THF Pf[.GRI:[ A UT) P/)/T'^ I'i LIBRARY OF CONGRESS. Ciiap..fc.Z- Copyright No.. UNITED STATES OF AMERICA. "WELCOME, ENGLISHMEN;" OR, Filgrims, Puritans and Roger Williams VINDICATED AND HIS SENTENCE OF BANISHMENT OUGHT TO BE REVOKED. REV. T.' M. MERRLMAN, M.A., Author of " Trail of Hidoryr c^ " irilUam, Prince of Orange." Second JEOition. : (NOV 11 ^B%') BOSTON: | NOV 1 1 ^^^"^ / vx^l,^ - ARENA PUBLISHING COMPANY. 1896. + Coi'VKiGHT, i8g2, Bv BRADLEY & WOODRUFF. Copyri(;ht, i8g2, By rev. T. M. MERRIMAN, A.M. A /I rights reserved . ^0 ^0steritn. HO EVERY ONE — ALL PEOPLE— AND NATIONS! Providence — Charity — Reason — Probability — Possi- bility — and things Written — compose the World's Great Sanhedrim — whose Judgment, must be consulted, considered, allowed, and adopted — in all our inductions, opinions, conclusions, Constitutions, and Actions. Prejudice, and bribes, to be always Ruled Out. If this; and this only — be the royal Highway to the just appreciation of the motives, measures, and fruit-bearing ; of all noble endeavor; let Posterity therein abound. Under such scrutiny as this — Posterity will find the Pil- grims, Puritans, and Roger Williams — Vindicated. W^herefore — "Let there be for them a name, and an Hon- orable place, among the Benefactors of Mankind." T. M. Merriman. Septembek 15, 1S91. PREFATORY. The Story of Jesus — is the fittest Story, to be told to every creature in all the world. Next to this, is the Story of Abraham — of Joseph — of Moses — of Daniel — of Apostles — of Martyrs — of Williams — and of Missionaries. All these belong to the one Story of Love Divine — all interlinked by sweetest bonds of mutual attrac- tion — Stories that are for heart-uplifting, and soul- aspiring, which can never lose their charm. Every recital makes them more thrilling ; every pen that writes them ; every tongue, that utters them ; every heart that cherishes them ; enwreaths them, with the eloquence of the Ages — they ornament the stairway, in Jacob's vision : between Earth and the Heavenly Mansion, whither pass to and fro — the celestial Messengers. The story of love about the Nazarene and His friends, is so vast, the Universe is too limited for its expansion — so deep no measuring-line can fathom it — so pure, so constant and constraining, that human reason fails to comprehend it. VI PREFA TOR Y. Nor has all the world's rhetoric — all speech, gath- ered up from the Ocean of profuse Oratory — all the sublime conceptions of poetry, and romance ; ever been able to portray the Divine, celestial beauty, and sweetness, of that love. Such — was the sentiment — that aroused the daunt- less conscientious souls, of the Pilgrims — the Puritans, and Roger Williams — as profoundly as men's souls were ever stirred. These were exiles, for conscience' sake — and adventurers for righteousness' sake; on a diviner basis, than ever was attempted by the Founders of any Nation, before or since, in all the World. The story of the Forefathers exhumed from the hoary past — is ever New — and the oftener it is repeated, the more it increases in grandeur, and beauty — as do the richest pearls, bro't from the deepest seas — appear best when displayed by the skilful artist — in the clearest sunlight. In Part First of this writing — we have purposely left out all matter of the Early History of N. E. — which does not necessarily belong to this search — so as to keep the special struggle for Religious Liberty — and the parties therein engaged — sharply in view, to the end. In Part Second — We have briefly recapitulated the Points taken — wise or otherwise — by the actors PREFATORY. Vll in the struggle ; as they pressed forward to the grand issue before them — and Noting the one thing — done by the Forefathers ; which remains for Posterity to UNDO. In this endeavor — we have followed no other trail — and no preconceived issue — than to trace the His- tory of Religious Liberty, thro' its Epoch ; in New England. To this end, the planting of Plymouth Bay — Massachusetts Bay — and Narragansett Bay Colo- nies ; have furnished our material. In this Search we have Evolved two Conclusions — and they concern the Ecclesiastical World. 1. That the Standard Ecclesiastical History of New England — has not yet, been written. 2. That such a most desirable, and invaluable Church History, ca7i never be written ; until the Cases of the Pilgrims — Puritans — and of Roger Williams — are correctly appreJicndcd, and 2inJiesitati}igIy adopted. With- out unswerving yz/j'/zVr, there can be no Righteousness. As in the presence of the Judge of the Universe — the following Historical observations, and conclusions — are prayerfully submitted, to whom it may concern. And as we are taught by the Christ — say — " Thy Kingdom come." T. M. M. Boston, October 19, 1S91. CONTENTS. PART FIRST. Religious Liberty — in New England, as it was developed, BY the Pilgrims — Puritans — and Roger Williams. CHAPTER I. P^GE. Origin of the Plymouth Pilgrims i Section i. — Their Foierunners. Section 2. — The Separa- tists. Section 3. — The Exiles. Section 4. — The Pilgrims. Section 5. — The Landing of the Pilgrims. CHAPTER IL Settlement of the Pilgrims at Plymouth .... 23 Section i. — Peace with the Indians — Sickness and Want. Section 2.— The Lyford Case. Section 3. — The Pilgrims Independents. CHAPTER in. The Salem Puritans 35 Section i. — They leave England. Section 2. -First Church formed. Section 3. — The Brownes shipped Home. Sec- tion 4. — Unabated Zeal. CHAPTER IV. The Boston Puritans ^e Section :. — Their Charter. Section 2. — Their Theocratic Basis. X CONTENTS. CHAPTER V. Charter of Governor and Company of Massachusetts Bay annulled 55 Section i. — The Right to annul tlie Charter reserved. Sec- tion 2. — The Puritans careless about losing Their Charter. Section 3. — Matters grew worse. CHAPTER VI. Roger Willl\ms arrives in Boston 67 Section i. — His Early History. Section 2. — He was called to the First Church in Boston — goes to Salem. Section 3. — He is called to Plymouth. Section 4. — He is re-called to Salem. Section 5. — He is opposed by the Magistrates. Section 6. — He is ordained Pastor of the Church in Salem. Section 7. — His Trial. Section 8. — He is banished. CHAPTER Vn. Soul Liberty in Providence, Rhode Island . . . 106 Section i. — Roger Williams Ostracized, leaves Massachusetts Bay. Section 2. — He settles in Providence, Rhode Island. Section 3. — Providence Plantations Prosper. Section 4. — He founds the First Baptist Church. Section 5. — The Puritans rise to explain. CHAPTER VIII. Religious Tolerance and Theocratic Arrogance . . 143 Section i. — Tolerance and Arrogance meet. Section 2. — The Lynn Episode. Section 3. — Roger Williams and John Clarke go to England. Section 4. — The Government of Rhode Island strengthened. Section 5. — The Public Conscience, and Court Conscience. CHAPTER IX. Theocracy of Massachusetts Bay, under Charles II., and James II 164 Section i. — Theocracy revolutionized. Section 2. — More Synodical Work. Section 3. — Religious Liberty thrives. CONTENTS. Xi Section 4. — First Baptist Cliurch of Boston. Section 5. — Unhappy Strifes. Section 6. — Edicts and Public Opinion. Section 7. — The 5th New England Synod. Section 8. — J"irst Baptist Meeting House in Boston. Section 9. — The Sixth and last New England Synod. Section 10. — Death of Roger Williams. Section 11. — Downfall of Theocracy. Section 12. — The New Charter. Section 13. — The Last Gun. CHAPTER X. Triumph of Religious Liberty 198 Section i. — The Puritans advocate Toleration. Section 2. — Synods declared illegal. Section 3. — The Ecclesiastical Taxes remitted. Section 4. — The "Hollis" Ministerial Fund. Section 5. — Religious and Civil Liberty related. Section 6. — The End of Theocracy. Section 7. — Justice to Roger Williams yet to be done. Section 8. — The True Succession. PART SECOND. Reasons Why the Sentence of Banishment passed against Roger Williams should be revoked. CHAPTER L Jesus Christ, and His Apostles, taught the Doctrine OF Religious Liberty — which Roger Williams maintained — Therefore, that Sentence of Ban- ishment PASSED against tllM OUGHT TO BE REVOKED 2I4 I. Christ's Fundamental Listructions on the Subject of Separation of Church and State. 2. Christ in His in- struction to His Disciples discouraged political ambition. 3. Christ's Apostles reproduced His Doctrine of Religious Liberty, in their teachings. 4. Christ's Church for more than 1,000 years, was dandled in the lap of the State Church of Constantine — but Ever, the Fire of Apostolic Zeal — continued to burn on the Altars of Religious Liberty. Xll CONTENTS. CHAPTER II. Roger Williams, and thk Puritans, had Equal Rights — TO Life, Liberty, and the Pursuit of Happiness, in Massachusetts Bay — Therefore — Their Sentence OF Banishment against Him, ought to be revoked 223 I. Let us sum up the Cause of Religious Liberty between the Puritans, and Roger Williams — as Plaintiffs, and Defendant. 2. Roger Williams — and the Puritans were Mutually Cordial — holding each other in High Esteem — for Christ's sake. 3. Let Posterity assume towards Roger Williams and the Puritans the most Liberal and Cordial Use of the " Olive Branch and Mantle of Charity." CHAPTER iTl. The Doctrine of Religious Liberty as advocated by Roger Williams, survives : — while the Theocratic System ofthe Puritans has dissolved away — There- fore, Their Sentence of Banishment against Him — ought to be revoked 255 A. Theocracy declined, through its own Mistakes. B. Re- markable Stages, of the Decrease of Theocracy — and In- crease of Religious Liberty — Before; Roger Williams' Banishment. C. Continued Decline of Theocracy After ; his Barishnient. D. The Continued, and Demolishhig Blows that fell upon Theocracy, after Roger Williams' Death. E. That Sentence, should be Revoked; though Theocracy is gone. F. "Let Roger Williams have some Distinguished Mark of Esteem, in Boston." THE PILGRIMS, PURITANS, AND ROGER WILLIAMS, VINDICATED. CHAPTER I. ORIGIN OF THE PLYMOUTH PILGRIMS SECTION I. — THEIR FORERUNNERS. " Rise O my Soul, pursue the path By ancient Worthies trod." " Behold I send my Messenger before thy face, who shall prepare thy way before thee." " So shall My Word be ; it shall accomplish that which I please ; it shall prosper whereto I send it." Such words are sug- gestive of the glowing discoveries, we hope to make in our search for the paths of the messengers ; and what the " Head of the Church," has accomplished through them, by His Word. A remnant of this long line of ancient "Worthies," is most familiarly known to us by the name of " Walden- ses." Of them Dr. Mosheim says : " Their true Origin is hid in the remotest depths of antiquity : they are the seed of the "Primitive Churches" — first planted by Christ, and His Apostles. Their existence, spirit, and zeal in the Dark Ages, engendered the important changes, which prepared the way for the Reformation ; 2 THE PILGRIMS, PURITANS, which has proved to be the forerunner of the light and liberty of this Nineteenth Century. Three Hundred years, previous to the coming of the Pilgrim Fathers, to America ; the papal church, held a " Reign of Terror " over the nominal Christian World. Kings submitted their necks to the foot of the Pope ; and the Waldenses were scattered as " partridges on the mountains," obliged to "hide themselves in the dens and caves of the earth," or fall a prey to those, who "went about, seeking whom they might devour." But scattered here and there, was a Prince ; whom God raised up, moved with compassion, for the oppressed Waldenses ; who extended the arm of civil protection over a few men of learning, and piety, through whose labors the "day-star of freedom" from popish tyranny arose, and the light of the glorious Gospel of Christ, again dawned upon the world. Such was the important service rendered by the Duke of Lancaster, England, who protected John Wick- liffe in making the First Translation of the Bible into English, in 1380; which gave irrepressible impulse to the Reformation. Wickliffe was Born 1344 ; Died 1384. His followers were called Lollards, so nearly did his sentiments correspond to those of Walter Lollard ; an eminent Waldensian "bard," who formerly visited Eng- land, and won many converts. Wickliffe's Doctrines, of the Sufficiency of the Bible, as a rule of Faith and Practice ; and the Separation, and Independence of churches of Christ, from all hierarchical domination ; continued to leaven the intelligence, and consciences of the nation, until the rise of the Pilgrims. Early in the 15th Century, John Huss, was Chaplain AiVD ROGER WILLIAMS, VINDICATED. 3 to the Queen of Bohemia and also Rector of the Uni- versity of Prague. While in this position, an officer from Oxford Univ^ersity, conveyed to him the writings of Wickliffe. These he read with avidity, and dissemi- nated them by pulpit and pen, until his influence was feared by the Pope. Huss was summoned to the pop- ish Council of Constance, where he would not have ven- tured, but for the assitrance of a " safe-conduct ;" from Emperor Sigismund — but — he was betrayed — doomed by the Council, and burnt at the stake, in 141 5. This outrage the Bohemians resented, by repudiating popery. They gained "Freedom of Worship," under the intrepid Ziska; and Bohemia became a stronghold of the Refor- mation. They " threw off a yoke they were not able to bear ; " the same was done by the Pilgrim Fathers. William Tyndale, was Born 1477 ; Died 1536. In the fore part of the i6th Century, Frederick the Wise promoted Martin Luther to be Doctor of Divin- ity in the University of Wittenberg, and protected him, in his vehement attacks upon the flagrancies of the popedom. Many learned and zealous men espoused the cause of Reform ; and sad to say differences arose among the Reformers — as, about the Lord's Supper. Luther, rejected the popish tenet of /rrt';/-substantiation, but held to ri^/^-substantiation. Carolstadt, and the Swiss Reformers, maintained the Supper to be merely symbolical. This freedom of Thought, spread among all classes, and aroused a strong determination to maintain free- dom against all oppression. In 1524, broke out the "War of the Peasants" — of which Frederick said; " Perhaps the cause of these commotions, is, that these 4 THE PILGRIMS, PURITANS, poor creatures have not been allowed to have the Word of God, preached fully among them." In 1529, the Princes of Europe became disgusted with the insolent dealing of the Pope, and formed them- selves into a league defensive ; and issued their famous Protest — hence they were called, "Protest-ants" — in which they declared their determination, to protect their people by the civil power, in the right, to embrace and enjoy, unmolested, the Reformed Religion. In 1534, Henry VIII., of England; imitated the exam- ple of the Continental Princes, by absolving the English from all allegiance to the Pope ; and declaring himself, as the head of the national church. Archbishop Cran- mer was "the power behind the throne," in the form- ative stage of Henry's church. In the time of Edward VI. the liturgy was defined and established by law. Among the ceremonials were many copied from Rome ; and which were so manifestly popish, that numbers of the bishops conscientiously protested against their adoption ; and in this noble stand, for complete Separation, they shared the ardent sympathy of multitudes of the People. SECTION 2. THE SEPARATISTS. This conscientious opposition to the ceremonials, was intensified by the access of the People to the First Printed version of the Scriptures in the English Lan- guage ; translated by Tyndale ; and published by Cov- erdale, in 1535. This invaluable treasure they perused with the greatest eagerness, not as a Book of Ceremo- nials, but as a Divine Revelation ; an indispensable authority, in politics, morals, and religion. So strong AND ROGER WILLIAMS, VINDICATED. 5 and rapid was the growth of this sentiment, that multi- tudes were of one mind ; that all existing institutions, of Church and State — the social relations, and habits or every-day life, should all be made Conformable to this Divine Model. The multitudes of this conscientious way of thinking, embraced persons of all ranks ; the humbler classes — yeomen — traders — mechanics — merchants — land- holders — the nolility — and the clergy. Of these it is written — "The symmetry of their lives; the Scrip- tural character of their Doctrines ; their faith in Christ ; their assurance of regeneration, and adoption, as the children of God by faith ; and the bold plans they entertained for social, civil, moral, and religious im- provement ; brought them into sympathy with all that was right, and heroic in the Nation. They denounced the ecclesiastical ceremonials ; and presently the hier- archy ; and yet they entertained a profound reverence for the true Church, itself ; and a superstitious terror of Schism." The People holding these sentiments, were for distinction ; and reproach ; called Puritans. But, as revolutions never go backward — and as Henry VIII. had set the example, in repudiating the pretensions of Pope Paul III., in 1534; for the purpose of organizing a separate form of Worship ; and now that multitudes were full in the faith, that they would lose nothing by separating from the King's Church ; some of the more conscientious, ardent, and bolder ones, among the Puritans ; took counsel of the Lord, and went forward. Traditional "reverence for the Church," per se, and terror of Schism, formed a Rubicon, across which some of them dare not pass ; but with others, 6 THE PILGRIMS, PURITANS, the power of superstitious reverence, to charm ; and the terror of schism to frighten ; had passed away. Ere long they conscientiously dared to follow their convic- tions by renouncing the King's church, and setting up another, upon what they conceived to be the Bible model. These " Separatists " of England, were greatly en- couraged by the example of the Reformers, on the Continent ; especially in Germany, where under the reformation of Martin Luther, they succeeded in com- pelling Charles V., in behalf of the Pope ; to sign the "Peace of Religion," in Sept. 25, 1555. This gave such of the countries of Europe as chose, the right to refuse the Church of Rome, and accept the Protestant faith. Thus " Separation " grew. Quickly following this event, was the attempt to force upon the Netherlands ; the yoke of the papal church. The policy of this attempt was "to exterminate heresy, by exterminating heretics." In opposition to this hor- rible plot, arose the immortal " William ; Prince of Orange ; " who knowing the inwardness of this meas- ure, was first moved with compassion, for those who knew not their fate. It was during his herculean efforts, to roll back the flood that was to carry, the Inquisition into the Netherlands ; that the bloody " Massacre of St. Bartholomew," occurred. This noble endeavor he prosecuted to a glorious success, even to the end of his life — by assassination. When the Prince of Orange, fell ; the " Inquisition " fell, in the Nether- lands ; and then began its demolition throughout the civilized world. Thus Holland, thro' this renowned Prince, was the first Country of Europe, to throw off AND ROGER WILLIAMS, VINDICATED. / the Papal yoke, and in place of it, proclaim Religions Liberty ; and it soon became the refuge of the op- pressed for conscience' sake, from England ; and other Countries. All these bold movements on the Continent, encour- aged the English "Separatists," to "obey God rather than men ; " and to take the stand, Luther did at the Diet of Worms, in 1521 ; " Here I stand : I cannot do otherwise, God help me. Amen." This growing Spirit of Freedom in Worship, caused a division between the bold, and timid, Puritans ; the latter conscientiously remained in, the establishment ; while the others con- scientiously left it, for a purer model, in 1582. The Conformist, "Puritans," signalized their religious zeal, by calling loudly for severe penal statutes ; against the Catholics, whom they denounced as idolaters. The in- famous "Court of High Commission;" was estab- lished ; as a check upon Catholics ; and " Separatists " too ; in the reign of Elizabeth. Its vocation was the same, as that of the Spanish Inquisition. Upon the accession of James I., in 1603, Prelacy was greatly strengthened, and the bishops set up pom- pous claims to the Apostolic succession ; they also maintained a supernatural efficacy for the ordinances of the Church, as administered by themselves : and all this conscientiously for the purpose of bringing into contempt, the religious observances of the " Separa- tist " assemblies. By these measures, and the persecu- tions of the Court ; most of their meetings were broken up, and all " Separatists " from the Church, were com- pelled to worship in secret — as, "from fear of the Jews." 8 THE PILGRIMS, PURITANS, Two of these Congregations, existed in the coun- ties of Nottingham, Lincoln, and York; in the North of England. Mr. John Smyth ; and Mr. Richard Clifton ; were their first Pastors. Mr. John Robin- son ; who succeeded Mr. Clifton as pastor, was among his converts. Mr. William Brewster, was chosen Elder and Teacher. After being harassed, fined, and impris- oned by the bishops, beyond endurance ; they resolved upon Flight to Holland ; where Religious Liberty could be enjoyed. But even this was rendered extremely difficult, by a law passed in Elizabeth's time, which made such migra- tions an offence against the crown. All ports and har- bors were carefully watched to prevent any " Separa- tists," getting away. Upon its being known that these congregations in the North of England, were preparing to flee, strict orders were given, that they should not be suffered to depart. On one occasion a company of them had secured passage, and their effects were on ship-board ; when the treacherous captain set sail, and after proceeding a short distance, returned, and deliv- ered these terror-stricken '* Separatists," to the resent- ment of their enemies. SECTION 3. — THE EXILES. But, gaining wisdom by this failure, and fearless of the law, made to crush them at home ; in less than a year, a second attempt was made to escape their eccle- siastical tormentors ; but, while a part of the men had gotten on board the ship, the barge that was to take their wives and children, to the vessel, was detained by low water ; when a body of armed men from the King's AND ROGER WILLIAMS, VINDICATED. g Church, came upon them. The captain of the ship, fearing for his own safety, hoisted sail and made off for Holland ; leaving those helpless families, in the hands of their captors. The ship that bore the men away, encountered a heavy storm on the coast of Norway, and barely escaping shipwreck ; all reached shore in safety. They, who had those families on their hands, could make no ready disposition of them, and yet were obliged to provide for their support ; were glad to let them go ; and the next year, these families were re- united in Holland. A church of English exiles, who had preceded them, under the care of their pastor, Mr. Ainsworth, at Amsterdam, extended their hospitalities ; in the free land of William Prince of Orange ; to these their fellow-sufferers for conscience' sake. This first company of exiles from Scrooby, England, were soon followed by others of their number. While now enjoying repose from the persecutions of the Prelates ; Pastor John Smyth, betook himself anew, to the study of the Scriptures. He soon found that con- science, consistency, and Scripture ; required of them not only to separate from the Church of England ; but also to renounce their Episcopal ordination, and bap- tism. In these views he was conscientiously opposed by Pastors Robinson, Clifton, and Ainsworth. Mr. Robinson, sought advice of Bishop Hall, in the matter. The bishop replied, — " Mr. Smyth tells you true . . . either you must go forward to him, or come back, to the Church, of England. All your Rabbins cannot answer the charge he makes against you." As the result of this discussion, Mr. Smyth was conscientiously disfellowshipped by the other pastors, lO THE PILGRIMS, PURITANS, and the Amsterdam church ; as the easiest way to evade his logic. But this did not end the matter ; for his influence soon became so formidable, that many were conscientiously drawn to his views, and he received the appellation, of — the "Grandee, of the Separation." Mr. Smyth and his followers became Baptists ; and re- turned to England ; where they united with their brethren, in conscientiously "challenging King and Parliament, to their faces ; determined not to give way, no not a foot ; until they had ob- TAINED religious LIBERTY FOR ALL PEOPLE." ThJS was achieved, at the accession of William III, and Mary, in 1688. He was grandson of William Prince of Orange, of Holland. The boldness and success of Mr. Smyth, "threatened to swallow up all the separation besides" — of which there were many in Amsterdam ; and hence to avoid discussion with them, they ; with their pastor, Mr. John Robinson, removed to Leyden. Here they remained in peace for 10 or 12 years, but finding it difficult to obtain a livelihood ; and that their children were leaving them as fast as they grew up ; they were satisfied that their little band would ultimately become extinct. Colonization in America, being much agitated at this time, these " Separatists," resolved to emigrate to the New World ; where they might be away from the temp- tations and vices of the Old World, for their children's sakes ; and where they might enjoy uncontaminated, and undisturbed, by the State Church ; " Freedom to Worship God." At first they proposed to go to Guiana, where the Dutch had trading-posts ; but upon after- thought, concluded to settle in North Virginia ; " pro- AND ROGER WILLIAMS, VINDICA TED. I I vided they might establish a separate plantation, and be allotved to arj'ange religious matters, according to their own ideas." Forthwith two of their number ; Robert Cushman, and John Carver, were sent to England as their agents, to procure a Grant of land from the Va. Co. This was readily promised ; and a promise from the King, that they should not be molested, on the subject of Religion. But a bare promise, even from his majesty, was not satisfactory, to a people who had resolved to enjoy "LIBERTY OF CONSCIENCE WHATEVER IT MIGHT COST." Another attempt was made to obtain a grant of the Dutch, which also failed ; when Mr. Cushman, and Mr. Brewster, proceeded to England and made a second attempt, to obtain a grant of the Virginia Company ; and were successful. Mr. Thomas Weston, and a few other London merchants, out of sympathy with their religious views, agreed to advance the necessary means, to plant the Colony ; not however on very favorable terms to the Colonists : as every $50 paid in, was to represent the same interest in the Corporation, as an able-bodied man, who should join the Company. The whole property, was to remain a joint-stock for seven years ; at the end of which, a division of the proceeds, was to be made, and the co-partnership dissolved. The banks of the noble Hudson River, near its mouth, were designated as the future home of these "Separatists." Preparations for their departure, were immediately commenced. It was arranged that Mr. Robinson should remain with those who did not go in the first company, and that Mr. Brewster should accompany the pioneers. It was also agreed that each part should be 12 THE PILGRIMS, PURITANS, considered a distinct ; separate ; independent church ; neither one of them under any ecclesiastical jurisdiction to the other ; nor to any Synod ; Convocation ; or Council ; whatsoever. Those who remained, were ex- pected to follow in due time. The formalities of departure, were as follows : — First. — A fast Sermon, by Pastor Robinson. His text was, in Ezra 8:21. "Then I proclaimed a fast there, at the river of Ahava, that we might afflict our- selves before our God, to seek of him a right way for us, and for our little ones, and for all our substance." In the course of his Sermon he said — "Brethren we are quickly to part from one another, and whether, I may ever live to see your faces on earth any more, the God of Heaven only knows. ... I charge you before God and His blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ. If God reveal anything to you by any other instrument of His, be as ready to receive it, as ever you were to receive any truth by my ministry ; for I am very confident that the Lord has yet more truth to break forth out of his Holy Word. . . . The Lutherans cannot be drawn to go beyond what Luther saw . . . and the Calvinists, you see, stick fast where they were left by Calvin, that great man of God, who yet saw not all things." And yet, Mr. Robinson himself, was not conscien- tiously willing to be drawn forward to the views of that " instrument of God," Mr. John Smyth ; not even with Bishop Hall to urge him on. Second. — The embarkation. About July 22, 1620, a company of devout men and women, with their children, AND ROGER WILLIAMS, VINDICATED. 13 went on board a frail vessel, at Delft Haven, Holland ; some standing in little groups in earnest conversation ; others, gazing upon familiar objects for the last time ; many were hurrying to and fro, solicitous that all things be made ready for the important adventure. When the hour of their departure arrived, the Pastor and the little company kneeled together upon the deck of the ship, and in a most fervent prayer, he commended them to the Kind protection of their Heavenly Father. Third. — The parting farewell. After the religious services were over — "with mutual embraces," they took leave of those who had come from a distance, to give them the parting hand, and pronounce upon them their farewell blessing. Governor Bradford writes — " Truly doleful was the sight, of that sad and mournful parting; to see what sighs, and sobs, and prayers, did sound among them ; what tears did gush from every eye, and pithy speeches pierced each other's hearts ; that sundry of the Dutch strangers that stood on the quay as Spectators, could not refrain from tears." Fourth. — The final adieu. Governor Winslow writes — " When they separated, we gave them a volley of small shot, and three pieces of Ordnance ; and so lift- ing up our hands to each other, and our hearts for each other, to the Lord God, we departed and found His presence with us." From Leyden, the Pilgrims sailed to Southampton, Eng., in the vessel Speedwell ; where they found Mr. Cushman and the rest of their company, preparing to sail in the larger vessel, Mayflower ; under Captain Jones. While tarrying there, they received a comfort- ing letter from Pastor Robinson ; which they came 14 THE PILGRIMS, PURITANS, together and heard read with great pleasure. The whole company was divided into two parties for the voyage, each party with the consent of their ship cap- tains, chose a Governor, and two or three Assistants, who were to have a general supervision over them. On the 5th of August, the two vessels went to sea on their adventurous voyage ; but they had not proceeded far, before the Speedwell was found to be in a leaking condition, and both vessels put back to Dartmouth. About Aug. 21 they went to sea the second time, and after sailing nearly 100 leagues the Speedwell was found to be leaking again ; and both vessels returned to Plymouth. It was now determined to sail in only one vessel ; and among those who could not go, was the energetic Mr. Cushman. Captain Jones took on board the Mayflower, loi persons, and their stores, and on Sept. 6th, started the third time. SECTION 4. THE PILGRIMS. How thrilling the moment ! This expedition sur- passed in importance, that of the famed "Argonauts " — or that of " Dido " — or of " yEneas " — or even that of " Columbus" — just in proportion as one event in God's providence surpasses another. This was the first band of Christian adventurers ; driven from home and coun- try for conscience sake, to go forth and seek a place to worship God. No aid from the Government of their country, not even of traiTsportation ; which felons, would have had. But glory, was to rest upon their memory in history; and execration, upon that of their persecutors. Like the modern Missionary, they could say — "Native land, Farewell" — but unlike the Mis- AA'D ROGER WILLIAMS, VINDICATED. 