PLAIN DEALING: OR, news FROM New-England.  

(Vivat Rex Angliae Carolus,  
Vivat Anglia,  
Vivantque eorum Amici omnes.)   
A short view of New-england's present Government, both ecclesiastical and Civil, compared with the anciently-received and established Government of ENGLAND, in some material points; fit for the gravest consideration in these times.  
By THOMAS LECHFORD of Clement's inn, in the County of Middlesex, Gent.  
Levis est dolour, qui capere consilium potest,  
Et clepere sese; Magna non latitant mala.  Sen. 
LONDON, Printed by W. E. and I. G. for Nath: Butter, at the sign of the pied Bull near S. Austin's gate. 1642.   

TO THE READER.  
EVery man is to approve himself, and answer to God for his actions his conscience leads him to; and next, to good men, as much as in him lieth. I have thus presumed to enter into public, for these reasons:  
First, because it is well known unto many, that heretofore I suffered imprisonment, and a kind of banishment out of this good Land, for some acts construed to oppose, and as tending to subvert episcopacy, and the settled ecclesiastical government of England: therefore now I desired to purge myself of so great a scandal; and wherein I have offended, to entreat all my superiors, and others, to impute it rather to my ignorance, for the time, than any wilful stubbornness.  
Secondly, seeing that since my coming home, I find that multitudes are corrupted with an opinion of the unlawfulness of the Church-government by Diocesan Bishops, which opinion I believe is the root of much mischief; having now had experience of divers governments, I see not how I could with faithfulness to God, my King and country, be any longer silent, especially considering some of these late troubles occasioned, among other sins, I fear, much through this evil opinion. Happy shall I be, if any be made wiser by my harms; I wish all men to take heed, how they shake hands with the Church of God, upon any such heedless grounds as I almost had done.  
Thirdly, that I might (though unworthy) in a fit season, acquaint the learned and pious Divines of England with these my slender observations, quaeres, and experiments, to the end they may come the better prepared, upon any public occasion, for the consideration of such matters, and so at length, those good things that are shaken among us may be established, and truth confirmed.  
It is enough for me, being a Student or Practiser at Law, faithfully to put a Case, which will be this: Whether the episcopal Government by provincial and Diocesan Bishops, in number about 26. in England, being, if not of absolute Divine authority, yet nearest, and most like thereunto, and most anciently here embraced, is still safest to be continued?  
Or a Presbyterian government, being (as is humbly conceived) but of human authority, bringing in a numerous company of above 40000. Presbyters to have chief rule in the keys, in England, be fit to be newly set up here, a thing whereof we have had no experience, and which moderate wise men think to be less consonant to the Divine pattern, and may prove more intolerable than the said episcopacy?  
Or an independent government of every congregational Church ruling itself, which introduceth not only one absolute Bishop in every Parish, but in effect so many men, so many Bishops, according to New-england's rule, which in England would be anarchy & confusion?  
I would entreat those that stand for this last mentioned manner of government, to be pleased to consider, 

1. That the very term of leading, or ruling in the Church, attributed to Elders, forbids it; for if all are Rulers, who shall be ruled?  
2. The main acts of Rule consist of receiving into the Church by baptism, or otherwise, and ejection out of the Church by censure, binding and losing; now these are committed to the Apostles, and their successors, and not to all the members of the Church.  
3. All have not power to baptize, therefore not to receive into the Church, nor to cast out of the Church. My brethren, be not many masters, saith S. James, 3.1. The words of the wise are as goads, and as nails, fastened by the masters of assemblies, which are given from one shepherd, Eccles. 12.11.    
And whereas some may say, that this power of ruling is but ministerially in the Officers, and initiatively, conclusively, and virtually in the people: If so, what power ordinarily have the people to contradict the ministerial works and acts of their Officers? Must the whole Church try all those whom their Ministers convert abroad, suppose among Indians, before they may baptize them? How can all the Church examine and try such? All have not power, warrant, leisure, pleasure, ability, for, and in such works, nor can all speak Indian language.  
Doubtless the acts of rule by the Officers is the rule of the whole Church, and so to be taken ordinarily without contradiction, else there would be no end of jangling: And thus taken, the whole Church of Corinth, by S. Paul's command, (sc. by their Ministers) were to put away that wicked person, and deliver him up to Satan, 1 Cor. 5.13. and restore him, and forgive him, 2 Cor. 2. and so all the doubt on that Text is (Near I think) resolved.  
Now that the government at New-England seemeth to make so many Church-members so many Bishops, will be plain by this ensuing Discourse: for you shall here find, that the Churches in the Bay govern each by all their members unanimously, or else by the major part, wherein every one hath equal vote and superspection with their Ministers: and that in their Covenant it is expressed to be the duty of all the members, to watch over one another. And in time their Churches will be more corrupted then now they are; they cannot (as there is reason to fear) avoid it possibly. How can any now deny this to be anarchy and confusion?  
Nay, say some, we will keep out those that have not true grace. But how can they certainly discern that true grace, and what measure God requireth? Besides, by this course, they will (it is to be feared) in stead of propagating the Gospel, spread heathenism; in stead of gaining to the Church, lose from the Church: for when the major part are unbaptised, as in twenty years undoubtedly they will be, by such a course continued, what is like to become of it, but that either they may go among their fellow-heathens the Indians, or rise up against the Church, and break forth into many grievous distempers among themselves? which God, and the King forbid, I pray.  
And that you (courteous Reader) may perceive I have from time to time dealt cordially in these things, by declaring them impartially to my friends, as I received light, I shall add in the last place certain passages out Letters, sent by me into England to that purpose, and conclude.  
And I do not this, God knoweth, as delighting to lay open the infirmities of these well-affected men, many of them my friends, but that it is necessary, at this time, for the whole Church of God, and themselves, as I take it: Besides, many of the things are not infirmities, but such as I am bound to protest against; yet I acknowledge there are some wise men among them, who would help to mend things, if they were able, and I hope will do their endeavours. And I think that wiser men than they, going into a wilderness to set up another strange government differing from the settled government here, might have fall'n into greater errors than they have done.  
Neither have I the least aim to retard or hinder an happy and desired reformation of things amiss either in Church or commonwealth, but daily and earnestly pray to God Almighty, the God of wisdom and counsel, that he please so to direct his royal Majesty, and his wise and honourable counsel, the high Court of Parliament, that they may fall upon so due and fair a moderation, as may be for the glory of God, and the peace and safety of his royal Majesty, and all his majesty's dominions, and good Subjects. Vale.  
Clement's inn, Jan. 17. 1641. Thomas Lechford.   

A TABLE of the chief Heads of this DISCOURSE.  
1. THe Church-government and administrations in the Bay of the Mattachusets. 
Page 2.  2. Their public worship. 
16  3. Touching the government of the commonwealth there. 
23  4. certain Propositions to the general Court, concerning recording of civil Causes. 
29  5. A Paper of the Church her liberties. 
31  6. A Paper intended for the worshipful John Winthrop, Esquire, late governor, touching baptising of those they term without, and propagation of the Gospel to the Infidel Natives. 
34  7. The Ministers and Magistrates their names. 
37  8. The state of the country in the Bay and thereabouts. 
47  9 A relation concerning the Natives or Indians. 
49  10. Some late occurrences touching episcopacy. 
53  11. Three Questions to the Elders of Boston, and their Answers. 
55  12. A Paper of exceptions to their government. 
56  13. Forty quaeres about planting and governing of Churches, and other experiments. 
58  14. An abstract of certain Letters. 
68  15. The Conclusion. 
78    

Plaine dealing: OR, news FROM NEW-ENGLAND.  
HAving been forth of my native country, almost for the space of four years' last past, and now through the goodness of Almighty God returned, many of my friends desiring to know of me the manner of governments, and state of things, in the place from whence I came, New England; I think good to declare my knowledge in such things, as briefly as I may. I conceive, and hope, it may be profitable in these times of disquisition.  

For the Church government, and administrations, in the Bay of the Mattachusets.  

How Churches are gathered there.  A Church is gathered there after this manner: A convenient, or competent number of Christians, allowed by the general Court to plant together, at a day prefixed, come together, in public manner, in some fit place, and there confess their sins and profess their faith, one unto another, and being satisfied of one another's faith & repentance, they solemlny enter into a Covenant with God, and one an other (which is called their Church Covenant, and held by them to constitute a Church) to this effect: viz.  

Their Church Covenant.  To forsake the devil, and all his works, and the vanities of the sinful world, and all their former lusts, and corruptions, they have lived and walked in, and to cleave unto, and obey the Lord Jesus Christ, as their only King and lawgiver, their only Priest and Prophet, and to walk together with that Church, in the unity of the faith, and brotherly love, and to submit themselves one unto an other, in all the ordinances of Christ, to mutual edification, and comfort, to watch over, and support one another  
Whereby they are called the church of such a place, which before they say were no Church, nor of any Church except the invisible: After this, 
Election of their Church Officers.  they do at the same time, or some other, all being together, elect their own Officers, as Pastor, Teacher, Elders, Deacons, if they have fit men enough to supply those places; else, as many of them as they can be provided of.  
Then they set another day for the ordination of their said officers, 
Their ordinations.  and appoint some of themselves to impose hands upon their officers, which is done in a public day of fasting and prayer. Where there are Ministers, or Elders, before, they impose their hands upon the new Officers: But where there is none, there some of their chiefest men, two or three, of good report amongst them, though not of the ministry, do, by appointment of the said Church, lay hands upon them. And after the said ordination, if there are any Elders of other Churches present, (as of late I have known divers have been present, under the names of the Messengers of the Churches) they give the new Officers the right hand of fellowship, 
The right hand of fellowship by messengers of Churches.  taking them by the right hand, every one severally, or else, sometimes, one foreign Elder, in the name of all the rest, gives the right hand of fellowship, with a set speech unto them. Notice is given in divers Churches or other places, beforehand, of the gathering of every Church, divers weeks before; and so also of every ordination. And some Ministers, or others, as Messengers from other Churches, are usually present at such gatherings of Churches, and ordinations: For sometimes, Magistrates, Captains, Gentlemen, and other meaner Brethren, are made messengers of Churches, for those and other purposes, never having had imposition of hands: And at planting of a Church, or gathering, as they term it, one of the Church messengers of foreign Churches, examines and tries the men to be moulded into a Church, discerns their faith and repentance, and their Covenant being before ready made, written, subscribed, and here read and acknowledged, he decerns and pronounceth them to be a true Church of Christ, and gives them the right hand of fellowship, and all this in the name of Christ, and of all the Church-messengers present, and their Churches: so did Master Weld at the founding of Weymouth Church, or to this effect.  
And the general Court will not allow of any Church otherwise gathered.  

Some differ.  Some Ministers have there heretofore, as I have heard, disclaimed the power of their ministry received in England, but others among them have not. Generally, for the most part, they hold the Pastors and Teachers offices to be distinct; the Teacher to minister a word of knowledge, the Pastor a word of wisdom, but some hold them all one; as in the Church of Watertowne, there are two Pastors, neither will that Church send any messengers to any other Church-gathering or ordination.  

