An Address to the People of New-England: Representing the very great importance of attaching the Indians to their interest, not only by treating them justly and kindly, but by using proper endeavours to settle Christianity among them

In Short

This 1753 tract is an urgent colonial appeal for a radical shift in how New Englanders relate to Indigenous peoples. Rather than viewing the tribes as obstacles to be removed or as mere pawns in global power struggles, the author argues that the British colonies must provide honest trade and sustained Christian education. By positioning justice and genuine social investment as the only viable alternatives to endless, ruinous warfare with the French-backed tribes, the text serves as a historical document of both missionary idealism and the pragmatism of colonial survival.

The Story

The narrative arc begins with a cold-eyed assessment of the colonial condition: the British American provinces are unnecessarily fragile. The author establishes that, while the English colonies possess the resources to thrive on their own, the "balance of power" in North America rests entirely with the Indigenous tribes. Because these nations occupy the vast, untamable wilderness between the English and French spheres of influence, their alliances dictate the safety of every settler’s home. The current approach—neglect, exploitation, and the catastrophic introduction of alcohol—has driven these potential allies into the arms of the French in Canada.

The author does not shy away from the brutal reality of the frontier. He describes how the current policy of indifference has turned the wilderness into a refuge for enemies, transforming the lives of settlers into a cycle of constant alarm and bloodshed. He rejects the callous argument that the solution is simply to destroy the tribes, noting that such an effort would not only be inhumane but practically impossible. Instead, he shifts the focus toward the "Stockbridge model." He points to the settlement at Stockbridge, where a small group of Indigenous families, treated with fairness and supported by mission schools, acted as a protective barrier that prevented French-led incursions during the previous war.

The argument then moves from defense to methodology. The author demands a complete overhaul of the Indian trade. He argues that leaving trade to "private hands" is a recipe for disaster, as independent merchants prioritize short-term profit through the sale of rum, which he characterizes as a poison that fuels violence and social collapse. He proposes instead a system of "publick" trade, managed by men of integrity who ensure fair prices and equitable treatment. By proving that the British are interested in the material and spiritual well-being of the tribes, the colonies could effectively "counter-work" the French influence.

Finally, the author addresses the spiritual dimension. He contends that the mission to Christianize is not merely a religious obligation but a social one. He acknowledges the skepticism of his readers, who view the Indigenous tribes as "ungrateful" or beyond reach. He counters this by insisting that the tribes are "capable of hearing reasons" and have been failed by the poor examples of "Christian" behavior they have witnessed. The book concludes with a call to action: the colonists, having been blessed with prosperity on lands that were once Indigenous territory, have a debt to repay. By fostering genuine friendship and providing education, he argues that the wilderness could be transformed from a "seat of darkness" into a landscape of mutual peace.

How It Unfolds

The geopolitical assessment The author defines the precarious nature of the American frontier, arguing that the French have successfully exploited British neglect to win over the tribes. He asserts that the balance of power remains with the Indigenous nations, and that without a change in policy, the colonies face persistent, ruinous conflict.

The critique of exploitation The text turns to the corrosive impact of the current trade system, specifically the unchecked sale of alcohol. He argues that this exploitation is not only immoral but a tactical blunder that forces the tribes to seek protection from the French.

The Stockbridge evidence The author presents the success of the mission at Stockbridge as proof of his thesis. He explains how treating a small population with kindness and providing education created a loyal, protective buffer that kept the surrounding region safe from enemy raids.

The call for structural change He proposes that trade must be brought under public, honest oversight, replacing predatory merchants with reliable agents. He argues that the cost of these reforms would be a "trifle" compared to the massive, ongoing expense of sustaining an Indian war.

The spiritual mandate The final section addresses the moral weight of the colonial presence. The author reframes the duty of the settler, arguing that the true way to "honour the Lord" is to invest in the education and well-being of the very people whose lands the settlers now occupy.

The People

The book is driven by the author, Samuel Hopkins, who positions himself not as a detached observer but as a concerned pastor who views the "wretched and forlorn circumstances" of the tribes as a direct indictment of the colonists' moral failure. He is a man of his time, deeply committed to the spread of his faith, yet he possesses a sharp, analytical mind that treats Indigenous people as rational, intelligent agents who respond logically to the treatment they receive.

He contrasts the "private traders"—the antagonists of his argument—with the "faithful men" he hopes will replace them. These traders represent the avarice and short-sightedness that he believes will lead to the "utter ruin" of the colonies. In his view, the traders are motivated by a desire for quick gain, whereas the administrators he advocates for must be defined by their integrity.

He also highlights the figures of the missionary world, such as John Sergeant and Jonathan Edwards. To Hopkins, they are the ideal conduits of colonial policy. They are not merely preachers but mediators who earn the trust of the tribes through consistent, just, and kind behavior. These men stand in stark contrast to the French "Romish Emissaries" and the Dutch merchants, whom Hopkins portrays as either manipulative or indifferent to the true welfare of the Indigenous people. Ultimately, the "people" of this book are the settlers who must choose between being "enemies" or "friends," and the tribes themselves, whom Hopkins insists have a "natural right to justice."

In Its Own Voice

The author highlights the pragmatic necessity of treating the tribes with fairness, noting that their loyalty is the only true security for the colonies:

"He must be a great Stranger to, and very ignorant of, the Circumstances both of the English and Indians, who is not sensible of this."

He addresses the common colonial complaint that the tribes are ungrateful, arguing that the settlers are failing to live up to their own professed faith:

"Tho’ the Indians are sunk below the Dignity of human Nature, and their Lust after Drink exposes them to be cheated out of what little they have; yet this gives us no Right to deal unjustly by them."

He rejects the cynical belief that the tribes are incapable of understanding the gospel, insisting that they are not inherently inferior:

"They are as capable of hearing Reasons, and giving them their Weight, as other Men; and it is because they know not what Christianity is, that they esteem themselves Christians, in their present Circumstances."

What It's Really About

At its core, this work is a treatise on the intersection of morality and political stability. Hopkins argues that in a frontier society, justice is not an abstract concept but a strategic necessity. He confronts the hypocrisy of a colonial society that prides itself on Christian values while systematically mistreating the people on its borders. The fundamental question beneath his argument is whether a society can build a secure future on a foundation of exploitation. He concludes that it cannot; the "perishing" of the Indigenous population is, in his eyes, a precursor to the ruin of the colonies themselves. He posits that the only path to safety is through the integration of the tribes as equals, bound by mutual interest, education, and genuine kindness.

Why Read It Today

Readers interested in the history of colonial American politics and the early rhetoric of American missionary work will find this a fascinating, if challenging, primary source. It offers a clear window into the 18th-century mind, capturing a rare moment where a colonial leader advocated for the humanity of Indigenous peoples not just from a place of sentiment, but from a calculated understanding of the frontier’s fragility.

The prose is formal and deeply rooted in the theological and political language of the 1750s, which may require a patient reader to navigate. You will encounter attitudes that are paternalistic by modern standards, particularly regarding the author's desire to "civilize" and Christianize. However, there is an undeniable sharpness to his critique of the "private traders" and his warnings about the environmental and social costs of colonial expansion. The book is most resonant as a study in how crises—like the threat of war—can force a society to interrogate its own ethics. It stays with you as a document of a time when the entire future of a continent seemed to hang in the balance, determined by whether settlers chose the path of the "Samaritan" or the exploiter. It is not an easy read, but it is a clarifying one, showing the complex threads of faith, commerce, and violence that forged the American frontier.