1 5 sionary, who goes to a nation sitting in darkness — a nation in darkness was to follow the light of the Pil- grims ; they carried the "torch of Liberty" — that light which followed them was Christ. The Mayflower had not been long on her way, before she encountered a fearful storm ; and it was only with the utmost exertion that girding irons and other helps, were applied to certain parts of the ship, that the brave souls on board strengthened her for the voyage. So, as those, who first fled to Holland met a fearful storm on the coast of Norway, were preserved on their way safely ; these also, were kept, amid the perils of the Sea. One is reported to have died on the way ; and one was born ; before they landed, so keeping their number good. On Nov. 9th, the cheering cry of " Land, Land," was heard. Although their destination was the Hudson River, they had become weary with their long voyage, and finding the coast both difificult and dangerous to navigate, they resolved to land inside of Cape Cod Bay. Nov. 21st, religious services were held on board the Mayflower, to offer thanksgiving for their preservation at sea, and to supplicate Divine favor in future. Before landing however, they concluded, that, as the place was outside the grant of the Va. Co. whose Patent they held ; and, as " some of the party were not well affected to unity and concord, but gave some appearance of faction;" it was necessary to institute, a " Compact : " or form of Government. Accordingly the following document was considered and adopted: — " Having undertaken for the Glory of God ; and the advancement of the Christian faith ; and honor of our 1 6 THE PILGRIMS, PURITANS, King and Country ; A voyage, to plant the First Colony, in the northern parts of Virginia : We do by these presents solemnly and mutually, in the presence of God, and one another ; Covenant, and combine our- selves together into a civil body politic, for our better ordering and preservation, and furtherance of the ends aforesaid: — and by virtue hereof to enact, constitute, and frame such just and equal laws, ordinances, acts, constitutions, and ofifices, from time to time, as shall be tho't most meet and convenient for the general good of the colony : — Unto which we promise all due submis- sion, and obedience." This important document was signed by all the Men, on Nov. 21, 1620, in the cabin of the Mayflower. Their names, were as follows : — John Carver : William Bradford : Edward Winslow : William Brewster : Izaac Allerton : Miles Standish : John Alden : John Turner: Francis Eaton: James Chilton: John Craxton : John Billington : Moses Fletcher : John Goodman : Samuel Fuller: Christopher Martin : William Mullins : William White : Richard Warren : John Rowland : Stephen Hopkins : Degory Priest : Thomas Williams : Gilbert Winslow : Edmund Morgeson : Peter Brown : Richard Bitteridge : George Soule : Edward Tilley : John Tilley : PVancis Cooke: Thomas Rogers: Thomas Tinker: John Ridgdale: Edward Fuller: Richard Clark : Richard Gard- iner : John Allerton : Thomas English : Edward Dotey : Edward Leister. The choice of Governor, in this compact, based upon the consent of the governed, fell upon Mr. John Carver, unanimously ; thus conferring upon him the distin- guished honor of being the first Governor in New AND ROGER WILLIAMS, VINDICATED. 17 England, chosen by the people. He was reported, as "A pious and well-approved gentleman." Mr. Miles Standish, was chosen as Military commander; he hav- ing seen service and acquired some distinction, in the Spanish army. Thus the civil government of the Pil- grims, was organized, and officers chosen before they left the deck of the Mayflower. " Exiles," sometimes become rivals. We need not look to the founding of ancient Repub- lics, for a better example than this, of a clear and just conception of what constitutes the germ of self-govern- ment. Indeed the prophecy, that — " The Kingdoms of this world shall be given to the Saints of the Most High " — is to be fulfilled thro' the compacting together of Christian men, "for the glory of God ; the advance- ment of the Christian faith ; and the honor of our country;" choosing " pious and well-approved gentle- men," to the highest offices in the gift of the people. It is the following out of this thought, so far, and so nearly as we may have done it ; that has given to the United States of America, the enviable, and unsur- passed distinction, accorded to this Nation, among all the Nations of the earth. In this compact, of the Pilgrims, we see no vestige of the Union of Church and State. They were a church in Yorkshire, they were a church in Leyden, and a church when they went aboard the Mayflower ; but had reached Cape Cod Bay, before their civil compacting, took place : and in the compact nothing is said, concern- ing the church : each was separate and distinct from the other ; the one, " Rendering unto Caesar the things that are Caesar's " — the other" Renderins: unto God the 1 8 THE PILGRIMS, PURITANS, things that are God's." Such is the safe "path, which shineth brighter and brighter," in which the Church ; and State, of America ; are advancing, from Glory to Glory. SECTION 5.^ — ^THE LANDING OF THE PILGRIMS. Behold these. Pilgrims from Scrooby, safe at anchor within Cape Cod Bay- — out of the way of England's cruel Prelates — safe from the perils of the deep — Thanksgiving and prayer duly observed — the Compact accepted in the presence of God, and of each other — ■ the next step was to enter the land of promise, and of perpetual inheritance. The P'irst, party of 16, under Capt. Standish, was sent on shore to search for a place to inhabit ; with orders to return in two days. In this tour they saw a few Indians, and some wild game. Upon finding some ex- cellent springs of water, they state — " We sat us down and drank our first New England water, with as much delight as ever we drank drink in all our lives." They found a large copper kettle, and a small quantity of corn ; of this they took the kettle full, and also filled their pockets ; intending to compensate the owners, if they could be found. This corn served as seed for planting, the next spring. TUe Second, party. After returning to the ship, and relating their adventures; another company was sent out in a Shallop, to search along the shore for a landing- place, but returned without success. While this party was absent, a young son was born to Mr. White and wife, on board the Mayflower ; this was the first Eng- lish child born in New England. He was named, AND ROGER WILLIAMS, VINDICATED. 1 9 " Peregrine White ; " and lived to be Z^ years, 8 months old ; he died in Marshfield, Mass., July 1704. The Third, party. On December, 16, a company of 18 men, was selected to look for a place of landing; consisting of — "Ten of our Men" — Miles Standish : John Carver : William Bradford : Edward Winslow : John Tilley : Edward Tilley : John Howland : Richard Warren : Stephen Hopkins: and Edward Dotey. "Two of our seamen " — John Allerton : and Thomas English : " with six of the ship's company " — two names only are given : Masters Copin ; and Clarke. Those 18, in an open shallop, who, after spending a large part of two days, " in getting clear of a sandy point, which lay within less than a furlong of the ship — the weather being very cold and hard, two of their number were very sick ; one of them almost swooning with cold — and the gunner for a day and night, seeming- ly sick unto death ; they found smoother water and better sailing on the 17th, but so cold that the water froze on their clothes and made them many times, like coats of iron." Obtaining at last a night's rest the next morning after prayers were over; they were attacked by Indians. A combat ensued, the savages rushed upon them with hideous yells and showers of arrows ; but with the superior weapons of the white men, they were soon put to flight. This is called, " The First Encounter." After offering thanks for their victory, they returned to their shallop. While on their search for a landing a violent storm arose, and after being driven helplessly about for several hours, "they found themselves, when the darkness of midnight had almost overtaken them, under the lee of a small island, where they remained all that 20 THE PILGRIMS, PURITANS, night in safety ; there mast split in three pieces, keep- ing their watch in the rain." In their record we find — " Here we made our rendezvous all that day, being Saturday. "20 of December, on the Sabboth day wee rested." Here is the first instance of the observance of the Christian Sabbath in New England This Island, was called "Clark's Island," in honor of the Master Clark, of the Mayflower ; who was with them at this time. Near the centre of the island is a large bowlder on which it is reported they held divine service, on that Sabbath ; now called "Pulpit Rock." Upon the suggestion, of the Hon. R. C. Winthrop, LL.D. in his Oration at the 250th anniversary of the Landing of the Pilgrims, the above sentence ; — " On the Sabboth day wee rested " — has been engraved upon " Pulpit Rock," on Clark's Island. Farther inland they discovered in their search, a beautiful river emptying into the Bay, which they named Jones River ; in honor of Capt. Jones, of the Mayflower. Mr. Winthrop in his Oration says : — "It does not require one to sympathize with the extreme Sabbatarian strictness of Pilgrim, or Puritan, in order to be touched by the beauty of such a record, and of such an example." The record of the next day after — "We rested" — runs as follows : — " On Monday we sounded the har- bour and found it a very good harbour for our shipping : we marched also into the land, and found divers corn- fields and little running brooks, a place very good for situation ; so we returned to our ship again with good news to the rest of our people, which did much comfort their hearts." AND ROGER WILLIAMS, VINDICATED. 21 This, was the Famous " Landing of the Pilgrim Fathers." Not the gohig ashore of the whole company from the Mayflower ; but, the landing of the i8, from the Shallop, who were sent to " spy out the land " — and " to seek of God a right way for us, and for our little ones, and for all our substance:" December 21, 1620. The shortest day in the year — in mid-winter. Dr. Winthrop, says — " They have landed at last, after 66 days of weary and perilous navigation. . . . And when the sun of that day went down, after the briefest circuit of the year — New England had a place and a name — a permanent place, a never to be obliterated name — in the history, as well as the geography, of civilized Christian man." During this searching and landing, the Mayflower was still in the harbor of Cape Cod, with the rest of the men, women, and children, awaiting the return of the successful expedition. Returning, Mr. William Bradford, met the sad news ; that, the next day after the shallop set out, Mrs. Bradford, fell overboard — very mysteri- ously, and was drowned. On Friday Dec. 25 ; Christmas Day, they weighed anchor, and on Saturday the next day, the Mayflower, "came safely into a safe harbor." Another, "Sabbath they rested ; " and on Monday the 28th, the famous " Plymouth Rock " — not another bowlder like it, all along that shore of sand, was known — was pressed by the feet of the Pilgrims, as they Landed. Little did they think of the fame to which this stepping-stone to Freedom, would attain — but with the chief corner-stone in Zion, they were familiar. "On Christ the solid Rock I stand, All other ground is sinking sand." 22 THE PILGRIMS, PURITANS, Gradually, safely all were Landed. By these Pilgrims, a church was planted in the New England wilderness. Says Winthrop — ". . . That event was in its inception and completion, eminently and exclusively a religious movement. The Pilgrims left Scrooby as a church. They settled in Amsterdam and in Leyden as a church. They embarked in the Mayflower as a church. They came to New I^ngland as a church. Without any Patent to a foot of the land, where they settled — without indul- gence, from the Pope — without permit from King: or Primate — without license from Council; or Synod — Independent of Men ; but under Law to Christ." In remembrance of the kindness shown them in their distress, by their friends in Plymouth, England, from which they finally set sail, they called the place now chosen as their future home — New Plymouth. These, were the "Pilgrim Fathers." AND ROGER WJLLIAMS, VINDICATED. 23 CHAPTER II. SETTLEMENT OF THE PILGRIMS AT PLYMOUTH. " What gave them strength 'mid all their toil. In every hour of need To plant within this sterile soil, A glorious Nation's seed ? " Hemans. SECTION I.— PEACE WITH THE INDIANS. — SICKNESS AND WANT. Soon after, "the Landing;" the whole Company of the Pilgrims was divided into 19 Families ; each single man, being required to join himself, to some one of these families. They were soon very busy in felling trees, and erecting their cabins. One main building was first provided 20 feet square, as a "common ren- dezvous ; " until they got their houses built, and their families, and goods removed from the May- flower. While Gov. Carver, and William Bradford, lay sick in this main building, it took fire, and tho' no one was injured, the building was consumed. Their houses when finished — " stood on rising ground, in two row.s, with a storehouse in the midst." As a measure of precaution, suggested by the suspi- cious movements of the Indians, the Pilgrims extempo- rized a Military Organization ; at the head of which, they appointed Capt. Miles Standish, as Commander-in- 24 THE PILGRIMS, PURITANS, chief — Jan. 1621. A few small cannon, were soon landed. But to their great surprise and joy, on Friday morn- ing March 16, an Indian walked boldly into the place, and began to cry out — " Welcome Englishmen ; Welcome Englishmen." His name was Samoset ; and thro' him, and another friendly Indian, named Squanto ; a league of friendship was formed between Gov. Carver ; and Massasoit ; Chief of the Wampano- ags, on Narragansett Bay. This was a remarkable interposition of Divine Provi- dence, in behalf of his cause, now in the hands of the Pilgrims ; for altho' they held a Charter from the Vir- ginia Co., to settle on the banks of the Hudson River ; that instrument was of no use to them, now that they were settled at Plymouth. Hence this " Welcome Eng- lishmen," gave the Pilgrims a Home, "on a wild and savage shore." By this happy turn, they were neither intruders, nor usurpers ; and no longer, " Pilgrims and Strangers." The strong and lasting friendship between the Pilgrims and the Wampanoags, gave them a better title to their lands, than they could have obtained even from the King of England ; out of all the lands he had usurped from the Red Men of America. All, white Men's titles, were not thus good, in those days. During their first winter in Plymouth, the Pilgrims were visited with a severe sickness, which swept off nearly half of their number by death ; among them Gov. Carver ; who died, April 5. On the same day the Mayflower left, for her return to England. Mr. Wil- liam Bradford was next chosen Governor. On the loth Nov. the Colonists were made extremely AND ROGER WILLIAMS, VINDICATED. 25 happy over the arrival of the Ship Fortune, with 35 new-comers ; including among them, those left behind with the Speedwell, and also Mr. Robert Cushman, an ardent friend of the Colony. He soon found some "discontents already apparent," arising out of the "joint- stock " system, which was the financial basis of the Colony ; not altogether favorable to the Colonists. Mr. Cushman, altho' a Layman, preached a Sermon on ; "the Sin and Danger of Self-love." This he did in hope of allaying those discontents. He took for his Text I Cor. 10: 24. "He said the parts of the text, are two — I. A dehortation — ' Let no man seek his own ' — n. An exhortation — 'But every man another's wealth.' In handling of which I will — 1. Open the words. 2. Gather the Doctrine. 3. Illustrate the Doctrine. By the Scriptures — by Experience — and by Reason — 4. Apply the same, to every one his portion." Fol- lowing, is an extract from his Sermon — "The difference between a temperate good man, and a belly-god, is this-— A good man will not eat his mor- sel alone, especially if he have better than others ; but if by God's Providence he have gotten some meat which is better than ordinary, and is better than his other Brethren have ; he can have no rest in himself, except he make others partake with him. But a belly-god, will slop all in his own throat ; yea, tho' his neighbor come in and behold him eat ; yet this gripple-gut shameth not to swallow all." This first, New England Sermon, was published in 26 THE PILGRIMS, PURITANS, London in 1622, and has passed thro' several editions in America. Mr. Cushman returned to England with the Ship Fortune, in Dec., as agent of the Colony; carrying with him a cargo, worth about ^500 ; as the first remittance to the Company from New Plymouth. Early in 1622, chief Canonicus sent to the Colonists a bundle of arrows, tied up with the skin of a rattle- snake ; when Gov. Bradford sent back the skin filled with powder and balls — but the Indians were so terrified with its contents, that after keeping it a while among them on exhibition ; returned it to the white faces. This non-acceptance of the "challenge," did not remove from the minds of the Colonists, all suspicion, and they at once took the precaution, to surround their little vil- lage with a palisade. News reaching them of an Indian massacre in Virginia, they also proceeded to erect a fort of logs, on the crest of the hill within their palisade, and mounted it with two small cannon This structure was erected at a great cost of labor ; but when finished, it served the purposes of Fort ; Town-house ; and Meeting House. The Pilgrims, tho' men of peace, deemed it prudent to use means of defence. They went to meeting, with their weapons in hand ; prefaced their battles with prayer. They took special pains to keep the Sabbath, as it deserved keeping ; walked softly before God ; and cautiously amid perils. In a letter from Mr. Robinson, in Holland ; after a victory over the Indians, he expressed his regret — " Oh how happy a thing it would have been, that you had converted some, before you had killed any." When at peace, they took great pains to instruct the Natives in the truths of the Bible. The custom of the AND ROGER WILLIAMS, VINDICATED. 2/ Pilgrims in asking a blessing before meals, impressed them favorably, with the "White Man's Worship." They were much interested in the " Ten Command- ments ; " but objected to the 7th, or to " tying a man to one woman ; " as they termed the institution of Mar- riage. When reduced to straits for food, and obliged to depend upon fish, clams, and oysters ; the Pilgrims gave thanks to God, that they could " suck of the abundance of the seas, and of the treasures hid in the sand." On the occasion of a severe drouth, a day of public humil- iation, fasting, and prayer, was appointed, and kept with marked solemnity and earnestness ; " the religious exercises continuing for 8 hours." In the morning the sky was cloudless, and unpromising for rain ; but before the close of the meeting, " the weather was overcast, and the clouds gathered together on all sides ; and on the next morning, distilled such soft, sweet, and moderate showers of rain, continuing some 14 days, and mixed with such seasonable weather ; as it was hard to say, whether our withered corn, or drooping affections, were most quickened and revived — such was the bounty and goodness of our God." This circumstance, also deeply impressed the Indians in favor of the white man's God. Such was the strait to which the Pilgrims were reduced in 1623, that, had their supply of corn been equally divided among them, they would only have had " 5 Kernels apiece." This strait is commemorated, at Pilgrim dinners in Plymouth, by placing " 5 Kernels," of parched corn upon each plate on the table. 28 THE ril.GRlMS, PURITANS, SECTION 2. — THE LYFORD CASE. Mr. Winslow, who had been to England in the inter- ests of the Colony, returned, in March 1624. On board the same vessel were Mr. John Lyford ; and two others ; Oldham, and Conant, associates with him. This Lyford, had been recommended, covertly, by some of the Lon- don Partners, as a suitable minister for the Colony. But Mr. Cushman, agent of the Colony in England, wrote to the Plymouth people in Jan. 24, 1624, that — "We send you a preacher, to whom Mr. Winslow and I gave way, to give content to some in London." Upon these recommendations, and Lyford's pretended friend- ship for the Pilgrims ; "bowing and cringing" to them in a very obsequious manner ; he so far gained the confidence of Gov. Bradford ; as to be invited to his councils with Elder Brewster, and others. He was anxious to be admitted to membership in their church, and after giving evidence of reformation of life, and professing his belief in their doctrines, he was received into their fellowship. His intimacy however, with Oldham, and Conant, awakened suspicions, that all was not right. As the vessel in which he came over, was preparing to return, Lyford was observed to be very busy in writing letters, to send to England. He even had the imprudence, as well as insolence, to boast of the overturn which his letters would bring about in the affairs of the Colony. Gov. Bradford, took the precaution from those hints, to follow the ship out of the Harbor, and with the per- mission of the Captain, opened the letters of both, Lyford AA'D ROGER WILLIAMS, VINDICATED. 29 and Oldham ; he took copies of some, and kept some, of which he sent copies to England. The unfaithful twain, not aware of what had been done, soon began to conduct themselves according to the times they hoped were coming. Oldham refused to do military duty, "and rose against the Captain with a deadly weapon." He was tried and sentenced to prison ; but upon confession and promise of amend- ment, he was released. Lyford showed his insubordi- nation, by attempting to set up Church of England service, by virtue of his Episcopal Ordination. This he did in face of the fact, that he had united with the Pilgrims in Church fellowship. A meeting of the people was called to consider these matters. Lyford demanded proof of the charges made against him, and his party. Governor Bradford was called upon, to respond in behalf of the Colonists. He took occasion to open up the whole case, by referring to the persecutions the Pilgrims had suffered for their religious opinions in England ; and that they had come here to enjoy those opinions free from molestation ; and enlarged upon the labors and painful sufferings this undertaking had involved. He also reminded Lyford, that altho' he had not shared in these early trials of the Colony, yet when he and his family came here, they were received by the Colonists, with marked kindness, and freely supported, at no small expense ; and that for him, now to plot their ruin, was an act of great " perfidy and ingratitude." In reply to these charges Lyford expressed his aston- ishment, and made denial of the same ; and declared that he did not understand the language addressed to 30 THE PILGRIMS, PURITANS, him. Upon this show of hypocrisy and effrontery, the Gov. "put in," the copies, and original letters, which he had taken on board the Ship Fortune in Lyford's own handwriting. In one of these he had written to those who sent him out, as a spy, that — '• The Leyden Com- pany, Mr. Robinson, and the rest, must be kept back ; or all will be spoiled." Lyford was confounded at this evidence against him ; Oldham was enraged, and urged his accomplices, to open and violent resistance; but no one dared venture on his bad advice. This conduct of Oldham was specially odious in him, so soon after his release from jail, on promise of good behavior. Governor Bradford reminded Lyford of his treachery, in breaking open private letters of the Pilgrims ; on his voyage from England ; of his humble confession when received into their church; and of his promise not to perform the functions of a minister among them, until he had another call to the sacred office ; but in violation of this promise, he had assumed the clerical profession, drawn a few followers after him, and had attempted to officiate at the " Lord's Table." In defence of his ministerial officiousness, Lyford replied, that many persons had complained to him of various abuses which were practised in the Colony; and gave the names of his informants. These persons being called upon to testify, flatly denied the truth of his assertions. In the light of his own conduct, the evidence of his letters, and his own witnesses against him, he saw there was no hope of his acquittal ; when he shed some tears. He then confessed that, his "letters against them were false and malicious ; and that in his charges against the church ; and the Govern- AND ROGER WILLIAMS, VINDICATED. 31 ment ; he was influenced by unholy pride, and selfish- ness ; he feared his sins were too great to be forgiven ; and that if God should send him forth as a vagabond, and fugitive in the earth, it would be no more than he deserved." Altho' both these derelicts were notified to leave the colony, yet the time for Lyford's departure was postponed for six months ; and had his repentance proved sincere in that time, it was the intention of the Governor to pardon him. His apparent hearty confession, gained for him many sympathies ; but before the six months had half expired he actually wrote another libellous letter to his ac- complices in England ; but the bearer of it, delivered it to Gov. Bradford. Lyford left for Cape Ann ; where he had been called as a minister. He died in Virginia. SECTION 3. — THE PILGRIMS INDEPENDENTS. Captain Miles Standish went to England in 1625, in the interests of the Colony. Upon his return, he brought the sad intelligence of the deaths of Pastor John Robinson, of Leyden ; and of Mr. Robert Cushman. Mr. Robinson did not come with the first Colony of Pilgrims in 1620, for the reason given ; that — when they concluded to colonize in America, one arrangement among them was, that Mr. Robinson should cast in his lot with the major part of the church, and go, or stay, as they might determine. Hence as only the minority concluded to remove, he remained, and Mr. Brewster came with the Pilgrims, in the Mayflower. After Mr. Robinson's death the Church in Leyden disbanded ; Mrs. Robinson and family, and the greater part of the church finally came to New Plymouth. 32 THE PILGRIMS, PURITANS, Altho' Elder Brewster came with the Pilgrims as teacher, he steadily refused ordination, tho' often urged to accept it. In those days, the Pastor was the practical, and experimental ; and the Teacher, the doctrinal, Preacher ; while it was the exclusive privilege of the Pastor, to administer ordinances. The Elders assisted the Pastors, in the work of discipline and were usually ordained. It was the business of the Deacons to pass the elements, at the Lord's Supper, and care for the poor. On Sabbath afternoon a question was pro- pounded, upon which all were at liberty to speak. Collections were taken by, " each one going down to the deacon's seat, and depositing his Contribution." The Pilgrims, came out from the church of England, and formed themselves into a distinct church ; without asking the right so to do, from any one, and hence were Independent. A mutual agreement was made between those who remained in Leyden, and those who came to Plymouth, that each company should be a distinct, and complete church ; thus consistently indorsing their separation from all Establishments — Synods — or Councils — and re-indorsing the doctrine, of separate ; individual. Church Independence. In this direct and simple form of Church Govern- ment, we see the germ of the Ecclesiastical Law, that has attained usage in the United States, and is fast becoming general. That is ; every church after volun- tarily forming themselves into a body, according to the Scriptures, has the exclusive right to choose their own Pastor ; or call those to Ordination whom they approve, to exercise ministerial watch care for souls among them, AND ROGER WILLIAMS, VINDICATED. 33 to choose Deacons ; to admit such persons to member- ship among them, as they approve ; exercise discipline in the body ; and to do all things which of right Churches ought to do ; being under' Law to Christ, as Head of the Church, according to the Scriptures; as no other authority for these purposes is named in the Word of God. Hence no other can rightfully be recognized to these ends, either inside or outside, of each Individual, Independent Church. Nor have civil Magistrates any dictation whatever over Churches. Thus had the Pilgrims set their faces in the right direc- tion, ecclesiastically — and were told by Pastor Robinson ; "to expect that God had yet more light to break forth from His Holy Word." In 1629, some of the men of Plymouth being at Nantasket found there a man, named Ralph Smith ; who had been inhibited at Salem, by Gov. Endicott ; and who had officiated as a " Separatist " Minister, while in England. He having the appearance of an upright, pious, man, and wishing to go to Plymouth, they consented. After being there a while, and exer- cising his gift among them, he was invited to become their Pastor. This invitation he gladly accepted, and thus became nearly, if not actually, the First Pastor of New England. During his pastorate, was the time when Roger Williams, labored in Plymouth. The two offices of Pastor and Teacher, were soon united in that of Pastor. It was not many years, before it became a saying, that — " No Minister stayed long at New Plymouth." From the foregoing facts, we gather the grand purpose sought by the Pilgrim Fathers — that, of Liberty of worship and Independence in church Order. Being 34 THE PILGRIMS, PURITANS, " Separatists, " from the church of England ; not willing to be imposed upon by others, thro' Lyford ; calling and dismissing their own Pastors; all show their decided conscientious preference, for the Independent form of the Church of Christ. Their sincerity is mani- fest, in the patient sufferings they endured, for the principles they held, and for the privileges they ul- timately secured and enjoyed. To the Pilgrim Fathers, belongs much of the associated honor ; of establishing LIBERTY of Conscience, and Church Independence, in America. AND ROGER WILLIAMS, VINDICATED. 35 CHAPTER III. THE SALEM PURITANS. SECTION I. — THEY LEAVE ENGLAND. The Puritans and Pilgrims tho' at first, both members in and of the church of England, are now known in History as two different classes of Reformers. The Puritans, were the Evangelical part of the church. In composing the Liturgy of the church, of England, after the "Separation;" from the papacy a strong relish existed among the Clergy for popish ceremonials. To their retention in the English service, the Evan- gelicals conscientiously remonstrated ; and for this opposition were called "Puritans." And yet upon these same questions, in which they agreed in the main, the Puritans, were divided into three classes — 1. Those who quietly remained in the King's Church, and yielded a general conformity, to its ritual, notwith- standing its errors. 2. Those who were conscientiously opposed to the errors of the church ; and evaded Conformity to its popish ceremonials as far as possible, and yet clung to membership in its besom. To this class belonged the Salem Puritans. 3. The radical Puritans, who both conscientiously denounced, and renounced the English establishment : 36 THE PILGRIMS, PURITANS, these were known as " Separatists " — and " Indepen- dents." Of this class were the " Pilgrim Fathers." Mr. John White, of Dorchester, England, Puritan Clergyman, tho' not a Separatist, like the Pilgrims ; persuaded several merchants of Dorchester, to attempt a settlement in New England, in 1624; as a station for supplies to be kept, for ships in distress ; and also for the encouragement of the cod-fishing business. Cape Ann, was the point selected, for the beginning of the new Settlement. Lyford, and Conant, who were un- successful in Plymouth ; were engaged in the enterprise. The project was not successful at first, and given up by many, but Conant, encouraged by promises from Mr. White, of a patent ; friends ; goods ; provisions ; etc., if he would remain ;" betook himself to Naumkeag, (Salem), as a fitter place for a settlement ; in 1626, Mr. White, betook himself, to finding Hew adventurers in his enterprise ; by holding correspondence with persons in London; Lincolnshire ; and elsewhere. The Puritans, were becoming conscientiously weary, with trying to stay in the English Church ; and yet not conform to its ceremonials ; and still unwilling to try open " Separation, " from it — yet with the example of the Plymouth Colony to encourage them ; the desirable- ness of a Puritan refuge across the Atlantic, was sug- gested, and favorably received. With this end in view, John Humphrey, John Endicott, and four others of Dorchester, at Mr. White's suggestion, obtained, of the "Council for New England ;" under Charles I, Mar. 4, 1628; a Patent, for, "The Governor and Company of Massachusetts Bay." It was bounded by two lines ; one beginning three miles North of the AA^D ROGER WILLIAMS, VINDICATED. 37 mouth of the Merrimac River, and following it 3 miles North of every and any part of it, to a certain point West — and the other ; 3 miles South of the mouth of the Charles River, and following that, in the same way to a certain point ; and then both lines to run parallel to each other, straight to the Pacific Ocean. This belt of land across the Continent of America, the width of Massachusetts, would pass thro' what is now known as New York, Lake Erie, Canada, Michigan, Illinois, Wisconsin, Iowa, Nebraska, Dakota, Idaho, and Oregon. It was truly magnanimous in His Majesty, to be so liberal to the Puritan Colonists — but when we consider that this grant covered territory owned by the Six Nations, in Central New York — and ran thro' lands of other tribes, he knew not who — it savors more of monopoly. Mr. John Winthrop, Sir Richard Saltonstall, and other wealthy Puritans, became interested in this Colony ; and to prepare the way for a larger immi- gration — "The same year we sent Mr. John Endicott, a fit instrument to begin this wilderness work, and 60, or 70 others with him ; to start a Plantation there ; and to strengthen such as he should find there ; whom we sent thither from Dorchester and places adjoining." Endicott was welcomed by Conant Sept. 14, 1628. Soon after his arrival a small party was sent by land to explore Massachusetts Bay, where, it had been already decided to plant the Capital of the Colony. In this movement the friends of the enterprise were encour- aged, — " From whom the same year, receiving hope- ful news, the next year, we sent divers ships over, with about 500 persons more." 38 THE PILGRIMS, PURITANS, Among those who came at this time were four ministers : Messrs. Skelton ; Higginson ; Bright ; and Smith. The last, Mr. Ralph Smith, had secured his passage, and placed his goods on board the ship, before it was known that he was conscientiously a " Separa- tist." This fact, when found out, excited no little uneasiness among the Puritans; but thro' conscientious fear of making their movement unpopular, should they refuse Mr. Smith, a passage ; he was allowed to come ; but he was privately and conscientiously required, to promise conscientiously — " Not to exercise his functions (as a minister), within the patent, unless by Endicott's leave." This conscientious precaution of the Puritans, towards the ^^Separatists," was the " ill-egg, " in the Massachusetts Bay Colony. On May i, 1629, six ships left England, with many hopeful souls on board. When they passed " Land's End, " Mr. Higginson called his family, and the pas- sengers, upon the deck of the ship, and among other things ; conscientiously said — " We will not say as the Separatists are wont to say " — (perhaps, an eye askance at Smith) — " Farewell Babylon ! Farewell Rome ! but we will say Farewell dear England, Farewell dear Church of God in England, and all Christian friends there. We do not go to New England as ' Separatists, ' from the church of England." . . . And so he concluded with a fervent prayer for the " King ; church ; and state ; of England." Note the difference — The Pilgrims; were "Separa- tists ; " and so was John Smyth, of Holland ; who resolved to Challenge the King, the church, and the parliament ; of England, for religious liberty. Not so, the Puritan ; AND ROGER WILLIAMS, VINDICATED. 