How members are received, or added to the Church there.  When a man or woman cometh to join unto the Church so gathered, he or she cometh to the Elders in private, at one of their houses, or some other place appointed, upon the week days, and make known their desire, to enter into Church-fellowship with that Church, and then the ruling Elders, or one of them, require, or ask him or her, if he be willing to make known unto them the work of grace upon their souls, or how God hath been dealing with them about their conversion: which (at Boston) the man declareth usually standing, the woman sitting. And if they satisfy the Elders, and the private assembly, (for divers of the Church, both men and women, meet there usually) that they are true believers, 
The usual terms whereupon.  that they have been wounded in their hearts for their original sin, and actual transgressions, and can pitch upon some promise of free grace in the Scripture, for the ground of their faith, and that they find their hearts drawn to believe in Christ Jesus, for their justification and salvation, and these in the ministry of the Word, reading or conference: and that they know competently the sum of Christian faith. And sometimes, though they be not come to a full assurance of their good estate in Christ. Then afterwards, in convenient time, in the public assembly of the Church, notice is given by one of the ruling Elders, that such a man, or woman, by name, desireth to enter into Church-fellowship with them, and therefore if any know any thing, or matter of offence against them, for their unfitness to join with them, such are required to bring notice thereof to the Elders; else, that any who know them, or can say any thing for their fitness, be ready to give testimony thereof, when they shall be called forth before the whole Church.  
If there be matter of offence, it is first heard before the Elders, 
Matters of offence how heard in private.  and if the party satisfy them, and the offended, in private, for private offences, and promise to satisfy in public, for public offences; then, upon another day, one of the ruling Elders calleth forth the party, by name, in the public assembly of the Church, and before strangers, and whomsoever present, most commonly upon the Lord's day, after evening exercises, and sometimes upon a week day, when all the Church have notice to be present.  

dilatory proceedings in admitting members.  The party appearing in the midst of the Assembly, or some convenient place, the ruling Elder speaketh in this manner: Brethren of this congregation, this man, or woman A. B. hath been heretofore propounded to you, desiring to enter into Church-fellowship with us, and we have not, since that, heard any thing from any of you to the contrary, of the party's admittance, but that we may go on to receive him: Therefore now, if any of you know any thing against him, why he may not be admitted, you may yet speak. Then after some silence he proceedeth, Seeing no man speaketh to the contrary of his admission, if any of you know any thing, to speak for his receiving, we desire you, give testimony thereof to the Church, as you were also formerly desired to be ready therewith, and express yourselves as briefly as you may, and to as good hearing. Whereupon, sometimes, men do speak to the contrary, in case they have not heard of the propounding, and so stay the party for that time also, till this new offence be heard before the Elders, so that sometimes there is a space of divers months between a parties first propounding and receiving; and some are so bashful, as that they choose rather to go without the Communion, then undergo such 
* Whether Popish Auricular confession, and these public confessions be not extremes, and whether some private pastoral or presbyterial collation, left at liberty, upon cause, and in case of trouble of conscience, as in the Church of England is approved, be not better than those extremes, I leave to he wise and learned to judge.  public confessions and trials, but that is held their fault.  
But when none speaketh to the contrary, 
Testimonials and Recommendations.  than some one, two, or three, or more of the Brethren speak their opinions of the party, giving instances in some godliness and good conversation of his, or some other recommendation is made, and that they are willing (if the Church thereto consent) for their part, to give him the right hand of fellowship.  
Which done, the Elder turneth his speech to the party to be admitted, and requireth him, or sometimes asketh him, if he be willing to make known to the congregation the work of grace upon his soul; and biddeth him, as briefly, and audibly, to as good hearing as he can, to do the same.  
Thereupon the party, 
public confessions of parties to be received.  if it be a man, speaketh himself; but if it be a woman, her confession made before the Elders, in private, is most usually (in Boston Church) read by the Pastor, who registered the same. At Salem the women speak themselves, for the most part, in the Church; but of late it is said, they do this upon the week days there, and nothing is done on Sunday, but their entrance into Covenant. The man in a solemn speech, sometimes a quarter of an hour long, shorter or longer, declareth the work of grace in his soul, to the same purpose, as that before the Elders formerly mentioned.  

Their profession of faith.  Then the Elder requireth the party to make profession of his faith; which also is done either by questions and answers, if the party be weak, or else in a solemn speech according to the sum and tenor of the Christian faith laid down in the Scriptures, defining faith, and showing how it is wrought by the Word, and Spirit of God, defining a Church to be a company of believers gathered out of the world, by the Word preached, and holy Spirit, and knit together by an holy Covenant, that there are in the Church remaining such and such officers, and members, 
Officers in the Church.  as aforesaid: That is to say, Pastors and Teachers, ruling Elders, Deacons and Deaconesses, or widows; and such and such are their offices and duties in particular, 
Their duties or offices.  viz. the Pastor to exhort, and besides to rule; the Teacher to instruct in knowledge, and likewise to rule; the ruling Elder to assist Pastor and Teacher in ruling, as the Levites were given to the Priests for helps, and to see to whomsoever coming into, or to go forth of the Church, by admonition, or excommunication; the Deacon to receive the contributions of the Church, and faithfully to dispose the same; the Deaconesses to show mercy with cheerfulness, and to minister to the sick and poor brethren; 
Members duties.  the members all, to watch over and support one an other in brotherly love.  
Notwithstanding, 
A Sermon of  there was a Sermon lately made by Master Cotton in October, Anno 1640. upon 1 Cor. 11.19. touching heresies, which was since commonly there called the Sermon of the twelve Articles, wherein was declared, that there are twelve Articles of Religion, which maintained by any, the Church may receive them, and keep fellowship with them; but the ignorant of them after instruction and scandalous sins unrepented, exclude from the fellowship of the Church. 
twelve Articles of Religion.  The said Articles were to this effect: First, that there are three Persons in one God, the Father, the son, and the holy Spirit. Secondly, that this God made, and governs all the World, and that he is a rewarder of the good, and punisher of the evil. Thirdly, that this God alone is to be worshipped. Fourthly, this worship of God is instituted in his written Word, not the precepts of men. Fiftly, that from the fall of Adam, we have not so worshipped God, but have all sinned, and deprived ourselves of the reward promised, and therefore are under the curse by nature. Sixthly, that we are by nature utterly unable to rescue ourselves from this curse. Seventhly, that Jesus Christ the eternal son of God, in fullness of time took upon him our nature, and was made flesh for us, and by his death and sufferings, redeemed his elect from sin, and death. Eighthly, that Christ Jesus, and salvation by him, is offered, and given in the gospel, unto every one that believeth in his name, and only by such received. Ninthly, that no man can come unto Christ, nor believe on him, except the Father draw him by his Word and Spirit. Tenthly, whom the Lord draws to him by his Word and Spirit, them he justifies freely by his grace, and according to his truth, not by works. Eleventhly, where the soul is justified, it is also regenerate and sanctified. Twelfthly, this regeneration and sanctification is still imperfect in this life. And unto all is added this general Article, That such as walk after this rule, shall arise to everlasting life; and those that walk otherwise, shall arise to everlasting condemnation, in the day of Judgement: That the knowledge and belief of these are of the foundation of Religion: But things touching the foundation of Churches, as baptism, Imposition of hands; ignorance in these may hinder the measure of our reward in heaven, not communion with the Church on earth. Exceptions against the Apostles Creed were these: That it is not of necessity to believe Christ's descent into hell in any sense; That it is not in that Creed contained, that the Scripture is the only rule of God's worship; nor doth it so directly set forth the point of Justification.  

Master Knolls how admitted.  And also I remember Master Knolles, now one of the Pastors at Watertowne, when he first came to be admitted at Boston, never made any mention in his profession of faith, of any Officers of the Church in particular, or their duties, and yet was received.  
The party having finished his Discourses of his confession, 
Right hand of fellowship given to brethren.  and profession of his faith, the Elder again speaketh to the congregation: Brethren of the congregation, if what you have heard of, from this party, do not satisfy you, as to move you to give him the right hand of fellowship, use your liberty, and declare your minds therein: And then, after some silence, if none except against the parties expressions, 
The whole Church ruleth.  (as often some members do) than the Elder proceedeth, saying, But if you are satisfied with that you have heard of, and from him, express your willingness, and consent to receive him, by your usual sign, which is erection and extension of the right hand.  
This done, sometimes they proceed to admit more members, all after the same manner, for the most part, two, three, four, or five, or more together, as they have time, spending sometimes almost a whole afternoon therein. 
Their entrance into Covenant.  And then the Elder calleth all them, that are to be admitted, by name, and rehearseth the covenant, on their parts, to them, which they publicly say, they do promise, by the help of God, to perform: And then the Elder, in the name of the Church, promiseth the church's part of the covenant, to the new admitted members. So they are received, or admitted.  
Then they may receive the Sacrament of the Lord's supper with them, and their children be baptised, but not before: also till then they may not be free men of the commonwealth, but being received in the Church they may.  

Severing in the family.  Sometimes the Master is admitted, and not the servant, & e contra: the husband is received, and not the wife; and on the contrary, the child, and not the parent.  

Offences, how heard in public.  Also all matters of public offence are heard & determined in public, before all the Church, (and strangers too in Boston, not so in other places) The party is called forth, and the matter declared and testified by two witnesses; 
The whole Church ruling and usurping the keys.  then he is put to answer: Which finished, one of the ruling Elders asketh the 
* Whether a grave and judicious consistory of the Bishop well assisted be not a great deal better, I leave to our superiors to determin●.  congregation if they are satisfied with the parties expressions? If they are, he requireth them to use their liberty, and declare their satisfiedness; If not, and that they hold the party worthy of admonition or excommunication, that they witness their assent thereto by their silence. If they be silent, the sentence is denounced. If it be for defaults in erroneous opinions only, the Teacher, they say, is to denounce the sentence; If for matter of ill manners, the Pastor denounceth it; 
Who denounce Church censures.  the ruling Elders do not usually denounce any sentence: But I have heard, a captain delivered one to Satan, in the Church at Dorchester, in the absence of their Minister.  

Dic Ecclesiae.  Ordinarily, matter of offence is to be brought to the Elders in private, they may not otherwise tell the 
* This agreeth with the rule in England.  Church in ordinary matters, and so it hath been declared in public, by the Pastors of Boston.  

Admonition.  The admonished must, in good manners, abstain from the Communion, and must go on to satisfy the Church, else Excommunication follows.  
The excommunicate is held as an Heathen and Publican: 
Excommunication.  Yet it hath been declared at Boston in divers cases, that children may eat with their parents excommunicate; that an elected Magistrate excommunicate may hold his place, but better another were chosen; that an hereditary Magistrate, though excommunicate, is to be obeyed still in civil things; that the excommunicate person may come and hear the Word, and be present at Prayer, so that he give not public offence, by taking up an eminent place in the Assembly: But at New-haven, alias Quinapeag, where Master Davenport is Pastor, the excommunicate is held out of the meeting, at the door, if he will hear, in frost, snow, and rain. Most an-end, in the Bay, they use good moderation, and forbearance in their censures: Yet I have known a Gentlewoman excommunicate, for some indiscreet words, with some stiffness maintained, saying, A brother, and others, she feared, did conspire to arbitrate the price of joiner's work of a chamber too high, and endeavouring to bring the same into civil cognizance, not proceeding to take two or three to convince the party, and so to tell the Church, (though she first told the party of it) and this without her husband. I fear she is not yet absolved; I am sure she was not upon the third of August last, when we loosed from Boston.  
There hath been some difference about jurisdictions, 
Cognizance of causes.  or cognizance of causes: Some have held, that in causes between brethren of the Church, the matter should be first told the Church, before they go to the civil Magistrate, because all causes in difference do amount, one way or other, to a matter of offence; and that all criminal matters concerning Church members, should be first heard by the Church. But these opinionists are held, by the wiser sort, not to know the dangerous issues and consequences of such tenets. The Magistrates, and Church-leaders, labour for a just and equal correspondence in jurisdictions, not to entrench one on the other, neither the civil Magistrates to be exempt from ecclesiastical censure, nor the Ministers from civil: & whether ecclesiastical, or Civillpower first begin to lay hold of a man, the same to proceed, not barring the other to intermeddle.  

church's independent.  Every Church hath power of government in, and by itself; and no Church, or Officers, have power over one another but by way of advice or counsel, voluntarily given or besought, saving that the general Court, now and then, overrule some Church matters: and of late, divers of the ministry have had set meetings to order Church matters; whereby it is conceived they bend towards Presbyterian rule.  

●●fference of rule in Churches.  In Boston; they rule, most an-end, by unanimous consent, if they can, both in admissions, and censures, and other things. In Salem, they rule by the major part of the Church: You that are so minded hold up your hands; 
Consistory. A better Consistory is, and may be constituted in England.  you that are otherwise minded, hold up yours.  
In Boston, when they cannot agree in a matter, they will sometime refer it to some select brethren to hear and end, or to certify the Church, and any brethren, that will, to be present at the discuss in private.  
Some Churches have no ruling Elders, 
Difference in number of Officers.  some but one, some but one teaching Elder, some have two ruling, and two teaching Elders; some one, some two or three Deacons; some hold that one Minister is enough for a small number of people; No Church there hath a deaconess, as far as I know.  
Where farms or villages are, 
chapels of ease.  as at Rumney-marsh and Marblehead, there a Minister, or a brother of one of the congregations of Boston for the Marsh, 
These, you see, are necessary in England in some places.  and of Salem for Marblehead, preacheth and exerciseth prayer every Lord's day, which is called prophesying in such a place. 
Prophesying.  And so it was heretofore at Mountwoollaston within Boston precincts, though since it became a Church now called of Braintree, but before they of the mount did, and those of the Marsh and Marblehead still come and receive the Sacrament at Boston, and Salem respectively, and some of Braintree still receive at Boston.  
Also when a Minister preacheth abroad, 
Prophesying, or Preaching by Licence.  in another congregation, the ruling Elder of the place, after the psalm sung, saying publicly; If this present brother hath any word of exhortation for the people, 
It ought not to be otherways in England.  at this time, in the name of God let him say on; this is held prophesying. Also the confessions or speeches made by members to be admitted, have been by some held prophesying, and when a brother exerciseth in his own congregation (as at Salem they do sometimes) taking a text of Scripture, and handling the same according to his ability. Notwithstanding, it is generally held in the Bay, by some of the most grave and learned men amongst them, that none should undertake to prophesy in public, unless he intend the work of the ministry, and so in some places, as in schools 
* Universities, Cathedrals, and collegiate Churches. , and not abroad, without they have both imposition of hands, and mission, or permission, because prophesy properly hath its denomination from 
* 1 Cor. 13.2.  understanding prophetical Scriptures, which to know discreetly to handle, requireth good learning, skill in tongues, great fidelity, and good conscience.   

