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earliest of our missionary records, and ten thousand acres set apart by the Virginia Company for the permanent support of a college for "both of the English and Indian youth" is one first instance of missionary educational enterprise. But the Virginia Indian massacre of 1622 put back this good work for many a long day, and the year which saw this disaster followed close upon the founding of Plymouth by colonists who described the natives as "tawny pagans," "rabid wolves;" while later we read, "We may guess that probably the devil decoyed these miserable salvages hither in hopes that the Gospel of the Lord Jesus Christ would never come here to destroy or disturb his absolute empire over them." These poor "salvages" waited twenty-six years for John Eliot to begin his ministry of love and to show through his life and words and through his translation into their tongue of the written Word of God that even in the devil's own land that Love could make its way.

Then in these darkened days, the light of the never-failing promise began to shine. Those individuals who led the way should never be forgotten—Sir Leoline Jenkins who founded in Jesus College, Oxford, two fellowships for clergy "willing to go to the foreign plantations," and the Honorable Robert Boyle who in 1661 would have conducted a company "to propagate the Gospel among the heathen natives of New England," and, failing that, left the annuity which still provides for lectures, "On the Duty of Converting Infidels to Faith in Christ"; and Lord Clarendon, who, going to the root of the matter, in 1667-1672, prevailed on Charles II to appoint Doctor Alexander Murray Bishop of Virginia. Owing to a change in govern-