39 " not Separatists ; " says Higginson. This is the one — difference between Pilgrims and Puritans. Before this fleet of Puritan emigrants set sail, they conscientiously took the precaution, to ferret out all persons from their number, whose companionship they could share ; and relieved them ; of " encountering the perils of the deep, and of the American Wilderness." Ralph Smith describes them, as "An absolute crew holding all, but such as themselves, as reprobate." During the voyage the seamen were surprised, and edified, at their conscientious observance of prayers, and the exposition of the Scriptures, two or three times a day. The Sabbath was spent entirely, in preaching and catechising; and repeated solemn fasts were held for the success of the voyage. In these same ships came also the bulk of the Leyden congregation, including Pastor Robinson's Family. On the 24th of June, they arrived in Salem. In strict accordance with the conscientious pledge, taken of Mr. Smith; and the conscientious secret instructions sent to Gov. Endicott ; Smith retired to Nantasket ; outside "the Patent ;" where he was found by the Plymouth men, as already stated. Thus " Separatists, " were not "Welcome Englishmen," among the Puritans; but were ; among the Pilgrims. A difference, to be noted. Yet previous to the arrival of this Company, Gov. Endicott had become interested in the mode of Church Government, adopted at Plymouth ; and the same was now concurred in by Messrs. Skelton, and Higginson, Not long after their coming to Salem, a day of solemn prayer and fasting was appointed, preliminary to uniting in Church Fellowship. 40 THE riLGRIMS, PURITANS, SECTION 2. FIRST CHURCH FORMED. The day set apart for the organization of the First Church of the Puritans, in Mass. Bay, Colony was Aug. 6, 1629. Those who proposed to unite in church rela- tion, (tho' "still members in and of the Church of England") — and not " Separatists," as Higginson said, — and without announcing either the authority of the King's church or their membership in it — conscien- tiously publicly gave their consent to a Confession of Faith; in part as follows — "We Covenant with Our Lord, and with one another ; and we do bind ourselves, in the presence of God, to walk together in all His ways according as He is pleased to reveal Himself unto us in His blessed Word of Truth." . . . A most interesting part of the Organizing ceremo- nies, was the conscientious receiving of the right hand of Fellowship, by this new unseparated Puritan Church ; from delegates of the " Separatist " Pilgrim Church ; at Plymouth ; who had been invited by Gov. Endicott, to hQ ]irQS,(int for t/iat spixial purpose. In performing that service, the Delegates, told their Salem brethren, dis- tinctly, that — ^"This act was simply one of brotherly recognition, as fellow-laborers in a common cause ; that neither Church has any ascendency over the other ; but both alike ; distinct, free and Independent of each otJter ; and responsible alike, and only to Christ, Our One Lord and Master:' Mr. Skelton for Pastor; Mr. Higginson Teacher. This was the ground taken by the Separatists ; or Independents in England. When the Pilgrims left Holland ; and those who stayed there ; both recognized AND ROGER WILLIAMS, VINDICATED. 4 1 each other, as distinct, separate. Independent, churches. So in Plymouth, and now to the Salem Church ; the Pilgrims maintain the same sentiment. It is not a little, strange ; that Gov. Endicott con- scientiously would not allow the " Separatist," Smith ; to stay in Salem ; and yet he conscientiously sends for the " Separatist " delegates, to give the " not Separatist " Church in Salem ; the right hand of fellowship ! " After this act of " Organization," of which Church ; were the Salem people members ; their own ; or of the church of England — or of both.'* The fraternal bond, thus formed ; between the churches in Salem ; and Ply- mouth ; had its marked influence for many years after. The total neglect of the English church ceremonials, in the formation of this First Church of Salem ; was regarded by John, and Samuel Browne ; as a glaring heresy and an insult to the mother church. These gentlemen, were ardent Episcopalians ; one a lawyer ; one a merchant ; and both, members of Endicott's Coun- cil ; and such was their chagrin, at this new departure in church ways, that they conscientiously and immediately instituted " Separate " worship ; according to the church of England. The Brownes regarded the above act of Endicott and the rest, as "Separating" from the church of England. SECTION 3. — THE BROWNES SHIPPED HOME. Gov. Endicott, immediately upon the Separation of the Brownes ; conscientiously availed himself of the clause in his instructions — "To send Home the incorri- gible" — and shipped them to England, as "factious and evil-conditioned." As might be expected, the 42 THE PILGRIMS, PURITANS, Brownes made bitter complaint to the Company, of the Mass. Bay Colony ; and Endicott was written to, as follows — "Let it therefore seem good to you, to be very sparing in introducing any laws or commands, which may render yourself, or us ; distasteful to the State here, to which as we ought, we must and will have an obsequious eye." That conscientious eye, had not only "a beam" in it — but proved to be an ''ill-egg''' for the future peace of the Colony. Sympathy was naturally enough with the Brownes in England ; and prejudice, as naturally sprung up, against the Massachusetts Bay Colony ; upon this first instal- ment, (after the ejection of Smith), of coercion for "Conscience's sake." It has ever been, by perverted views, obtained thro' an " obsequious eye ; " instead of an " eye single to the glory of God ; " — that has misled the friends of the Puritans, into writing labored, and lame apologies, for them, on the pages of New England History. The Pilgrims ; and Smyth and his Friends, when in liolland, all had a conscientious purpose, far above all time-serving, in refusing to conform to the rights of the establishment ; and in refusing to remain in her com- munion — in fleeing to Holland to escape her persecu- tions — and thence "going to America, to seek a place to worship God ; " cost what it would. They con- scientiously renounced the trammels of church and state, "plucked out the obsequious eye ;" and were the true friends of Religions Liberty. But the Puritans conscientiously " followed them afar off." They neither renounced the church of England ; nor would they conform to its ceremonials ; remained, AND ROGER WILLIAMS, VINDICATED. 43 members in the establishment ; and voluntarily coven- anted together in a church of their own, in Salem. Yet they accepted ministers, whose Episcopal ordination, they considered valid; but rejected Smith ; because he was a "Separatist;" and accepted the right hand of fellowship, from the very "Separatist" church, Smith went, to serve as Pastor ; and shipped their own Epis- copal brethren, the Brownes ; for objecting to their fel- lowship, with Separatists, and turning the cold shoulder, to the dear mother church ! Not so, did the Pilgrim Fathers. Posterity need not question the " Consci- entiousness " — of either Puritans; or Pilgrims; even tho' we may not be able to reconcile the difference between their Policies. SECTION 4. UNABATED ZEAL. Those interested in the Massachusetts Bay Colony, were encouraged at the turn of affairs, as, favorable to their aspirations. The reception and welcome given to Endicott, was far more cheering, than that extended to the Pilgrims by the Indian, who bade them — " Wel- come Englishmen." Besides a still more imposing and efficient movement was preparing in England, to follow up the fancied good beginning made by the first pioneers. Its agents and members, however, were not the victims of the wrath of the "Court of High Commission," as the Pilgrims were ; who were forbidden to meet for worship in the country — and were forbidden to flee from the country ; yet did flee to Holland, the land of William Prince of Orange; where Liberty of Conscience, was allowed. Not so with the Puritans ; they were afforded 44 THE PILGRIMS, PURITANS, the fullest sanction of the English Civil Court, and were furnished with ample powers for founding a colony, and performing all the functions of Civil Government. This new movement was inaugurated with the utmost care and deliberation. In one of Mr. John Winthrop's letters about July 1629, he states — " i. It is granted that the worke is lawfull and hopefull of success, for the great good of the churche." The Pilgrim move- ment was not regarded by their enemies, as either ; lawful, or for the good of the church. In article 7, He says — " . . . The members of that churche may be of more use to their mother churche heere, than many of those whom she shall keepe in her owne bosome." . . . How far this conscientious sympathy for the estab- lished church ; was participated in, may be a question ; but the enterprise was legal, and churchly. Hence the Puritans had naught to fear, from either the King's church, or State. But the puzzle for Posterity is this ; — how to explain this ardent indorsement of the church of England ; and its early abandonment, by the Puritans .-* Why they held to their new church way with such conscientious- ness, and practised such rigidness, towards all of dif- ferent views } And in conclusion, whether the care they took to plant themselves in Massachusetts Bay, does, or does not ; debar the Puritans hopelessly, and forever, from all claim, to the honor ; of being the Founders of Religious Liberty in America } On these points Posterity — will have their opinion. AND ROGER WILLIAMS, VINDICATED. 45 CHAPTER IV. THE BOSTON PURITANS. The coming of Endicott to Salem, was but the put- ting him forth as a " fit instrument to begin this wilder- ness work." Back of this, was the larger and more comprehensive scheme for the founding of a Puritan Colony; equipped with all the appointments for build- ing up a civil State, religiously. SECTION I. THEIR CHARTER. The parties conscientiously interested in this impor- tant undertaking did not propose to follow the example of the Pilgrims — in "Separating" openly and boldly from the king's church — or, escaping as best they could, like exiles and culprits to Holland — with no sympathy or recognition from king and bishops; only that, "they consented to wink, at their departure for America." Under no such uncertainties did the Puri- tans, of Massachusetts Bay, propose to launch their ship of State. Accordingly a petition in due form was presented to the King, and on March 4, 1628 a charter was obtained of Charles P', Entitled — "The Governor and Com. pany of the Massachusetts Bay in New England." The main provisions of this charter, conferred upon the Co., powers : — 46 THE PILGRIMS, PURITANS, 1. Of self-government — "so far, as their laws should not be repugnant to the laws of England." 2. It gave them power to admit new associates. 3. To administer oaths. 4. It conferred military power — "for their speciall defence and safety, to incounter, expulse, repell, and resist by force of armes, as well by sea as lande, and by all fitting waies and meanes whatsoever, all such, person and persons as shall at any tyme hereafter attempt or enterprise the destruccion, invasion, detriment or annoy- ance to said plantation or inhabitants." Brief, and limited in its range, as this instrument seems to have been, yet it was all-sufficient for their civil ordering. Comparing it with the "Compact" of the Pilgrims ; and clothed with the sanction of the king of England ; the " Charter," was an instrument of Royalty ; while the " Compact," was an instrument of Loyalty. It is important, in view of the grave proceedings, in the history of the Massachusetts Bay Colony, to note here, the entire absence of any provision whatever, in this charter, concerning the subject of religion. So remarkable was this omission considered at the time, that Gov. John Winthrop, takes special pains to set down the reason, therefor in his. Journal — -which was ; "The assurance that came to them, from the Privy Council — that his majesty did not intend to impose the ceremonies of the church of England upon us : for that it was cojisidcrcd, that it %vas freedom from siicJi things that made people come over to ns." No better evidence is desired ; than this omission of any mention of the ordering of religion, in the Charter; AND ROGER WILLIAMS, VIXDICATED. 47 and Mr. Winthrop's explanation of it— to settle the question beyond the shadow of a doubt ; that it was fully understood in England, and expected, from the conscientious opposition of the Puritans to coercion in matters of religion and conscience ; and therefore de- manded by public opinion ; that in the Puritan Colony of Massachusetts Bay, there should be no legislation ; much less any coercion whatever, in the establishment of religion, or the free exercise thereof : but, that unde- fined, unrestricted Religious Liberty, was to be the sacred heritage of all, who should go there to inhabit. Verily, verily, no more effectual door could have been opened, than was here flung wide open, thro' which the Puritans might have entered ; and bearing aloft the un- furled Banner of P^reedom of Conscience ; they would have forever merited from all generations, the enviable and glorious distinction, of being the Fathers of Reli- gious Liberty. But, with Charter in hand, to that end designed ; they did not conscientiously so elect ; and theirs ; and there ; and then ; was the irreparable mis- take. Because it was not conscientiously in their hearts, to cherish liberty in religion ; they procured a promise from Mr. Ralph Smith, — before he left England, in the same ship with Higginson and others, who were not "Separatists from the church of England" — that he "would not exercise his functions (as a minister) within the Patent, without Endicott's leave." And this exclu- siveness they conscientiously formulated, before they had obtained their Charter from King Charles ; which was silent ; for Liberty in Religion. Another evidence of their foreordained conscientiousness, against too much 48 THE PILGRIMS, PURITANS, liberty of conscience ; is seen in an article of agree- ment between the Stockholders of the company — that, "The Stock, shall be chargeable with one-half the military ; and ecclesiastical expenses of the Colony." This simply meant, the support of religion by Law. Thus confounding the things of Christ ; and Caesar. But with their charter, such as it was, in full posses- sion, with other arrangements completed ; 15 ships were ready to convey to Massachusetts Bay 1,000 persons ; some of them people of wealth and station at home, and among them four conscientious ministers of the gospel; Messrs. Wilson, Phillips, Maveric, and Ware- ham. Gov. John Winthrop, Dudley, and several of the newly appointed Assistants, having the Charter in custody, embarked on board the flagship Arbclla. Being detained at anchor, by contrary winds, off the Isle of Wight, on Apr. 7, 1630, the day before sailing, they con- scientiously issued an address — "To the rest of their Brethren, in and of the church of England, a sort of defence against the misreport of their intention to separate from the English church, which was spoken of in terms of warm affection, declaring that such hope and part as they had obtained in the common salvation, they freely acknowledged they had received it in her bosom and sucked it in her breast." This plain statement conscientiously clears the Puri- tans of being " Separatists " in England, and of intend- ing to be, in New England. SECTION 2. THEIR THEOCRATIC BASIS. After a stormy and tedious passage the flagship of this fleet of conscientious, law-abiding, church-going AND ROGER WILLIAMS, VINDICATED. 49 Puritans, with Gov. Winthrop on board ; arrived at a point not far below Gloucester Harbor, about June 21, 1630. Thus the Arbella arrived, the longest day in the year — and the Mayflower the shortest day in the year: Dec. 21, 1620. The other vessels arriving by the end of July. The first session of the Court of Assistants was held on board the Arbella, previous to landing ; and while they lay at anchor in Charlestown harbor. At this session was conscientiously passed an Order ; that — " Houses be built for the Elders, with convenient speed, and their salaries provided for at the public expense." Taking this magisterial order; with the provision in the Go's article, for "one-half the Ecclesiastical expenses, to be paid out of the Colonial treasury ; " and the con- scientious predilections of the Puritans for a restrictive Church system ; it is easy to foresee, the fatal rocks, towards which their ship of Church-and-State was being piloted. How widely, different, this conscientious action on board the Arbella; from that of the Pilgrims, in forming the " Compact," on board the Mayjloivcr. The Capital of the Colony, was in as brief a time as convenient, located on its present site, and called, after its English namesake; Boston : in Sept. 17, 1630. The 2d and 3d Courts of Assistants, were held in Charles- town. The Puritans, without any formalities of renuncia- tion of the Church of England ; or, declaration of any intention; conscientiously fell into the line of things inaugurated by Endicott ; and soon organized at Charlestown ; Dorchester ; Watertown ; and else- where ; partly after the examples of Plymouth ; and 50 THE PILGRIMS, PURITANS, Salem ; distinct churches, which admitted their own members, and chose their own officers ; yet not without regard to neighboring churches. At once they were conscientiously charged, as by the Brownes at Salem ; with " equivocation, and open Sepa- ration." To this they conscientiously replied, that — "The simple ceremonies employed in the induction of their ministers into office, were not a new ordination ; repudiating, or superseding that which they had re- ceived from their bishops in England ; but as mere marks, of their election and installation." Who can tell, whether the Puritans were "Separatists;" or Churchmen.'' They neither imitated the Pilgrims; nor the Brownes. What inference could " their brethren in and of the church of England," draw, from their "farewell address ;" and this jilt of the prayer-book ; and departing into the ways derelict, of Separatists ; and Schismatics .'' Unexpected discomforts, and privations, attended upon this coming to New England ; so that about loo persons returned in the same ships ; (one of them was the Mayflower,) in which they came out. Among these were Mr. William Vassal, one of the Assistants, and Mr. Bright a Minister, both of them conscientiously disliking the fusion policy, of civil-and-ecclesiastical matters ; the leaders of the Colony were conscien- tiously minded to pursue. Mr. Vassal, soon after returned, and found a congenial abiding-place at Plymouth : among a people who had conscientiously renounced Church and State — and set up an Indepen- dent Church — and a State, based on the consent of the "governed. AND ROGER WILLIAMS, VINDICATED. 51 A vigorous course was conscientiously marked out by the Puritans, in matters Ecclesiastical — and also Governmental. At the first session of the court Sept. 2d, ten weeks after they landed, a process was issued against Thomas Morton, of Mount Wollaston ; "for his many injuries offered to the Indians." At the 2d Ses- sion Sept. 17, the Court ordered Morton "to be set in the bilbowes — -and to be shipped back to England — and payment to be made out of his goods, for a cannoe hee uniustly tooke from them — and his house burnt in the sight of the Indians, for their Satisfaccon, for many wrongs hee hath done them." So it seems the Puritans conscientiously classed the robbing of Indians — and setting up church of England service, in Salem by the Brownes ; as both alike, punishable with "shipping to England." The winter of 1630-31, was one of intense severity, the colonists suffering greatly from the cold, and for want of supplies. A vessel had been despatched to England for help, but they were so reduced before relief came, that famine stared them in the face. In this peril they appointed Feb. 16, as a day of Public Fast- ing and Prayer ; to seek help of God. On the 1 5th however, the anxiously hoped for ship, Lyon ; arrived, — laden with provision ; and their appointed Fast, was quickly changed into a hearty Thanksgiving. In this Ship were a few emigrants ; but as unexpect- edly as the ship's coming ; among them was a young man named Roger Williams — and Mary his wife. Gov. Winthrop reported his arrival — as a "Godly Minister." When the Lyon returned. Sir Richard Saltonstall, and 52 THE PILGR/MS, PURITANS, a portion of his family embarked in her : he never came back. At the 2d Session of the General Court, May i8, 163 1 ; was conscientiously adopted the Theocratic Basis ; " No man shall hereafter be admitted a freeman, that is, a citizen and a voter ; unless he be a member of some of the Colony Churches." Not a fourth part, it is said, of the adult population of the Colony, were members of any of the churches. A Puritan Church, as defined by them, was — "A Body of believers, associated together for mutual watchful- ness, and edification." " Candidates for church-mem- bership, were required ; besides an orthodox confession of faith, and lives conformable thereto ; to add a satis- factory religious experience, to be recited in the face of the congregation, of which the substantial part, was, an internal assurance of a change of heart, and a lively sentiment of justification, as being of God's Elect." At first, a Minister, and Teacher, officiated in each church ; but in a short time the Pastor filled both offices. They had also ruling Elders ; " ancient, expe- rienced, godly Christians, of lion-like courage, when the sound and wholesome doctrines delivered by pastor or teacher, were spoken against by any." Their Deacons; "were plain-dealing men, endued with wisdom from above, to manage the church Treasury." These churches, were each complete in its organiza^ tion, as were the Independents ; " but no single church, could venture upon any novelties of doctrine, or disci- pline ; nor appoint officers, nor retain them, without AND ROGER WILLIAMS, VINDICATED. 53 the approval of the other churches." The Magistrates, and General Court, aided by the advice of the Elders ; claimed and exercised, a supreme control in spiritual and temporal matters ; and even in causes wholly tem- poral, (if not carnal), the Elders were consulted, on all important questions. At Boston and other places, the system of defraying church expenses, out of the public funds, was preferred : while at Plymouth, the system of voluntary contributions, every sabbath, was adopted : the taxing system, was forced into practice, and finally was established by law. Besides the Sunday services, which were protracted to a great length ; there were frequent lectures on week days. An annual Fast in Spring in place of " Lent ; " and a day of Thanksgiving in Autumn, instead of *' Christmas ; " took the places of the various holidays of the Papal, and English churches. Baptism, instead of being dispensed to all, as in the churches of Rome, and England, was limited in its use, as a special privi- lege to church members, and their "infant seed." None but church members, were admitted to the Lord's Supper. Marriage was declared no Sacrament, in dis- sent from Papal, and English churches ; but a civil contract, and to be sanctioned by either ministers or magistrates. An English Historian writes: — "Their Ministers were men of great sobriety, and virtue, plain, serious, affectionate preachers ; exactly conformable to the doc- trines of the church of England : and took a great deal of pains to promote a reformation of manners, in their several parishes. Many others godly and well-disposed Christians, and many with their entire families, to avoid 54 THE PILGRIMS, PURITANS, the burthens and snares which were laid upon their consciences here, departed thither." When Posterity shall search the records of the past, to find ; Who were the Fathers of religious liberty, they will be particular, that, such " honor be given to whom it is due." AND ROGER WILLIAMS, VINDICATED. 55 CHAPTER V. CHARTER OF GOVERNOR AND COMPANY OF MASSA- CHUSETTS BAY ANNULLED. At the mock-hearing given the Puritans, before the Hampton Court, Eng. ; where the Prelates of the church had a private interview with the King; showing him their case as against the Puritans ; and the next day the Puritans were permitted a hearing, in the presence of King and Prelates — James I, rendered his infamous decision upon their cause, as follows : — "If this is all your party have to say, I will make them conform themselves, or else I will harrie, (dog) them, out of the land, or else do worse — only hang them that's all." And yet it was from Charles I, his son, that they re- ceived their charter, for the Massachusetts Bay Colony, in New England, Mar. 4, 1628. SECTION I. THE RIGHT TO ANNUL THE CHARTER, RESERVED. The difference between the threat of James, and the permit of Charles ; to let the Puritans go out of the land, clothed with royal authority to found a civil state ; is one of the many strange things in history. It is hardly possible to suppose that Charles had any sympathy with them, as a sect of Nonconformists, or Reformers. As Charles was about to begin the experiment of ruling without the trouble, of troublesome Parliaments; he 56 THE PILGRIMS, PURITANS, might have fancied the new colony, an outlet for a class of his subjects, who would not be any help to him, in crushing out the spirit of liberty. Again, he possibly foresaw in it, the nucleus of a future empire, which might add to England's consequence, and advantage. But whatever the one, or many motives, for giving the Charter; King Charles did not let slip from his grasp, the power to control, or annul, the Puritan Charter. This royal grip, was in the clause, giving — "The Company the function of self-government, so far, as their laws were not repugnant to the laws of England." The single word " repugnant," covered all the ground ; for if the laws of the colony, were not contradictory to English Laws ; yet, if they should be distasteful to the merest caprice of his majesty ; the whole code of the colony could be declared "repugnant," and be annulled at a nod. However much the King, and prelates ; might despise Puritanism, or might desire to trample it under foot ; yet for the time being they were inclined to wink at it, with an "obsequious eye ; "still, holding it firmly within the range of the royal power. But the slyest trap of all ; and the bait which would be most certain to lure the Puritans into repugnance, in case they should at all venture to be coercive ; was that of silence, on the subject of religion in their Charter. Under the cover of silence, was hidden, the swivel, in the text of the Charter, about conformity, or noncon- formity; in the church of England; or any other form of worship. That was left out, so that it might be left alone, by the Puritans ; but if not, let alone, as the "for- bidden fruit ; " the touch of this unmentioned coil, could easily be made a pretext of "repugnance." AND ROGER WILLIAMS, VINDICATED. 57 Had the Puritans conscientiously taken the King's Silence, on this point, as the " still voice of God," and come to New England determined ; " To make no laws whatsoever concerning the establishment of religion, or the free exercise thereof;" — a halo of unshadowed, un- tarnished, and unfading glory, would have encircled their names ; in the grateful remembrance of all Nations. Thrice happy, and honored ; would the Puritans have been, had they conscientiously continued to cherish the fondness for the Mother church, set forth in their part- ing address — and worshipped with, or without the prayer-book ; and left others to do the same ; without prejudice or molestation, from Court; or Elders; yea thrice happy ! Prosperously would the Puritan Ship-of-State, have sailed over the waters of Massachusetts Bay ! Yea Joyfully, Joyfully would they have built up the walls of their Puritan Zion ; had their Magistrates simply pro- tected all persons conscientiously from civil disturb- ance, whether at work ; or at worship ; and winked at the ways of others ; as the King proposed to wink at their ways ; in the same thing ; then would it have re- mained a perpetual saying — " That it -w^?, freedom from S7ich things that made people come over to us." Thus it was ; that the silence of the Charter ; on the subject of Religion ; and the proviso in it, about "repugnance to the laws of England;" laid the two "trap-doors; " through which the Colonists were liable at any time, to be precipitately dropped into a sea of troubles ; unless conscientiously guarded against ; with a caution, watch- fulness, and wisdom, well nigh superhuman ! " Of these thou shalt not eat ! ! " 58 THE PILGRIMS, PURITANS, SECTION 2. THE PURITANS CARELESS ABOUT LOSING THEIR CHARTER. It was a matter notorious and surprising, that the Puritans; who dared not "separate" from the church of England, at the same time they obsequiously con- formed to her distasteful ceremonials ; should in their untenable position, be the conscientious advocates of the persecuting edicts of the Court-of-High-Com- mission ; against both, Catholics; and "Separatists." Such an attitude was not inspiring of confidence, from those among whom they were in reluctant conformity ; nor very begetful of respect, from those against whom they conscientiously inspired discomfort — out of the dens, of the "Commission." The conduct of those who came to Salem, in being conscientiously unwilling to let Mr. Ralph Smith take passage with them, because he was a "Separatist ;" and only allowed him to do so, upon his making conscien- tious promise, to be silent, or "depart their lymitts ; " was a semblance — more like providing for restriction, than for toleration in matters, of religious opinion. In addition to this oath taken of Mr. Smith; secret instructions were conscientiously sent to Gov. Endicott concerning him — "That unless hee wilbe conformable to our Government, you suffer him not to remaine within the Lymitts of our graunt." That is ; imprecatory silence in freedom of speech upon religious opinions, or mandatory exit from the Colony, by the Civil Magistrate. So marked and so impolitic a proceeding, could not fail to excite the "repugnance " of their enemies, and fill the minds of their well-wishers, with apprehension. AND ROGER WILLIAMS, VINDICATED. 59 The conscientious speech of Mr. Higginson, on the deck of the vessel, off Land's End — that, " We do not go to New England as Separatists " — and then consci- entiously in Aug., to organize themselves into a church, wholly separate, from the church of England without any formal act of separation ; or any notice to the Mother Church, nor even apology, for so doing : is most notable ! To the Brownes, it was evident enough, that the ten- der feeling of the Puritans for " their brethren in and of the church, had somewhat coagulated as to the use, of the prayer-book. Adding to this the fact, that Gov. Endicott was clothed with the conscientious function to adopt "a more severe course, when faire meanes will not prevaile " — what must have been the chagrin of the Brownes ; when they actually found themselves homeward bound ; as "factious and evil-conditioned.'' !" What speech could they make, as they came in sight of " Land's End ; " sent home for 7iot separating from the church; by those who had declared themselves; "not Separatists " .