Locks, and for cutting their Haire in a modest manner as the New-English generally doe; for since the word hath begun to worke upon their

hearts, they have discerned the vanitie and pride which they placed in their haire, and have therefore of their owne accord (none speaking to them that we know of) cut it modestly; they were therefore encouraged by some there present of chiefe place and account with us, not to feare the reproaches of wicked Indians, nor their witch-craft and Pawwaws and poysonings, but let them know that if they did not dissemble but would seeke God unfaignedly, that they would stand by them, and that God also would be with them. They told us also of divers Indians who would come and stay with them three or foure dayes, and one Sabbath, and then they would goe from them, but as for themselves, they told us they were fully purposed to keepe the Sabbath, to which wee incouraged them, and night drawing on were forced to leave them, for this time.

FROM ELIOT'S DEDICATION TO KING CHARLES THE SECOND OF HIS INDIAN TRANSLATION OF THE NEW TESTAMENT.

The people of these four Colonies (Confederate for mutual Defence in the time of the late Distractions of our dear Native Country) Your Majesties natural born Subjects, by the Favour and Grant of Your Royal Father and Grandfather of Famous Memory, put themselves upon this great and hazardous Undertaking, of Planting themselves at their own Charge in these remote ends of the Earth, that without offence or provocation to our dear Bretheren and Countrymen, we might enjoy that liberty to Worship God, which our own Conscience informed us, was not onely our Right, but Duty: As also that we might (if it so pleased God) be instrumental to spread the light of the Gospel, the knowledge of the Son of God our Saviour, to the poor barbarous Heathen, which by His late Majesty, in some of our Patents, is declared to be His principal aim.

These honest and pious Intentions, have, through the grace and goodness of God and our Kings, been seconded with proportionable success: for, omitting the Immunities indulged us by Your Highness Royal Predecessors, we have been greatly incouraged by your Majesties gracious expressions of Favour and Approbation signified, unto the Address made by the principal of our Colonies, to which the rest do most cordially Subscribe, though wanting the like seasonable opportunity, they have been (till now) deprived of the means to Congratulate Your Majesties happy Restitution, after Your long suffering, which we implore may yet be graciously accepted, that we may be equal partakers of Your Royal Favour and Moderation; which hath been so Illustrious that (to admitation) the animosities and different Perswasions of men have been so soon Composed, and so much cause of hope, that (unless the sins of the Nation prevent) a blessed Calm will succeed the late horrid Confusions of Church and State. And shall not we (Dread Sovereign) your Subjects of these Colonies, of the same Faith and Belief in all Points of Doctrine with our Countrymen, and the other Reformed Churches (though perhaps not alike perswaded in

some matters of Order, which in outward respects hath been unhappy for us) promise and assure our selves of all just favour and indulgence from a Prince so happily and graciously endowed?

The other part of our Errand hither, hath been attended with Endeavours and Blessing; many of the wilde Indians being taught, and understanding the Doctrine of the Christian Religion, and with much affection attending such Preachers as are sent to teach them, many of their Children are instructed to Write and Reade, and some of them have proceeded further, to attain the knowledge of the Latine and Greek Tongues, and are brought up with our English youth in University-learning: There are divers of them that can and do reade some parts of the Scripture, and some Catechisms, which formerly have been Translated into their own Language, which hath occasioned the undertaking of a greater Work, viz: The Printing of the whole Bible, which (being Translated by a painful Labourer amongst them, who was desirous to see the Work accomplished in his dayes) hath already proceeded to the finishing of the New Testament, which we here humbly present to Your Majesty, as the first fruits and accomplishment of the Pious Design of Your_Royal_Ancestors. The Old Testament is now under the Press, wanting and craving your Royal Favour and Assistance for the perfecting thereof.

The reports by Eliot and others of the early work among the Indians of New England are well noticed in the following paragraph by Charles Deane, in the notes appended to his chapter on New England, in the third volume of the Narrative and Critical History of America. The student is also referred to Old South Leaflets, Nos. 21 and 52-Eliot's "Brief Narrative" and Eliot's "Indian Grammar Begun "-which contains full historical and bibliographical notes. Most of the tracts referred to by Mr. Deane in the following paragraph are reprinted in the Collections of the Massachusetts Historical Society for 1834:

