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I inquired if he could tell me how I might go from this island, and get among those white men.  He told me, “Yes, yes, you may go in two canoe.”  I could not understand what he meant, or make him describe to me what he meant by two canoe, till at last, with great difficulty, I found he meant it must be in a large boat, as big as two canoes.  This part of Friday’s discourse I began to relish very well; and from this time I entertained some hopes that, one time or other, I might find an opportunity to make my escape from this place, and that this poor savage might be a means to help me.

During the long time that Friday had now been with me, and that he began to speak to me, and understand me, I was not wanting to lay a foundation of religious knowledge in his mind; particularly I asked him one time, who made him.  The creature did not understand me at all, but thought I had asked who was his father—but I took it up by another handle, and asked him who made the sea, the ground we walked on, and the hills and woods.  He told me, “It was one Benamuckee, that lived beyond all;” he could describe nothing of this great person, but that he was very old, “much older,” he said, “than the sea or land, than the moon or the stars.”  I asked him then, if this old person had made all things, why did not all things worship him?  He looked very grave, and, with a perfect look of innocence, said, “All things say O to him.”  I asked him if the people who die in his country went away anywhere?  He said, “Yes; they all went to Benamuckee.”  Then I asked him whether those they eat up went thither too.  He said, “Yes.”

From these things, I began to instruct him in the knowledge of the true God; I told him that the great Maker of all things lived up there, pointing up towards heaven; that He governed the world by the same power and providence by which He made it; that He was omnipotent, and could do everything for us, give everything to us, take everything from us; and thus, by degrees, I opened his eyes.  He listened with great attention, and received with pleasure the notion of Jesus Christ being sent to redeem us; and of the manner of making our prayers to God, and His being able to hear us, even in heaven.  He told me one day, that if our God could hear us, up beyond the sun, he must needs be a greater God than their Benamuckee, who lived but a little way off, and yet could not hear till they went up to the great mountains where he dwelt to speak to them.  I asked him if ever he went thither to speak to him.  He said, “No; they never went that were young men; none went thither but the old men,” whom he called their Oowokakee; that is, as I made him explain to me, their religious, or clergy; and that they went to say O (so he called saying prayers), and then came back and told them what Benamuckee said.  By this I observed, that there is priestcraft even among the most blinded, ignorant pagans in the world; and the policy of making a secret of religion, in order to preserve the veneration of the people to the clergy, not only to be found in the Roman, but, perhaps, among all religions in the world, even among the most brutish and barbarous savages.

I endeavoured to clear up this fraud to my man Friday; and told him that the pretence of their old men going up to the mountains to say O to their god Benamuckee was a cheat; and their bringing word from thence what he said was much more so; that if they met with any answer, or spake with any one there, it must be with an evil spirit; and then I entered into a long discourse with him about the devil, the origin of him, his rebellion against God, his enmity to man, the reason of it, his setting himself up in the dark parts of the world to be worshipped instead of God, and as God, and the many stratagems he made use of to delude mankind to their ruin; how he had a secret access to our passions and to our affections, and to adapt his snares to our inclinations, so as to cause us even to be our own tempters, and run upon our destruction by our own choice.

I found it was not so easy to imprint right notions in his mind about the devil as it was about the being of a God.  Nature assisted all my arguments to evidence to him even the necessity of a great First Cause, an overruling, governing Power, a secret directing Providence, and of the equity and justice of paying homage to Him that made us, and the like; but there appeared nothing of this kind in the notion of an evil spirit, of his origin, his being, his nature, and above all, of his inclination to do evil, and to draw us in to do so too; and the poor creature puzzled me once in such a manner, by a question merely natural and innocent, that I scarce knew what to say to him.  I had been talking a great deal to him of the power of God, His omnipotence, His aversion to sin, His being a consuming fire to the workers of iniquity; how, as He had made us all, He could destroy us and all the world in a moment; and he listened with great seriousness to me all the while.  After this I had been telling him how the devil was God’s enemy in the hearts of men, and used all his malice and skill to defeat the good designs of Providence, and to ruin the kingdom of Christ in the world, and the like.  “Well,” says Friday, “but you say God is so strong, so great; is He not much strong, much might as the devil?”  “Yes, yes,” says I, “Friday; God is stronger than the devil—God is above the devil, and therefore we pray to God to tread him down under our feet, and enable us to resist his temptations and quench his fiery darts.”  “But,” says he again, “if God much stronger, much might as the wicked devil, why God no kill the devil, so make him no more do wicked?”  I was strangely surprised at this question; and, after all, though I was now an old man, yet I was but a young doctor, and ill qualified for a casuist or a solver of difficulties; and at first I could not tell what to say; so I pretended not to hear him, and asked him what he said; but he was too earnest for an answer to forget his question, so that he repeated it in the very same broken words as above.  By this time I had recovered myself a little, and I said, “God will at last punish him severely; he is reserved for the judgment, and is to be cast into the bottomless pit, to dwell with everlasting fire.”  This did not satisfy Friday; but he returns upon me, repeating my words, “‘Reserve at last!’ me no understand—but why not kill the devil now; not kill great ago?”  “You may as well ask me,” said I, “why God does not kill you or me, when we do wicked things here that offend Him—we are preserved to repent and be pardoned.”  He mused some time on this.  “Well, well,” says he, mighty affectionately, “that well—so you, I, devil, all wicked, all preserve, repent, God pardon all.”  Here I was run down again by him to the last degree; and it was a testimony to me, how the mere notions of nature, though they will guide reasonable creatures to the knowledge of a God, and of a worship or homage due to the supreme being of God, as the consequence of our nature, yet nothing but divine revelation can form the knowledge of Jesus Christ, and of redemption purchased for us; of a Mediator of the new covenant, and of an Intercessor at the footstool of God’s throne; I say, nothing but a revelation from Heaven can form these in the soul; and that, therefore, the gospel of our Lord and Saviour Jesus Christ, I mean the Word of God, and the Spirit of God, promised for the guide and sanctifier of His people, are the absolutely necessary instructors of the souls of men in the saving knowledge of God and the means of salvation.