■• This was Episcopalian, conscientiously against Episcopalian. No more effective agents could have been sent to England, from Massachusetts Bay, to incite "repug- nance " against its charter ; than were the Brownes. Men of wealth, and standing, at home ; members of En- dicott's Council ; and with special grievances, on the subject in which the Charter was silent ; their coercive treatment filled them with a frenzy of disgust. The moment their feet touched English soil, their tongues would be loosed to tell a tale, to listening ears; which could not fail to arouse a prodigious influence in the 6o THE PILGRIMS, PURITANS, church of England, against the Massachusetts Bay Colony. No greater conscientious mistake could Endi- cott and those concerned with him, have made just at that time, than the shipping of the Brownes. At the Session of the General Court in Sept. i6, 163 1, one Henry Lynn was sentenced to be whipped and banished ; " for writinge into England falsely and mal- litiously against the government and execution of jus- tice here." Possibly Mr. Lynn might have been mis- taken — but from his testimony, and that of the Brownes ; that of Sir Richard Saltonstall ; and others ; enough was at hand, that was irrepressible, to force an unfavorable influence. Thus the Puritans continued to add with their own hands, fagot after fagot, to the fire of prejudice, they had already kindled against them- selves. Enough had been done to disappoint and grieve all the well-wishers of the colony at home ; and to cool all the love of " the brethren in and of the Church of Eng- land," for their Puritan-Episcopal brethren in the Bay ; and to set in a flame the ill-will of their enemies, on both sides of the Atlantic. It only remained therefore, for the Puritans to indulge in some further misuse of their chartered power, " repugnant to the laws of Eng- land;" to enlist the King, among their numerous and increasing enemies. Indeed the Puritans had been in too small a degree careful, to avoid offending his maj- esty, tho' he had given them so lenient a charter ; for within one year, the General Court, had passed the sen- tence of banishment upon fourteen persons. However ill-deserving all these parties may have been ; the ques- tion with the King, would be first; as to the lawful- AND ROGER WILLIAMS, VINDICATED. 6 1 ness of the laws ; by which these edicts were issued and enforced. Even the King of England had no au- thority to banish his subjects out of the lymitts of the realm, without a special Act of Parliament,. authorizing him so to do. But in the Bay we find this Charteied Court, with no Act of Parliament, giving them the right to do so ; in 14 months, banishing 14 persons ; which would have required 14 Acts of Parliament, to have authorized the King to have done as much. Hence they had by their own, considerate, or incon- siderate, acts- jeopardized their charter. Poster'ty ; will incline to an adverse judgment against the Bay ; especially as the Examples of Plymouth Col- ony ; and the Rhode Island Plantations ; nearby; never found such conscientious urgencies necessary. Chas. I., was willing Massachusetts Bay Colony, should be a Refuge — but not an Inquisition ; nor a Star Chamber. SECTION 3. MATTERS GREW WORSE. No little complaint is made, by Puritan Apologists of the 19th century, because Massachusetts Bay had so many hostile enemies. True they took occasion against the Colony, but who furnished the occasion ? Their conscientious attitude, towards Mr. Smith ; and the Brownes ; was assumed, within a year after the Charter was given. If complaints against the Colony, were not made before the occasion, for the Complaint was given ; apologists need not complain ; if Complaints began very soon after, the occasion was given. The Puritan Court, might conscientiously declare in their edicts of banishment, that such and such persons were — "unmeete to inhabit here " — but that did not 62 THE PILGRIMS, PURITANS, debar others from holding the opinion, that the mode of justice in the Colony, was " unmeete," also. The harvest of all this sowing, began to be gathered into bundles, as soon as it ripened ; and it ripened early. By the ships Mary, and Jane, news came to the Bay, as early as May 1633 — that, a "Petition had been pre- sented to the King and Council, of many sheets of paper ; accusing us to intend rebellion ; to have cut off our allegiance ; and to be wholly separate from the church, and laws of England." Allowing 66 days, as was usual, then, for a passage across the Sea ; the time of presenting the said petition, must have been as early, or earlier, than Feb., 1633. Allowing also suffi- cient time for their acts to leaven the public sentiment ; time for considering the method of action, to be taken ; and time to get the petition before the King and Coun- cil ; and it would carry this movement against the charter, .back into 1632. Besides the occasion given for all this stir, would reach back to a still earlier date. So that in less than 2 years, after the Gov. and Co. of Massachusetts Bay began operations here, their con- scientious, and " repugnant " courses, had stirred up this threatening, and formidable opposition : for which ; whose — was the blame .'' ! A bold, conscientious — and for the time being, suc- cessful defence was made, by Messrs. Saltonstall, Humphrey, and Cradock ; against the charges in the petition ; and in behalf of the Colony ; in their plea be- fore the King and Council ; that the charges made were overdrawn, and that matters were more hopeful, (at least they hoped they would be) ; than the petition rep- resented. A favorable impression was made by them, AND ROGER WILLIAMS, V^INDICATED. 63 upon the King and Council, and the matter post- poned. Hardly a year had passed, however, before the com- plaints were renewed, as might be expected ; for the grounds on which they rested ; had not been removed. Following this movement, an Order in Council was obtained, Feb. 1634, demanding the surrender to the Board by Mr. Cradock ; of the Charter of the Massa- chusetts company. After a short delay, and as early as May 8, 1634, "the King rc-assumed the whole business into his owne Hands — and gave an order for a Generall Gouernour of the whole Territory to be sent over." So that, from the landing of Gov. and Company in Massachusetts Bay, June 22, 1630, to the presenting of the petition to the King and Council, in Feb. 1633, for the surrender of their Charter ; was only 2 years and 8 months. No wonder it was so soon recalled, when we remember that the beginning of the discon- tent, was as early as the shipping of the Brownes, by Gov. Endicott ; which took place within a very few months, of the giving of the Charter. Thomas Morton, whom the Puritans had shipped home, was not slow to write of this matter to one Jeffrey, here, in an exultant tone, who showed the letter to the Governor. Whom could the Puritans blame — whom — when, as a dis- agreeable off-set to conscientiously " shipping Home the Brownes," they were ordered by the King, to "ship Home " their Charter .■' In place of this annulled Charter, "A commission was appointed, constituting the two Archbishops, and ten others of the Privy Council, a board ; to regulate all plantations ; with power to call in all Patents ; to 64 THE PILGRIMS, PURITANS, make laws ; to raise tithes and portions for ministers ; to remove and punish Governors ; to hear and deter- mine all causes ; and inflict all punishments, even to death." Here it may be well to Note — that this Board, with the powers granted them, were the only, legal and supreme, civil authority in the Bay. The Puritan Gov- ernor, Assistants, and Charter, of the Company, were all abrogated, annulled, and abolished, so far as having any authority or jurisdiction, by grant or otherwise, from the King of England. And hence, as their Charter was not restored, for many years ; nor any substitute for it given ; and as the Puritans made no Declaration of Independence, of England ; and formed no new "Compact" of civil Government, for themselves; and still held on to their annulled Charter — they were much afloat for want of any lawfully authorized ; civil Govern- ment. Here let us notice distinctly, that in place of the silence, on the subject of religion, in the Charter of the Puritans ; special power is given this King's Board^ " to raise tithes and portions for Ministers" — which demonstrates, that the Puritans had the opportunity freely given them, to have established perfect Religious Liberty, in Massachusetts Bay, had they elected so to do. And hence it is plain, that their conscientious, yet, " repugnant " course with Smith ; and the Brownes ; and other proceedings on the question of religion ; were among the chief causes ; of their losing their Charter. That the Puritans themselves understood, that they were without charter authority, is seen from their acts. "When the General Court met in Sept., 1634; with the demand for the surrender of their Charter — and AXD ROGER WILLIAMS, VINDICATED. 65 the Document establishing the King's High Commis- sion ; confronting them — they made no reply to either ; but promptly took order for fortifying Castle Island ; Charlestown ; and Dorchester Hights ; and for drilling and disciplining the trainbands, and for collecting arms and ammunition." At the Session of the Court in Mar, 1635, a Military Commission was organized, — " to do whatsoever may be further behoovef ull for the good of this Plantation, in case of any warr that may befall us." To this end the Gov. and Company, had previously called together all the ministers of the Colony, to con- sider the question ; — " What ought wee to do, if a General Gouernour should be sent out of England .'* " Answer. " We ought not to accept him, but defend our lawful possessions, (if we are able) ; otherwise to avoid, or protract." " A beacon, to be fired to alarm the country in case of invasion, was set up on what was thereafter known as ' Beacon Hill,' in Boston." " As the Massachusetts men held originally by Patent from the Council for New England, which had surrendered its Charter to the King; this amounted to robbing them of their property, and redistributing it to others." " Process was bro't in Westminster Hall, England, in Sept. 1635 ; in which Matthew Cradock made default, and was convicted of the usurpation charged ; and taken to the King to answer for the same. The remaining patentees stood outlawed." What was the political status, of the Gov. and Com- pany of Mass. Bay, thereafter } Viewed at the dis- tance of 250 years, they seem to have been dwell- ers in this wilderness, on somebody's (?) lands ; hold- 66 THE PILGRIMS, PURITANS, ing a repudiated Charter ; basking in the delights of untenable "Squatter Sovereignty." Mr. John Cotton, of the New England, Puritans; held, that — " By the Patent we have Pow9r to erect such a Govern- ment of the Church, as is most agreeable to the Word, to the estate of the People, and to the gaining of the Natives (in God's time) first to Civility, and then to Christianity." If their Charter gave them such eccle- siastical " Power," it must have been in its silence, on the subject ; for there was none in its provisions. AND ROGER WILLIAMS, VINDICATED. 6/ CHAPTER VI. ROGER WILLIAMS ARRIVES IN BOSTON. In their anxiety and distress, the Puritans of Boston had been waiting for the arrival of the ship Lyon — to bring them bread ; and on Feb. 15, 163 1, they were joyfully relieved. But God had a greater blessing for Boston, and the United States, in the persons of Roger Williams, and Wife — who came to bring the Bread of Religious Liberty. SECTION I. — ROGER WILLIAMS' EARLY HISTORY. Of the early history of Roger Williams, too little is known. The place, of his birth, as given by some, is Conwyl Cayo, in Carmarthen, South Wales, England. The date, of his birth, is variously conjectured, as between the years 1598, and 1606. Enough is known, to indicate, that his young life was blessed with the inestimable advantage of pious parentage ; which so often brings forth its hallowed fruit in the lives of great and good men. It is a currently received statement that while a mere boy, he was one day observed, by Sir Edward Coke, taking notes of a sermon. Curiosity led Sir Edward to ask the lad to allow him to examine his notes. So pleased was he with the evidences of talent in the notes Oi young Williams, that he solicited of his 68 THE PILGRIMS, PURITANS, parents, the privilege of superintending his education. As Gamaliel a Doctor of the Law, knew not the great work he was doing for the Church of Christ, while instructing young Saul of Tarsus; — so, neither did Sir Coke, England's great expounder of Civil Law, comprehend the boundless influence, his interest in the education of young Williams, was destined to exert, in the Christianization of the Nations of the earth ; by casting down the unholy Babel of church and State, and exalting Christ as Lord of all. Thro' this favorable attention, and influence of his illustrious Patron, young Williams was elected scholar of Sutton's Hospital, about July 4, 162 1, and as is sup- posed, he was matriculated a pensioner in Pembroke College, Cambridge July 17, 1625 ; and took the Degree of Bachelor of Arts, January 1627. Tradition says — he commenced the study of Law, under Sir Coke ; but of this, and the reasons for his change of profession, little is known ; for not long after, he was admitted to Orders in the church of England ; and was beneficed, at or near, Sempringham, in Lincolnshire. While there he made the acquaintance of John Cotton, and Thomas Hooker, before any of them came to Massachusetts Bay. Roger Williams' position, as a clergyman in the Church of England, gave him a most Providential opportunity, to observe the leavening influence of Conformity, and Nonconformity ; going on inside and outside the English church and State, Hierarchy. PIspecially Providential was it, that he was located in Lincolnshire ; the region from which had gone forth the Pilgrim Fathers, in their search for " Freedom to AND ROGER WILLIAMS, VINDICATED. 69 zvorship God, cost what it would.'" Doubtless he also found, perhaps in his own immediate parish, those who had embraced the views of Mr. John Smyth, in Hol- land ; from which ; as a part of the Scrooby Pilgrims : they returned to England, and joined their " Separa- tist " Brethren, in- — "challenging king and parlia- ment TO THEIR FACES, AND NOT TO GIVE W^AY TO THEM NO NOT A FOOT, UNTIL LIBERTY TO WORSHIP GOD WAS SECURED : " which was achieved in 1688, as a concession to Dissenters. Yet it is not to be supposed ; even with a knowledge of the facts ; that, the Pilgrims, had gone to New Eng- land ; and that the Nonconformists of England ; were both warring a good warfare, for Liberty of conscience : that Roger Williams, had any conception of the great work God was about to call the Rector of Sempring- ham, to do in the world, for the cause of Religious Liberty. Much less did he dream ; " the day I rode with Cotton, and Hooker, [from Essex, where he lived], to, and from, Sempringham" — what awaited, the three, in Massachusetts Bay. But subsequent events assure us, that young Williams, was not in darkness, or in doubt, as to what position he should assume, toward the great Nonconformist agitation. It is easy to imagine ; that, a change from the Ministry in the church of England, to a place in the company of ^^Separatists" from being a member of a Prelatical Hierarchy, to that of a "challenger of King and Parliament to their faces, for liberty of conscience, cost what it would" — which naturally enough, cost him something. At a later date, in a letter to Mrs. Sadleir, daughter 70 THE PILGRIMS, PURITANS, of Sir Edward Coke, Mr. Williams wrote — " Truly it was as bitter as death to me, when bishop Laud pur- sued me out of this land, and my conscience was per- suaded against the National church, and ceremonies, and bishops ; beyond the conscience of your dear father. . . . The never-dying honor and respect which I owe to that dear and Honorable root and its branches. . . . That man of honor and wisdom and piety . . . was often pleased to call me his Son. ... I say it was as bitter as death to me, when I rode Windsor way, to take ship at Bristol, and saw Stoke House, Buck- inghamshire, where the blessed man was ; and then durst not acquaint him with my conscience and my flight." We are not to understand here that Mr. Williams' change of sentiments, was "bitter as death to him " — but, that what he suffered for conscience' sake, from his brethren, (like Joseph) yea, from his bishop ; was cruel as the grave. For we find in his letter to Mr. John Cotton Jr., in Mar. 1671 ; this testimony : — " He [God] knows what gains and preferments I have refused in Universities, City, Country, and Court, in Old Eng- land, and something in New England ... to keep my soul undefiled in this point, and not to act with a doubting conscience." . . . And now like Paul, having no more place in those parts, Roger Williams, and Mary, his wife, embarked at Bristol, England, in the ship Lyon, Capt. Pierce, master, on Dec. 11, 1630. AND ROGER WILLIAMS, VINDICATED. 7 1 SECTION 2. ROGER WILLIAMS CALLED TO THE FIRST CHURCH IN BOSTON. — GOES TO SALEM. After a tedious and tempestuous voyage of sixty-six days, the vessel which brought that God-sent, fearless, defender of Soul Liberty, and his young wife, Mary, to New England ; arrived, off Nantasket, Feb. 15, 163 1. Mr. Williams, was then according to different, reckon- ings, from twenty-five, to thirty-one years of age ; a NONCONFORMIST; a "SEPARATIST;" a FEARLESS ADVO- CATE ; of perfect Religious Liberty ; and an exile from home and country ; thro' the bitter persecutions of the church of England. Gov. Winthrop notes his arrival, as that of "a godly minis^er." A title, of which he ever continued worthy. Upon the arrival of Mr. Williams, he was invited to occupy the pulpit, of the First church in Boston. But the reasons for declining this call, he gives as follows : — " Being unanimously chosen teacher at Boston, I con- scientiously refused, because I durst not officiate to an unseparated people, as, upon examination and confer- ence I found them to be." As the Puritans left Eng- land, avowed Episcopalians ; and had never declared themselves, separated, from them ; and yet had organized themselves into a church, having no semblance in form or ceremonials, to that church ; it required not a little, "examination and conference" — to find their Eccle- siastical Environment. Mr. Williams plainly, uttered no " condemnation of this church " but simply states that they were " unseparated, as he found them to be." The Puritans themselves declared; "we do not 72 THE PILGRIMS, PURITANS, go to New England as Separatists — and declared themselves to be members in and of, the church of England." If they had been, "separated," they could have said so ; and Roger Williams would have conscien- tiously preached for them. But because they were not "separated," he "conscientiously refused to officiate." This was not condemning them ; but " keeping his own soul undefiled." If the logic; and the facts; Roger Williams used in self-defence before those "ablest and best men;" were more than they could appreciate; they must blame the logic ; not that " Godly Min- ister." Roger Williams, knew what "separation" meant, and what it had cost him ; zfs great a cost too, as had any of the Puritans sustained. " Separation," in those days meant "Orthodoxy" — coming out, from Rome; and Prelacy. If he were to pain his soul, by officiating to the " unseparated," in New England — he might as well go back to Old England — yea, back to the church of England. The Puritans also knew what " Separa- tion " meant, and they feared it, conscientiously. The Church in Salem, who had received, at their organization ; the right hand of fellowship from the Plymouth " Separatist " Church — and it would seem, a portion of their spirit, too — hearing of Mr. Williams' "conscientious," refusal to officiate for the Boston church, gladly embraced the opportunity to invite him, to officiate for them, as Teacher. This invitation he "conscientiously," and cheerfully accepted. Here we may note, that the first two churches, constituted in New England ; one at Plymouth, and one at Salem, were — one — of the "Separatist" Order. While the AND ROGER WILLIAMS, VINDICATED. 73 first Church of Boston, was the third in New England — and of the " unseparated " Order. On April 22, 163 1, the Governor and Council consci- entiously wrote Mr. Endicott, that — " They hoped the Salem people would act cautiously, and not proceed in this matter of calling Mr. Williams, without due advise- ment : inasmuch as he had refused to fellowship the Boston church, and had broached novel opinions ; that — "The Magistrate might not punish the breach of the Sabbath, nor any other offence, as it was a breach of the first Table." Here take special note ; that some of the Magistrates of Boston, took open issue with Roger Williams, on the questions of Church and State ; and Liberty of Conscience. Also by exhort- ing with the Chni'ch at Salem in the matter of calling a religions teacher ; they violated the Silence of their Charter; on the subject of freedom in religion — con- scientiously, of course. Verily, verily ; it must have given Roger Williams unutterable surprise ; having just escaped a persecu- tion, " as bitter as death ; " to be thus embarrassed, "when landed after a voyage of 3,000 miles; in the North American wilderness ! " SECTION 3. — ROGER WILLIAMS IS CALLED TO PLYMOUTH. Finding his way hedged up in Salem, as the Church ; — thro' hesitation, from the conscientious attitude of the Court — " for the present forebore proceeding with him " — and receiving a call from the Church in Plym- outh, he departed thither ; as is supposed, in Aug. 163 1 ; within six months, after his arrival at Boston. 74 THE PILGRIMS, rUKITANS, Thus, for liberty of conscience, Roger Williams was obliged to seek refuge where he could, from the resent- ment of English Prelates ; and the warning from the Massachusetts Magistrates ; neither of them, having yet fully understood Christ's Magna Charta — "Render therefore unto Caesar the things, that are Caesar's, and unto God the things that are God's." Here again Mr. Williams found sympathizing friends, in the Pilgrims, who knew what liberty of conscience meant, and what its sacred value ; and where he be- came a co-worker with Mr. Ralph Smith, the " Separa- tist ;" and who had like himself, to go outside of "ye lymmitts," of the Bay. There was plainly more sympa- thy between the churches at Salem, and Plymouth, than between either of them, and the Boston Church. Gov. Bradford, writes of him — " Mr. Roger Wil- liams (a man godly and zealous, having many precious parts, but very unsettled in judgmentes) came over first to ye Massachusetts, but upon some discontente left yt place, and came hither, (where he was friendly enter- tained, according to their poore abilitie), and exercised his gift amongst them, and after some time was ad- mitted a member of ye church ; and his teaching well approoved, for ye benefite whereof I still bless God, and am thankful to him, even for his sharpest admonitions and reproufs, so farr as they agreed with truth." It will be remembered that the Pilgrims did not fall in with Mr. Smyth of Holland ; (of whom bishop Hall said, to Mr. Robinson), " All your Rabbins cannot answer the charge he makes against you." As Gov. Bradford was familiar with the agitation in Holland, he might have seen something in Mr. Williams' views AND ROGER WILLIAMS, VINDICATED. 75 of tmth, that reminded him of Mr. Smyth. Yet the Gov.'s testimony that " Mr. Williams was godly, zealous, and his teaching well approved," are the main points, and very valuable. In the month of Oct. 1632, the people of Plymouth were favored with a visit from Gov. Winthrop, and his pastor, Mr. John Wilson, from Massachusetts Bay. Their method of conducting public worship is seen in Gov. Winthrop's note of it, as follows : — " On the Lord's Day there was a Sacrament, which they did par- take in ; and, in the afternoon, Mr. Roger Williams, (according to their custom) propounded a question ; to which Mr. Smith, the pastor, spake briefly ; then Mr. Williams prophesied ; and after the Gov. Bradford of Plymouth ; spake to the question ; after him the Elder Brewster ; then some two or three more of the Congre- gation. Then the Elder desired the Gov. of Massachu- setts, and Mr. Wilson, to speak to it, which they did. When this was ended, the Deacon, Mr. Fuller, put the congregation in mind of their duty of contribution ; whereupon the Governor and all the rest, went down to the Deacon's seat, and put into the box ; and then returned." Besides his duties as Teacher at Plymouth, Mr. Wil- liams took great pains to reach and do the natives good ; it was his soul's desire, and to that end, to have their language. In his own words he says — "And as to these Barbarians, the Holy God knows some pains I took uprightly in the Main Land and Islands of New England, to dig into their Barbarous Rockie Speech, and to speak something of God unto their souls. God was pleased to give me a painful, patient spirit, to lodge •jG THE PILGRIMS, PURITANS, with them in their filthy smoky holes (even while I lived at Plymouth, and Salem), to gain their tongue. ... I was known by all the Wampanoags, and Narro- higansetts, to be a public Speaker, at Plymouth, and Salem ; and therefore, with them, held as a Sachem. Ousamaquin, (Massasoit), and I had been great friends at Plymouth." He also made the acquaintance of most of the leading, Chiefs ; and won their confidence and friendship, by the unselfish interest he manifested in their welfare. These advantages, tho' dearly bo't, were of the greatest possible service to him, in after days — and to all the New England Colonies. It is also well known that while in Plymouth ; " Mr. Williams' time was not spent altogether in spiritual labors, and publike exercise of the Word ; (though as much as any others whosoever) ; but, day and night, at home and abroad, on the land and water, at the How, (hoe), at the Oare, for bread." His oldest child, was born there — -his whole number, was six; named as follows : — Mary ; Freeborn ; Providence ; Mercy ; Dan- iel ; and Joseph. Of Mr. Williams' literary labors while in Plymouth, in part, was his, "Key Into The Language of America ;" published in England in 1643. His other work is known as a "Treatise, on the King's Pattent ; " a work written, " at the request of Gov. Bradford, of Plymouth, for his private satisfaction." The question treated, had reference to the rights of the Colonists, to their lands, by Patent from the King. AND ROGER WILLIAMS, VINDICATED. yj SECTION 4. — ROGER WILLIAMS IS RECALLED TO SALEM. After an absence of about two years, the people of Salem, who had somewhat recovered from their dismay, occasioned by the conscientious advice of the Boston Courte not to engage Mr. Williams as their religious Teacher — and who in the meantime, had suffered no abatement of their esteem and love for him, invited him to return to them, as Teacher ; with Mr. Skelton, their pastor, then in declining health. For this purpose he asked a dismission from the Plymouth Church; to that of Salem. " Which though some were unwilling to, yet through the prudent counsel of Mr. Brewster, the rul- ing Elder there . . . foreseeing (what he professed he feared . . .) that Mr. Williams would run the same course of rigid Separation and Anabaptistry, which Mr. John Smyth, of Amsterdam had done; the Church at Plymouth consented to his dismission ; and such as did adhere to him, were also dismissed, and removed with him, or not long after him, to Salem." Note; when Mr. Williams removed from Salem to Plymouth, it required the conscientious counsel of the civil Court to induce the people to loosen their hold upon him ! Now he is recalled there, it requires a " prudent, foreseeing Elder " — to soothe the apprehen- sions, of the people, to let him go back again. Whom the " rulers fear ; " and the people do not fear ; is not always a dangerous man. Nor did Mr. Brewster take the counsel of pastor Robinson, given the Pilgrims in Holland, as they were about leaving : that — " If God reveal anything to you by any other instrument of His, be as ready to receive it, as ever you were to receive yS THE PILGRIMS, PURITANS, any truth by my Ministry ... for the Lord has yet more truth to break forth out of His Holy Word." But Elder Brewster conscientiously said, "let him go." It may be well to note, here that, upon his return to Salem, Mr. Williams had been in New England about two years and six months ; and not a little tossed upon the billows of public opinion. Our best authorities place the date of his removal from Salem to Plymouth in the month of Aug. 1631, and that of his return from Plymouth, to Salem, in early winter 1633. In view of important considerations to follow, let it be specially noted here ; (and see Chap. V. Sec. 3) : that the report received in New England, that — "A Petition had been presented to the King and Council, against the Massachusetts Bay Charter" — was brought over, in the ships Mary, and Jane, which arrived here, in May, 1633 ; nearly six months, before the return of Roger Williams from Plymouth, to the Bay. These facts will enable us to see, presently, that the adverse influences, which tended to " undermine the civil foun- dations of the Colony," culminated in the abrogation of the Charter. Towards that "undermining of the foundations;" Mr. Williams had as yet, done nothing; and yet, the " undermining " of the Charter was going on apace ; nor did its fall long delay. The year of Roger Williams' return to Salem, 1633, is also noted for the arrival in the Bay of Messrs. John Cotton ; and Thomas Hooker. The two latter became prominent leaders in the Puritan churches, and left no uncertain record of their conscientious attitude towards Mr. Williams ; and Liberty of Conscience. During the ride of the three together " to and from Scmpringham," AND ROGER WILLIAMS, VINDICATED. 79 England ; they were of one mind, upon " Noncon- formity;" but upon the question of "Liberty of Conscience," in New England, they were not, of one mind. During Mr. Williams' absence in Plymouth, the Puritan State Church of the Bay, had conscientiously adopted still more urgent measures for the ample sup- port of religion. It was provided that in every town- ship, there should be set apart, land, to be known as, "The Minister's Lot." Whoever was first settled on these lots, became the permanent Minister of that parish, for life. Observation was on the watch, what kind of ministers settled on those lots. If " the powers that be," used their benign influence to give the minis- ter a permanent home, it was presumable that he would not, for small considerations, be seduced into " Con- tempt of authority ; " especially while faring well at the hands of a system, in which, "all who were church members were voters — and none could be voters who were not church members." Measures were also adopted, subjecting to assess- ment, and payment, all who did not conscientiously and voluntarily contribute, according to their ability, to all town charges ; "as zvcll for upholding the ordinances of the chnrclies, as otherwise." Those who slandered the Government, or the churches, or wrote home discoura- ging letters ; were to be whipped, cropped of their ears, or banished ! The Puritans doubtless, felt obliged, conscientiously, to adopt these prudent measures, to maintain their jeopardized authority, now that their Charter was to be removed. Into the "lymitts" of these "unseparated people," as Roger Williams "found 8o THE PILGRIMS, PURITAXS. them to be," at first ; he is about to take up his abode, a second time. Well aware as he must have been, from his first experience in the Bay ; and that the attitude of the Magistrates towards men of his views, conscientiously remained unchanged ; Mr. Williams must either, have been very conscientiously persuaded in his opinions ; or, very persuaded, that his views would survive all oppo- sition. Possibly ; he was both, fearless, and confident in the Lord. At all events, he came ; he maintained ; he TRIUMPHED. SECTION 5. — ROGER WILLIAMS OPPOSED BY THE MAGISTRATES. As the church in Salem, had lost none of their attachment, to Roger Williams, during his two years' absence in Plymouth ; so, neither had the Magistrates lost any conscientious apprehension of him ; ever, after he " durst not ofificiate for them as an unseparated people." For that refusal, he conscientiously — never made them any apology. In that " conscientious " utterance of his, was involved, the whole question of " Religious Liberty" — in all its height, depth, length, and breadth. And, as they feared, to what a Tolera- tion might, develop ; so, towards Roger Williams, they manifested their faith by their works. That we may see the thorny path he was about to enter ; a few sentences from the Journal, will aid us — . . . "The Gov. and Council, called all the Elders together to consult where John Cotton should settle . . . divers of the ministers took part in the discussion which ended in fortifying Castle Island ... all the AND ROGER WILLIAMS, VIXDICATED. 8 1 ministers were summoned to advise the Court what to do in case a Gov. General should be sent over." , . . In Palfrey's, Hist, of N. E. we read — . . . "The clergy, now thirteen or fourteen in number, constituted in some sort, a separate estate of special dignity. Though they were excluded from secular office, the relation of their functions to the spirit and aim of the community, which had been founded, as well as their personal weight of ability and character, gave great authority to their advice." . . . Could Mr. Williams expect to return to Massachusetts Bay ; from which he had already been conscientiously intimated out ; by this Minister and Magistrate Court ; and not be again memorialized by them "i He did not so expect, nor was he happily disap- pointed. Indeed the old authoritative notification upon his first going to Salem, had not been annulled ; nor the conscientious Spirit that prompted, it ; changed ; for careless license. John Cotton writes — "The ma- gistrates . . . advised the church of Salem not to call him to office." Cotton Mather writes — . . . "The Government again renewed their Advice unto the Peo- ple to forbear a thing of such ill consequence." Here then we find that the old unrest, founded upon his refusal to the " unseparated church of Boston ; " still nestled in the bosom of some of the Magistrates ; and was the conscientious fire, from which they drew their most ardent apprehension against his "opinions." No sooner had Mr. Williams returned to Salem, than a conscientious query was raised about his "Treatise on the King's Pattent." As already stated, this was a manuscript work, he had written while in Plymouth; 82 THE PILGRIMS, PURITANS, "for the private satisfaction of Gov. Bradford." So far from having any unworthy motive about it, Mr. Wil- liams writes, — "I should not have stirred any further in it, if the Governour had not required a copy," of him. This document, wherein "treason, might lurk ; " at a meeting of the Governor and Assistants, Jan. 7, 1634, was submitted for their examination. The Gov. reports upon it, as follows ; — " Wherein, among other things, he disputes the right to the lands thy possessed here, and concluded that, claiming by the King's grant, they could have no title : nor otherwise except as they com- pounded with the Natives. . . . There were three pas- sages chiefly whereat the Court were much offended : ■ — I. For that he chargeth King James to have told a solemn public lie ; because in his pattent he blessed God that he was the first Christian Prince that had dis- covered this land. 2. For that he chargeth him and others with blasphemy for calling Europe, Christendom, or the Christian world. 