The public worship.  

The public worship. Every Sunday morning.  THE public worship is in as fair a meeting house as they can provide, wherein, in most places, they have been at great charges. Every Sabbath or Lord's day, they come together at Boston, by wringing of a bell, about nine of the clock or before. The Pastor begins with solemn prayer continuing about a quarter of an hour. The Teacher then readeth and expoundeth a Chapter; Then a psalm is sung, which ever one of the ruling Elders dictates. After that the Pastor preacheth a Sermon, and sometimes ex tempore exhorts. Then the Teacher concludes with prayer, and a blessing.  

Lord's Supper.  Once a month is a Sacrament of the Lord's Supper, whereof notice is given usually a fortnight before, and then all others departing save the Church, which is a great deal less in number then those that go away, they receive the Sacrament, the Ministers and ruling Elders sitting at the Table, the rest in their seats, or upon forms: All cannot see the Minister consecrating, unless they stand up, and make a narrow shift. The one of the teaching Elders prays before, and blesseth, and consecrates the Bread and Wine, according to the words of Institution; the other prays after the receiving of all the members: and next Communion, they change turns; he that began at that, ends at this: and the Ministers deliver the Bread in a Charger to some of the chief, and peradventure gives to a few the Bread into their hands, and they deliver the Charger from one to another, till all have eaten; in like manner the cup, till all have drank, goes from one to another. Then a psalm is sung, and with a short blessing the congregation is dismissed. Any one, though not of the Church, may, in Boston, come in, and 
* Once I stood without one of the doors, and looked in, and saw the administration: Besides, I have had credible relation of all the particulars from some of the members.  see the Sacrament administered, if he will: But none of any Church in the Country may receive the Sacrament there, without leave of the congregation, for which purpose he comes to one of the ruling Elders, who propounds his name to the congregation, before they go to the Sacrament.  
About two in the afternoon, 
afternoon.  they repair to the meetinghouse again; and than the Pastor begins, as before noon, and a psalm being sung, the Teacher makes a Sermon. He was wont, when I came first, to read and expound a Chapter also before his Sermon in the afternoon. After and before his Sermon, he prayeth.  

baptism.  After that ensues baptism, if there be any, which is done, by either Pastor or Teacher, in the Deacons seat, the most eminent place in the Church, next under the Elders seat. The Pastor most commonly makes a speech or exhortation to the Church, and parents concerning baptism, and then prayeth before and after. It is done by washing or sprinkling. One of the parents being of the Church, the child may be baptised, and the baptism is into the name of the Father, and of the son, and of the holy Ghost. No sureties are required.  

Contribution.  Which ended, follows the contribution, one of the Deacons saying, Brethren of the congregation, now there is time left for contribution, wherefore as God hath prospered you, so freely offer. Upon some extraordinary occasions, as building and repairing of Churches or meeting-houses, or other necessities, the Ministers press a liberal contribution, with effectual exhortations out of Scripture. The Magistrates and chief Gentlemen first, and then the Elders, and all the congregation of men, and most of them that are not of the Church, all single persons, widows, and women in absence of their husbands, come up one after another one way, and bring their offerings to the Deacon at his seat, and put it into a box of wood for the purpose, if it be money or papers; if it be any other chattels, they set it or lay it down before the Deacons, and so pass another way to their seats again. This contribution is of money, or papers, promising so much money: I have seen a fair gilt cup with a cover, offered there by one, which is still used at the Communion. Which moneys, and goods the Deacons dispose towards the maintenance of the Ministers, and the poor of the Church, and the Churches occasions, without making account, ordinarily.  
But in Salem Church, 
Differences in contributions.  those only that are of the Church, offer in public; the rest are required to give to the ministry, by collection, at their houses. At some other places they make a rate upon every man, as well within, as not of the Church, residing with them, towards the church's occasions; and others are beholding, now and then, to the general Court, to study ways to enforce the maintenance of the ministry.  
This done, 
Admissions. Offences.  than follows admission of members, or hearing matters of offence, or other things, sometimes till it be very late. If they have time, after this, is sung a psalm, and then the Pastor concludeth with a Prayer and a blessing.  
Upon the week days, 
Lectures. Fasts & feasts.  there are Lectures in divers towns, and in Boston, upon Thursdays, when Master Cotton teacheth out of the Revelation. There are days of fasting, thanksgiving, and prayers upon 
a And why not set fasting days & times, and set feasts, as well as set Synods in the Reformed Churches?  occasions, but no 
b And why not holy days as well as the fift of November, and the days of Purim among the Jews▪ Besides, the commemoration of the blessed and heavenly mysteries of our ever blessed Saviour, and the good examples and piety of the Saints? What time is there for the moderate recreation of youth and servants, but after divine services on most of those days, seeing that upon the Sunday it is justly held unlawful? And sure enough, at New-England, the Masters will and must hold their servants to their labour more than in other Countries well planted is needful; therefore I think even they should do well to admit of some Holy days too, as not a few of the wiser sort among them hold necessary and expedient.  holy days, except the Sunday.  

Little reading, catechising.  In some Churches, nothing is 
c Whereas in England every Sunday are read in public, Chapters and psalms in every Church, besides the 〈…〉 commandments, Epistle and gospel, the Creed and other good forms and catechizings, and besides what is read upon Holy days and other days both in the parish, and cathedral and collegiate Churches, & in the Universities, and other chapels, the benefit whereof, doubtless, all wise men will acknowledge to be exceeding great, as well as public preaching and expounding.  read on the first day of the week, or Lord's day, but a psalm dictated before or after the Sermon, as at Hingham; there is no catechising of children or others in any Church, (except in Concord Church, & in other places, of those admitted, in their receiving:) the reason given by some is, because when people come to be admitted, the Church hath trial of their knowledge, faith, and repentance, and they want a direct Scripture for Ministers catechising; As if, go teach all Nations, and train up a child in the way he should go, did not reach to Ministers catechizings. But, God be thanked, the general Court was so wise, in June last, as to enjoin, or take some course for such catechising, as I am informed, but know not the way laid down in particular, how it should be done.  
They call the days of the week, 
days and months how called.  beginning at the first, second, third, forth, fifth, sixth, and seventh, which is Saturday: the months begin at March, by the names of the first, second, and so forth to the twelfth, which is February▪ because they would avoid all memory of heathenish and idols names: And surely it is good to overthrow heathenism by all good ways and means. 
Neglect of instructing the Indians.  But there hath not been any sent forth by any Church to learn the Natives language, or to instruct them in the Religion; First, because they say they have not to do with them being without, unless they come to hear and learn English. Secondly, some say out of Rev. 15. last, it is not probable that anynation more can be converted, till the calling of the Jews; till the seven plagues finished none was able to enter into the Temple, that is, the Christian Church, and the seventh vial is not yet poured forth, and God knows when it will be. Thirdly, because all Churches among them are equal, and all Officers equal, and so between many, nothing is done that way. They must all therefore equally bear the blame; for indeed I humbly conceive that by their principles, no Nation can or could ever be converted. Therefore, if so, by their principles how can any Nation be governed? They have nothing to excuse themselves in this point of not labouring with the Indians to instruct them, but their want of a staple trade, and other businesses taking them up. And it is true, this may excuse à tanto.  
Of late some Churches are of opinion, 
Charity.  that any may be admitted to Church-fellowship, that are not extremely ignorant or scandalous: but this they are not very forward to practice, except at Newberry. Besides, many good people scruple their Church Covenant, so highly termed by the most of them, a part of the 
* The Covenant of Grace of the New Testament, it is true, makes the whole universal Church of Christ, and every part thereof, or at least belongeth thereunto: but allowing Churches a Covenant of Reformation tending to the bett●r ordering and well-being of themselves, and for other politic respects, this is as much as they at New-England can justly make of their Covenant, and some that are judicious among themselves have ackn●wledged it: And yet, even this, unless it be made and guided by good counsel, and held with dependence and concatenation upon some chief Church or Churches, may tend to much division and confusion, as is obvious to the understanding of those that are but a little versed in study of these points.  Covenant of grace; and particularly, one Master Martin for saying in argumentation, that their Church Covenant was an human invention, and that they will not leave till it came to the sword's point, was fined ten pounds, his cow taken and sold for the money. A Minister standing upon his ministry, as of the Church of England, and arguing against their Covenant, and being elected by some of Weymouth to be their Minister, was compelled to recant some words; one that made the election, & got hands to the paper, was fined 10. pounds, and thereupon speaking a few cross words, 5. pound more, and paid it down presently; Another of them for saying one of the Ministers of the Bay was a Brownist, or had a brownistical head, and for a supposed lie, was whipped: and all these by the general or quarter civil Courts.   

Touching the government of the commonweal there.  
NOne may now be a Freeman of that commonwealth, 
Ecclesia regnans.  being a society or Corporation, named by the name of the governor, Deputy governor, and Assistants of the society of the mattachusets' Bay in New-England, unless he be a Church member amongst them. None have voice in elections of governors, Deputy, and Assistants; none are to be Magistrates, Officers, or Jurymen, grand or petite, but Freemen. The Ministers give their votes in all elections of Magistrates. Now the most of the persons at New-England are not admitted of their Church, and therefore are not Freemen, and when they come to be tried there, be it for life or limb, name or estate, or whatsoever, they must be tried and judged too by those of the Church, who are in a sort their adversaries: how equal that hath been, or may be, some by experience do know, others may judge.  
The manner of the elections is this: 
Elections of the governor & chief Magistrates.  At first, the chief governor and Magistrates were chosen in London, by erection of hands, by all the freemen of this Society. Since the transmitting of the Patent into New-England, the election is not by voices, nor erection of hands, but by papers, thus:  
The general Court-electory sitting, where are present in the Church, or meetinghouse at Boston, the old governor, Deputy, and all the Magistrates, and two Deputies or Burgesses for every town, or at least one, all the Freemen are bidden to come in at one door, and bring their votes in paper, for the new governor, and deliver them down upon the table, before the Court, and so to pass forth at another door. Those that are absent, send their votes by proxies. All being delivered in, the votes are counted, and according to the major part, the old governor pronounceth, that such an one is chosen governor for the year ensuing. Then the Freemen, in like manner, bring their votes for the Deputy governor, who being also chosen, the governor propoundeth the Assistants one after the other. New Assistants are, of late, put in nomination, by an order of general Court, beforehand to be considered of: If a Freeman give in a blank, that rejects the man named; if the Freeman makes any mark with a pen upon the paper which he brings, that elects the man named; then the blanks and marked papers are numbered, and according to the major part of either, the man in nomination stands elected or rejected. And so for all the Assistants. And after every new election, which is, by their Patent, to be upon the last Wednesday in every Easter term, the new governor and Officers are all new sworn. The governor and Assistants choose the Secretary. And all the Court consisting of governor, Deputy, Assistants, and Deputies of towns, give their votes as well as the rest; and the Ministers, and Elders, and all Church-officers, have their votes also in all these elections of chief Magistrates. Constables, and all other inferior Officers, are sworn in the general, quarter, or other Courts, or before any Assistant.  
Every freeman, 
Freemen their oath.  when he is admitted, takes a strict oath, to be true to the Society, or jurisdiction: In which oath, I do not remember expressed that ordinary saving, which is and aught to be in all oaths to other Lords, Saving the faith and truth which I bear to our sovereign Lord the King, though, I hope, it may be employed.  
There are two general Courts, 
Courts and Laws.  one every half year, wherein they make laws or Ordinances: The Ministers advise in making of Laws, especially ecclesiastical, and are present in Courts, and advise in some special causes criminal, and in framing of fundamental laws: But not many fundamental laws are yet established: which, when they do, they must, by the words of their Charter, make according to the Laws of England, or not contrary thereunto. Here they make taxes and levies.  
There are besides four quarter Courts for the whole Jurisdiction, besides other petty Courts, one every quarter, at Boston, Salem, and Ipswitch, with their several jurisdictions, besides every town, almost, hath a petty Court for small debts, and trespasses under twenty shillings.  
In the general Court, 
Actions and causes.  or great quarter Courts, before the civil Magistrates, are tried all actions and causes civil and criminal, and also ecclesiastical, especially touching non-members: And they themselves say, that in the general and quarter Courts, they have the power of Parliament, King's Bench, Common Pleas, Chancery, High Commission, and Star-chamber, and all other Courts of England, and in divers cases have exercised that power upon the King's Subjects there, as is not difficult to prove. They have put to death, banished, fined men, cut off men's ears, whipped, imprisoned men, and 〈◊〉 these for ecclesiastical and civil offences, and without sufficient record. In the lesser quarter Courts are tried, in some, actions under ten pound, in Boston, under twenty, and all criminal causes not touching life or member. From the petty quarter Courts, or other Court, the parties may appeal to the great quarter Courts, from thence to the general Court, from which there is no appeal, they say: Notwithstanding, I presume their Patent doth reserve and provide for appeals, in some cases, to the King's Majesty.  

