But I shall not make digression into other men’s stories which have no relation to my own; so I return to what concerns our affair in the island.  He came to me one morning (for he lodged among us all the while we were upon the island), and it happened to be just when I was going to visit the Englishmen’s colony, at the furthest part of the island; I say, he came to me, and told me, with a very grave countenance, that he had for two or three days desired an opportunity of some discourse with me, which he hoped would not be displeasing to me, because he thought it might in some measure correspond with my general design, which was the prosperity of my new colony, and perhaps might put it, at least more than he yet thought it was, in the way of God’s blessing.

I looked a little surprised at the last of his discourse, and turning a little short, “How, sir,” said I, “can it be said that we are not in the way of God’s blessing, after such visible assistances and deliverances as we have seen here, and of which I have given you a large account?”  “If you had pleased, sir,” said he, with a world of modesty, and yet great readiness, “to have heard me, you would have found no room to have been displeased, much less to think so hard of me, that I should suggest that you have not had wonderful assistances and deliverances; and I hope, on your behalf, that you are in the way of God’s blessing, and your design is exceeding good, and will prosper.  But, sir, though it were more so than is even possible to you, yet there may be some among you that are not equally right in their actions: and you know that in the story of the children of Israel, one Achan in the camp removed God’s blessing from them, and turned His hand so against them, that six-and-thirty of them, though not concerned in the crime, were the objects of divine vengeance, and bore the weight of that punishment.”

I was sensibly touched with this discourse, and told him his inference was so just, and the whole design seemed so sincere, and was really so religious in its own nature, that I was very sorry I had interrupted him, and begged him to go on; and, in the meantime, because it seemed that what we had both to say might take up some time, I told him I was going to the Englishmen’s plantations, and asked him to go with me, and we might discourse of it by the way.  He told me he would the more willingly wait on me thither, because there partly the thing was acted which he desired to speak to me about; so we walked on, and I pressed him to be free and plain with me in what he had to say.

“Why, then, sir,” said he, “be pleased to give me leave to lay down a few propositions, as the foundation of what I have to say, that we may not differ in the general principles, though we may be of some differing opinions in the practice of particulars.  First, sir, though we differ in some of the doctrinal articles of religion (and it is very unhappy it is so, especially in the case before us, as I shall show afterwards), yet there are some general principles in which we both agree—that there is a God; and that this God having given us some stated general rules for our service and obedience, we ought not willingly and knowingly to offend Him, either by neglecting to do what He has commanded, or by doing what He has expressly forbidden.  And let our different religions be what they will, this general principle is readily owned by us all, that the blessing of God does not ordinarily follow presumptuous sinning against His command; and every good Christian will be affectionately concerned to prevent any that are under his care living in a total neglect of God and His commands.  It is not your men being Protestants, whatever my opinion may be of such, that discharges me from being concerned for their souls, and from endeavouring, if it lies before me, that they should live in as little distance from enmity with their Maker as possible, especially if you give me leave to meddle so far in your circuit.”

I could not yet imagine what he aimed at, and told him I granted all he had said, and thanked him that he would so far concern himself for us: and begged he would explain the particulars of what he had observed, that like Joshua, to take his own parable, I might put away the accursed thing from us.

“Why, then, sir,” says he, “I will take the liberty you give me; and there are three things, which, if I am right, must stand in the way of God’s blessing upon your endeavours here, and which I should rejoice, for your sake and their own, to see removed.  And, sir, I promise myself that you will fully agree with me in them all, as soon as I name them; especially because I shall convince you, that every one of them may, with great ease, and very much to your satisfaction, be remedied.  First, sir,” says he, “you have here four Englishmen, who have fetched women from among the savages, and have taken them as their wives, and have had many children by them all, and yet are not married to them after any stated legal manner, as the laws of God and man require.  To this, sir, I know, you will object that there was no clergyman or priest of any kind to perform the ceremony; nor any pen and ink, or paper, to write down a contract of marriage, and have it signed between them.  And I know also, sir, what the Spaniard governor has told you, I mean of the agreement that he obliged them to make when they took those women, viz. that they should choose them out by consent, and keep separately to them; which, by the way, is nothing of a marriage, no agreement with the women as wives, but only an agreement among themselves, to keep them from quarrelling.  But, sir, the essence of the sacrament of matrimony” (so he called it, being a Roman) “consists not only in the mutual consent of the parties to take one another as man and wife, but in the formal and legal obligation that there is in the contract to compel the man and woman, at all times, to own and acknowledge each other; obliging the man to abstain from all other women, to engage in no other contract while these subsist; and, on all occasions, as ability allows, to provide honestly for them and their children; and to oblige the women to the same or like conditions, on their side.  Now, sir,” says he, “these men may, when they please, or when occasion presents, abandon these women, disown their children, leave them to perish, and take other women, and marry them while these are living;” and here he added, with some warmth, “How, sir, is God honoured in this unlawful liberty?  And how shall a blessing succeed your endeavours in this place, however good in themselves, and however sincere in your design, while these men, who at present are your subjects, under your absolute government and dominion, are allowed by you to live in open adultery?”

I confess I was struck with the thing itself, but much more with the convincing arguments he supported it with; but I thought to have got off my young priest by telling him that all that part was done when I was not there: and that they had lived so many years with them now, that if it was adultery, it was past remedy; nothing could be done in it now.

“Sir,” says he, “asking your pardon for such freedom, you are right in this, that, it being done in your absence, you could not be charged with that part of the crime; but, I beseech you, flatter not yourself that you are not, therefore, under an obligation to do your utmost now to put an end to it.  You should legally and effectually marry them; and as, sir, my way of marrying may not be easy to reconcile them to, though it will be effectual, even by your own laws, so your way may be as well before God, and as valid among men.  I mean by a written contract signed by both man and woman, and by all the witnesses present, which all the laws of Europe would decree to be valid.”

I was amazed to see so much true piety, and so much sincerity of zeal, besides the unusual impartiality in his discourse as to his own party or church, and such true warmth for preserving people that he had no knowledge of or relation to from transgressing the laws of God.  But recollecting what he had said of marrying them by a written contract, which I knew he would stand to, I returned it back upon him, and told him I granted all that he had said to be just, and on his part very kind; that I would discourse with the men upon the point now, when I came to them; and I knew no reason why they should scruple to let him marry them all, which I knew well enough would be granted to be as authentic and valid in England as if they were married by one of our own clergymen.