3. For that he did personally apply to our present King, Charles, these three pas- •sages in Revelation: Chaps. 16:13, 14. 17: 12, 13. 18:9. 4. For concluding us all heere to lye under a sinne of unjust usurpation upon others' possessions." A modern publication claims, that the objectional bearing of this Treatise, was — . . . " in a way to under- mine the foundations of their social order; by assault- ing openly institutions at home in a way to bring the settlement into disfavor there, and so imperil its, as yet uncertain, life." The attentive reader will see, that this charge is without any truthful foundation. In chap. V. sec 3, we have given proof that — "the Charter in which AND ROGER WILLIAMS, VINDICATED. 83 all their legal rights as a plantation were bound up ; " was already, under process of being annulled, before Mr. Williams' treatise, had been conscientiously criti- cised. Again, so indifferent was Mr. Williams about it, that he wrote privately to the Gov., and officially to him and the Court ; "offering his manuscript, or any part of it to be burnt." Also at the next session of the Court in Feb. 3, 1634, it was again considered ; and upon the advice of Elders Cotton, and Wilson, " they agreed to deal gently with the offender, and pass over the offence ; as the influence of the Treatise, might not be so great as they had feared." And so ended the offence concerning the Treatise : no harm intended by it, no harm done by it. No "undermining the foundations of the Colony," by Roger Williams, as alleged. The date of Mr. Skelton's death, is given as occur- ring on Aug. 12, 1634. After which Mr. Williams continued to exercise tho' not in any office, as the church was still under the conscientious dehortation of the leaders of the Court ; "not to ordain Jiivi!' The next conscientious misgiving about Roger Wil- liams, by the Court, was in reference to his Preaching. " As the Autumn drew on with its ill tidings from England, of the danger threatening the Charter, and all the interests of the plantation " — the Court ap- pointed the " 27th Sept. as a day of publique humilia- con," throughout the Colony. Let it be observed, here, that up to this date in 1634, nothing whatever that Mr. Williams had done, had any influence in any way, in making, "the dangers that threatened the Colony, from England." Yet by this proclamation of the Court, it is evident there zvere dangers of which they stood in 84 THE riLGKIMS, PURITANS, great fear. And well they might, when they them- selves, were said to have so far averted its provisions, that "an Order in Council," had been obtained in Feb. before, of this same year, for the surrender of tJieir Charter. And in "May 8, 1634, the King reassumed the whole business into his owne Hands." The Char- ter of Mass. Bay was annulled, and gone. Who, "un- dermined the foundations of the Colony.''" Not Roger Williams ; surely ! As was the custom, then ; Mr. Williams was called upon to improve the occasion by preaching. In his discourse, he " discovered eleven publique sinnes for which he conscientiously beleeved it pleased God to inflict, and further to threaten publique calamities." Three weeks had scarcely passed, when the Court was conscientiously informed, that — " Mr. Williams of Salem had broken his promise to us in teaching pub- licly against the King's patent, and our great sinne in claiming right thereby to this country ; and for usual terming the Churches of England, anti-Christian." In- stead of the Court proceeding at once against him for this, Mr. John Cotton writes — "I presented (with the consent of my fellow-Elders and Brethren,) a serious Request to the over-ardent. Magistrates, that they would be pleased to forbeare all civill prosecution against him, till ourselves (with our Churches) had dealt with him in a Church way, to convince him of sinne : alledging, that myselfe and brethren hoped his violent course did rather spring from scruple of conscience (though carried with an inordinate zeal,) than from a seditious Principle." We can't exactly see how Mr. Cotton was going to AND ROGER WILLIAMS, VINDICATED. 85 "convince, Mr. Williams, of sinne," if his "zeale did spring from scruple of conscience." The latter was a conscientious contender for the faith. He " conscien- tiously refused " the call of the Boston church ; even against his own temporal interest. It is suggestive that Mr. Cotton should interpose, to shield Mr. Wil- liams from "civill prosecution," by the court, in mat- ters of " scruple of conscience !" Did neither of them see, that such a course was protecting Mr. Williams, in his "special whimsey ; that Magistrates should not punish men for matters of conscience .-• " But all this flourish of trumpets ended quietly ; so that no charge can be made here, that Roger Williams, in this Fast day Sermon, did "undermine the foundations of the Colony ; " especially, as the " foundations" were already gone ; with their Charter. The next conscientious call of the Courtiers upon Mr. Williams, was a summons to appear before them at their session on May 10, 1635, to be dealt with in regard to his teaching concerning the "Resident's Oath." The Magistrates, now anxious for their fate, upon the loss of their Charter, laid hold of every means, to sustain their revoked authority. The so called " Resident's Oath," was a kind of Oath of Allegiance conscientiously required of every person, to sustain the civil authority of the General Court. This Oath was, in part, as follows — " I ; A. B. being by God's Providence an inhabitant ... do heere sweare, by the Greats and Dreadfull Name of the Everlyyveing God, that I wilbe .... Moreouer, I do solemnly bynde myself. . . . So, helpe me God, in the Lord Jesus Christ." Mr. Williams' objection to this Oath, was not to it, as 86 THE PILGRIMS, PURITANS, a civil measure ; or to perplex the Magistrates ; now that their charter was gone ; nor to excite the law- less to anarchy; as his enemies maintain — but he "queried" at it on conscientious, religious grounds. Reclaimed that it was Christ's Prerogative; to have this ofifice ; established by Oath. Hence his opinion, that, "Christian men conscientiously ought not to take Oath, which is part of God's Worship ; to establish mor- tall men in their office." He also maintained that, " carnall men ought not to be required, to take a religious oath ; or perform a religious act, to set up men in civil office." His scruple was, to keep civil ; and religious things ; in short, " Church and State ; " separate. As we see above, the " Oath," was a com- pound, of religion and politics ; precisely of the whole type, and trend, of the Theocracy. Further than this, Mr. Williams foresaw, that this Oath ; would bind the inhabitants to sustain the Court, in their measures in all things ; even to taking the lands of the Indians ; and also, bind him ; to sustain them ; in opposing his efforts, for " Liberty of con- science ! " Mr. Cotton, informs us that Mr. Williams' positions were so well taken and conscientiously maintained, that — "His course threatened the Authorities with serious embarrassment, the more, as his reputation for usual sanctity ; especially among the weaker and more influ- ential sex ; drew not a few good people toward his con- clusion ... so as to force the Court to retrace its steps, and desist from that proceeding." The conscien- tious popular will, sustained Roger Williams. Hence, the defamers of Roger Williams, in the nine- AND ROGER WILLIAMS, VINDICATED. 8/ teenth century, will find it very difficult to convince Posterity, that he seditiously labored to " undermine the foundations," of civil order; when we remember that those foundations were already "reassumed by the King" — and that ih& people, then living, sustained him in his course; ("especially, the more influential sex;") and "forced the Court to retrace its steps." Civilly and Ecclesiastically ; Roger Williams was more of a " Peacemaker," than the Court. It may be well here to recall the fact, that on, " May 8, 1635 ; the King reassumed the whole business of the Bay Charter, into his owne Hands." Two days after. May 10, 1635, the Court of the Bay, without any charter ; conscientiously summoned Roger Williams before them, to answer concerning the " Resident's Oath." Who, " undermined the foundations of the Colony .'' " For a wonder; during the graceful retirement of the Court, at the pose of the " more influential sex ; " the church in Salem, and their teacher, enjoyed a brief repose, from Magisterial supervision. Yet, there still hung over their heads, the two, conscientious advices of the Court ; " Not to call Mr. Williams to office ; a thing of such ill consequence." SECTION 6, — ROGER WILLIAMS ORDAINED PASTOR OF THE CHURCH IN SALEM. The People of Salem, hoping that the composure of the Magistrates, would be prolonged, they conscien- tiously made no delay of inducting Roger Williams into the Pastoral office, according to the simple rites of the 88 THE PILGRIMS, PURITANS, early churches of New England : the time of its occur- rence was probably in June, 1635. At this remarkable proceeding, the Court, no longer had the fear of the " influential sex " before their eyes ; but at once sent forth their conscientious protest against church and pastor ; characterizing their act in ordaining Mr. Williams over them ; " as erroneous and very dangerous ; and a great contempt of authority." They certainly, did not, show supreme deference, to the double suasive of the Court ; but the question Posterity will ask, is ; " By what Authority, did the Court con- scientiously inhibit the church at Salem, ordaining any man they might please, as their Pastor? " Surely not by any authority in their charter ; now gone ! The conscientious hope of the Church, that "they might have rest and be edified," was dispelled by the Summons from the Magistrates, for their Pastor to appear at the next Court, in July 18, 1635, to answer to complaints conscientiously made against him. The Court assembled. Earnest debate followed. The Elders were called in to give the aid of their conscien- tious judgment as follows: — "He who should obsti- nately maintain such opinions, (whereby a church might run into heresy, apostasy, or tyranny, and yet the civil Magistrates could not intermeddle), ought to be removed, and that the other churches ought to request the Magistrates so to do." All ended in notifying the Church, and their Pastor conscientiously " to consider the matter until the next General Court, and then to recant ; or expect the Court to take some final action " — conscientiously of course. In this most remarkable advice, for Christian Elders, AND ROGER WILLIAMS, VINDICATED. 89 to conscientiously give a Civil Court, we see plainly ; it involves the whole question of "church and state;" Conformity and Nonconformity ; Religious Restriction ; or Religious Liberty. No charge of " sedition " is made against Mr. Williams ; only that — " // Some clasped their knives — some their arrows drew; Then from his seat, his form our Founder reared, Beneath him rocking, rolled the frail canoe ; His hand he raised, and manly forehead bared, ' And straight their former Friend the Sachems knew ; Netop, What cheer ! broke on the listening air ; What cheer ! What cheer ! was echoed here and there." DURFEE. The First Baptist Church of Boston, had in the days and persons of Thomas Gould, and others, suffered much from the obstructions of the General Court ; but in the settlement of Mr. Elisha Callander, in 171 8, as Pastor of this Church, both the Mathers, Increase ; and Cotton ; ASSISTED at his ordination. At the ordi- nation of Roger Williams ; in Salem ; 83 years before, not one of the Elders of the Bay was there ; yea more the General Court, had interdicted his ordination, and when it was done, the act was conscientiously held up as a "great contempt of Authority." But those dread- ful years had taught the successors of the Old Puri- tans, a lesson of wisdom — the same lesson, taught their fathers. Even the Sermon, at Mr. Callander's ordination, was preached by Cotton Mather : the Chaplain at the Salem witch-hanging. The title of this sermon was — "Good Men United." Text Gen. 49: 7. "Cursed be the anger, for it is fierce ; and the wrath, for it is cruel ; " , . . Good for nothing, but only to make divis- ions in Jacob, and dissensions in Israel. " New Eng- land also, in some former times, has done something of 200 THE riLGRIMS, PURITANS, this aspect, which would not now be so well approved of ; in which, if the Brethren in whose house we are now convened, met with anything too unbrotherly, they now with satisfaction, hear us expressing our dislike of every thing which looked like persecution in the days that have passed over us." Cotton Mather wishes Posterity to understand, that he saw, " cursed bloody stains, in John Cotton's Bloody Tenet, washed white" — "cursed be the anger of the General Court who passed the sentence of Banishment against Roger Williams, approved by all the ministers of the Bay; save one''' (who was ashamed of it) — " cursed be the anger of John Wilson, who struck Obadiah Holmes before the judgment seat, and said — ' the curse of God, or Jesus go with thee ' " — " cursed be the anger of the General Court, who nailed-up the Meeting House, of the Brethren, where we are now convened " — In short, he would have Posterity under- stand him to say — " cursed be Theocracy, it is good for nothing, but only to make divisions in Jacob, and dissensions in Israel." And Posterity says — Amen. In review then of all this ; and of Gov. John Win- throp's refusal ; to sign any more sentences of Banish- ment — John Winthrop, Jr.'s " signing not as an act, but as a quere " — in view of Roger Williams' success, and renown among Posterity — well may we thank God, for Religious Liberty ! " Mooshausick, quick with future glories, hears, Rolls up a brighter wave, and downward pours, To Narragansett's Bay the shout he rears. The Bay resounds it to echoing shores; AND ROGER WILLIAMS, VINDICATED. 201 Coweset's wilds repeat the rejoicing clieers, Pocasset answers from her mountain bowers; Wild o'er the joyous isles the rapture roves, And fair Aquidnay smiles, and waves her blooming groves." DURFEE. Thus, by 1720, inside of 100 years from the Landing of the Pilgrims — the Puritans had tried their question- able measures, in the service of their Church and State policy; and with the Policy — of the "Magistrates and Elders ; " sunk into Oblivion. This done — even Cotton Mather, boasted of the harmony in which various religious sects lived together in Boston : and stigma- tized religious persecution, as an " Obsolete Blunder." SECTION 2. SYNODS DECLARED ILLEGAL. The Ministers of the " Standing Order," organized a meeting, which bro't them together informally, once a year in Boston ; but without any special end in view, and having no Ecclesiastical authority. This however did not prove to be very interesting ; especially as they remembered the days, when the Elders of the Churches, enjoyed the special privilege, of acting as advisers of the General Court on all important occasions, in matters of Church ; and State. Weary of this "marching up the hill, and marching down again," they petitioned the General Court in 1725, to issue a call for a Synod ; after the example of former times. Their request was referred to the English Lawyers, and after due consideration, they gave it as their opinion, that — " the holding of any such Synod would be illegal, without the express sanction of the King." This decision -was evidently, based upon the fact that, 202 THE PILGRIMS, PURITANS, no provision of the kind, was made in the Charter — and the common rule prevailed, that " all rights not mentioned, are reserved until granted." If therefore this decision were correct, all previous Synods, were also illegal ; as the former Charter from Chas. 1st, was silent, on the subject of Religion. It follows also, that the calling, of previous Synods, by the General Court was likewise, illegal. Hence the whole Code of Theocratic Ecclesiasticalities; "Cambridge-Platform," " Half-way-Covenant ; " " Public taxes for support of Religion," — were all illegal ! So also was the Banish- ment of Roger Williams — illegal. Thus the friends of Religious Liberty were helped, to triumph over the Theocracy, by having brought to their aid, unsolicited, the strong arm of the British King. This turn, of Power, against Power, was a just recompense upon the Puritans, for their conscientious assumption of civil coercion, over Roger Williams, and the Church of Salem ; and for other interferings of the Court, against religion. And it was especially appro- priate, and justly fitting, that the check on the Puritans should come from the king, inasmuch as their assump- tions under the Charter, were in the name of the king, when he had not given them his name, for any such use. Similar aid was given Wickliffe in England, by the Duke of Lancaster, against those who opposed reform, in the king's name. Luther, was also helped, by Frederick the Wise, against those who opposed him, in the name of the Empire. , William Prince of Orange, interposed his Princely Power, to stay the progress of the Inquisition in the Netherlands. Thus persecution in the Old World, and the New, w^as carried on in the AND ROGER WILLIAMS, VIXDICATED. 203 King's name — and declared illegal, and repelled, in the name of the King. And by Conscientious Puritans — finally interdicted as a "cursed, obsolete blun- der"! ! section 3. — the ecclesiastical taxes remitted. Limb by limb, of the Theocratic " Upas Tree," was taken, until root and branch, were annihilated. In 1727, the Episcopalians succeeded in getting the minis- terial taxes assessed upon them, for the support of the Puritan Elders ; turned over to them for the salaries of their own clergy. In 1728, the same justice, respect- ing ministerial taxes, was extended to Baptists, and Quakers. In 1729, Connecticut, and New Haven fol- lowed the same good example. Thus the Four United Colonies, that would not admit Rhode Island to their Union, because " they followed Roger Williams in a different way from the rest of us, in matters of religion" — are brought around in the Providence of God, to do as they did ; in R. I. So in the short space of 100 years ; the Theocracy of the Puritans, had used up their conscientious blandish- ments, of Fines ; Prisons ; Whipping-posts ; Banish- ments ; Platforms ; Covenants ; Synods ; and Taxes " — and come to see the meaning, of Roger Williams' reply, to the call of the " unseparated. First church of Boston." In the same ratio as Theocracy died out by inches, and decreased ; Religious Liberty increased. Great variety existed in the several Colonies, as to the laws and regulations, on " religious concernments ; " yet the main features were the same. Certain parties there were in each Colony, conscientiously clinging to 204 ^•^^-^' PILGRIMS, PURITANS, the monopoly of State support of the churches ; and others as strenuously opposed, to all State support what- ever. The current of public opinion ; was in the direc- tion, of the sentiment that made Separatists, of the Pilgrims, and brought them to Plymouth ; on towards, the once, " erroneous and very dangerous doctrine," that settled Roger Williams, in Providence ; on towards, the doctrine that reduced persecution for conscience' sake, to an " Obsolete blunder ; " on towards, the doc- trine, that has given " Religious Liberty" to the United States ; and which is, the Doctrine, " predestinated," to give Freedom of Conscience, to the Whole World — and to lay all State and church establishments ex- ceedingly low in the dust ; yea to be " cast out and trodden under foot of men." Thus the " breath of the Lord Jesus, cast down," the Theocracy. section 4. — THE " HOLLIS " MINISTERIAL FUND. Harvard College, which was conscientiously founded in 1638, for the purpose of higher education of youth, had already become famous. The " Hollis P\ind," came from a family of that name in England. Thomas Hol- lis ; was born in 1634, the year before the Banishment of Roger Williams ; and 4 years before Harvard College was founded ; he died in 171 8, the year of the Ordina- tion of Mr. Elisha Callander. His Son, Thomas Hol- lis 1st, died in 1731 : {the year before the birth of Washington). Another Son, Nathaniel, died in 1738. Another Son, John, was partner with his brother, Thos. 1st. Thomas 3d, Son of Nathaniel, died in 1735. Thomas Hollis ist, was so called, because of his munificent donations to Harvard College ; he was a AA'D ROGER WILLIAMS, VINDICATED. 205 wealthy merchant of London, and a Baptist. The oc- casion of his conscientious interest in Harvard College, was, that of the participation of Cotton Mather, and other Puritan ministers, in the Ordination of Mr. Elisha Callander, May 21, 1718 ; as pastor of the First Baptist Church, Boston. Altho' Liberty of Worship had been secured as early as 1680, in Massachusetts Bay, yet this Ordination service, "was so happy a demonstration," of the change in the conscientious opinions of the Puri- tans, concerning their Baptist brethren ; that Mr. Mol- lis, conscientiously felt it to be his special privilege, to commemorate the event, by a special Thank-Offering TO God. This he did, by " placing in the hands of the Corporation of Harvard College, in Trust, a munificent sum of money, as a Fund ; the interest only of which, was to be conscientiously used perpetually, and pri- marily, for the Education of young men for the Baptist Ministry." His plan for carrying out this purpose, was ; that, "The interest of his Fund should be conscientiously used for the salaries of two Professors — one of Divin- ity ; and one of Mathematics, and Experimental Phil- osophy ; and Ten Scholarships, for the education of pious young men of the Baptist persuasion." Besides this Fund, he sent from England, as a gift to Harvard ; a Philosophical Apparatus, which cost ^150; and 1,000 vols, to its Library. Thomas Hollis 3d, was born in 1720. His donations to Harvard College, during his lifetime, exceeded ^1,400, Sterling; ;^7,ooo. He died, in 1774. Timothy Hollis, gave ^20, ^100, to the Library. He died in 1 791. Thomas Brand Hollis, the last of these Bene- factors, was born in 17 19. He died in 1804. 2o6 THE PILGRIMS, PURITANS, The entire Gifts of this Family, as a conscientious Thank Offering for " Good Men United," may be safely estimated at not less than ^10,000 Sterling. Of this sum as much as ^"8,000= $40,000 ; have been on inter- est, at least 100 years ; and some of it, 150 years. So that, the amount of the " Hollis Fund;" is large. Has it been conscientiously applied according to the purpose of the Donors.'' If therefore legitimately en- titled to interest it cannot be less than from $500,000, to $1,000,000 — and now in the hands of the Corpora- tion of Harvard College ; " for the education of pious Young Men of the Baptist persuasion." Surely an offering so munificent in amount ; consci- entiously, and piously given, as an offering of gratitude to God, for the triumph of Religious Liberty, over Irre- ligious Bigotry, and intolerance ; specifically set apart to the sole, exclusive, and noble purpose, of educating living agents, for preaching the glorious Gospel of the Lord Jesus Christ, for all time — all these considera- tions carry with them a weight of sacred responsibility ; which ought to keep this Fund, devoted to the purpose, for which it was laid upon God's Altar — yea very con- scientiously ! Of this noble benefaction, known as the "Hollis Fund, of Harvard College " — it is recorded, that — "The disinterested spirit by which the charities OF THE Messrs. Hollis were prompted, constitutes ONE OF the most REMARKABLE INSTANCES OF CONTIN- UED Benevolence on record." Mr. Hollis, upon hearing of the earnest efforts, of the Philadelphia Baptist Association, and their early endeavors in 1722, to start the Rhode Island College — AND ROGER WILLIAMS, VINDICATED. Iq-j now Brown University — for the education of their rising ministry — corresponded with them on the sub- ject. As the result of this correspondence, he consci- entiously made known to them, what he had done, in providing for Professorships, and Scholarships, at Har- vard College ; and authorized them fully to avail them- selves of all the advantages his benefactions had se- cured at Harvard ; for the end they were so earnestly seeking. Are those Benefactions available at the present day — and are they being practically applied, to the particu- lar, and noble purposes had in view, by the conscien- tious and generous Founders } Can any good excuse be found, why Posterity should not be able promptly, and conscientiously, to answer these questions } Can we prove ourselves worthy, of the confidence reposed in us by the Messrs. Hollis — can we repel the accusation of being delinquents, and Defaulters, at the Bar of Public Opinion — Can we confidently expect of our Divine Master, His approval ; which is to be given to such only as deserve it, — " Well done Good and Faithful Servants ; " unless we can say, " The Hollis Fund, of Harvard College \s faithfully kept and applied ? " section 5.— religious and civil liberty related. Just about 100 years after the subject of Soul Lib- erty began to be agitated in the American Colonies ; the questions of Civil Liberty began to attract and absorb public attention. The providence of God was such, that the School of Christ in Soul Freedom, pre- pared the way for desiring, defining, and securing, Civil Rights. 208 THE PILGRIMS, PURITANS, So well had the Subject of Liberty of Conscience become understood, before the struggle for American Independence came on ; that it called for very little attention, until after the Revolutionary War. But in the " Ordinance of 1787," before the Constitution was adopted ; and before Washington, was President ; it was conscientiously provided and stipulated, in — Arti- cle I. " No person demeaning himself in a peaceable, and orderly manner, shall ever be molested on account of his mode of Worship, or religious sentiments in the Territory." In August 1789, a Committee presented an address to President Washington, wherein they conscientiously expressed their high regard for his person, and appreci- ation of his eminent services — " but a fear, that our Religious Rights, were not well secured in our New Constitution of Government." Washington conscien- tiously replied — "That the religious Society, of which they were members, had conscientiously been thro'- out America, uniformly the persevering promoters of the glorious Revolution — and assured them of his readiness to use his influence to make those rights indisputable." Accordingly in the following month, Sept. 1789, the First Clause, of the First Amendment, to the Constitution, was conscientiously passed ; declar- ing, that — " Congress shall make no law respecting any Establishment of Religion, or prohibiting the Free Exercise, thereof." The above conscientious opinion of Washington, upon the Baptists, differs very materially from the conscientious opinion of the Puritans, in their Law against them passed in 1644. AND ROGER WILLIAMS, VINDICATED. 209 SECTION 6. — THE END OF THEOCRACY, The foregoing End of Theocracy, suggests the like event, in the Reformation, known as the " Peace of Religion " — Concluded between the Protestant and Catholic Powers, Sept. 25, 1555. This grand end for which Martin Luther earnestly toiled ; was not achieved until 9 years after his death. William Prince of Orange, achieved the like result for his country, — Holland in 1582; two years before his death. John Smyth and his compeers secured Tolera tion for England in 1688. Roger Williams, lived to see the day, when — " As for the Anabaptists, they are now subject to no other poenal statutes than those of the Theocratic way " — in 1682; one year before his death. Thus from Sept. 1555, to the Amendment, to the Constitution under Washington, Sept. 1789 ; Religious Liberty conscientiously went marching on to Victory — "St. Bartholomew Massacre," in Aug. 1572; the Assassination of Prince of Orange, in July 1584 — the rigors of the British Star Chamber, from 1550-1650 — and the Banishment of Roger Williams, by the Mas- sachusetts Bay Theocracy — all to the contrary not- withstanding! But the last lingering roots of the old Theocracy, were not all conscientiously plucked up, until 200 years, after the time the General Court, interdicted the Ordination of Roger Williams ; over the church in Salem, This conscientious uprooting was finally done in 1834, when the Amendment to the 3d Article of the Massachusetts Bill of Rights ; put an end, to that "Obsolete Blunder," 2IO THE PILGRIMS, rURITANS, All lovers of the truth who live in this 19th century, may look forward with confident expectation to the times when Religious Liberty shall conscientiously become the Fundamental Ecclesiastical Law of all Christendom — and that wherever the Gospel of Christ is preached in all the world ; men may learn to " Ren- der unto Caesar the things that are Caesar's ; and to God the things that are God's." SECTION 7. JUSTICE TO ROGER WILLIAMS, YET TO BE DONE. Unjust as that Sentence of Banishment against Roger Williams now seems, still it remains, Unre- voked ; just as it fell from the lips of the Court. Not- withstanding Gov. Winthrop, expressed his conviction, that it ought to be revoked, still it remains. Great as are the advantages Posterity has reaped from his vindi- cation of Soul Freedom, still that Sentence remains. Even so recently as 1870, Hon. R. C. Winthrop ; said, in his Address at the 250th Anniversary of the " Land- ing of the Pilgrims " — "I palliate not a particle of the persecution he [Roger Williams] suffered, from whom- ever it came." The Great Protector — Cromwell, muz- zled it — yet it remains. But nothing had been done to this end, until 1875, when a Petition from Citizens in the Town of Stur- bridge Massachusetts, was presented to the Legislature ; Asking that — " The Sentence of Banishment passed in 1635, by the General Court of Massachusetts Bay, against Roger Williams, be revoked; as an Act of Historical Justice." It was not acted upon until 1876, Jan. 19; when the Judiciary Committee conscientiously AND ROGER WILLIAMS, VINDICATED. 211 reported, that — " The Petitioners have leave to with- draw." Thus, the Massachusetts Legislature of that year conscientiously sustained the unglorified edict of the Court, of 241 years before; and this, in the light of the Civilization of the 19th Century ! Whether this act of justice be presently done, or be long postponed ; it will not prevent the spreading forth of the Doctrine of Soul Liberty — as defended by Roger Williams — nor will it prevent the erection of Statues to his memory; nor check the fllow of blessings upon his name ; as they conscientiously fall from the lips of the Myriads of Posterity. Nor will his memory suffer disgrace ; from some still- born efforts, at his " inculpation ; " and the justification of the wrong-doings of the Puritans ; by modern apolo- gists, — especially, if they are read in the light of Historical Truth ; and the rebukes of the Winthrops ; and Washington ; shining upon their unfounded, " per- sistent reiterations." The fame of Roger Williams' great name, will increase, while that of his vilifiers will decrease. SECTION 8. — THE TRUE SUCCESSION. Theocracy is no more — has no succession — nor Successors. The true church is that whole family of the Faithful, who accept only Christ, as Master, and "all ye are Brethren." The interests of that church are best served, by a conscientious total " Separation " from the State ; in polity ; and support. The Spiritual interests of this Household of Faith, are best con- served by the grouping together, as circumstances require, into small independent bodies, or " Churches," 212 THE PILGRIMS, PURITANS. according to the New Testament plan ; all under Law to Christ ; but no one or more, of said Churches, having any prerogative, over any one or more, of the others ; beyond what good mutual conscientious Christian fel- lowship may suggest for the best good of all. Towards the attainment of this end, the Gospel of Christ acts as leaven hid in the meal ; nor is this end to be sought by the cry ; — " Lo here or lo there " in some great Ecclesiasticism ; but, "the Kingdom is within you." The Pilgrim Fathers of New England, more nearly, than any other class of the early Colonists, represented the germ, and scope, of the Gospel plan ; and has grad- ually gained its present great and growing ascendency over the conscience, judgment, and public opinion, of American Christians : while the muddled system of the Puritans fell into the pit of their own contempt ; and was by themselves pronounced, and abandoned, as an " Obsolete Blunder." Cheerfully thetefore do we ascribe to God's grace ; that thro' the faith of His honored servants ; Roger Williams — being one of them ; he has begotten in the minds of Posterity, a just respect for Christ's injunc- tion — "Render therefore unto Caesar the things that are Caesar's — and to God the things that are God's." And now that it has become the conscientious Funda- mental Ecclesiastical Law, of the United States of America ; may it " cover the Earth as the waters cover the Sea." PART SECOND. REASONS WHY THE SENTENCE OF BANISH- MENT PASSED AGAINST ROGER WILIIAMS SHOULD BE REVOKED. Posterity are requested to note — that in matters between Roger Williams, and the Puritans, we have preferred another, than the usual course of Histories, on this Subject ; by not giving a cumbersome account of all that was done in Massachusetts Bay — in Church, and State ; and on all occasions ; ordinary, and extra- ordinary, Commingled. Our aim is to disentangle such matters as expressly pertain, to the issue — between Roger Williams, and the Puritans — on the vital question of Religious Liberty ; — so that his case, may not be confusedly confounded, with all the nondescripts of New England wilderness life, as tho' he, were one of them. In Part First — of this writing, we have collected and adjusted certain plain authenticated facts — which are reliable, and without contradiction ; and are open to the inspection of all Students of the times, about the struggle between the Puritans and Roger Williams — upon the vital question of Religious Liberty. What- ever future historians may discover to give us more light, will be most acceptable. 