Grand Juries.  The general and great quarter Courts are kept in the Church meetinghouse at Boston. Twice a year, in the said great quarter Courts held before the general Courts, are two grand Juries sworn for the Jurisdiction, one for one Court, and the other for the other, and they are charged to inquire and present offences reduced, by the governor, who gives the charge, most an-end, under the Heads of the ten commandments: And a draught of a body of fundamental laws, according to the judicial Laws of the Jews, hath been contrived by the Ministers and Magistrates, and offered to the general Court to be established and published to the people to be considered of, and this since his majesty's command came to them to send over their Patent: Among which laws, that was one I excepted against, as you may see in the paper following, entitled, Of the Church her liberties, presented to the governor and ●agistrates of the Bay, 4. Martii, 1639. Notwithstanding, a by-law, to that or the like effect, hath been made, and was held of force there when I came thence: yet I confess I have heard one of their wisest speak of an intention to repeal the same Law.  
Matters of debt, 
trials.  trespass, and upon the case, and equity, yea and of heresy also, are tried by a Jury. Which although it may seem to be indifferent, and the Magistrates may judge what is Law, and what is equal, and some of the chief Ministers inform what is heresy, yet the Jury may find a general verdict, if they please; and seldom is there any special verdict found by them, with deliberate arguments made thereupon, which breeds many inconveniences.  
The parties are warned to challenge any juryman before he be sworn; but because there is but one Jury in a Court for trial of causes, and all parties not present at their swearing, the liberty of challenge is much hindered, and some inconveniencies do happen thereby. Jurors are returned by the marshal, he was at first called the beadle of the society. Seldom is there any matter of record, saving the verdict many times at random taken and entered, which is also called the judgement. And for want of proceeding duly upon record, the government is clearly arbitrary, according to the discretions of the Judges and Magistrates for the time being. And humbly I appeal to his royal Majesty, and his honourable and great counsel, whether or no the proceedings in such matters as come to be heard before ecclesiastical Judges, be not fit to be upon Record; and whether Registers, Advocates, and Procurators, be not necessary to assist the poor and unlearned in their causes, and that according to the warrant and intendment of holy Writ, and of right reason. I have known by experience, and heard divers have suffered wrong by default of such in New-England. I fear it is not a little degree of pride and dangerous improvidence to slight all former laws of the Church or State, cases of experience and precedents, to go hammer out new, according to several exigencies; upon pretence that the Word of God is sufficient to rule us: It is true, it is sufficient, if well understood. But take heed my brethren, despise not learning, nor the worthy Lawyers of either gown, lest you repent too late.  
The parties in all causes, speak themselves for the most part, and some of the Magistrates where they think cause requireth, do the part of Advocates without fee or reward. Most matters are presently heard, and ended the same Court, the party defendant having four days warning before; but some causes come to be heard again, and new suits grow upon the old.  
Profane swearing, 
profaneness beaten down.  drunkenness, and beggars, are but rare in the compass of this Patent, through the circumspection of the Magistrates, and the providence of God hitherto, the poor there living by their labours, and great wages, proportionably, better than the rich, by their stocks, which without exceeding great care, quickly waste.   

A Paper of certain Propositions to the general Court, made upon request, 8. Iunii, 1639.  

1. IT were good, that all actions between parties, were entered in the Court book, by the Secretary, before the Court sits.  
2. That every action be declared in writing, and the defendants answer, general or special, as the case shall require, be put in writing, by a public notary, before the cause be heard.  
3. The Secretary to take the verdicts, and make forth the judicial Commands or Writs.  
4. The public notary ro record all the proceedings in a fair book, and to enter executions of commands done, & satisfactions acknowledged.  
5. The fees, in all these, to be no more than in an inferior Court of Record in England, and to be allowed by the general Court, or Court of Assistants.   

The benefit hereof to the public good.  
1. IT will give an easy and quick dispatch to all Causes: For thereby the Court and Jury will quickly see the point in hand, and accordingly give their verdict and judgement.  
2. The Court shall the better know, constantly, how to judge the same things; and it is not possible, that Judges should, always, from time to time, remember clearly, or know to proceed certainly, without a faithful Record.  
3. The parties may hereby more surely, and clearly obtain their right; for through ignorance and passion, men may quickly wrong one another, in their bare words, without a Record.  
4. Hereby shall the Law of God and Justice be duly administered to the people, according to more certain and unchangeable rules, so that they might know what is the Law, and what right they may look for at the mouths of all their Judges.  
5. Hereby the Subjects have a great part of their evidences and assurances for their proprieties, both of lands and goods.    

A Paper touching the Church her liberties, delivered at Boston, 4. Martii, 1639.  
To the Right worshipful the governor, Deputy governor, councillors, and Assistants, for this jurisdiction.  
WHereas you have been pleased to cause me to transcribe certain breviates of Propositions, delivered to the last general Court, for the establishing a body of laws, as is intended, for the glory of God, and the welfare of this People and Country; and published the same, to the intent that any man may acquaint you, or the Deputies for the next Court, with what he conceives fit to be altered or added, in or unto the said laws; I conceive it my duty to give you timely notice of some things of great moment, about the same laws, in discharge of my conscience, which I shall, as Amicus curiae, pray you to present with all faithfulness, as is proposed, to the next general Court, by it, and the reverend Elders, to be further considered of, as followeth:  
1. It is propounded to be one chief part of the charge, or office of the council intended, to take care, that the conversion of the Natives be endeavoured.  
2. It is proposed, as a liberty, that a convenient 
* Although some have held that three or two may make a Church, yet I have heard Master Cotton say, that a Church could not be without the number of six or seven at least, and so was their practice while I was th●●e, at Weymouth, and New Taunton, and at Lin, for Long Island; Because if there are but three, one that is offended with another, cannot upon cause tell the Church, but one man.  number of orthodox Christians, allowed to plant together in this Jurisdiction, may gather themselves into a Church, and elect and ordain their Officers, men fit for their places, giving notice to seven of the next Churches, one month before thereof, and of their names, and that they may exercise all the ordinances of God according to his Word, and so they proceed according to the rule of God, and shall not be hindered by any civil power; nor will this Court allow of any Church otherwise gathered.  
This clause (nor will the Court allow of any Church otherwise gathered) doth as I conceive contradict the first proposition.  
My reasons are these.  

1. If the conversion of the Natives must be endeavoured, than some wise and godly men (they should be of your gravest and best men) must be sent forth to teach them to know God.  
2. When such are sent, they must be either sent immediately by the Lord, or mediately by his Churches.  
3. If the Churches send men, they that are sent must be sent by imposition of hands of the presbytery.   
Now when Churches are thus gathered or planted, they are gathered by Ministers, doing the works of Apostles and evangelists, which hath ever been, and is the ordinary and regular way of gathering or planting Churches, (and not as is proposed, a convenient number of orthodox Christians, gathering themselves into a Church) and yet when such a Church is gathered by Church-messengers and Ministers, this Court is advised not to allow the same; which, I conceive, is to say, The conversion of the Natives shall not be endeavoured, orderly, according to the rule of God.  
Again, it would be considered, that when men are sent forth, whether they should not be sent forth two, and by two at least, as the Scriptures bear, and for divers good reasons, which lie not hid to your wisdoms.  
That you would be pleased to show unto the Elders these things to be considered, and that they would well weigh, whether or no those Ministers and Messengers sent by-Churches, should not visit the Churches which they plant▪  
Other things there are, wherein, I think, I could also, to good purpose, move somewhat to your Worships, which lies more directly in the way, and calling, I have been educated, if I were required, but this thing lying upon my conscience, I could not well pass by: Wherefore I shall request it may be considered. 

1. Whether it be not fit to leave out, at least, that contradictory clause, viz. Nor will this Court allow of any Church otherwise gathered?  
2. Whether it be not better to let the liberty run thus, in general, The holy Church of God shall enjoy all her just liberties?     

A Paper intended for the honoured John Winthrop, Esquire, late governor. Boston, Maii 2. 1640.  
IF you see a necessity of baptising them without, If an engagement of Propagation of the truth to the Infidel Natives:  
Then consider, whether by the King's leave, some Churches may not be appointed to send their chief Pastors, and other Ministers, to do such works.  
Also with some kind of subjection, or acknowledgement of authority of the ministry in England, if it be but by way of advice, which is clear to me you may do:  
I make no doubt but in all things requisite for the state of the Country, they will yield you all fair liberties.  
Nay, I am persuaded, the King's Majesty will not send any unexperienced governor to afflict, but make you Patentees again, or at least, after the manner of other Plantations, restoring not only favour, but other benefits, whereof, under God, to us Englishmen, he is the fountain. The King's Attorney did offer some of you this in my hearing, I mean, the renewal of your Patent.  
Nay further, if you would invent, and devise what the King may do for the Country, you might obtain.  
The very conversion of these poor naked people, which is very hopeful, and much prepared for per accidens, or God's own providence, bringing good out of evil, will rejoice the hearts of all Christians in our dear native country, and here: and of itself (if there were no other desirable things here, as blessed be God there are many) would cause a continued confluence of more people than you can tell well where to bestow for the present.  
The Fishing trade would be promoted with authority.  
Hereby would you give the greater testimony to the cause of Reformation.  
Hereby will you, under God and the King, make Church-work, and commonwealth work indeed, and examples to all countries.  
You will enrich your Countries both, in short time. The Heathens in time, I am persuaded, will become zealous Christians, then will they labour, get clothes, and substance about them. In vain do some think of civillizing them, either by the sword, or otherwise, till (Withal) the Word of God hath spoken to their hearts: wherein I conceive great advice is to be taken.  
For which purpose a press is necessary, and may be obtained, I hope, so that wise men watch over it.  
Consider how poorly your schools go on, you must depend upon England for help of learned men and scholars, books, commodities infinite almost.  
No doubt but the King, this way, will make your authority reach even to the Dutch Southward, and to the French Northward. New-England indeed without fraction. A facile way, taking out the core of malice.  
The conversion and subduing of a Nation, and so great a tract of ground, is a work too weighty for subjects any much longer to labour under without royal assistance, as I apprehend, I think, in religious reason.  
If any shall suggest, that your Churches may send forth men of their own authority;  
Consider, if it may be done warrantably by the Word of God, as peradventure it may be so.  
Yet you will be in danger, rebus sic stantibus, of great imputations.  
That you infringe regal power,  
And ecclesiastical.  
Whereon adversaries will sure enough make fearful work.  
And besides, some reformations (under favour) have been too deep, at least for others to follow.  
They were also unexperienced of mission to convert Infidels.  
Is Geneva without her faults? or Holland, Rotterdam, Amsterdam, without theirs? what experience they of mission, or ever had?  
Now I beseeech you grave Sir, do you think it good, honourable, safe, for us poor men here, or for the Religion and Professors thereof in general, in the whole world, that such as have the name of the most zealous, should be the first example of almost utmost provocation to our own sovereign?  
For my part, I disclaim Parker,  
And incline to Hooker, jewel, as to government.  
Great-men have great burdens, therefore they have their counsels cross, and sometimes they use them both.  
You hear enough on the other side,  
Hear now this, on this, and the Lord guide your spirit.  
Odere Reges dicta, quae dici jubent.   

These are the Ministers of the Bay.  
AT Boston, 
Ministers names.  master Cotton Teacher, master Wilson Pastor: At Roxbury, master Weld Pastor, master Eliott Teacher: At Dorchester, master Mather Pastor or Teacher, and Master Burgh out of office: At Braintree, Master Thomson Pastor, Master Flint Teacher: At Weymouth, Master Newman Pastor, Master Parker out of office: At Hingham, master Hubbard Pastor, master Peck Teacher: They refuse to baptize old Ottis grandchildren, an ancient member of their own Church. At Charlestowne, Master Symms Pastor, master Allen Teacher: At Cambridge, master Sheppard Pastor, master Dunster schoolmaster; divers young scholars are there under him to the number of almost twenty: At Watertowne, master Phillip's Pastor, master Knolls Pastor: At Dedham, another master Phillips out of office, and master Allen Pastor or Teacher: At Sudbury, master Brown in office, master Fordham out of office: At Lynne, master Whiteing Pastor, master Cobbet Teacher: At Salem, master Peter Pastor, master Norris Teacher, and his son a schoolmaster: At Ipswich, master Roger's Pastor, master Norton Teacher, and master Nathaniel Ward, and his son, and one Master Knight, out of employment: At Rowley, Master Ezek. Roger's Pastor, Master Miller: At Newberry, Master noise Pastor, Master Parker Teacher: He is son of Master Robert Parker, sometime of Wilton, in the County of Wiltes, deceased, who in his life time writ that mislearned and mistaken Book De Politeia Ecclesiastica. At Salisbury, Master Worster Pastor: At Hampton, Master bachelor Pastor, Master Dalton Teacher: There are other schoolmasters which I know not, in some of these towns.   