"By Edward Winslow's influence a corporation was created for Parliament, in 1649, for propagating the Gospel among the Indian tribes in New England, and some of the accounts of the progress of the missions, sent over from the colony, were published in London by the corporation. The conversion of the natives was one object set forth in the Massachusetts charter; and Roger Williams had, while a resident of Massachusetts and Plymouth, taken a deep interest in them, and in 1643, while on a voyage to England, he drew up A Key unto the Language of America, published that year in London. In that same year there was also published in London a small tract called New England's First Fruit, first in respect to the college and second in respect to the Indians. Some hopeful instances of conversion among the natives were briefly given in this tract. In 1647 a more full relation of Eliot's labors was sent over to Winslow, who the year before had arrived in England as agent of Massachusetts, and printed under the title The Day breaking, if not the Sun rising of the Gospel of the Indians in New England. In the following year, 1648, a narrative was published in London, written by Thomas Shepard, called The Clear Sunshine of the Gospel breaking forth upon the Indians, etc.; and this in 1649 was followed by The Glorious Prog ress of the Gospel amongst the Indians in New England, setting forth the labors of Eliot and Mayhew. The Rev. Henry Whitfield, who had been pastor of a church in Guilford, Connecticut, returned to Englana in 1650, and in the following year he published in London The Light appearing more and more towards the Perfect Day, and in 1652 Strength out of Weakness, both containing accounts, written chiefly by Eliot, of the progress of his labors. His last tract was the first of those published by the corporation, which continued thenceforth, for several years, to publish the record of the missions as they were sent over from the colony. In 1653 a tract appeared under the title of Tears of Repentance. etc.; in 1655, A late and further Manifestation of the Progress of the Gospel, etc.; in 1659, A further Account, etc.; and, in 1660, A further Account-still. Eliot's literary labors in behalf of the Massachusetts Indians culminated in the translation of the Bible into their dialect, and its publication through the Cambridge pres. The Testament was printed in 1661, and the whole Bible in 1663; and second editions of each appeared, the former in 1680 and the latter in 1685."

FROM HIS TWELFTH ANNUAL REPORT AS SECRETARY OF THE MASSACHUSETTS STATE BOARD OF EDUCATION, 1848.

A cardinal object which the government of Massachusetts, and all the influential men in the State, should propose to themselves, is the physical well-being of all the people, the sufficiency, comfort, competence, of every individual in regard to food, raiment, and shelter. And these necessaries and conveniences of life should be obtained by each individual for himself, or by each family for themselves, rather than accepted from the hand of charity or extorted by poor-laws. It is not averred that this most desirable result can, in all instances, be obtained; but it is, nevertheless, the end to be aimed at. True statesmanship and true political economy, not less than true philanthropy, present this perfect theory as the goal, to be more and more closely approximated by our imperfect practice. The desire to achieve such a result cannot be regarded as an unreasonable ambition; for, though all mankind were well fed, well clothed, and well housed, they might still be but half civilized.

Poverty is a public as well as a private evil. There is no physical law necessitating its existence. The earth contains abundant resources for ten times-doubtless for twenty times-its present inhabitants. Cold, hunger, and nakedness are not, like death, an inevitable lot. There are many single States in this Union which could supply an abundance of edible products for

the inhabitants of the thirty States that compose it. There are single States capable of raising a sufficient quantity of cotton to clothe the whole nation; and there are other States having sufficient factories and machinery to manufacture it. The coalfields of Pennsylvania are sufficiently abundant to keep every house in the land at the temperature of sixty-five degrees for centuries to come. Were there to be a competition, on the one hand, to supply wool for every conceivable fabric, and, on the other, to wear out these fabrics as fast as possible, the single State of New York would beat the whole country. There is, indeed, no assignable limit to the capacities of the earth for producing whatever is necessary for the sustenance, comfort, and improvement of the race. Indigence, therefore, and the miseries and degradations incident to indigence, seem to be no part of the eternal ordinances of Heaven. The bounty of God is not brought into question or suspicion by its existence; for man who suffers it might have avoided it. Even the wealth which the world now has on hand is more than sufficient to supply all the rational wants of every individual in it. Privations and sufferings exist, not from the smallness of its sum, but from the inequality of its distribution. Poverty is set over against profusion. In some all healthy appetite is cloyed and sickened by repletion; while in others the stomach seems to be a supernumerary organ in the system, or, like the human eye or human lungs before birth, is waiting to be transferred to some other region, where its functions may come into use. One gorgeous

palace absorbs all the labor and expense that might have made a thousand hovels comfortable. That one man may ride in carriages of Oriental luxury, hundreds of other men are turned into beasts of burden. To supply a superfluous wardrobe for the gratification of one man's pride, a thousand women and children shiver with cold; and for every flash of the diamonds that royalty wears there is a tear of distress in the poor man's dwelling. Not one Lazarus, but a hundred, sit at the gate of Dives. Tantalus is no fiction. The ancient one might have been fabulous; but the modern ones are terrible realities. Millions are perishing in the midst of superfluities.

According to the European theory, men are divided into classes, -some to toil and earn, others to seize and enjoy. According to the Massachusetts theory, all are to have an equal chance for earning, and equal security in the enjoyment of what they earn. The latter tends to equality of condition; the former, to the gross