213 214 ^-^^ PILGRIMS, PURITANS, CHAPTER I. JESUS CHRIST, AND HIS APOSTLES, TAUGHT THE DOCTRINE OF RELIGIOUS LIBERTY — WHICH ROGER WILLIAMS MAINTAINED — THEREFORE, THAT SEN- TENCE OF BANISHMENT PASSED AGAINST HIM OUGHT TO BE REVOKED. I. — Christ's fundamental instructions on the sub- ject OF separation of church and state. "Then the Chief Priests and Scribes sent out unto Jesus, certain of the Pharisees, and Herodians, to catch Him in His words, and entangle Him in His Doctrine ; That they might deliver Him to the power and authority of the Governor. And they sent forth Spies, who should feign themselves just men — Saying — Master — we know that Thou art true — and teachest the way of God in Truth — For thou regardest not the person of men. Tell us therefore, what thinkest, Thou ; Is it Lawful to give tribute unto Cxsar, or no.-* Shall we give or shall we not give .-' " But Jesus perceived their Craftiness, and wickedness, and said ; Why tempt ye Me ; hypocrites : Show Me the tribute-money. And they brought unto Him a penny. And Jesus answering, said unto them, whose image and Superscription, hath it .'' They answered and said unto Him ; Caesar's. Then Jesus answering, said unto them ; Render therefore unto Caesar the things which AND ROGER WILLIAMS, VINDICATED. 21 5 are Cesar's; and, unto God, the things which are God's." " And straightway in the morning the Chief Priests held a consultation with the Elders, and scribes, and the whole Council, and bound Jesus ; and the whole multitude of them arose and led Him away and delivered Him to Pontius Pilate, the Governor. And they began to accuse Him, saying — We found perverting the Nation, and forbidding to give tribute to C^sar ; saying — that He Himself, is Christ — a King. "Then Pilate entered into the Judgment-hall again and called Jesus. And when he was set down in the judgment-seat, his wife sent unto him, saying — have thou nothing to do with that just Man ; for I have suf- fered many things this day in a dream, because of Him. "And Jesus stood before the Governor, and the Gov- ernor asked Him, saying ; Art thou the King of the Jews t Jesus answered him ; Sayest thou this thing of thyself, or did others tell it thee, of Me.? Jesus answered — My Kingdom is not of this World ; if My Kingdom were of this World, then would My Servants fight; that I should not be delivered to the Jews : but now is My Kingdom not from hence. " Pilate saith unto them. Shall I crucify your King .? The chief priests answered — we have no King but Caesar. And Pilate wrote a Title and put it over His Head on the Cross — and it was written in letters of Greek, and Latin, and Hebrew. And the super- scription of His accusation was — This is Jesus of Nazareth, the King of the Jews." Here we have Christ's Doctrine, that He is Head of the Church — but not a temporal King — and yet we 2l6 THE PILGRIMS, PURITANS, are to pay tribute to Caesar ; in civil things only. Hence Christ has not left in His place, any person or persons, as His Vicegerent on Earth — representing Him as Universal, Spiritual — and Temporal Prince. 2. CHRIST IN HIS INSTRUCTION TO HIS DISCIPLES DISCOURAGED POLITICAL AMBITION. "Then came to Him the Mother of Zebedee's chil- dren, with her two Sons — James, and John — worship- ping, and desiring certain things of Him. Saying — Master we would that thou shouldest do for us whatso- ever we shall desire. And there was also a strife among them, which of them should be accounted the greatest. " And He said, what would ye that I should do for you.'* She said unto Him — Grant that these my two Sons may sit, the one on Thy right hand, and the other on Thy left hand, in Thy Kingdom — in Thy Glory. But Jesus answered and said unto them — Ye know not what ye ask. " And when the Ten heard it, they were moved with indignation, and began to be much displeased, with the two Brethren — James, and John. " But Jesus called them, and said unto them ; Ye know that they which are accounted to rule over the Gentiles, and their Kings, and their princes, exercise dominion and lordship over them — and their great ones exercise authority upon them, and are called Benefactors. '• But it shall not be so among you — But whosoever will be greatest among you — let him be as the younger ; and he that is chief, as he that doth serve. " And I appoint unto you a Kingdom, as My Father AND ROGER WILLIAMS, VINDICATED. 21/ hath appointed unto Me ; — That ye may eat and drink at My tables in My Kingdom ; and sit on thrones judg- ing the Twelve Tribes of Israel." According to Christ's instructions to His Disciples — Ecclesiastics — even of the Apostolic Succession ; need not ape the function, Ex Officio — of bearing the Civil Sword. "Then said Jesus unto Peter — Put up thy Sword, into the Sheath." 3. — Christ's apostles reproduced his doctrine OF religious liberty, in their teachings. " Now when the Rulers of the People, and Elders of Israel saw the boldness of Peter and John, and per- ceived that they were unlearned and ignorant men they commanded them not to speak at all, nor teach in the Name of Jesus. But Peter and John answered and said unto them — Whether it be right in the sight of God, to hearken to you more than unto God : judge ye. "Then went the Captain with the officers, and brought them before the Council ; and the High Priest asked them, saying : Did not we straitly command you that ye should not teach in this Name } Then Peter and the Apostles answered, and said — We ought to obey God rather than men. "Then stood there up one in the Council, a Pharisee, named Gamaliel, a Doctor of the Law — And said unto them ; Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. And now I say unto you, Refrain from these men, and let them alone : for, if this counsel, or this work be of men, it will come to naught ; but if it be of God, ye cannot overthrow it : lest haply ye be found to fight against 2l8 THE PILGRIMS, PURITANS, God. And to him they agreed ; and when they had beaten the Apostles, they let them go. " And when it was day, the Magistrates sent the Sergeants, saying : Let those men go. But Paul, said unto them ; They have beaten us openly uncondemned, being Romans — and cast us into prison; and now do they thrust us out privily.^ Nay, verily; but let them come themselves and fetch us out. "And the High Priest, Ananias, commanded them that stood by him, to smite him on the mouth. Then said Paul unto him, God shall smite thee, whited wall ; for sittest thou to judge me after the Law ; and com- mandest me to be smitten, contrary to the Law.-* " I appeal unto Caesar. But when Paul had appealed, to be reserved unto the judgment of Augustus, I com- manded him to be kept, till I might send him to Caesar. . . . But when the Jews spake against — I was con- strained to appeal unto Caesar ; not that I had aught to accuse my Nation of. " For Rulers are not a terror to good works but to evil. For he is the Minister of God to thee for good. For he beareth not the sword in vain ; for he is the Minister of God, a revenger to wrath upon him that doeth evil. Wherefore we must needs be subject, not only for wrath, but also for conscience' sake. Render therefore to all their dues; tribute to whom tribute ; custom to whom custom. " Submit yourselves to every ordinance of Man for the Lord's Sake : Whether it be to the King Supreme ; or to Governors, as unto them sent by him, for the punishment of evil-doers, and for the praise of them that do well. Honor all. Love the Brotherhood. Fear God. Honor the King. AND ROGER WILLIAMS, VINDICATED. 219 " For the Kingdom of God, is not meat and drink, but righteousness, and peace, and joy, in the Holy- Ghost." Roger Williams, need not have been troubled about the verity of the Apostolic Succession — as he is said to have been ; slightly — had he but recalled the facts, that the like things, suffered by Christ and His Apos- tles — he also had in his day, for Christ's Sake, had encountered similar things. 4. — Christ's church for more than i,ooo years, was dandled in the lap of the state — church of constantine but ever the fire of apostolic zeal, continued to burn, on the altars, of religious liberty. The Lord's valiant ones, in the fearful times, from the 6th to the 13th centuries, who dared to contend for Liberty of Conscience ; usually did it, amid perils — perils — PERILS. Among them was a New Testament Bishop — Claude — of Turin, in the 9th century. He was shielded from violence, by the Sword of the Lord, and of Louis I. of France. Claude belabored the Man of Sin, in his preaching against the Corruptions, of the Popish Idolatry. Another was Peter Waldo — a wealthy merchant of Lyons — in the 12th century, who with his fortune accomplished a great work in the translation of the Scriptures. Papal persecution scattered his followers. John WiCKLiFFE — of Yorkshire Eng., in the 13th Century made the First Translation of the whole Bible into English. God covered his head with the Sword 220 THE PILGRIMS, PURITAXS, and Shield, of the Duke of Lancaster. His bones were dug up and burnt. John Huss — of the true Apostolic Succession — was Chaplain to the Queen of Bohemia — Rector of the University of Prague, in the 15th century. By the treachery of the Emperor Sigismund, he was betrayed to the Popish Council of Constance — and burnt alive. Martin Luther — a converted Romish priest — in 1520 publicly burnt the Pope's Bull. He broke the Yoke of the Papal Civil Power in Europe. He was protected from violence under God — by Frederick the Wise — Elector of Saxony. Admiral Coligny — a brave Officer in the French Army — a Tower of Strength to the persecuted Hugue- nots — was fatally shot by Chas. IX., instigated by his mother — Early in the St. Bartholomew Massacre ; Aug. 24, 1572. William Prince of Orange — utterly overwhelmed the Army of Philip H. of Spain — under the bloody duke of Alva — delivered the Netherlands from the Spanish Inquisition. Assassinated July 10, 1584 — because he was a Christian, and defended Religious Liberty. John Smyth — a Puritan Separatist — fled from Eng. to Holland, the Land of Religious Liberty — returned with his followers to Eng., and entered the Conflict against King and Parliament — and obtained Toleration for Dissenters, in 1688. Roger Williams — completes the special list of the Apostolic Heroes, and Martyrs for the Separation of Church and State. The last Battle for Religious Lib- erty was fought in the First Meeting House, on the AND ROGER WILLIAMS, VINDICATED. 221 Corner of Dunster and Mill Sts. — Cambridge, Mass.— Oct. 19, 1635, between Roger Williams and the Generall Court — of Mass. Bay. Like the Battle of Bunker Hill— The Royalists held the Fort — but the Victory, was with the Vanquished. The Court said to Roger Williams — " Depete — to return no more with- out license." They afterwards invited him back with- out license — to accept Concessions from them. " In the Name of Our God will we Set up Banners." In our Historical Panorama Behold Certain Cities — not of "Refuge" — not of welcome, to "Him, who cometh in the Name of the Lord" — nor to His Follow- ers, but of repulse ; of the most repulsive sort. These Cities, which have thrust from them — " Freedom to Worship God" — of which Jesus Christ, was the Au- thor and Teacher — are Jerusalem — Rome — Paris — London — Boston. The Authorities who did so — were, the Sanhedrim — the Inquisition — the Star-Cham- ber — and the Court. The Instruments; were the Crucifix — the Rack — the Block — the Massacre — and the Whipping-Post. The Parties; Pharisees — Papists — Prelates — and Puritans. But a Great Change has come. In Providence — the City of Roger Williams — is his " Refuge for all Per- sons distressed for Conscience^ This City, was never "drunk with the Blood of the Saints of the Lord Jesus." In Providence; is a Pillow without thorns — where Jesus might "lay His head." Hence the Doctrine of Christ — on Religious Liberty — was the same Doctrine, taught by His Apos- tles—by His Martyrs — by His Reformers — and by His Faithful Servant — Roger Williams. 222 THE PILGRIMS, PURITANS, Therefore the Sentence of Banishment, by a Civil Court — still an offensive innuendo against his good name ; and by implication ; against all — who like him, back to the beginning of Christianity — have taught this Doctrine of Christ. Yet it Stands ; with ill grace on the Records of the Great Commonwealth of Massachusetts — in the 19th Century of our Christian Civilization : and cannot be too Soon — Revoked ! ! ! AND ROGER WILLIAMS, VINDICATED. 223 CHAPTER II. ROGER WILLIAMS, AND THE PURITANS, HAD EQUAL RIGHTS— TO LIFE, LIBERTY AND THE PURSUIT OF HAPPINESS, IN MASSACHUSETTS BAY— THEREFORE — THEIR SENTENCE OF BANISHMENT AGAINST HIM ought to be Revoked. We venture unfearfully to predict, that the Golden Age has so far advanced upon the World — as to war- rant a new departure — in the treatment of the absorb- ing Subject, concerning Roger Williams, and the Puritans. During the long Period of 250 years, very slight progress has been made, towards a harmonious public Sentiment, on this Greatest of New England, Ecclesiastical Historical questions. Two leading causes of this tardy progress have been ; misapprehension ; and misrepresentation. From these two fountains, flow always, and only, bad waters — which vitiate all other waters, into which they empty their foul Sediment. These morbid Fountains —must .be clarified. Not by the method once suggested by the Puritans: that — "Nothing short of a Synod, is com- petent to compose the System" — but much nearer at hand — than any human device — for all troubled waters — is Christ's Panacea — "A nezv commandment I give unto you — that ye love one another, as I have loved you." 224 ^^-^ PILGRIMS, PURITANS, In this light — Posterity may discover that the Puri- tans, and Roger Williams were Brethren, in Christ — and our Brethren, also. "And be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." I. LET us SUM UP THE CAUSE OF RELIGIOUS LIBERTY BETWEEN THE PURITANS, AND ROGER WILLIAMS AS PLAINTIFFS, AND DEFENDANT. We recognize both litigants as having Equal Rights, in Massachusetts Bay. Here are two parties repre- sented — ^ having two methods, diverse the one from the other — and an issue, pending; of no small import; about which both are equally, " conscientiously and con- tentiously," intent, to the end. Documents, and Books, are multitudinous — in which crimination and recrimina- tion, have darkened the moral Heavens, as with the smoke from the bottomless Pit — and all that has come forth of it, is little else than reiterated inculpation and exculpation : like " frogs from the mouth of the Dragon." From this method, let us depart to a better one — precipitate into these turbid waters, an unmeas- ured quantity of that — "Charity which suffereth long and is kind." We implore Posterity, to read the history of the Puritans and Roger Williams — under the direction of the Guardian Angel, Charity ; on the basis that both parties were equally, conscientious, honest and sincere; and take it for granted, that both sides in all their measures, honestly hoped, and intended ; thereby to accomplish the greatest good, to the greatest number, for the " Glory of God and the good of His churche." AND ROGER WILLIAMS, VINDICATED. 225 It is to evolve this thought, and to exhibit it most conspicuously, and impressively, to the end that it may be taken in ; and held — that we have so often, if not too often — in Part First — used the word "Con- scientiousness." Now let us advance upon this hitherto, hopelessly entangled, and agitated question, of the "Puritans and Roger Williams" with "olive-branch," in hand, and with the great " mantle of charity," upon our shoulders, and if need be ; " Go backwards and spread it all over" that portion of the history of our Glorious New Eng- land. Here let us ivcigh well — the importance of taking this ground — Here, " Stand still and see the Salvation of God " — for one all-sufficient reason — viz — that — The Standard church History of New England, has not yet, been written, and never can be written, — until the case of Roger Williams and the Puritans is correctly apprehended, and unhesitatingly indorsed, and adopted. Altercation, and imprecation, are but execrable bomb- shells filled with Satanic hate, and set on fire of hell — and hence are very unfit instruments for any two or more detachments, of the Lord's army to have, and to hurl at each other. Let us be thoroughly and finally persuaded, that there will be countless, endless, merciless, useless, antago- nism, between the friends of Christ, and the friends of the Puritans, and Roger Williams — until we all go upon the "Mount of Transfiguration" — and in that glistening light, take the correct and comprehensive view of this subject — and like the Disciples, in the presence of our Glorified Redeemer, — say — " Lord, it 226 THE PILGRIMS, PURITANS, is good for us to be here — for One is our Master, and all we are Brethren." The General Court of the Puritans, in Massachusetts Bay was, in its origin, an authorized Company of Colo- nists, with a charter from the King, and power of self- government, and self-perpetuation ; and subject to the King only so far, as — " Not to make any Laws repug- nant to those of Eng." The Court was not subject to election by the people — and yet they admitted to their aid, representatives from the Towns, but over these the Court held supreme veto power. According to the conscientious Theory, of the Puritans ; this almost irresponsible civil power, assumed to be guardians, both of Church and State. Notwithstanding this supremacy of the Court, over the civil affairs of the Massachusetts Bay Colony the King, and public, understood that the charter ; which was silent on the Subject of Religion, was intended to make New England a safe retreat for all consciences — which could not conscientiously conform to the ceremonials of the Church of England. Gov. John Winthrop states — " It was for this, that many came over to us." And yet John Cotton, states — that ; " By the Patent we have Power to erect such a Government of the Church, as is most agreeable to the Word." Wherefore it seemed wise, or otherwise, to the Puritans, to adopt conscientiously, a Restrictive Policy, upon the subject of Religion. Here then we meet the difference between the two Policies, of the Puritans, and Roger Williams. The Puritans, adopted Rcstric- tioji in Religious opinions — by tJie help, oi the Civil Magistrate. Roger Williams' Policy, was ; Consci- AND ROGER WILLIAMS, VIiVDICATED. 22/ entious Liberty — in Religious opinions, zvitJiout the help, of the Civil Magistrate, As he stated — "True Civility, and Christianity, may both flourish in a State, or Kingdom; notwithstanding the permission of diverse and contrary consciences, either of Jews or Gentiles." Notice; as we proceed, the developments, side by side, of these two diverse systems, or sentiments. Be- tween these two points, the tussle is joined, and the issue depends. Here then we may imagine the Puritans — and Roger Williams — brought face to face, in Boston, early in 163 1. Both about to enter upon a conflict, surpassing far, in its moral influence, all other strifes in the history of the world — or, combining all others in this ; as the outcome has proved. The Conscientiousness of the Puritans ; and Roger Williams' conscientiousness, ignited at their first touch; upon the Question of Liberty; or Restriction; in mat- ters of Religious opinions. The First Puritan Church of Boston, were anxious to maintain meetings for public worship, and so in the absence of their pastor, invited Roger Williams to preach for them. He responded to their call, by asking them the Question — " Whether they were separated, or unseparated, from the church of England.'*" Finding them "unseparated," he declined the call. Here the case of Plaintiffs, and Defendant, is fully opened. This involved a declaration of opinion by him, upon the relation of Church and State ; The Great Ques- tion OF THE Ages. His conscientious opinion was — that — " Magistrates ought not to intermeddle, in Religious opinions." 228 THE PILGRIMS, PURITANS, They on the other hand were conscientious in the opinion that — "The Civil Government was right, in rigidly ruling in spiritual things^ and right in compell- ing men as to their Church Polity." Roger Williams, conscientiously believed, that the Puritan Policy of Re- striction, would strangle true Religion — the Puritans conscientiously believed that his Policy of Liberty, would leave Religion to run wild. Here were two par- ties with Consciences, equally Conscientious; — Roger Williams, and his Friends ; and the Generall Court, and their Friends. Both sincere before God, — " for the greatest good to the Churche " of Our Lord Jesus Christ, and the Commonwealth. What could be done .^ neither Plaintiffs nor Defend- ants, would yield their Conscientious opinions. The Court, held the civil jurisdiction, of Boston. Roger Williams was not a Member of the Court, nor Citizen voter, and could not be, unless he were a Member of the Boston Church, and their Call, he had declined. Yet, tho' not a Member of the Puritan Court, he had as good and free a right to inhabit in Massachusetts Bay, under the King's Charter ; as had Gov. Winthrop or any other Member of the Court. But deliverance soon arose from this dilemma; in a call from the Church in Salem, heartily given to Mr. Williams, to preach for them. With a view to accept- ing this call, he removed to Salem — as they were largely imbued with the Spirit of Separation. Presently, however — Ex-Gov. Endicott, of Salem, was notified, that — " The Court having heard that the Church in Salem had invited Mr. Williams to be their Teacher, they hoped the Salem People would act cau- AND ROGER WILLIAMS, VINDICATED. 229 tiously and not proceed in this matter without due advisement — Inasmuch as Mr. Williams refused to fellowship the Boston Church ; and had broached novel Opinions — that the Magistrate should not intermeddle in religious matters. Here again, it was found that the Court held the Situation, in Salem, as in all the Colony — and so by this friendly forewarning from the Court, against any possible danger from the novel opinions of their pro- posed Teacher — " The Church for the present forbore proceeding with him." As Moses said — " Stand still and see the Salvation of God" — So in this case two doors, were closed against him ; but another was opened, and a call given — So that while " this interference prevented the ordination of Mr. Williams at Salem, he went to labor at Plymouth." This Church of the Pilgrims — were "Separatists of the Separatists," most "conscien- tiously" — While the Puritans, were "conscientiously, imseparated." Here he remained, about 2 years — " Where he was friendly entertained, and his teaching well approved." In 1633 Mr. Williams was again called to the Church in Salem, as assistant to pastor Skelton. Upon his return, it was noised abroad, that while in Plymouth he had, — at the request of Gov. Bradford — written a Treatise upon the King's Pattent — on which the Charters of the Colonies, were based. In this writing he took the high moral and equitable view — that if the lands of the Indians had been taken from them by force, in the name of the King — without justifiable consideration — then, neither the Pattent of the King 230 THE PILGRIMS, PURITANS, was good; nor were their Charters — as against the Aborigines. By request of the Boston Court he submitted his " Treatise " to them for inspection. Finding that it was attracting undue attention, he wrote to the Governor privately — and to him, and the Court officially — "that he had no intention of blazing abroad his views, on this — and offering his manuscript, or any part of it to be burnt." So the Gov. and Council, "agreed to pass it over — as its influence might not be so great as they had feared." Before this time, while Mr. Williams was in Plymouth, the King had determined to take action against the Massachusetts Bay Charter — because of ordinances passed by the Boston Court, which he considered — " repugnant to the Laws of Eng." The Court not knowing what might come, took measures to sustain their authority, in case their Charter, was removed. One of the measures, was, what they called, " The Resident's Oath." To this Roger Williams took no exception, as a civil measure. But he took issue with it, as a civil interference, in matters of conscience. He maintained that it is a Prerogative of Christ — to have His Office Established by "Oath." Therefore — " Christ's Oath, should not be required to establish a Civill Office. An Oath — is a part of God's Worship — hence Church-Members, ought not to use God's Worship, to induct men into Civill Office — nor, can carnall men, use God's worship — to put mortall men in office." Popular opinion was with Mr. Williams — " The peo- ple being many of them, much taken with apprehen- AND ROGER WILLIAMS, VINDICATED. 23 1 sions of his godliness, many especially of devout women, did embrace his opinions." John Cotton — states — "His positions were so well taken, as to threaten the authorities with serious embarrassment, and to force the Court to retrace their steps, and desist from that proceeding." Behold these Plaintiffs — and Defendant ! In the meantime Mr. Skelton, died Aug. 12, 1634. Whereupon the Court, knowing the attachment of the People of Salem, for Mr. Williams — and perhaps conscientiously " taken with something more than ap- prehensions of his godliness ;" we learn that — "the Government again renewed their ' Advice ' to the church at Salem, not to call him to office, but to forbear a thing of such evil consequence." Hence with their former advice, "renewed," there were two conscientious inhibitions from the Court hanging over the Salem People — forbidding them to ordain him as their Pastor. Just at this critical juncture of affairs — while the Court had before their eyes, respect for the popular favor towards the minister at Salem — the People so far presumed upon the Conscientious Christian Clemency of the Court — that — "about May — June 1635, they conscientiously proceeded, to complete his thus far pro- spective relation to them, and ordained him as their Pastor." Whereupon — Mr. Williams was presently cited; "to appear at the next Session of the Generall Court, on July 18 — to answer to complaints against him." Among these was the "head and front of his offending" — that — "The Magistrate should not intermeddle in matters of the First Table." At this Court, earnest 232 THE PILGRIMS, PURITANS, debate, reigned Supreme. We can easily imagine Roger Williams, nothing daunted before the "face of clay" — was " Conscientiously Contentious" — for Lib- erty in Religion — while the undismayed Puritan Court — was " Conscientiously Contentious " — for civil Re- strictioii in Religion. The Court Conscientiously judged Mr. Williams' " opinions, to be erroneous and very dangerous " — and requested him and the Salem Church, to reconsider the whole matter until the next General Court in 8 weeks — with the understanding, that ; " unless the causes of complaint should by that time be removed, the Court must be expected to take some final action thereon." The Elders also, " Conscientiously " advising the Court — "That he who should obstinately maintain such opinions (whereby a church might run into heresy, apostacy, or tyranny, and yet the Civil Magistrate could not intermedde,) was to be removed, and that the other churches ought to request the Magistrates so to do." At this session of the Court, the People of Salem presented a petition, for the Papers, conveying to the Town a certain piece of Land — belonging to the town. Ikit the Court " conscientiously " declined to grant the papers — until Salem People should make amends — for " Contempt of Authority " in ordaining Mr. Wil- liams as their Pastor — contrary to the double Advice — of the Court — -"not to do a thing of such ill Conse- quence." Whereupon, Mr. Williams conscientiously brought this refusal of the Court, to grant those papers — to the attention of the Church in Salem — as a malfea- sance in their office as Magistrates — and hence a moral AND ROGER WILLIAMS, VINDICATED. 233 delinquency, in their conduct, as Church-Members ! The church and Pastor resolved at once to write letters to the churches of which the Magistrates were members, — asking them to deal with them by way of Admoni- tion ; not for a civil misdeed — but as an act, unworthy of their standing in the Christian Church. This climax created a conscientious consternation, in the Court, and churches of the entire Colony ! ! It was discovered " in the twinkling of an eye," that the Church and Pastor of Salem had gained an invin. cible, damaging "flank-movement" — on the Court, and the other churches. The Elders had conscientiously advised the other churches, "to ask the Magistrates to remove Roger Williams, for his opinions — and now the churches are asked to deal with the Magistrates, for their derelictions. The two horns of the dilemma were pointedly presented — Either the Magistrates must confess their blameworthy fault upon Admoni- tion — or be subjected to Church Discipline. If they declined to recognize the authority of the church, over delinquent members — then the Magistrates would be chargeable with "Contempt of Divine Authority" — a greater offence, than that with which they were charging Roger Williams. Christ's Rule is — " If they hear not the Church, let them be as a heathen man and a publican." Hence the Magistrates found themselves, in the Church trap of their own. This gave the Magistrates a Capital opportunity to show Roger Williams, the Grace of respect for "authority" — by submitting to their own Ecclesiastical Authority — themselves — while they wished him, to respect, Civil Authority, over the Church. 234 "^^^ PILGRIMS, PURITANS, But more than this — if the Magistrates were to take their chances on excommunication — according to their Theocratic System, that would deprive them of Church-Membership — and without that, they would lose Citizenship — without Citizenship they could not be Magistrates — and that would leave as many Vacant Seats, in the General Court as there were contumacious Magistrates, who would not be Admonished ! evidently, something must be done in a hurry. In order to make an escape from this tight place, it was "conscientiously" resolved by the Elders, and the Court to inaugurate a " counter-labor ; and retort in Kind." This was done by adroitly persuading a small major part of the Salem Church, to disapprove the matter of sending out the " Admonitory letters," about the Magistrates ; and then Conscientiously, bring an Admonitory complaint, against their pastor, and so make him appear to be in the wrong, for suggesting Admoni- tion against the Magistrates, for the wrong they had actually done against the Town. Through this " Breach in Zion," the Elders and Magistrates, made their escape. Roger Williams ; finding that a small major part of the church — had conscientiously by means wise or otherwise been induced to leave him alone, to the tender mercies of the Elders and the Court — Conscientiously, wrote them a farewell Letter as Pastor. In this letter he bore witness with great vehemence of Soul ; "against the grievous wrong, of Magistrates, intermeddling with Religious opinions — and that the breath of the Lord Jesus was sounding forth in him — (a poor despised ram's-horn,) the blast, which in His own holy Season, should cast down the strength and confidence of all AND ROGER WILLIAMS, VINDICATED. 