The Magistrates in the Bay are these:  

Magistrates nam●s.  Master Bellingham the present governor, master Endecot the present Deputy governor, master Winthrop, master Dudley, master Humphrey, master Saltonstall, master Bradstreat, master Stoughton, master Winthrop junior, master Nowell, Assistants. Master Nowell is also secretary. Master Stephen Winthrop is Recorder, whose office is to record all judgements, marriages, Births, Deaths, Wills and Testaments, bargains and Sales, Gifts, Grants, and Mortgages. There is a marshal, who is as a sheriff or bailiff, and his Deputy is the Gaoler and executioner.  
Marriages are solemnised and done by the Magistrates, 
Marriages. Testaments. Administrar. Burials.  and not by the Ministers. 
* Causes touching matrimony, and Testaments, and other ecclesiastical causes, have been anciently by the good laws of England, committed to the clergy, upon better grounds than many are aware of. Brethren, I pray consider well that the Apostle doth allow judgements of controversies to the Church, 1 Cor. 6. And so they did anciently in other Countries, as well as in England, as appears by S. Augustine's profession thereof, cited by one lately, viz. That he (the said Father, and other holy men of the Church) suffered the tumultuous perplexities of other men's causes touching secular affairs, either by determining them by judging, or in cutting them off by entreaties: which labour (saith he) we endure with consolation in the Lord, for the hope of eternal life. To which molestations, the Apostle tied us, not by his own judgement, but by his judgement who spoke in him. Besides, should they judge these things, and labour for, and watch over us in the Lord, and not be recompensed as long as they do well? I speak not to countenance undue exactions, bribes, or other corruptions. I intend brevity, and therefore make bold to refer my Reader to the many learned arguments both in Law-books and Divinity of this subject.  probates of Testaments, and granting of Letters of Administration, are made and granted in the general or great quarter Courts. At Burials, nothing is read, nor any Funeral Sermon made, but all the neighbourhood, or a good company of them, come together by tolling of the bell, and carry the dead solemnly to his grave, and there stand by him while he is buried. The Ministers are most commonly present.  
They are very diligent in trainings of their soldiers and military exercises, 
Trainings or Musters.  and all except Magistrates, and Ministers bear arms, or pay for to be excused, or for special reasons are exempted by order of Court. The Captains, and Officers are such as are admitted of the Church.  
But the people begin to complain, 
Grievances.  they are ruled like slaves, and in short time shall have their children for the most part remain unbaptised: and so have little more privilege than Heathens, unless the discipline be amended and moderated.  

Danger.  It is feared, that Elections cannot be safe there long, either in Church or commonwealth. So that some melancholy men think it a great deal safer to be in the midst of troubles in a settled commonwealth, or in hope easily to be settled, then in mutinies there, so far off from succours.  

New Plymouth Patent. M. Raymer. M. Smith. M. Chancey his controversy.  At New Plymouth they have but one 
* Eccles. 12.11. One shepherd: James 3.1. Not many masters. Whether this be their ground, I know not; but what ever there be in others to advise and assist, the deciding, determining voice, I mean also the negative, in some cases, ought, as I think, to be in the Pastor: Be there never so many Ministers in the Church, do nothing without your Pastor or Bishop, saith Irenaeus: for whatsoever is faulty in the Church, the Bishop is first and principally blamed, Rev. 2. and 3.  Minister, master Rayner; yet master Chancey lives there, and one master Smith, both Ministers, they are not in any office there; master Chancey stands for dipping in baptism only necessary, and some other things, concerning which there hath been much dispute, and master Chancey put to the worst by the opinion of the Churches advised withal.  

Taunton. M. Hooke, M. street, their ordination.  Cohannet, alias Taunton, is in Plymouth Patent. There is a Church gathered of late, and some ten or twenty of the Church, the rest excluded. Master Hooke Pastor, master street Teacher. Master Hooke received ordination from the hands of one master Bishop a schoolmaster, and one Parker an Husbandman, and then master Hooke joined in ordaining master street. 
M. Doughty his controversy.  One master Doughty, a Minister, opposed the gathering of the Church there, alleging that according to the Covenant of Abraham, all men's children that were of baptised parents, and so Abraham's children, aught to be baptised; and spoke so in public, or to that effect, which was held a disturbance, and the Ministers spoke to the Magistrate to order him: The Magistrate commanded the Constable, who dragged master Doughty out of the Assembly. He was forced to go away from thence, with his wife and children.  
There are also in this Patent divers other Plantations, 
Divers other Towns and Ministers.  as Sandwich, Situate, Duxbury, greens-harbour, and Yarmouth. Ministers there are, master Leveridge, master Blackwood, master Mathews, and master Andrew Hallet a schoolmaster. Master Saxton also, who was coming away when we did.  
At the Island called Aquedney, 
Island Aquedney.  are about two hundred families. There was a Church, where one master Clark was Elder: The place where the Church was, is called Newport, but that Church, I hear, is now dissolved; as also divers Churches in the Country have been broken up and dissolved through dissension. At the other end of the Island there is another town called Portsmouth, but no Church: there is a meeting of some men, who there teach one another, and call it prophecy. These of the Island have a pretended civil government of their own erection, without the King's Patent. There lately they whipped one master Gorton, 
Master Gorton whipped and banished.  a grave man, for denying their power, and abusing some of their Magistrates with uncivil terms; the governor, master Coddington, saying in Court, You that are for the King, lay hold on Gorton; and he again, on the other side, called forth, All you that are for the King, lay hold on Coddington; whereupon Gorton was banished the Island: so with his wife and children he went to Providence. They began about a small trespass of swine, but it is thought some other matter was ingredient.  

New Providence.  At Providence, which is twenty miles from the said Island, lives master Williams, and his company, of divers opinions; most are Anabaptists; they hold there is no true visible Church in the Bay, nor in the world, nor any true ministry. This is within no Patent, as they say; but they have of late a kind of government also of their own erection.  

M. Blakeston.  One master Blakeston, a Minister, went from Boston, having lived there nine or ten years, because he would not join with the Church; he lives near master Williams, but is far from his opinions.  

Connecticot.  There are five or six towns, and Churches upon the River Connecticot, where are worthy master Hooker, master Warham, master Hewet, and divers others, and master Fenwike with the Lady Boteler, 
Lady Boteler.  at the river's mouth in a fair house, and well fortified, and one master Higgison, a young man, their Chaplain. These plantations have a Patent; the Lady was lately admitted of master Hooker's Church, and thereupon her child was baptised.  
The Lady Moody lives at Lynne, 
Lady Moody.  but is of Salem Church, she is (good Lady) almost undone by buying master Humphries farm, Swampscot, which cost her nine, or eleven hundred pounds.  
Beyond Connecticott are divers plantations, 
New Haven.  as New-haven, alias Quinapeag, where master Davenport is Pastor, and one master James a schoolmaster; and another where master Whitfield is: and another where master Pridgeon is, and some others, almost reaching to the Dutch plantation southward. Among these are my old acquaintance, master Roger Ludlow, master Frost, sometime of Nottingham, and his sons, John Gray and Henry Gray; the Lord in his goodness provide for them; they have a Minister, whose name I have forgotten, if it be not master Blackwell. I do not know what Patent these have.  
Long Island is begun to be planted, 
Long Island.  and some two Ministers are gone thither, or to go, as one master Peirson, and master Knowles, that was at Dover, alias Northam. A Church was gathered for that Island at Lynne, in the Bay, whence some, by reason of straightness, did remove to the said Island; and one master Simonds, heretofore a servant unto a good gentlewoman whom I know, was one of the first Founders. Master Peter of Salem was at the gathering, and told me the said master Henry Simonds made a very clear confession. Notwithstanding he yet dwells at Boston, and they proceed on but slowly. The Patent is granted to the Lord Starling; but the Dutch claim part of the Island, or the whole: for their plantation is right over against, and not far from the South end of the said Isle. And one Lieutenant how pulling down the Dutch Arms on the Isle, there was like to be a great stir, what ever may become of it. The Dutch also claim Quinapeag, and other parts.  

Pascattaqua.  At Northam, alias Pascattaqua, is master Larkham Pastor. One master H. K. was also lately Minister there, with master Larkham. They two fell out about baptising children, receiving of members, burial of the dead; and the contention was so sharp, that master K. and his party rose up, 
M. Larkham excommunicated.  and excommunicated master Larkham, and some that held with him: And further, master Larkham flying to the Magistrates, master K. and a captain raised arms, 
A broyle or riot.  and expected help from the Bay; master K. going before the troop with a Bible upon a poles top, and he, or some of his party giving forth, that their side were Scots, and the other English: Whereupon the Gentlemen of Sir Ferdinando George's plantation came in, and kept Court with the Magistrates of Pascattaqua, (who have also a Patent) being weak of themselves. And they fined all those that were in arms, for a Riot, by Indictment, Jury, and Verdict, formally. Nine of them were censured to be whipped, but that was spared. Master K. and the Captain their leaders, were fined 100 l. a piece, which they are not able to pay. To this broil came master Peter of Salem, 
episcopacy.  and there gave his opinion, at Northam, that the said excommunication was a nullity.  
Master Thomas Gorgs son of Captain Gorgs of Batcombe, 
Province of Magne.  by Cheddar in Somersetshire, is principal Commissioner for the Province of Magne, under Sir Ferdinando, but he was not at that Court at Northham himself. Master Ward's son is desired to come into the Province of Magne. There is one master Jenner gone thither of late. There is want of good Ministers there; the place hath had an ill report by some, but of late some good acts of Justice have been done there, and divers Gentlemen there are, and it is a country very plentiful for fish, fowl, and venison.  
Not far from Northam is a place called Exeter, 
Exeter.  where master Wheelwright hath a small Church.  
And at Cape Anne, 
Cape Anne▪ Fishing.  where fishing is set forward, and some stages builded, there one master Rashley is Chaplain: for it is far off from any Church: Rashley is admitted of Boston Church, but the place lieth next Salem, and not very far further from Ipswitch.  
The Isle of shoals and Richmond's Isle, 
Isles of shoals and Richmond.  which lie near Pasquattaqua, and good fishing places.  
About one hundred and fifty leagues from Boston Eastward is the Isle of Sables, 
Isle of Sables.  whither one John Webb, alias Evered, an active man, with his company are gone with commission from the Bay, to get Sea-horse teeth and oil.  
Eastward off Cape Codd lieth an Island called Martin's Vineyard, 
Martin's Vineyard.  uninhabited by any English, but Indians, which are very savage.  

French and Datch.  Northward from the Bay, or north-east, lieth the French plantation, who take up beaver there, and keep strict government, boarding all vessels that come near them, and binding the masters till the governor, who is a nobleman, know what they are; and south of New-England the Dutch take up the beaver.  

Virginia.  Three hundred Leagues south from the Bay along the coasts, lieth Virginia; near to that is Maryland, 
Maryland.  where they are Roman Catholics, they say.  

Swedes.  There was a speech of some Swedes which came to inhabit near Delawar Bay, but the number or certainty I know not.  

Newfoundland.  Three hundred leagues from the Bay, Eastward, lieth Newfoundland, where is a main trade for fishing. Here we touched coming homeward.  

Florida.  Florida lies between Virginia and the Bay of Mexico, and had been a better Country for the English to have planted in, according to the opinion of some, but it is so near the Spaniard, that none must undertake to plant there, without good Forces.   

For the state of the Country in the Bay and thereabouts.  
THe Land is reasonable fruitful, 
State of the country of New-England.  as I think; they have cattle, and goats, and swine good store, and some horses, store of fish and fowl, venison, and 
* Wheat and Barley are thought not to be so good as those grains in England; but the Rye and Pease are as good as the English: the Pease have no worms at all. Beans also there are very good.  corn, both English and Indian. They are indifferently well able to subsist for victual. They are setting on the manufacture of linen and cotton cloth, and the fishing trade, and they are building of ships, and have good store of barks, catches, lighters, shallops, and other vessels. They have builded and planted to admiration for the time. There are good masts and timber for shipping, planks, and boards, clapboard, pipestaves, beaver, and furs, and hope of some mines. There are bears, Wolves, and Foxes, and many other wild beasts, as the Moose, a kind of deer, as big as some Oxen, and lions, as I have heard. The Wolves and Foxes are a great annoyance. There are Rattlesnakes, which sometimes do some harm, not much; He that is stung with any of them, or bitten, he turns of the colour of the Snake, all over his body, blue, white, and green spotted; and swelling, dies, unless he timely get some Snake-weed; which if he eat, and rub on the wound, he may haply recover, but feel it a long while in his bones and body. Money is wanting, by reason of the failing of passengers these two last years, in a manner. They want help to go forward, for their subsistence in regard of clothing: And great pity it would be, but men of estates should help them forward. It may be, I hope, a charitable work. The price of their cattle, and other things being fallen, they are not at present able to make such returns to England, as were to be wished for them: God above direct and provide for them. There are multitudes of godly men among them, and many poor ignorant souls. Of late some thirty persons went in two small Barks for the Lord's Isle of Providence, and for the main thereabout, which is held to be a better country and climate by some: For this being in about 46. degrees of Northern latitude, yet is very cold in winter, so that some are frozen to death, or lose their fingers or toes every year, sometimes by carlesnes, sometimes by accidents, and are lost in snows, which there are very deep sometimes, and lie long: Winter begins in October, and lasts till April. Sixty leagues Northerly it is held not habitable, yet again in Summer it is exceeding hot. If shipping for conveyance were sent thither, they might spare divers hundreds of men for any good design. The jurisdiction of the Bay Patent reacheth from Pascattaqua Patent north-east to Plymouth Patent Southward. And in my travails there, I have seen the towns of Newberry, Ipswitch, Salem, Lynne, Boston, Charlestowne, Cambridge, Watertowne, Concord, Roxbury, Dorchester, and Braintree in the Bay Patent, New Taunton in Plymouth Patent, the Island Aquedney, and the two towns therein, Newport and Portsmouth, and New Providence within the Bay of Narhiggansets. This for the satisfaction of some that have reported I was no traveller in New-England.   

Concerning the Indians, or Natives.  
THey are of body tall, 
Of the Indians.  proper, and straight; they go naked, saving about their middle, somewhat to cover shame. Seldom they are abroad in extremity of Winter, but keep in their wigwams, till necessity drives them forth; and then they wrap themselves in skins, or some of our English course cloth: and for the Winter they have boots, or a kind of laced tawed-leather stockings. They are naturally proud, and idle, given much to singing, dancing, and plays; they are governed by Sachems, Kings; and Saggamores, petty Lords; by an absolute tyranny. Their women are of comely feature, industrious, and do most of the labour in planting, and carrying of burdens; their husbands hold them in great slavery, yet never knowing other, it is the less grievous to them. They say, Englishman much fool, for spoiling goodworking creatures, meaning women: And when they see any of our English women sewing with their needles, or working coifs, or such things, they will cry out, lazy squaes! but they are much the kinder to their wives, by the example of the English. Their children, they will not part with, upon any terms, to be taught. They are of complexion swarthy and tawny; their children are borne white, but they bedaub them with oil, and colours, presently. They have all black hair, that I saw.  
In times of mourning, they paint their faces with black lead, black, all about the eyebrows, and part of their cheeks. In time of rejoicing, they paint red, with a kind of vermilion. They cut their hair of divers forms, according to their Nation or people, so that you may know a people by their cut; and ever they have a long lock on one side of their heads, and wear feathers of Peacocks, and such like, and red cloth, or ribbons at their locks; beads of wampompeag about their necks, and a girdle of the same, wrought with blue and white wampom, after the manner of chequer work, two fingers broad, about their loins: Some of their chief men go so, and pendants of wampom, and such toys in their ears. And their women, some of the chief, have fair bracelets, and chains of wampom. Men and women, of them, come confidently among the English. Since the Pequid war, they are kept in very good subjection, and held to strict points of Justice, so that the English may travail safely among them. But the French in the East, and the Dutch in the South, sell them guns, powder and shot. They have Powahes, or Priests, which are Witches, and a kind of chirurgeons, but some of them, notwithstanding, are fain to be beholding to the English chirurgeons. They will have their times of pow-wowing, which they will, of late, have called Prayers, according to the English word. The Powahe labours himself in his incantations, to extreme sweating and weariness, even to ecstasy. The Powahes cannot work their witchcrafts, if any of the English be by; neither can any of their incantations lay hold on, or do any harm to the English, as I have been credibly informed. The Powahe is next the King, or Sachem, and commonly when he dies, the Powahe marries the Squa Sachem, that is, the Queen. They have marriages among them; they have many wives; they say, they commit much filthiness among themselves. But for every marriage, the Saggamore hath a fathom of wampom, which is about seven or eight shillings value. Some of them will diligently attend to any thing they can understand by any of our Religion, and are very willing to teach their language to any English. They live much the better, and peaceably, for the English; and themselves know it, or at least their Sachems, and Saggamores know so much, for before they did nothing but spoil and destroy one another. They live in Wigwams, or houses made of mats like little huts, the fire in the midst of the house. They cut down a tree with axes and hatchets, bought of the English, Dutch, or French, & bring in the butt-end into the wigwam, upon the hearth, and so burn it by degrees. They live upon parched corn, (of late, they grind at our English mills.) Venison, Bevers, Otters, Oysters, Clammes, Lobsters, and other fish, Groundnuts, acorns, they boil all together in a kettle. Their riches are their wampom, bolls, trays, kettles, and spoons, beaver, furs, and canoes. He is a Sachem, whose wife hath her clean spoons in a chest, for some chief English men, when they come on guest wise to the wigwam. They lie upon a mat, with a stone, or a piece of wood under their heads; they will give the best entertainment they can make to any English coming amongst them. They will not taste sweet things, nor alter their habit willingly; only they are taken with tobacco, wine, and strong waters; and I have seen some of them in English, or French clothes. Their ordinary weapons are bows and arrows, and long staves, or half pikes, with pieces of swords, daggers, or knives in the ends of them: They have captains, and are very good at a short mark, and nimble of foot to run away. Their manner of fighting is, most commonly, all in one file. They are many in number, and worship Kitan, their good god, or Hobbamocco, their evil god; but more fear Hobbamocco, because he doth them most harm. Some of their King's names are Canonicus, Meantinomy, Owshamequin, Cushamequin, Webbacowitts, and Squa Sachem his wife: She is the Queen, and he is Powahe, and King, in right of his wife. Among some of these Nations, their policy is to have two Kings at a time; but, I think, of one family; the one aged for counsel, the other younger for action. Their Kings succeed by inheritance.  

M. 〈◊〉 a hopeful Schoolmaster.  Master Henry Dunster, Schoolmaster of Cambridge, deserves commendations above many; he hath the platform and way of conversion of the Natives, indifferent right, and much studies the same, wherein yet he wants not opposition, as some other also have met with: He will, without doubt, prove an instrument of much good in the country, being a good Scholar, and having skill in the Tongues; He will make it good, that the way to instruct the Indians, must be in their own language, not English; and that their language may be perfected.   

A Note of some late occurrences touching episcopacy.  
SOme of the learnedst, 
Some late occurrences concerning episcopacy.  and godliest in the Bay, begin to understand Governments; that it is necessary, when Ministers or persons fall out, to send other Ministers, or they voluntarily to go among them, to seek by all good ways and means to appease them.  
And particularly, Master Peter went from Salem on foot to New Dover, alias Pascattaqua, alias Northam, to appease the difference between Master Larkham and Master K. when they had been up in arms this last Winter time. He went by the sending of the governor, counsel, and Assistants of the Bay, and of the Church of Salem; and was in much danger of being lost, returning, by losing his way in the woods, and some with him, but God be blessed they returned.  
Again he went a second time, for appeasing the same difference, and had a Commission to divers Gentlemen, master Humphrey, master Bradstreate, captain Wiggon, and master Simons, to assist, and to hear and determine all causes civil and criminal, from the governor of the Bay, under his hand, and the public seal, and then master K. went by the worst.  
Master Wilson did lately ride to Green's harbour, in Plymouth Patent, to appease a broil between one master Thomas, as I take it, his name is, and master Blindman, where master Blindman went by the worst, and captain Keayne and others went with master Wilson on horseback.  
Also at another time, master Wilson, master Mather, and some others, going to the ordination of master Hooke and master street, to give them the right hand of fellowship, at New Taunton, there heard the difference between master Hooke and master Doughty, where master Doughty was overruled, and the matter carried somewhat partially, as is reported.  
It may be, it will be said, they did these things by way of love, and friendly advice: Grant that; But were not the counselled bound to receive good counsel? If they would not receive it, was not the Magistrate ready to assist, and in a manner ready, according to duty, to enforce peace and obedience? did not the Magistrates assist? and was not master K. sent away, or compounded with, to seek a new place at Long Island, master Doughty forced to the Island Aquedney, and master Blindman to Connecticot?   

Questions to the Elders of Boston, delivered 9 Septemb. 1640.  

1. WHether a people may gather themselves into a Church, without a Minister sent of God?  
2. Whether any People, or Congregation, may ordain their own Officers?  
3. Whether the Ordination, by the hands of such as are not Ministers, be good?   
To the which I received an Answer the same day:  
TO the first, the Answer is affirmative; for though the people in this country are not wont to gather themselves into a Church, but (as you would have it) with the presence and advice of sundry Ministers; yet it were lawful for them to gather into a Church without them. For if it be the privilege of every Church to choose their own Ministers, than there may be a Church, before they have Ministers of their own; for Ministers of another Church have no power but in their own Church.  
To the second and third; The second and third Questions are coincident, and one Answer may serve for both: The Children of Israel did impose hands upon the Levites, Num. 8.10. and if the people have power to elect their own officers, they have power also to ordain them; for Ordination is but an instalment of a man into that office, whereto election giveth him right, nevertheless such a Church as hath a presbytery, aught to ordain their Officers by a presbytery, according to 1 Tim. 4.14.  
This Answer was brought me by Master Oliver, one of the Elders, and Master Pierce, a Brother of Boston.  
When I was to come away, one of the chiefest in the Country wished me to deliver him a note of what things I misliked in the Country, which I did, thus:  
I doubt,  
1. WHether so much time should be spent in the public Ordinances, on the Sabbath day, because that thereby some necessary duties of the Sabbath must needs be hindered, as visitation of the sick, and poor, and family.  
2. Whether matters of offence should be publicly handled, either before the whole Church, or strangers.  
3. Whether so much time should be spent in particular catechising those that are admitted to the communion of the Church, either men or women; or that they should make long speeches; or when they come publicly to be admitted, any should speak contradictorily, or in recommendation of any, unless before the Elders, upon just occasion.  
4. Whether the censures of the Church should be ordered, in public, before all the Church, or strangers, other than the denunciation of the censures, and pronunciation of the solutions.  
5. Whether any of our Nation that is not extremely ignorant or scandalous, should be kept from the Communion, or his children from baptism.  
6. That many thousands in this country have forgotten the very principles of Religion, which they were daily taught in England, by set forms and Scriptures read, as the psalms, first and second Lesson, the ten Commandments, the Creeds, and public catechizings. And although conceived Prayer be good and holy, and so public explications and applications of the Word, and also necessary both in and out of season: yet for the most part it may be feared they dull, amaze, confound, discourage the weak and ignorant, (which are the most of men) when they are in ordinary performed too tediously, or with the neglect of the Word read, and other premeditated forms inculcated, and may tend to more ignorance and inconvenience, than many good men are aware of.  
7. I doubt there hath been, and is much neglect of endeavours, to teach, civilize, and convert the Indian Nation, that are about the Plantations.  
8. Whether by the received principles, it be possible to teach, civilize, or convert them, or when they are converted, to maintain God's worship among them.  
9 That electory courses will not long be safe here, either in Church or commonwealth.  
10. That the civil government is not so equally administered, nor can be, divers orders or by-laws considered.  
11. That unless these things be wisely and in time prevented, many of your usefullest men will remove and scatter from you.  
At Boston July 5. 1641.   