235 these inventions of men, in worshipping of the true and Living God." The Session of the Court was at hand, when — "The Causes of Complaint, if not removed — the Court must take final action." And now the Court was Consci- entiously ready for business — Roger Williams " was demanded, whether he were prepared to give satisfac- tion to the Court in these matters .?" In response he no doubt in his "Conscientiously Contentions'' manner, " Justified the Admonitory Letters, about the Magis- trates — and maintained all his opinions — and declared he was not only ready to be bound, and banished, but to die in New England, for most Holy Truth of God in Christ Jesus." The charges in the indictment were ready. We note only the one which contained the Head and front of his offending — that— "The Civil Magistrate's power ex- tends only to the Bodies and Goods, and outward state of men — that the Magistrate ought not to punish the breach of the First Table, except when the Civil Peace, shall be endangered." Whereupon the Court in the same " Conscientiously Contentious" Spirit — as usual — On October 19, 1635, passed the Following Sentence — All the Minis- ters in the Bay — "Save one" — approving the Sen- tence. — "Whereas Mr. Roger Williams, one of the Elders of the Church of Salem, hath broached and dyvulged dy- vers newe and dangerous opinions, against the authority of Magistrates, as also writt Ires of defamacon, both of Magistrates and Churches here, and that before any onviction, and yet mainetaineth the same without 236 THE PILGRIMS, PURITANS, retraccon — It is therefore ordered, that the said Mr. Williams shall depete out of this jurisdiccon, with- in sixe weekes nowe nexte ensuing ; wch if hee neglect to pforme, it shalbe lawfull for the Gour and two of the Magistrates, to send him to some place out of this jurisdiccon, not to returne any more, without licence from the Court." These "Sixe Weeks" — having more than expired, Capt. Underhill was Conscientiously ordered to take a force of men, in a pinnace — and proceed by way of Marblehead to Salem, and apprehend Mr. Williams, and place him on board a vessel lying at Nantasket, to be shipped to Eng. While this "argonautic expedition" was preparing our Conscientious Gov. John Winthrop — had privately given Mr. Williams, a "hint from God" — to "arise and flee into the country of the Narrohigansetts — free from English Pattents." When the dutiful Capt. Underhill came to Salem — our Brother Williams, had been 3 days gone ! Here we see the immediate issue, of the World- renowned conflict between Roger Williams — and the Puritans of Massachusetts Bay. The definite point of its beginning was when he declined the Call of the Boston Church — about Mar. 163 1 — until his flight from Salem, in Jan. 1636 — covering a period of about 5 yrs. 10 mos. As Plaintiffs, and Defendant — let us contrast the idiomatic methods ; of the Puritans — and Roger Williams, and note — when, "weighed in the balances, if either is found wanting." John Quincy Adams' phrase about Roger Williams, as " Conscientiously Contentious " — suggested to me the query — whether AzVD ROGER WILLIAMS, VINDICATED. 237 or no — the Puritans were not also — " Conscientiously Contentious ? " They ought to have been, if they con- tended at all. " Contending earnestly for the faith," is commended in the Scriptures. Whether Mr. Adams intended this as a compliment to Mr. Williams, or not ; it is a Compliment, of the highest order — and we gladly place the methods of Roger Williams, and the Puritans in opposite sides of the scales ; as equally "Conscientiously Contentious." This view also sug- gested the thought of harmonizing this great question — by extending to each of them, Cordially and fully — the "Olive Branch — and the Mantle of Charity." With this view we can look upon the methods of both, with equal contemplation. If Mr. Williams did at anytime blaze away with too much "Conscientious " Fire— the Puritans no doubt, could match him, with an equal amount of " Conscientious " Ire. If he over- flowed, with too much Stentorian ; they could balance him, with the Pretorian. If he was too free to Eulo- gize — they by " ereccon of hands " — could as freely, Stigmatize. If he used too much Edge — they could dull it, with the Sledge. If he was the "Arch-In- dividualist" — they could pose, as "Arch-Imperial- ists." If he was bound to Stay — they could bounce him Away. If he was Pugnacious — they could be Contumacious. If he used Presumption — it would meet Proscription. Earnest men of God they were, on both sides, "men after God's own heart," they were indeed. No grander men, or better men, and women ; ever were the Founders of any Country, or Nation, than our New England Forefathers — who first settled, at Plymouth 238 THE PILGRIMS, PURITANS, Bay — and Massachusetts Bay — and Narrohigansett Bay. If the time has not fully come for this charitable view to be taken, it hastens — and may it speed on rapidly — and let our prayer be — " Thy Kingdom come." We prefer to look upon the Puritans — and Roger Williams, as both "Conscientiously Contentious" — Plaintiffs — and Defendant — and extend to both — the " Branch and the Mantle." 2. ROGER WILLIAMS AND THE PURITANS WERE MUTU- ALLY CORDIAL HOLDING EACH OTHER IN HIGH ESTEEM — FOR CHRIST's SAKE. For this reason ; their Sentence ; passed in a heated term — by many of them afterwards deeply regretted ; should be by Special Act — Revoked by Posterity — wrapped in the "Mantle of Charity" — and laid in The Sepulchre. Notwithstanding the wide divergence — and sharply distinguished lines of Separate Policies, between these conscientious contest-ants, and Protcst-ants — they each regarded the other as Magnificent Opponents — there- by adding dignity to the contest — as never more so — than when " Greek meets Greek." The Puritans stood in the Conflict with their backs, towards the church of England, yet inclined toward her Church and State Polity, in a greatly modified form — conscientiously seeking in that way, to do the very best thing for the Church and Posterity. Roger Williams, fronting the other way, like Paul, who "withstood Peter to his face" — pointed out to AND ROGER WILLIAMS, VINDICATED. 239 his Puritan contemporaries, a more excellent way. Each found the other, invulnerable, invincible, and incorruptible : and to their dying days, held each other in esteem, and affection, for Christ's sake, and for each other's sake. Professor Diman, quotes Lowell — " Let me premise that there were two men above all others for whom our respect is heightened by their letters — the elder John Winthrop, and Roger Williams." A recent Biographer of Milton, terms Mr. Williams — "A picturesque figure forever — in Early American history, and no man of that Age deserves more attention. ... So winning that, while still a youth he so gained upon the regard of Sir Edward Coke, the "greatest Master of English Law ; that he took a deep interest in his education, and affectionately addressed him as ^ my Son.' It is interesting to know that the Founder of Rhode Island, taught that — ' The Sovereign Power of all Civil author- ity, is in the People ' — and that he had the honor of the personal friendship, of the illustrious Judge, who was sent to the Tower, for resisting the encroachments of arbitrary power." If the Puritan Forefathers, were worthy — and they ivere — Roger Williams was their Peer. a. The Puritans Esteemed Roger Williams. Gov. John Winthrop, notes his arrival, at Boston — Feb. 15, 163 1 — as, "a godly minister" — (with his wife Mary), tho' he was a fugitive from bishop Laud — of the King's Church. Of a visit with others, to Plymouth, Gov. Winthrop writes — "On the Lord's Day, in the afternoon — Mr. Roger Williams, propounded a question ; to which Mr. 240 THE PILGRIMS, PURITANS, Ralph Smith, the pastor, spoke briefly ; then Mr. Wil- Hams, prophesied ; then Gov. Bradford of Plymouth spoke; after him. Elder Brewster; then the Gov. (Winthrop) of Mass. Bay spoke ; last Mr. Wilson, pastor of Boston spoke. It was his pulpit Mr. Williams declined to occupy. Gov. Bradford, writes — "Mr. Roger Williams, (a man godly and zealous, having many precious parts), came over first to Mass. Bay — and came hither, (where he was friendly entertained, according to their poor abilitie). After a time was admitted a Member of the Church ; and his teaching well approved ; for ye bene- fite whereof I still bless God ; and am thankful to him even for his sharpest admonitions and reproufs." Elder Brewster — " Professed he feared Mr. Williams, would run the same course of rigid Separation, and Anabaptistry, as did Mr. John Smyth, of Amsterdam." Mr. Smyth and his church, went back to England, and challenged King and Parliament for Religious Liberty — the Pilgrims came to Plymouth. After two years the Church at Salem recalled him, from Plymouth — as their Teacher — "having abated none of their affection for him while away." "The Gov. and Council of Boston, passed over his Treatise on the Pattent, as its influence might not be so great as they had feared." Mr. John Cotton, writes — " P'or his preaching on the King's Pattent — I presented with the consent of my fellow Elders, and Brethren — a Serious excuse to the Magistrates, that his course did rather spring from Scruples of Conscience, than from Seditious Principle." Mr. Williams' popularity, for his Opinions, on the AND ROGER WILLIAMS, VINDICATED. 24 1 " Resident's Oath " — ran so high in Salem, as to hold the Generall court in check for a time — many devout Women adopting his Opinions. Such was the popular enthusiasm of the people of Salem — presuming that the Court had left the field ; they conscientiously ven- tured to ordain him as their pastor. Ex-Gov. Endicott's conscientious esteem for Mr. Williams, was so pronounced, that it emboldened him to extemporize a vehement animadversion, upon the action of the Court, in summoning the Church and pastor to answer for " Contempt of Authority," in the ordination of him as pastor. Altho' one of the Assist- ants of the Court, and a prominent citizen in Salem — Mr. Endicott, received a sharp reprimand from the Court, for his impromptu ebullition. After getting at his case, very conscientiously, per- haps prayerfully, carefully, and deliberately — and Mr. Williams had perhaps, " Conscientiously contentiously " — declared, he would abate none of his Opinions — nor ask clemency — rather than proceed at once — they offered him a month, for reflection, and to prepare a defence. This offer he promptly declined ; in face of Gov. — Deputies — Assistants — and Magistrates — and Elders — and proposed to answer, then. Yet an adjournment of the Court was taken for a night's rest, and reflection. Perhaps, on account of the not undis- tinguished, "Prisoner at the Barr." Further delay being perilous, promptly on the next morning Oct. 19, 1635 — ^^e Court conscientiously passed Sentence, in which all the ministers — "save one" — concurred — as for their own advice. This "save one " — proved to be the Great John Cotton — 242 THE PILGRIMS, PURITANS, "not the least part of N.E." who conscientiously, with- drew from the Court Room, "just at the moment, of Sentence-passing" — and so did not concur, with the rest of the Elders and whether out of self-respect — or respect for the Court — or respect for Mr, Williams — or respect for Posterity — depends. Mr. Cotton, afterwards wrote to Mr. Williams — " Let not any prejudice against my person (I beseech you) forestall either your affection, or judgment, as if I had hastened forward the Sentence of your civill Ban- ishment ; for what was done by the Magistrates, in that kinde, was neither done by my counsell nor con- sent." This statement would seem to be made, out of respect to Mr. Williams. We are informed — that — " Towards Mr. Williams, as a Christian, and Minister, there was a General Senti- ment of respect." . . . " It is due to the principal actors in these scenes, to record the fact, of which ample evidence exists, that personal animosity, had little if any share, in producing his Sentence of Banish- ment." No wonder the Court hesitated. Neal's History states — that — "That the Sentence of Banishment against Mr. Williams being read, the whole Town of Salem was in an uproar ; for such was his Popularity — and such the Compassion of the Peo- ple . , . that he would have carried off the greatest part of the inhabitants of the Town ; if the Ministers of Boston had not interposed." It is a marked, and most extraordinary display of respect and friendship for Mr. Williams, that Gov. Winthrop, privately gave him the alarm, to give Capt. Underbill the slip — and so elude the toils of the Boston Maofistrates. AND ROGER WILLIAMS, VINDICATED. 243 In their confidential business matters, we find Pru- dence Island in the Narrohigansett Bay — was purchased by Roger Williams, of Canonicus, for Gov. Winthrop. In view of Mr. Williams' services in preventing ; by his personal, persistent, heroic, "Conscientiously con- tentious," efforts; the massacre of the English Colo- nists, by the Pequots, and their allies — "Gov. Winthrop, and many worthy gentlemen in his Council and out of it, were anxious to recall him; Revoke his Sentence; and show him some distinctive tokens of regard." Will the Gov. and Council of Massachusetts of over 250 years afterwards, rise to the dignity, of carrying out Gov. Winthrop's charitable suggestion — for what Roger Williams has done for our Nation — and the World } Mr. Williams writes how he and Ousamaquin, (Massasoit), had been great friends while at Plymouth. " I was known by all the Wampanoags, and Narrohi- gansetts, to be a public Speaker at Plymouth, and Salem — and therefore with them, held as a Sachem." Again we find — " they had banished one Master Roger Williams, a man of good report, both for life and doctrine (even amongst themselves), for dissenting from them in some points of their Church Government." Further — "This child of Light, Roger Williams — an Eminent Preacher, noted for Piety in his life and conversation." . . . "Esteem such for their works' sake." " He was devout, the people many of them, being much taken with apprehension of his godliness." Besides — " Roger Williams was personally most like- able, sincere to the core, and of a rich, glowing pecu- liarly affectionate nature, which yearned even towards 244 ^^^^ PILGRIMS, FUKITAXS, those from whom he differed publicly, and won their esteem, in return." And again — " There can be no doubt, that Mr. Williams, the earnest defender of the Doctrine of Religious Liberty, and its zealous and successful advo- cate — did much to favor and further it, in connection with civil affairs, in Rhode Island." b. Roger Williams' Esteem for his Puritan Contempo- raries. We shall not find him wanting in responsive ap- preciation of the virtues of those who could appreciate him. Note here once for all ; if these testimonials arc reliable, then any characterization of him that is contra- dictory to all this evidence — Posterity has a right, to ask for the motive, for such "very erroneous " — male- diction. In his letter to Mrs. Sadleir, daughter of Sir Edward Coke — he writes — "Truly it was as bitter as death to me when bishop Laud pursued me out of this land, and my conscience was persuaded against the National Church, and ceremonies, and bishops, beyond the con- science of your dear Father — when I rode Windsor way, to take Ship — and saw Stoke House, where the blessed man was ; and durst not acquaint him with my con- science and my flight." In a letter to Mr. John Cotton, Jr. — " Being unani- mously chosen Teacher at Boston, before your dear Father came — divers years." . . . In writing of his Banishment, Mr. Williams has it — "One of the most eminent Magistrates — the Chief Judge in Court — that heavenly man Mr. Haynes — AA'D ROGER WILLIAMS, VINDICATED. 245 Governor of Connecticut — pronounced the Sentence of my long Banishment, against me at Cambridge." . . . In writing of his life-long friend, Mr. Williams, has it — "That evcr-Jionored Gov., Mr. John Winthrop privately wrote me to steer my course to the Narrohi- gansett — Bay and Indians." . . . [Note — As there is a beautiful statue of "ye Govorneur John Winthrop," at the head of Cornhill — Boston — So may there not be found some appropriate place, for a like statue of his life-long friend Roger Williams — in Boston .?] In writing to Mr. Endicott, of his Banishment — Mr. Williams states — "Let it not be offensive in your eyes — that I single out the Point — That the civill Magistrates ; dealing in matters of Conscience and Religion, and also for hunting, and persecuting any, for any matter merely Spirituall, and Religious." Within a year after his Banishment — we find him writing to Mr. Winthrop — "Much honored Sir; the frequent experience of your loving care, ready and open toward me (in what your conscience hath permitted), as also of that excellent spirit of wisdome and prudence, wherewith the Father of Light hath endued you, emboldened me to request of you a word of private advise. . . . " I therefore now thankfully acknowledge your wise- dome and gentleness in receiving so lovingly my late lines." . . . Again — " Deare Sir — (Notwithstanding our differ- ences concerning the worship of God, and the Ordi- nances ministered by Antichrist's power), you have bene alwayes pleased lovingly to answer my boldnes in civil things ; let me once more find favor in your eyes." ... 246 THE PILGRIMS, PURITANS, In Mr. Williams' later writings we find. "This [Separation] (as before I hinted) was the Heavenly Principle, of those many precious Souls, and Gallant Worthies, the Leaders and Corner-Stones of these New England Colonies, viz. : They desired to wor- ship God in purity according to those perswasions in their Consciences, which they believed God had lighted up. They desired such for their fellow-Worshippers, as they (upon a Christian account) could have evidence, that to be true and real Worshippers of God in Spirit and Truth also. And there was a large effusion of the Holy Spirit of God, upon so many precious Leaders and Followers, who ventured their All to New England upon many Heavenly Grounds: — 1. The enjoyment of God according to their con- sciences. 2. For holding out Light to Americans. 3. For advancing of the English Name and Planta- tions. These three Ends the Most High and Holy God hath graciously helpt His poor Protestants in a Wilderness to Endeavor to promote." . . . The Names and fame of the Puritan Fathers, and of Roger Williams, would have been much more savory in the History of New England — than now — had there been fewer volunteer defamcrs' pens, scribbling scandal. Roger Williams esteemed the Puritans of Massachusetts Bay much more than some who have lived 250 years since, who didn't know them so well as he did. Gov. John Winthrop had a much higher opinion of Roger Williams, than some off-hand Books of the 19th Century. AND ROGER WILLIAMS, VINDICATED. 24/ 3. LET POSTERITY ASSUME TOWARDS ROGER WILLIAMS AND THE PURITANS THE MOST LIBERAL AND CORDIAL USE OF THE " OLIVE BRANCH AND THE MANTLE OF CHARITY." We have already found the Puritans and Roger Williams, historically and conscientiously arrayed, as Plaintiffs and Defendant ; on opposite sides, of the great Question of the Ages. We are happy also to find them — not enemies to each other — and both friends of the same cause, of the Blessed God — only differing as to the best way to make it the most permanent, and its blessing the most far-reaching. With this — new view ; we propose to embalm them in our Memories, as the friends of each other — and of all mankind, in the bonds of that " Charity, which hopeth all things — believeth all things — and thinketh no evil." No one can fail to see, that the main point at issue between these two Policies was. Liberty in Religion; without the Magistrate — the other Restriction in Re- ligion ; by the Magistrate. Both these policies were designed, by each of their advocates to conserve the best interests of the Church and the State — One by a Union, of Church and State — and the other by a Sep- aration, of Church and State. The Theocracy of the Puritans — aimed to shun the monstrosity of the State and Church of the Dark Ages — and only contemplated the promotion of Evan- gelical Religion, by the assistance of the Civil Power, to discourage the influx of "erroneous, and very dan- 248 THE PILGRIMS, PURITAN'S, gerous opinions" — and so effectually, "pull up the tares, the enemy might sow among the wheat." The Massachusetts Bay Theocracy: was the last ex- periment, with Constantinianism : extending from a.d. 300 — and was the mildest form of the heresy ; and the final effort, to "gather grapes from thorns, or figs from thistles." ■ There was a mistake in the Theocracy, as we can see now — but it was made Conscientiously — and after it was adopted was Conscientiously adhered to — ■ and — was as conscientiously abandoned — as fast as light broke in — until it died like a wave along the shore. That mistake did not seek to compel men by the civil power — to believe unto Salv-ation, but was used to check the influx of heresy — and impart vigor to dis- cipline. The kind of Conscience we suppose the Puritans and Mr. Williams to have had — was — A Christ-like conscience — that loves God supremely — and our neigh- bor as ourselves. Also a good moral conscience — one that spontaneously, and lovingly, intends to do whatever is according to the Golden Rule. A good conscience, even — may chance, without malicious intent — thro' mistake — to do what is not, according to the Golden Rule. Such may have been the weak point in the Puritan Policy. All Persons who Conscientiously intend, and spontaneously, and lovingly, do, what is according to the Golden Rule — are entitled to all the protection of the Civil Law — against all violence, to person, and estate — and have the inalienable right of Self-defence. All persons who under plea of conscien- tiousness — habitually persist in doing what is con- AA^D ROGER WILLIAMS, VINDICATED. 249 trary to the Golden Rule— are to be judged, as intentionally, contumacious enemies of mankind, — and should be restrained by the Civil Law. The Puritans complained of Roger Williams, as mainly offensive to them — because of his excessive vehemence — in advocating his opinions — while with the same vehemence, they confronted him. Instead of resting the conclusions of their debates with him, on the merits of the arguments — or of the case — they cautiously and precautiously — and of course Conscien- tiously — (if not, contumaciously) kept the Magistrate, near at hand, lest there be "Contempt of Court" — and all be lost. In this way Gov. Endicott, for con- scientiously and vehemently defending the Church at Salem, for ordaining Mr. Williams, was conscientiously and vehemently, by " ereccon of hands," committed. The Magistrates' hand tipt the scale of debate. So, when Roger Williams was before the Court, and by "argument conscientiously defended all his opinions; and could not by argument, be reduced from any of his errors"— but the Magistrates, and all the Ministers " Save one " — reduced him — to Banishment. Later on Mr. Gould, who conscientiously founded the first Baptist Church of Boston, was conscientiously com- mitted. If all were conscientious — wave toward them the " Olive Branch " — and spread over them the " Mantle of Charity." If otherwise — let Cotton Mather — the Puritan Historian — pronounce the imprecation — " Cursed be the Obsolete Blunder of Persecution for conscience." If they were Conscientious — then must the Sentence Bounce. The Court had amoral right, to 250 THE PILGRIMS, PURITANS, think his opinions — " Erroneous, and very dangerous" — in their opinion — but no conscientiousness of the Court, C3.n Justify them ; in the opinion of Posterity — for violating the Golden Rule, by Banishing Roger Wil- liams, for his opinions. We allow their sentence to be a Conscientious, mistake; and spread over it the "Mantle." Whoever therefore justifies the Sentence to Banishment — makes it a Contumacious Crime! For e.g. ; a Loyal trustworthy General ■ — ■ a veritable Havelock — following his best judgment, Conscien- tiously issues an Order for Battle : — " Charge, Chester, charge — And into the mouth of hell Rides the Six hundred." The order of said General is afterwards adjudged a very great military mistake — but, as it was "conscientiously given — he is not held for murder — of his men. Kill- ing in Self-defence is justified in Law — Killing in malice — is murder. So is the Banishment of Roger Williams — if it were a "quere" — if it were a con- scientious, Diistake — hold out to it the "Branch ;" Cover it with the "Mantle.'' But if either — Roger Williams, or the Puritans — were Conscientiously con- tumacious — the "Olive Branch — and Mantle" — will need to " lie on the table." By this same rule are we to reconcile ourselves towards each other as Christian Churches, of different denominations. It is only an "Obsolete Blunder" — to pretend that we are all, right — because we conscien- tiously — differ. If two parties differ widely — and conscientiously — and contentiously, even — if one be right — the other must be wrong — perchance, both AiVB ROGER WILLIAMS, VhYDICATED. 25 1 may be wrong. The plea of conscientiousness, on both sides, does not rectify the difference. Still it is our duty to be Charitable, towards each other — altho' we cannot walk together in Church Fellowship. What is to be done ? Simply bear with each other, because there is between us a conscientious, mistake. It is thus we must look upon Roger Williams, and the Puritans. Be charitable towards their conscientious differences. Few are the persons in all the walks of life, but will claim to be conscientious in what they do. And yet how few but look upon others, and wonder, what kind of a conscience it is, that lies behind their lives ! Matrimonial infelicities, are all based on a "just cause." (i*) It is well to live in a land, and in an Age, when no power in Church, nor in State — in Court, nor in Camp — is either authorized ; or allowed, to assume, judgment upon others' opinions — especially conscien- tious, religious opinions. Hence as we have found — Roger Williams, and the Puritans were Equals before the Law — with equal rights to life — liberty — and happiness — and to in- habit in Massachusetts Bay — and equally conscientious, in their Religious opinions — and inasmuch as their Sentence of Banishment against him, makes them appear to be unequals — it is imperative, to remove that inequality ; that their Sentence be Revoked. For while we grant, that their Sentence, was a conscien- tious mistake — yet the act involved in the viistake, when done in malice is a crime ; for it is assuredly a violation of Christ's Golden Rule. It was for their malice in it, that Peter said to the Jews — "Ye have 252 THE PILGRIMS, PURITANS, taken Jesus of Nazareth, and by wicked hands have crucified and slain." The Golden Rule, requires the correction, of a mis- take ; under however much conscientiousness made ; just as promptly, when it is discovered to be a mistake — as it does, the correction of a trespass. The refusal to correct a conscientious mistake, as far as may be, when it is revealed as such — turns it into a contuma- cious trespass. If therefore ; Roger Williams, or the Puritans, made any conscientious mistakes, and "fell on Sleep," before they became aware of their deflec- tion ; cover them, with the great "Mantle." But the Apologist, who rises 200 years, or any num- ber of years, afterward, and justifies the Puritans in their treatment of Roger Williams ; as a righteous vindictiveness of the Court, on him ; for his " conscien- tious contentiousness ;" upsets everything. He makes Roger Williams, a disturber of the civil peace without cause — and makes the Puritans' conscientiousness, doubtful ; and their act of Banishment against him, one of contumacious vindictiveness. Of this, thank the Lord, we've had enough, from ; apologists. It is good luck for modern scribblers about the Puri- tans that they did not live in those days ; for they, and Roger Williams tho't more of each other, than they would of such men as busy themselves in representing either Roger Williams, or the Puritans — "as sinners above all men." And even in our own day such writers might well hide their diminished heads — when we recall the noble words of the Hon. R. C. Winthrop, now living — a lineal descendant of "ye noble Gover- nour " — in his Oration at the 250th anniversary of the AND ROGER WILLIAMS, VINDICATED. 253 Landing of the Pilgrims, delivered at Plymouth, Mass., 1870. " I have an hereditary disposition, to be not only just, but tender toward his memory, for Williams and the Winthrops, of old, in spite of all differences, were most loving friends, from first to last. I would palliate not a particle of the persecution, or cruelty, which he suffered — from whatever source it came." . . . In the very same line, of the foregoing words of Hon. R. C. Winthrop — For the Puritans' sake, for Christianity's sake, for humanity's sake — we venture — we presume — yea, we unhesitatingly, and conscien- tiously — and insistently ; claim, the right to use the Branch and Mantle of Christ's Charity, to be spread over all the conscientious mistakes, of the Puritan Fathers, whatever they were ; committed without mal- ice ; so far as they were without malice. But let it be remembered, that the conscientious mistakes of the Puritans, or of Roger Williams, are not an inheritance, to Posterity, to be perpetuated, nor reperpetrated, cherished, nor even to be apologized for, separate, from conscientiousness. A mistake made thro' conscien- tiousness, or ignorance, is not a crime, in him who makes it — and yet that same act perpetrated with malicious intent, is a crime. Hence the Generall Court of Mass. Bay, in 1635, Banished Roger Williams for his Religious opinions, thro' a conscientious mistake — and are not held for crime, in so doing — but if the General Court of Massa- chusetts should Banish a man out of ''ye lymitts'' — in 1890 — for his Religious opinions — they would be held for crime ! 254 THE PILGRIMS, PURITANS, "The times of that ignorance God winked at — but now," etc. . . . Therefore we fancy we have reached the immovable conclusion — that the Puritans — and Roger Williams, were Equals in their God given rights to life — liberty — and the pursuit of happiness — equally to be re- spected for their devout Christian Conscientiousness — equally entitled to the full benefits of the "Olive Branch" — and of Christ's "Mantle of Charity," for all their conscientious mistakes — and equally to be honored for their undiminished esteem for each other — while engaged on opposite sides — in working out the solution of the great, momentous, imperishable problems of Civil and Religious Liberty — in the King- doms of Christ and Csesar — for the good of the whole world ! ! AND ROGER WILLIAMS, VINDICATED. 255 CHAPTER III. THE DOCTRINE OF RELIGIOUS LIBERTY AS ADVO- cated by roger williams, survives :— while the theocratic system of the puritans has dissol ved a wa y, therefore, their sentence of banishment against him, ought to be Revoked. In this matter we may find an illustrious example of the " Survival of the Fittest." At least it survives. Nothing succeeds like success. We will now stroll into Chapter III., to discover as we may — the success or failure, in public opinion, of the two Policies — as advocated, by the Puritans, versus, Roger Williams. It is said; "a Town is a hard thing to fight." Public opinion — vox populi — is a mighty Town. If public opinion, is fortunate enough to get on the Lord's side — vox Dei — then, it is an Almighty Town. One with the Lord is the majority. " Who is on the Lord's .'* Let him come to me." The direct issue between Roger Williams and the Puritans — in Massachusetts Bay — culminated in his Banishment from "ye lymitts." After the decision of the General Court of the Bay, on his case — the question involved, then went to the World. That "Almighty Town." Has the verdict of the " Town " — indorsed, or reversed, that of the Court .-• If either of them proposed a system ; of Church and 256 THE PILGRIMS, PURITANS, State — or State and Church — or the Church by itself — and the State by itself — if either system, had its Foundation in the sand — and its walls made of hay, or wood — or stubble — or if it were as the "Colossus," of Rhodes — or an "Image of Gold, of Silver, of Brass, of Iron, and of Clay" — standing with one foot on "Land's End" — and one on " Cape Ann ;"" Every man's work must be tried, so as by Fire." If in our search for the "increase, or decrease " — of the two Policies ; of the Puritans — and Roger Williams — we find either of them — "Conscientiously Conten- tious" — in the Right — or, either of them — "Con- scientiously Contentious " in a Mistake — the result, can be prognosticated, if it be not predestinated. We have already committed ourselves to the Charitable Conclusion ; that neither of them intended to do any- thing, Criminally wrong. But inasmuch as their Theo- ries, differed widely — and inasmuch as the practical results of their Theories differ still more widely — it is to be feared — ■ that somewhere, somehow, somebody — has made a mistake. A. The Decline and Fall of the Puritan Theocracy — was Predestinated, upon the conscientious mistakes of its Friends. 1. It appears now, that it must have been a conscim- tions mistake — in the Puritans, to accept a Charter, for their Colony, from King Charles I. — without any clause in it, concerning liberty, or Conformity, in Religion — and then to provide, in their System of Theocracy — for the Magistrate — and Court, to intermeddle in mat- ters of Conscience and Religion. 2. It was a mistake — however conscientious — for AND ROGER WILLIAMS, VINDICATED. 257 the Puritans in England to bind Mr. Ralph Smith, be- cause he was a "Separatist" — by promise; not to preach in Massachusetts Bay — on his arrival there — without permission from Gov. Endicott — and then to send an order, by the same ship, in which Smith came, to Gov. Endicott — "not to permit him to remain in *ye lymitts.' " 3. It looks now like a great mistake, in Gov. Endicott, to Ship the Brownes home ; for " Separating " from the Church at Salem, and setting up Church of England Service. The more, as the Brownes were persons of consequence ; Assistants in the Gov.'s Council ; and above all to ship back members of the King's Church, after the King had given them a Charter, silent, on liberty in religion. This was setting the Brownes free in England to stir up "repugnance," in the mind of the King — towards the Massachusetts Bay Colony. 