Certain Quaeres about Church government, planting Churches, and some other Experiments.  
1. WHether the people should call the Minister, or the Minister 
a Mat. 10.1. Mar. 3.13. Act. 1.4 & 2.47. & 8.5.6. & 9.32, 35. & 11.19.20.21.26.  gather the people?  
2. When a Church is gathered or planted; should they not have care in 
b Acts 8.14. & 9.31. & 11.22.27. & 13 2.3. & 14.21.10 28.  propagating other Churches, in other places next them?  
3. Whether should not the first Church 
c Col. 2.5. Act. 11.27. & 15.36. & 16.4.  visit the later Churches planted by them, to see they keep the faith and order, as long as she remains herself in purity of Doctrine and worship?  
4. How shall a Church propagate, and visit other Churches? shall they do it by their members, ordinary Christians, or by their Ministers, 
d Acts 8.5.14. & 11.22, 27. & 13.2, 3.  or Pastors? shall they 
e Mat. 28.19. Acts 13.1, 2, 3. & 8.1.  intend such propagation, or stay, till by their numbers increasing, they are necessitated to swarm, or are persecuted abroad?  
5. If by their Pastors, must there not be more 
f Acts 1.2, 3, 4. & 2.47 & 13.1  Ministers than one in the first Church? how else can any be spared to go abroad about such works upon occasion?  
6. When they have planted other Churches, must not the 
g Act. 1.25, 26.  first Church take care for the providing of Elders or Ministers for these new planted Churches, and 
h Act. 6 6. & 14.23.  ordain them, and sometimes go 
i Act. 8.14. & 11.22.  or send some to teach them, and uphold the worship of God among them?  
7. How can any preach, unless he be 
k Rom. 10.15.  sent? and how can he be sent, unless by imposition of 
l Act. 6.6. & 13 3. 1 Tim. 4.14.  hands of the Presbytery of the first Church?  
8. If so, hath not the first Church and the Ministers thereof, Apostlolical 
m Eph. 4.11. Act. 1 25. & 8.14. & 11.22.27  power in these things?  
9 But have all 
n Rom. 16.1.  Churches and Ministers this power? are they able? have they learned men enough, to 
o 1 Cor. 3.6.  water where they have planted? If some should not be of the 
p 2 Tim. 1.6. 1 Tim. 4 14. compared.  Quorum, as it were, in ordinations, and the like, what order, peace, or unity can be expected?  
10. Again, if all Churches and Ministers have this power, equally, to exercise the work apostolical; must they not all then go, or send abroad, to convert the Indians, and plant Churches? and how can all be spared abroad? Are all 
q 1 Cor. 12.19, 29.  Apostles? all evangelists? where were the body, if so?  
11. Will they not interfiere one upon another, and trespass upon one another's 
r 2 Cor. 10.12. to the end.  line, rule, or portion, which blessed S. Paul condemned in those that entered into his labours?  
12. When any other 
s Act. 13.1, 2, 3  Church, besides the 
t Act. 1.4. & 2.47.  first, hath power and ability to propagate and bring forth other Churches, may she not do well so to do? must she not? in her fitting line, observing peace, and holding communion with the first, as long as they remain in purity both of them? and if a second, why not a third, and a fourth, and so forth to a competent number?  
13. Whether the first and other Churches also having power and ability thus to propagate the gospel and plant Churches, may not be fitly called, prime, chief, or principal seats of the Church, or 
v As Jerusalem, Antioch, Ephesus, Acts 11.26.  chief Churches?  
14. Whether those Churches so gathered, in one kingdom, city, or Principality, holding communion together, may not be fitly, in regard of their unity in Doctrine and worship, called the Church of such a Nation, or Province, 
u Acts 11.22.  City, or country?  
15. Whether is it probable, that the first Church Christian, that we read of to be, at 
x Acts 1.4, 15, 26. & 2.41.  Jerusalem, was only one congregation, or but as many as could meet in one place? had they not among them twelve Apostles, besides Elders, three thousand, at once added, what ever number there was besides? and had they such a large Temple or meeting-houses at their command in those days?  
16. Whether the word Church be not diversely taken in holy Scripture, and sometimes for a civil or uncivil assembly or congression? 
y Act. 19.40.  Acts 19.40. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and when he had thus spoken, he dismissed the assembly or Church?  

Fitzherb. N.B.  17. Whether anciently in England, some small assemblies were not called Churches, as every presentative Rectory or Parsonage is called Ecclesia, when others that were greater were not so called, as no vicarage, Donative or chapel is called Ecclesia in our Law?  
18. Whether the Rector, or Parson that is a Presbyter in a Church, should, being alone, rule absolutely by himself, without the concurrence, advise, or superior power of the Evangelisticall 
z 1 Cor. 5.3, 4.  Pastor of the Church, who had care in the plantation or erection of the parson's Church?  
19 If not; should the Vicar, Donative, Minister or Chaplain?  
20. But where they have used to rule more absolutely, (as in some peculiar jurisdictions in England) why may they not with the peace and unity of the Church, and by good advice, still do the same always, with subordination to the Evangelisticall leaders, and fit Christian, and national Synods?  
21. If the Parson should not rule alone ordinarily, why should the principal leaders rule ordinarily alone without the advice and assistance of a competent number of their Presbyters, who may afford them counsel? Did not the holy Apostles advise with the Elders 
a Acts 15.6.  sometimes? is it safe for them or the whole?  
22. But were there any Bishop's superintendent, 
Objection.  over other Bishops, or Presbyters, in the first hundred years after Christ's birth? Did not Saint James write his general Epistle to the twelve Tribes, which were then scattered abroad, no doubt, in many places, and therein mention for Rulers, only 
b James 5.14.  Elders? and S. Peter write his general Epistle, and therein direct or command the 
c 1 Pet. 5.1, 2, 3  Elders, not to overrule the flock, the Lord's inheritance? where was the Order of Bishops? had not the Elders the rule? might they not else have returned answer, that the command concerned not them, but a certain Order of men, called Bishops, above us?  

Answer.  23. Were not the Apostles and evangelists then living, 
d Acts 1.20.  Bishops, and superintendent overseers? had they not the 
e 2 Cor. 11.28. & Chap. 10.12 to the end.  care of all the Churches, in their lines? did not these holy Apostles, S. James and S. Peter, mention their own names, in their Epistles? is it not plain, that Peter had oversight upon those to whom he wrote, to see that they did not overrule, and take account of them, if they did? And did the Lord ordain there should be such a superintendency, only for an 80. years, and not some equal correspondent superspection also in after-ages, when those extraordinary men should cease? If some had then the care of all the Churches, should there not be some, in aftertimes, to have the care of some, to a competent number of Churches, in their fitting lines, and as they are 
f 2 Cor. 8.12.  able? And though this Divine right be broken through the many gross corruptions of successions, and the like, yet is it not equal to observe the first Institution, as near as may be, as we say the equity of some laws and Statutes among us is sometimes to be observed, though not in the Letter? And why may not a chief Pastor be called a Bishop, as well as an Elder, or any other officer heretofore superior?  
24. If 
g Eph. 5.19. 1 Cor. 14.26 40  Psalms, and hymns, and spiritual songs are to be sung in the Church, and to sing melodiously, and with good harmony, is the gift of God, and uncomely singing a kind of sin in the holy Assemblies; why should not the chief leaders, and rulers of the Church, appoint some, in their stead, to take care of the singings of the Church? and may not some be fitter to lead in singing, than others? and lest they may fall out of their tunes to jarring, why may they not use the help of some musical instruments? and lest they should want able men this way, why should they not take care, that some children be trained up in music?  
25. Whether or no Christ did not allow of a 
h Mat. 6.9. Sic ergo adirate vos. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Luke 11.2.  form of Prayer, and a short one too? will not the 
i Rom. 15.1.  strong allow the weak helps in Prayer? are not the best Christians often distracted in long Prayers? is it not easier for the strong to pray, then for as strong men to hear Prayer well? should those that are strong Proficients in grace not be satisfied, without all their weak brethren come to the same pitch of high sanctification with themselves? should they not rather 
k Rom. 12.16. Idipsum in invi●em sentientes; non alta sapientes, sed humilibus cons●●●ientes. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but condescending to the humble.  condescend to the weaker? And although it be rare to tell of any actually converted by forms of Prayer, and Scriptures read; yet who can justly deny, but that much good hath been, is, and may for ever be done by such things that way, Sicut ultimus ictus quercum non caedit, extrema arena clepsydram non exhaurit, as the last stroke fells not the oak, nor the last sand exhausts the hourglass?  
26. Whether may not a man 
l Act. 10.24, 44 47, 48. & 16.30, 31, 32, 33. vers. 14, 15.  and his household, a woman and her household, a whole 
m Acts 8.8, 12, 14.  City, or country, a King and his people, a whole Nation, be baptised, after they are competently instructed in the Religion of God?  
17. Is it certain, that all that were baptised in 
n Acts 10.  Cornelius his house, in the 
o Acts 16.  Gaolers house, in Lydia's, in 
p Acts 8.  Samaria, in 
q Acts 18.  Corinth, were such true believers, as now good men require all those that join with them, to be, before they will receive them to the Communion of their Church? Were not 
r Acts 8.13. Act. 2.41. & 5.1. compared.  hypocrites admitted & baptised in the Primitive Church, by the Apostles and Evangelists themselves, being deceived by them? Were not children circumcised in the old Testament, and baptised all along in the times of the New, so received into the bosom of the Church?  
28. Could, or can ever any Nation, probably, be brought into the obedience of the Gospel, poll by poll, in such manner as is imagined by the leaders of separations?  
29. If it be possible, let them make experience, and try whether the Indians, or any other Heathen people, can be so converted, before the Greek Kalends.  
30. Whether there be any direct Scripture for the people's choice of their chief pastor? Can there, ordinarily, be a better election, than when the supreme Magistrate (who hath, at most times, the power of all the people, and sometimes their counsel in a regular way) joins with a select and competent number and company of Presbyters in the same?  
31. Whether any that have not skill, grace, and learning, to judge of the parties to be ordained, whether they be fit, and able to what they are to be ordained, may 
s 1 Tim. 5.22. Titus 2.2.  ordain them?  
32. Whether or no to maintain a desired purity or perfection in the magistracy, by election of the people, these good men of New-England, are not forced to be too strict in receiving the brethren, and to run a course tending to heathenism?  
33. Whether have not popular elections of chief Magistrates been, and are they not very dangerous to States and kingdoms? Are there not some great mysteries of State and government? Is it possible, convenient, or necessary, for all men to attain to the knowledge of those mysteries, or to have the like measure of knowledge, faith, mercifulness, wisdom, courage, magnanimity, patience? Whence are Kings denominated, but from their skill and knowledge to rule? whereto they are even born and educated, and by long experience, and faithful Counsellors enabled, and the grace and blessing of God upon all? Do not the wise, good, ancient, and renowned Laws of England attribute much, yea, very much trust and confidence to the King, as to the head and supreme governor, though much be also in the rest of the great body, heart and hands, and feet, to counsel, maintain, and preserve the whole, but especially the Head?  
34. Hence what government for an Englishman but an hereditary, successive, King, 
v Pro. 25.3. Eccles. 8.4. & 10.16, 17.  the son of Nobles, well counselled and assisted?  
35. Whether we the posterity of the Church, and people of God, who now see the tops of things only, may safely condemn the foundations, which we have not seen?  
36. Whether is there not a difference between bare speculation, and knowledge joined with sound experience, and between the experience of Divines and people reforming from out of some deep corruptions in Churches called Christian, and the experience of those that have conversed in and about planting, and building Churches, where there was none before, or among Heathens? what is art many times without experience?  
37. Whether those Authors from Jerome, to Archbishop Adamson, that allege all Presbyters to be equal, and should always have equal power and authority, had any great skill, or will, or experience, in the propagation of Churches among heathens, or barbarous Nations?  
38. If not, whether their Testimony be of that validity as is thought by some? If they had, whether they might not err?  
39 Whether messengers sent by Churches, or Ministers taking upon them to go to gather or plant Churches, and to ordain, or give the right hand of fellowship to Ministers in those Churches, and to appease differences in Church affairs, are not episcopal acts?  
40. Is episcopacy, or a superintendency necessary at New-England, and is it not necessary in more populous places? Are there not some, nay many depths and 
u 1 Cor. 4.1. & ●. 10.  mysteries in God's holy Word, the Scriptures, and certain Catholic interpretations, which transgressed, the faith is hurt? Is it possible, convenient, or necessary for all men, nay all Ministers, to attain the knowledge of those mysteries, or to have the like measure of knowledge, faith, mercifulness, wisdom, patience, long suffering, courage, whereby to be enabled to rule in the Church of God, whereto they are educated, tried, chosen, and ordained? and do not the sacred rules and Laws of God, of holy Church and of this kingdom attribute much, yea very much trust and confidence to the chief Pastors, Leaders, and Rulers, the Fathers of the Church, especially to the Bishops of the prime and metropolitical Churches, by the assistance of, and with, and under the supreme Magistrate, the chief, the best cement of government, though much be also in other members of the great body, the Church, to counsel, maintain and preserve the whole in the faith, soundness, peace and unity, especially the chief leaders, when need requireth? Hence what government for Christians in chief, but by pious, learned, provincial and Diocesan Bishops, especially in England and Ireland?  
By the just examination of the whole, those that are pious and learned, may easily gather, what good reasons I had, and have, to return, as now humbly I do, to the Church of England, for whose peace, purity, and prosperity, is the daily prayer of one of her most unworthy sons,  
Clement's inn, Novemb. 16. 1641. Thomas Lechford.   

To a friend.  
Sir,  
HEre is a good Land, and yielding many good commodities, especially fish, and furs, corn, and other richer things, if well followed, and if that popular elections destroy us not. It is a good Land, I say, that instructs us to repentance, when we consider what a good Land we came from, what good laws and government we have left, to make experiments of governing ourselves here by new ways, wherein (like young physicians) of necessity we must hurt and spoil one another a great while, before we come to such a settled commonwealth, or Church-government, as is in England.  
I thank God, now I understand by experience, that there is no such government for English men, or any Nation, as a Monarchy; nor for Christians, as by a lawful ministry, under godly Diocesan Bishops, deducing their station and calling from Christ and his Apostles, in descent or succession; a thing of greater consequence than ceremonies, (would to God I had known it sooner) which while I have in my place stood for here these two years, and not agreeing to this new discipline, impossible to be executed, or long continued, what I have suffered, many here can tell; I am kept from the Sacrament, and all place of preferment in the commonwealth, and forced to get my living by writing petty things, which scarce finds me bread; and therefore sometimes I look to planting of corn, but have not yet here an house of my own to put my head in, or any stock going: Whereupon I was determined to come back, but by the over-entreaty of some friends, I here think to stay a while longer, hoping that the Lord will shortly give a good issue to things both in our native Country, and Scotland, and here, as well as in all other his majesty's dominions.  
I was very glad to see my Lord Bishop of exeter's Book; it gave me much satisfaction. If the people may make Ministers, or any Ministers make others without an apostolical Bishop, what confusion will there be? If the whole Church, or every congregation, as our good men think, have the power of the keys, how many Bishops than shall we have? If every Parish or congregation be so free and independent, as they term it, what unity can we expect?  
Glad also was I to see Master Balls Book of the trial of the grounds of Separation, both which are newly come over, and I hope will work much good among us here.  
And whereas I was sometimes misled by those of opinion that Bishops, and Presbyters, & all Ministers, are of the same authority; When I came to consider the necessary propagation of the truth, and government of the Church, by experimental footsteps here, I quickly saw my error: For besides, if the congregations be not united under one Diocesan in fit compass, they are in a confusion, notwithstanding all their classical pretendments, how can the Gospel be propagated to the Indians without an apostolical Bishop? If any Church, or people, by the King's leave, send forth Ministers to teach and instruct the poor Indians in the Christian Religion, they must have at least apostolical power to ordain Ministers or Elders in every congregation among them; and when they have so done, they have power of Visitation where they plant: Nor can they without just cause be thrust out from government without great impiety; and where they have planted, that is their line or Diocese. Thus I came to see, that of necessity a Diocese, and Bishop Diocesan, is very near, if not altogether of Divine authority.  
I am also of opinion, that it were good for our Ministers to learn how to do this work from some of our reverend Bishops in England, for I fear our Ministers know not how to go about it. Whether must not some Ministers learn their language? It is a copious language, as I am informed, and they have as many words to express one thing as we have. And when they teach Indians to pray, will they not teach them by a form? and how can God's worship be maintained among ignorant persons without a form? I am firm of opinion, that the best of us have been much beholding to the Word read, and forms of Prayer.  
From Boston in N.E. Iulii 28. 1640.  
This Gentleman to whom I wrote, kindly returned me a wise answer, wherein is this passage:  
TO speak in brief, I think now that New-England is a perfect model and sampler of the state of us here at this time; for all is out of joint both in Church and commonwealth, and when it will be better, God knoweth: To him we must pray for the amendment of it, and that he will not lay on us the merits of our national and particular sins, the true cause of all these evils.  
Dated out of Somersetshire, Aprilis 27. 1641.  
To another, thus:  
IN a word or two, we hear of great disturbances in our dear native country; I am heartily sorry, &c. I beseech you take my brief opinion; We here are quite out of the way of right government both in Church and commonwealth, as I verily think, and as far as I can judge upon better consideration, and some pains taken in searching after the bottom of some things. Some electory ways tend to the overthrow of kingdoms: No such way for government of Englishmen, as a monarchy; of Christians, as by Diocesan Bishops in their line: Better yield to many pressures in a monarchy, then for subjects to destroy, and spoil one another. If I were worthy to advise a word, I should desire you to have a care, and so all your friends, you prejudice not your estate, or posterity, by too much opposing the regal power: For I verily believe the King's Majesty hath in general a good cause touching episcopacy: My reasons I could better deliver in presence, if haply God give opportunity to see you, or if you require it hereafter, I will be ready to present my thoughts unto you. All this, as I shall answer before the Lord, without any by-respects. If you were here, I presume you would see more than I can, but I think you would be much of my mind.  
From Boston in N. E. Septemb. 4. 1640.  
To another of no mean rank.  
COmplaining of my sufferings, and showing the reasons, desiring him to send for me, that I might declare them to his person more effectually.  
From Boston in N. E. March, 1640.  
To another.  
YOu knew my condition and employment, and how ill it went with me in England, by reason of the trouble of our friends, and my own danger thereby. For my outward subsistence here, at this time, God knows it is but mean; some say it is my own fault, and that I stand in my own light, and you, and others may so conceive; but the God of heaven is my witness, I have endeavoured in all things to keep a good conscience, though sometimes I have failed; I have endeavoured, laying all by-respects aside, to join with the Church here, but cannot yet be satisfied in divers particulars, whereby I am kept from all place of employment or preferment, as I have had overtures made unto me of, if I would or could yield, but hitherto I have not dared to do it, for good reasons best known to our heavenly witness. I must give you a taste.  
They hold their Covenant constitutes their Church, and that implies, we that come to join with them, were not members of any true Church whence we came, and that I dare not profess. Again, here is required such confessions, and professions, both in private and public, both by men and women, before they be admitted, that three parts of the people of the Country remain out of the Church, so that in short time most of the people will remain unbaptised, if this course hold, and is (we fear) of dangerous consequence, a thing not tending to the propagation of the Gospel in peace: Which, though it have a colour of sanctimony and strictness, whereby many well-affected or affectionate people, but weak in sound experience and judgement, are the rather drawn thereunto, and they are in a manner necessitated to it, to maintain their election of Magistrates and Ministers in their own way of popular or aristocratical government; I dare not (for my part) yield unto neither in my own conscience, nor for the credit of those persons with whom I have been educated, and in whose causes I have been seen. A Monarchy is the best government for Englishmen; better to suffer some pressures under that kind of government, then to spoil one another with popular elections. Again, I cannot yield to Lay-Elders, nor that laymen should impose hands upon any to the ministry, nor that any Minister should renounce his calling to the ministry which he received in England, as Antichristian: It is a gross error, and palpable schism; then our baptism is not right, and so there will be no end of separations. Also I believe there cannot be a Church, without a true Minister; nor can any gather themselves together into a Church without a true Minister; nor can they ordain their own Ministers; ordinarily, I mean; what may be done in an extraorninary case, pro prima vice, is another question; I hold there ought to be an apostolical Bishop, by succession from Christ and his Apostles, superior in order or degree to his brethren; which Bishop ought to ordain, and rule with other Presbyters, or alone, but Presbyters cannot without him. And if so be any thing in word or act passed from me to the contrary hereof, I do profess it was in my ignorance. Their calling is of Divine authority, or nearest thereunto, else the Church of God could not have subsisted in any tolerable way of peace, through all this by-past time of 1600 years. I fear they know not what they say, that say the contrary: let them come here, they will quickly change their mind, if they study the point, and follow it home; for, besides the keeping of peace and unity, and a pure and able learned ministry, how can the gospel be propagated without some special Ministers, having the power apostolical, to go forth to convert Indians or Pagans? If a Pastor, or Minister, or Christian, of any Church shall do so, what hath he to do with Infidels? as he is a Pastor, he is no Pastor to them. Therefore if any are sent to convert, and establish Churches among Infidels, such as are sent are Apostolic messengers, Bishops or Ministers to them, and aught to be sent with fasting and Prayer, and by imposition of hands of the Presbytery, and having converted Infidels, may plant Churches, and ordain Ministers among them, and afterwards visit them; and is not this episcopacy, and their line wherein they have gone their diocese? These things naturally flow from, and are grounded in the Word, or equity thereof, and mere necessity. Now if all Ministers should ordinarily have this authority, to go forth to these works, without mission, what quarrelling there would be for division of Lines or Dioceses, let the experience of former ages tell, yea of the Apostolic times, wherein were not wanting those that quarrelled with Saint Paul himself, about his Line or rule, 2 Cor. 10. Now unto this confusion, tends the opinion, that saith, a Bishop and Presbyter is all one and equal; it is of Acrius, it is false, and it is confusion. The reformed Churches and Writers that held so, had little experience of mission to convert & plant Churches among Infidels. That reformation goes too deep that tends to pulling down of cathedral Churches, and Bishops houses: Should not Apostolic Bishops, and the chiefest Ministers have houses to dwell in, and Churches to reside and officiate in, whither all the Churches of their Line may send and come together in council, or Synod, and so do nothing of great moment without their Bishop, a Timothy, or a Titus? Again, baptism is admission and initiation into the Church; to whom baptism is committed, viz. Apostles and Apostolic Ministers, they have power of admission, that is, of losing, and consequently of binding, excommunication or expulsion. Where is now the people's power in the keys? are they all Apostles, and Apostolic Ministers? what confusion is this? who can yield to it knowingly? I beseech you pardon my zeal, and when you have considered all, pity my condition, and pray for me still. Well I am assured, that master Prynne & master Burton would never yield to these things, especially, if they had experience of them. It is good for us to see our errors, and acknowledge them, that we may obtain peace in the day of account.  
Boston, 13. Oct. 1640.  
To another.  
SOrry and grieved we are at the heart, to hear of the troublous estate and condition of our native country; we here also meet with our troubles and distresses in outward things, and some in spiritual matters also. Here wants a staple commodity to maintain clothing to the Colony. And for my own particular, hitherto I have been much distressed here by reason I cannot yet so clearly understand the Church proceedings, as to yield to them, there are therein so many difficult considerations, that they have sometimes bred great confusion in my thoughts. Never since I saw you have I received the Sacrament of the Lord's supper. I have disputed in writing, though to my great hindrance, in regard of outward things, yet blessed be the Lord, to my better satisfaction at the last. I never intended openly to oppose the godlyhere in any thing I thought they mistook, but I was lately taken at advantage, and brought before the Magistrates, before whom, giving a quiet and peaceable answer, I was dismissed with favour, and respect promised me by some of the chief for the future. Our chief difference was about the foundation of the Church and ministry, and what rigid separations may tend unto, what is to be feared, in case the most of the people here should remain unbaptised; considerations which may trouble the wisest among us. Rigid separations never did, nor can propagate the gospel of Christ, they can do no good, they have done hurt. It is dangerous to found Church government on dark & uncertain interpretations of prophetical, or other Scriptures; foundations ought to be full of evidence, & demonstration. Blessed be the Lord, now some of the chief leaders of the Churches here hold the Churches in England true Churches, and your ministry lawful, though divers corruptions there may be among you; yea some there be of the chief among us that conceive the government by godly Bishops superintendent over others to be lawful. Churches are not perfect in this world. We may not for every disagreement in opinion, or for slender pretended corruptions, separate from the Church: separate so once, and no end of separation.  
From Boston in N. E. Decem. 19 1640.   

To conclude.  
SUppose there are four sorts of Government, which are used in Church, as in commonwealth; monarchical absolute without laws, which is tyranny; monarchical bounded by laws; aristocratical, and democratical: episcopal absolute, which is Popish tyranny; episcopal regulated by just laws; Presbyterian, and congregational: Which of these will all men like, and how long? Some have well compared the humour of the people in this kind, to a merry relation of an old man and his son, passing through the streets of a City, with one horse between them: First, the old man rode, than the people found fault with his unkindness, in that he did not cause his son to ride with him: then the young man gets up too, now the people say they are both unmerciful to the beast: down comes the old man, than the young man is unmannerly to ride, and his father walk on foot: at last down goes the young man also, and leads the horse, than they were both unwise to lead the horse, and neither of them to ride. Well, but alter the inconstant vulgar will; if so, God grant it be for the better. But then consider stories, one alteration follows another; some have altered six times, before they were settled again, and ever the people have paid for it both money and blood.  
Concerning Church-government, what the Presbyterian way is, and how suitable for England's monarchy, I leave to the pious experienced Divines to set forth, and the Church and State thereof to judge.  
And for the congregational independent government, whereof I have had some experience, give me leave instead of a better intelligencer thus to present to my dear country, now in a time of need, my impartial opinion in these confused papers: And in brief-thus: Although it had some small colour in Scripture, and a great pretence of holiness, yet no sound ground in the Scripture; Again, if it be neither fit nor possible long to be continued in New-England, as not I alone, but many more eye and ear witnesses do know, and the learned can and will judge undoubtedly, it must needs be much more unfit and impossible to be brought into England, or Ireland, or any other populous Nation.  
All which upon the whole I humbly submit unto the sacred judgement and determination of holy Church, his royal Majesty, and his highness's great and honourable council, the high Court of PARLIAMENT.   

Imprimatur,  
Ioh: Hansley.   
FINIS.