4. The Puritans might have avoided the Mistake of issuing their Farewell address, in 1630 — from on board the Ship Arbella — of fraternal assurance, that they were still in loving membership with their brethren in and of the Church of England ; and as soon as here, set up their Theocratic Churches, wholly omitting the Prayer Book. 5. It must have been an intensely conscientious mis- take — as soon as the Puritans were anchored in Mas- sachusetts Bay — before they had left the Ship Arbella — to order that houses be built for the Elders ; and for their salaries to be paid out of the public treasury — under their Charter, from the King — sile?it, on liberty in religion. 6. Posterity can but wish — that our Puritan Fathers 258 THE PILGRIMS, PURITANS, had avoided the ?nistakc, of ordering ; that the right of Citizenship, and voting, should depend upon being a Church-member, in some Church of the Theocracy. This would be used, as "repugnant to the Laws of England." 7. It is a question for Posterity to consider whether or not it was a mistake, when pursued by bishop Laud, for Roger Williams to flee his Country Bristol way — ■ and take ship, with his wife — to Boston ^ And also — whether it was a mistake, or not in him ; when asked to preach for the first Puritan Church in Boston ; to de- cline their Call, and give as his conscientious reason, that — they were an " unseparated people .-* " 8. Was it, or was it not, a mistake — after the Puri- tans had gladly left England, to get from under the burdens of the State Church there — for the Court at Boston, to warn the Church at Salem, not to employ Mr. Williams as their Teacher — because he had declined the Boston Call " — etc. ? Was it wise for them to lay burdens on the Salem Church, which they themselves would not bear in England } 9. What kind of a mistake was it, if it was one ; for Roger Williams to accept a Second Call, to the Salem Church, and return there from Plymouth — while as yet the "Serious advice of the Boston Court" — was not withdrawn — inhibiting his installation over them as Teacher ? 10. Was it a wise mistake; or otherwise; for the Court to issue a Second, " Serious Advice to the Church in Salem, not to call Mr. Williams to office, as a thing of such ill-consequence " — with the First advice still among the notices, " By Authority " ? AND ROGER WILLIAMS, VINDICATED. 259 11. Was it a prudent mistake — in Mr. Williams, to continue to teach ; that " the Magistrate has no right by his Civill Office, to intermeddle in matters of Religion " — while he was aware that the Court held the opposite opinion ; as tenaciously, and Conscientiously as he held his opinion ? This was the Castle, to be held or taken. 12. Was it an imprudent mistake — and "Contempt of Authority " — or — an inalienable right — for the People of Salem, to proceed to the public Ordination of Mr. Williams — as their Teacher — with the double advice of the Court not — to do So — " without due advisement .-'" 13. It must have been, a conscientious, Mistake — and to be tolerated ; as nothing worse than a mistake — for the Court to issue a peremptory summons to Roger Williams and the Salem Church, to appear before them to answer for "Contempt of authority" — in the im- portant justifiable matter of his ordination, as their Pastor. 14. Was it a hasty or tardy Mistake — when the Court seemed to "be angry and sin not" — by "general! ereccon of hands, ordered Mr. Endicott committed " — for his conscientiously vehement protestation; be- cause of their Magisterial intermeddling, in the ques- tion of the Ordination of Mr. Williams as Pastor by the Church at Salem .' 15. Was it a timely, or untimely Mistake, in Pastor Williams, to write letters to the Churches where the Magistrates were Members, advising their admonition ; for their malfeasance, as officers of justice } 16. Was it a commendable Mistake — for the Elders of Massachusetts Bay, Conscientiously even — to Com- 26o THE PILGRIMS, PURITANS, bine against a Brother Elder — and advise the Court to Banish Roger Williams, for Conscientiously contend- ing against the right of civill Magistrates — to inter- meddle in Religion ? 17. Was it, or was it not — a Mistake — for Roger Williams to " maintain all his opinions " — in face of the Court — while the prospect of Banishment was before him tho' he declared himself " ready to be Ban- ished, or die in New England " ? 18. Was it else than a Mistake, as seen by Posterity — for the Court, to pass the Sentence of Civill Banish- ment, against him for conscientiously maintaining, that Magistrates ought not to intermeddle in Religion ? 19. What kind of a Mistake was it — for Mr. Wil- liams to preach in his own Iionse — to those who desired to hear him, after his Sentence was promulgated — altho' he had been only restricted on " going about, to draw people to his opinions ? " 20. If it were not a Mistake — it was a collapse — when the Court sent Capt. Underbill to arrest Roger Williams and Ship him to England. 21. Was it a Mistake, or not; for Gov. Winthrop, gamesomely, to send Roger Williams a "hint from God," that "he better not be there, when Capt. Under- bill got there .-' " — and he ivasnt. 22. How was it for a Mistake — when Gov. Winslow, conscientiously advised Roger Williams, to canoe over the river, from Seekonk ; listening as he went to the kindly note — " Wha-chcer " — and was welcomed to the Wigwams of Miantonomo — and Canonicus — at Moos- lausick } From this point in their History, Roger Williams* AND ROGER WILLIAMS, VINDICATED. 26 1 and the Puritans become equals, again — Each had a Country. Their case is now in the hands of the Grand Jury — known as Posterity, who will have all the time to make up their verdict, from now until the "appearing of our Lord and Master — when he comes to judge the world in Righteousness." Let the "Charge to the Jury" — be, that the mis- takes of the Puritans towards him — are not Crimes — neither are the accusations laid to his charge, in their Sentence; Crimes. All \.\\€\x Mistakes, ^tx^ Conscien- tious mistakes. B. Symptoms of the Decrease of Theocracy — and the Increase of Religious Liberty — before — Roger Williams' Banishment. 1. The primary rebuff — from which Theocracy in Massachusetts Bay never recovered — was his refusal of their Call — Because they were " Unseparated." It pierced them, to the Core. That " wet-sheet " — fixed public attention, on that single point, and the more it was studied, the more the world saw it to be, the Very Virus, of Constantinianism. That " ill-egg" — which Dudley feared was in Toleration ; " hatched a cockatrice" — in Theocracy — to its Ruin. 2. The next blow under which Theocracy continued to reel and stagger, was the loss of their Charter. Almost within four years, after it was granted, the King had occasion, or took occasion, to listen to complaints — well-founded, or ill-founded something — "repug- nant," to the King, if not to the Laws of England. And let it be remembered, that all this was brought about — and the Charter " reass?t7ned" — very soon after Roger Williams returned from Plymouth — so that 262 THE PILGRIMS, PURITANS, the "charge, that he undermined the foundations of the Colony " — is without any foundation. 3. Then came the beaching wave of public opinion, dashing against the Church-and-State-ship of the Gen- eral Court, in the vigorous conscientious protest from Salem — against the "Magistrates meddling," with the Church for ordaining the man of their choice, as their Pastor. This Earthquake, shook " Colossus " — and shook it again ; and shook it down — in lOO years. 4. A still mightier washing of the sand from under the Theocracy, was the " infeccon of Mr. Williams' Opinions " — which had not only " filled all Salem " — but had very greatly leavened the Colony, as against the " Magistrates meddling in matters of Religion." " Many being taken with apprehensions of his godliness, and of the weaker sex, not a few." Before these demonstra- tions of the Consciences of Public Opinion the ; "Court desisted." 5. Another weakening in the Theocracy — was the revelation of the incoherent elements, in the Generall Court itself. The restful pillow on which the Court had "breathed its life out sweetly there" — was the strengthening and vivifying " Advice of the Elders." In the very act of " Sentence-passing " — against Roger Williams, the key-stone of the Theocratic Arch — fell out — in the Greatest Elder of the Elders, withdrawing from the Court. Other eminent gentlemen were in sympathy with him, against the Sentence. This act of flinching at a criti- cal point — was not an open protest — but suggestive of the presence of untempered mortar, in the wall. Roger Williams stood alone ; undaunted ; with the AND ROGER WILLIAMS, VINDICATED. 263 Court, and Elders, against him, — while Mr. Cotton, with the Civil and Ecclesiastical Powers of the Colony behind him ; felt a weakness. 6. All that Roger Williams — and the cause of Reli- gious Liberty suffered, in this " shock of Battle, and wreck of worlds" — was his eviction, from Massachu- setts Bay, and Plymouth Bay Colonies — and his induc- tion, into Narrohigansett Bay Colony. He to increase — the Court to decrease. Up to this time, the Theocracy had received five telling blows ; and from the demolishing effect of each one of them, it never recovered — while all these, and many more followed, one after another, giving it no time to recover. And every blow that weakened Theocracy — strengthened Religious Liberty. Let Posterity cover the conscientious mistake of the Forefathers, with the "Mantle of Charity." but correct the mistake of Ban- ishing Roger Williams, by Revoking the Sentence. Upon this principle, if the Pope of Rome — will in this 19th century apologize to Christendom; for the questionable acts of his predecessors in office — as " Conscientious " Mistakes — we will make a pilgrimage to the Eternal City, bearing the "Olive Branch" — and cover his Infallibility, with the " Mantle of Charity " — as the God-father of all the Papal Fathers — and so Popery — and Protestantism, be one — to-day ! C. Theocracy — Keeps on in Decline, from, and after, the Banishment of Roger Williams — Oct. 19, 1635- We have seen, that the foundations for the overthrow of the Theocratic System were laid, and well advanced in the "repugnance felt in England about the Charter" 264 THE PILGRIMS, PURITANS, — before, Mr. Williams returned to Salem, from Ply- mouth — and hence the too modern slanders, too well indorsed, that Roger Williams — "undermined the foundations of the Massachusetts Bay Colony;" are equally base, as baseless. The decaying, and doomed, Theocracy, hastened to its fall, from internal disintegration — and blows from external demolition — the latter, mainly from England. 1. The hardest back-set to Theocracy, was the prop- osition of Gov. John Winthrop — "To recall Roger Williams — Revoke his Sentence — and show him some special marks of honor." Many of his council were in favor of doing it — but there was Conscientiousness enough among the rest — to make another, great mistake. The English language cannot be framed into a para- graph to express a more damaging Criticism ; deroga- tory of the action of the Court, in passing that Sentence. No wonder Mr. Cotton was sick, and wanted to go out. Evidently Mr. Winthrop esteemed his lifetime friend, Mr. Williams — more than he did the " Advice of the Elders." This suggestion of Mr. Winthrop, was as a "consuming fire," against Theocracy. At the same time Roger Williams was in Narrohigansett Country, sowing "the infeccon of his opinions." When Posterity becomes sufficiently imbued with a sense of the Historical justice, contained in Gov. Winthrop's humane and Christian suggestion, they will, "draw forth from its dread abode" — the Sen- tence of the Court — and Revoke it. 2. Then came the Mrs. Hutchinson Episode — as if it were " the Seed of the Woman, to bruise the head " AND ROGER WILLIAMS, VINDICATED. 265 of Theocracy. This crusher took effect on the great Elder John Cotton, who inclined off from the more stable ones of the first Boston church, and favored her views. He however afterward apologized to the Church, and " thereby recovered his fame throughout all New England." But he was never so great after he dodged fire — at Sentence-passing, against Roger Wil- liams — and after his return from scouting with the Hutchinsons. What he recovered, Theocracy lost. 3. The first New England Synod was called to prop up the crumbling walls of Theocracy. The number of " false, heretical, and very dangerous opinions " — re- ported was so great, that it was proposed not to enter- tain them before the Synod — as it would be a reproach to the Colony. Others were for ferreting out the heretics, and exposing them. Some confusion arose when the Synod called upon the " Magistrates to inter- meddle'' — at this some of the Delegates withdrew. The Synod managed to Sentence a few to "depete" to Rhode Island. The Synod closed, in something of the plight of Pharaoh's grain-fields, after the hail-storm. 4. About this time Roger Williams, with the People of Providence, had organized themselves into a volun- tary civil Government — limited to "civil things only" — whereby Magistrates, were excused from " intermed- dling " in religious opinions. This laid the foundation for the " Separation of Church and State." This the Elders and Court of Massachusetts Bay Conscientiously feared, as an "erroneous and very dangerous" Doc- trine. Mr. John Cotton "considered Democracy, fit for neither Church nor State " — Mr. Williams consid- ered it fit for either — and so fit for both. 266 THE PILGRIMS, PURITANS, 5. About 1639 — Roger Williams became a Baptist. As Elder Brewster thought he saw Anabaptist ten- dencies in him — like John Smyth of Holland. He was reported as " filling all Salem with Anabaptistry and rigid Separation " — and so it came to pass, in Provi- dence — also. He was of no particular Denominational Confession before his Banishment — but is now well- known as founder of the First Baptist Church of Provi- dence, Rhode Island, and in America. Verily he was like John Smyth of Holland ; and the Baptists of Eng- land who published a Confession of Faith in 161 1 — the year of the King James Version of the Bible. In this Confession we find — "The Magistrate is not to meddle, with Religion, nor matters of Conscience — nor to com- pel men to this or that form of Religion — because Christ is the King and Lawgiver of the Conscience." Roger Williams' idea of Separation of Church and State has grown and increased greatly — while the Great John Cotton's idea of Theocracy — has followed his example — " I withdrew myself." 6. Roger Williams obtains a charter — while the Bay Charter is reassumed. In going to England for this Charter, he could not pass thro' Massachusetts without license from the Court. He went by way of Manhattan (N. Y.). On his return, he was authorized to land at Boston, and pass to Providence. The Sen- tence of the Court was not recognized by the British Parliament. 7. In 1643 — the Colonies of the Massachusetts Bay — Connecticut — New Haven, and Plymouth, formed a Union Rhode Island being conscientiously left out, "because the people followed Mr. Williams' religious AND ROGER WILLIAMS, VINDICATED. 267 opinions." The Commissioners of this Union, offered their services " to suppress the influx of error under the deceitful Color of Liberty of Conscience." In 1646, these Commissioners called the Second N. E. Synod "to compose a Platform of Church Discipline." Still blind to their Conscientious mistakes — this Synod or- dered — " if any Church shall walk obstinately in any corrupt way of their own — the Magistrate is to put forth his coercive power " — for their correction. This was in the "Cambridge Platform " — which slumped, and let the Theocracy through. 8. A very severe law was passed by the General Court in 1644, against some that walked in their own way. The next year divers merchants and others asked for a change in it. 9. In 1646, a petition was sent to the Court, com- plaining of the exclusive limitation of civil privileges to members of the Theocratic Churches— and asking for the enjoyment of the civil rights of English Subjects. Theocracy was not popular. 10. In 1649 — the Mass. Bay Court requested the Plymouth Bay Court to enforce their Law of 1644, in the Old Colony. Plymouth, more than declined — thereby dealing a moral and mortal blow against Theoc- racy. On his death-bed, Gov. Winthrop refused to sign a decree of Banishment, saying — "I have done too much of that already." 1 1. About this time, the Bay Court, asked the "Com- missioners of the United Colonies" — for aid in sub- duing Warwick to prevent its being absorbed into R. I. as an additional field, for Roger Williams' opinions. A meeting of the Commissioners was held in Plymouth, 268 THE PILGRIMS, PURITANS, to consider the subject. Plymouth refused the aid — and the meeting broke up in what is sometimes called a Row — or something like that. So — Theocracy came tumbling down. 12. In 165 1, occurred the public whipping of Mr. Obadiah Holmes, by order of the Court, on Boston Common. When this was heard of in England — Sir Richard Saltonstall wrote Messrs. Cotton and Wilson, Ministers of Boston — " Rev. and Dear Sirs — whom I unfeignedly love and respect — it doth not a little grieve my Spirit, to hear that — in N. E. you fine, whip, and imprison men, for their Consciences. . . . These rigid ways have laid you very low in the hearts of Saints. . . . Theocracy — still grew unpopular. 13. In 1651 — Messrs. Williams, and Clarke, were sent by Rhode Island People, to England — by way of Manhattan again — to obtain a renewal and improve- ment of their Charter. This they did very easily. Upon Mr. Williams' return — Oliver Cromwell gave him a passport, not only to land at Boston and go direct Ij Providence, as Parliament had done before — but an unlimited pass, "to go throughout all the United Colo- nies at all times without molestation, and zvithont, a ' license from the Court.' " We may imagine the estimate, in which John Win- throp — and Oliver Cromwell, held the Sentence of Banishment against Roger Williams — by the Massa- chusetts Bay Court. Mr. Winthrop wanted it Revoked — Cromwell, authorized him to trample it under foot. Alas Theocracy ! 14. The Government of Rhode Island having been AND ROGER WILLIAMS, VINDICATED. 269 reorganized on the basis of the new Charter, at the General Election, May 22, 1655 — Roger Williams was re-elected Governor. A letter was duly received from Oliver Cromwell — "Confirming the Government as now established." Congratulations from England, and the Colonies were showered upon him, as " The ram's- horn of the Lord Jesus Christ, that was blowing the blast, that was to lay low" — such as the Theocracy. Roger Williams was not long after invited to Boston — without "license from this Courte " — on Business. Professor Diman, in his Oration, says — " Thus for the first time in History, a form of Government was adopted which drew a clear and unmistakable line be- tween the temporal and Spiritual power, which was an anomaly among the Nations. . . . The Covenant sub- scribed by the Settlers of Providence, was the first em- bodiment, in an actual experiment, of the great principles of an unrestricted Religious Liberty. . , . The un- usual circumstances under which we came into being, only intensifies the gratitude with which we hail the Apostle of Religious Liberty as the Founder of Rhode Island." 15. In 1659 — the Court adopted such severe meas- ures against the Quakers — that the popular indigna- tion became so intense — that the Court however conscientious to protect themselves from annoyance were forced again — as in Salem — to desist. No such tumult in Roger Williams' land — for such cause. This use made of the Magistrates, in matters of reli- gious opinion, by the Theocracy — grew more and more unpopular and unbearable — as the system died away. 16. Still heavier blows awaited the Theocracy. Dur- 270 THE PILGRIMS, PURITANS, ing the Protectorate of Cromwell, Toleration had a Sunny Season, so far as he could protect. But upon his death in 1658^ — the way was open for the crown to pass to the head of Charles II. He at once ordered the suspension of capital punishment against Quakers — complete toleration for the Church of England — The repeal of the Law, requiring all Voters to be Church- Members — Also, that all persons of civil behavior, he admitted to the ordinances of Baptism, and the Lord's Supper. Chas. did not meddle with the conscientious- ness, of the Theocratic System — but dealt crushing blows, upon its Mistakes. These he dealt with all the more summarily — as they were among the "repug- nant " things, against his father's Charter. 17. In 1662 — the 4th N. E. Synod was called. Among its "canons," was; that — "It is the most to be abhorred maxim, that any Church should exempt themselves from giving account to any other church like themselves — or christian Magistrate above them." In due time however, the "Cambridge Platform" — and this annex broke apart and tumbled down. The noise thereof was Theocracy's Dirge. 18. The Orders of Chas. II. ^ struck the Church and State system of the Puritans, fore and aft. In front he demolished their breastworks — and supposed, strong points. Behind them, were the increasing population — and the rapidly growing Sentiment in favor of free- dom in religion — and akin to it, a growing relish for civil liberty. Hence every breach made by the King was followed up by new — more urgent and increasing demands for popular Freedom. 19. King Charles sent royal Commissioners, to AND ROGER WILLIAMS, VINDICATED. 27 1 inspect the doings of the Commissioners of the 4 Colo- nies. His agents did not hesitate to display in the face of the Puritans, the ceremonials of the church of Eng. — notwithstanding they were to them ever so distasteful. This was in part, amends for Endicott's shipping home the Brownes from Salem — for setting up Episcopal Service there. 20. In 1667 — a letter was received in Rhode Island intimating non-intercourse — if they did not conform to the policy of the United Colonies. Rhode Island replied — " It is much in our hearts to hold forth a lively experiment — of a prosperous Civil State, in which there is liberty in religious concernments." 21. In 1668 — Chas. sent an order to Massachusetts Bay — for — " Toleration to all Sects but Papists — and the suspension, of the church-member's vote. This blow struck the Theocracy hard, in the back-bone. 22. In 1669 — the First Church of the Puritans in Boston — the identical " unseparatcd '' church whose call Roger Williams declined, was taken with a schism, and separated, among themselves. Out of this rupture came the " Old South Church." An appeal was made to the Generall Court — and the Separatists, were Sus- tained. This same Court, 34 years before — Banished out of the Colony Roger Williams — ^ that "Arch-Indi- vidual Separatist." Mistake, or no Mistake — some- where ! 23. The fifth N. E. Synod, scarcely made their voice heard, or influence felt — beyond the hall — where their meeting was held. "Gently, oh, gently lead us." 24. About 1680 the Doors of the First Baptist Meet- ing House were nailed-up by a Authority. They were 2/2 THE PILGRIMS, PURITANS, found soon after (unostentatiously) unnailed. The Court, was more intimidated than the Church. 25. During the reigns of Chas. I.; Cromwell; and Chas II. — the whole Puritan Theocracy became very badly demoralized. Religious liberty, in the mean time waxed stronger and stronger. 26. On May 12, 1680 — the Sixth, and Last N. E. Synod was called. In its Decree on Liberty of Con- science — -Chap. xxiv. sec. 3, was "Yet in such — differ- ences about the Doctrine of the Gospel, or ways of the Worship of God, as may befal men, exercising a good Conscience . . . there is no warrant, for the Magistrate, to abridge them of their liberty." This was Roger Williams' Doctrine, precisely in 1631, when he declined the call of the First Church of the Puritans, in Boston. And just within 50 years from the time he declared in Boston, that " Magistrates ought not to abridge Liberty of Conscience " — this 6th and Last Synod of the N. E. Theocracy promulgated what the " Elders " of Boston denounced — as Roger Williams' — " erroneous and very dangerous doctrine." Verily the "blast of the ram's-horn " — by Roger Williams, blown for Jesus Christ, laid the walls of the Boston Theocracy — where the " walls of Jericho lay." Roger Williams was yet alive, to see that Day ! Finis Theocracy. Selah. D. The continued and demolishing blows that fell upon Theocracy after the Death of Roger Williams. I. It is not definitely Known, what is the exact Date of his Death. But, that he had attained to an honor- able good old age, of about fourscore years, is known, and the time of his Death is supposed to have been during AND ROGER WILLIAMS, VINDICATED. 273 March — April — 1683. Besides his world-wide imper- ishable renown, as the Apostle of Religious Liberty in New England — he is held in the highest esteem, by the good citizens of the State — as the Founder of Rhode Island. He was repeatedly chosen by the peo- ple to the Office of President — or Governor, of the Colony. "His Death occurred in 1683 — in the City of Providence — and he was buried under arms, in his Family Burial-ground ; with every testimony of respect, which the Colony could manifest." The Christian Civilization of the whole World, will forever honor Roger Williams. But with however much honor they may honor him — "To Whom Honor is due " — all — will not be done, which ought to be done ; until — The Sentence of Banishment, passed against him is Revoked — by Authority — and a Suitable Monument erected to his Memory — in Boston — Mas- sachusetts. 2. Under James H. — 1685, Gov. Andros — the King's governor of the Colony — to the utter disgust of the Boston, Puritan Separatists — Ordered the church of England service, performed in their " Old South Meeting House." Yet its doors, were neither nailed-up, nor unnailed. 3. New Charter for Massachusetts. The original Charter from Chas. 1st. — for Massa- chusetts Bay, had been a poor staff to lean upon after his reassumption of it in 1633. In 1692 — Sir Wm. Phipps arrived in New England as King's Governor of the Colonies. He brought the new Charter, which united Massachusetts and Plymouth Bay Colonies in one, under the name of Massachusetts. On the sub- 2/4 ^-^^ PILGRIMS, PURITANS, ject of Religious Liberty, it provided — " Toleration for all sects but Papists." No very low bow to Theoc- racy. 4. First Sermon under the New Charter. At the first meeting of the General Court — after the Union of the two Colonies, in the Sermon on the Occasion — we find — "Things will not go well, when . . . the Civil Magistrate, with civil penalties, compels men to this or that way of worship which they are Conscientiously indisposed unto . . . when did fines and gaols ever cure heretics .-'... I would put in a barr against the persecution of any that may Conscien- tiously dissent from our way. . . . Nor would I desire myself to suffer persecution upon a clearer cause, than that of testifying against persecution of other Chris- tians, who are not of my opinion." Had the General Court accepted this Doctrine as it was preached to them 55 years before by the renowned Salem Pastor — whom Endicott was Committed for Conscientiously, vehemently, and contentiously defend- ing — Roger Williams never would have been Banished. 5. A marvel at the Ordination of Mr. Elisha Callan- der, in 1 71 8, as Pastor of the First Baptist Church of Boston. By request — Mr. Cotton Mather, grandson of Mr. John Cotton — (the "save one" of the Elders), who withdrew, when the Court sentenced Mr. Williams ; consented to preach the Sermon. Mr. John Cotton, would hardly have preached Mr. Williams' Ordination Sermon, at Salem, even if he had been requested. But Mr. Mather the grandson — had lived to see The- ocracy fade away. Mr. Mather, was also the Puritan AND ROGER WILLIAMS, VINDICATED. 2/5 Historian, and hence his words have weight ; on liberty in Religion. His Text, was Gen. 49: 7. Subject — "Good Men United." In it he said — "If our Brethren in whose house we are now convened, met with anything too unbrotherly, in former times; they now with Satisfac- tion, hear us expressing our dislike of everything which looked like persecution." He denounced the anger of persecution, as Ctirscd : and persecution itself, an " Obsolete Blunder." Mr. Increase Mather, also assisted at this Ordination. This was a more quiet time than when Mr. Williams' Ordination, was a " Great Contempt of authority " — over 83 years before. It was a great improvement upon the Conscientious Mistakes — of former days. Posterity will respond — Amen, and Amen. Selah. 6. The Hollis Thank-offering, for " Good Men United." The joyful event of " Good Men United " — So in- spired one Mr. Thomas Hollis 1st., (or Jr.), of England with gratitude to God — for the glorious triumph (not of "Conscientious mistakes" — ) but Religious Liberty in New England that he celebrated the Event, by mak- ing a Thank-offering to God. This Act of Worship, took the tangible Form of a large bequest, to the Corporation of Harvard College — as a permanent Fund, for the Education of Young Men, for the Min- istry of the Gospel of Christ — the " Hollis Fund " of Harvard by bequests of that Family. 7. Request for another Synod. In 1725 — the General Court was requested to issue a call for another N. E. Synod. It was found to be 276 THE PILGRIMS, PURITANS, judicious, to refer the matter to the English Lawyers ; — who gave it as their Opinion — that "Such Synods were illegal, without express sanction of the King." This was a Summary disposal of the Theocratic Synods — and all their Conscientious mistakes. This opinion, would, by retroaction, make the Banishment of Roger Williams — illegal. Thus was Theocracy torn into Shreds by Public Opinion. 8. Rhode Island's example followed. By the year 1729 — all State Taxes, for the support of the Theocracy, were abrogated. 9. Religious Liberty guaranteed, by the Constitution of the United States. So thoroughly, and blessedly had Freedom in Re- ligion, leavened public Opinion in the American Colo- nies, that it prepared the way, for Civil Liberty and National Lulependence. General Washington, was specially interested, and immensely helpful to its Friends — in getting Roger Williams' doctrine of Soul Freedom incorporated into the First Amendment of the Constitution of the U.S. in 1789. How long will Posterity take National and Christian pride in indorsing the Amendment to the Constitution, placed there by Washington's helpfulness —and which pours such glory upon the great labors of Roger Wil- liams — and not be keenly awake to some endeavor; even if it be a "Conscientiously contentious" one; to remove that cobweb Sentence, from the Records of the Commonwealth of the great State of Massachusetts — by asking our Legislature to Revoke it } E. The Sentence against Roger Williams should be Revoked — tho' Theocracy is gone. AND ROGER WILLIAMS, VINDICATED. 2'J'J I. Because John Winthrop, the First Governour of Massachusetts Bay — proposed to have it Revoked, in his day. This Sentence, is the last Bone, of the beast — let Posterity, grind it to powder. How far Gov. Winthrop was in favor of the Sentence we may never know — if in favor of it at all. Gov. Haines of Connecticut presided at the time of Sentence- passing. Mr. Winthrop was one of the Deputies — and doubtless one of those, "divers worthy gentlemen, who would not have voted for the Sentejice, but for Mr. Cotton's private advice and counsel." He was at least very silent in the matter. But, call to mind that of so prominent a man in Massachusetts Bay ; as John Winthrop, privately in- forming Mr. Williams, (Pochahontas did the whites, on a time), to "play hop at a skip," with Capt. Underbill, of the Court. Wo'ld he be likely to help a bad rogue, escape the clutches of the Law } Not he ! But here we find John Winthrop, secretly helping Roger Williams to elude the Sentence of the Great and Generall Court, approved hy all the Ministers of the Bay — " save one." Mr. Winthrop stood alone between Roger Williams, and all the Ministers — to prevent, all the Ministers from doing wrong ; to shield, Mr. Williams from suffer- ing wrong, from them ! " I palliate not a particle, he suffered." . . . Nor did Mr. Winthrop hesitate to help him privately — thro' any fear that the Court might find it out — and accuse him of "contempt of authority." He feared not, to disregard the Order of the Court — to fulfil the Golden Rule to his friend ! Allowing that Mr. Winthrop had been persuaded to 278 THE PILGRIMS, PURITANS, coalesce in the Sentence — Yet he acted independently in his private "hint from God" — in time for him to escape. He acted independently, when he requested his Council to revoke the Sentence and honor, Mr. Williams. But his Council, " gave him leave to with- draw." He made the request out of the burning con- sideration, of Mr. Williams' services, in saving the whites from a massacre by the Pequots — in which he had rendered good for evil, to his conscientious Massa- chusetts Brethren. Has not Posterity some good reasons in consideration of the Services of Roger Williams — if not in the Pequot War — yet in the War for Religious Liberty — that we can do his Memory the justice, and ourselves the credit — -by "Revoking his Sentence, and showing him some marks of esteem " .'' Tho' years of forgetful- ness have flown — and pages of Records have grown — let's correct the Record — " It's never too late to mend a wrong." Roger Williams, was as much a Boston man — as John Winthrop — "they were loving friends." He was the one man, the Court could not make "yield to truth" like Mr. Endicott. He was the only "young stripling stranger, who could sit in judgment on his Elders." Roger Williams is the only man we know of — to whom Massachusetts ever knuckled. Geo. HI. could not sit on Massachusetts. Gov. Winthrop's Bill, presented for services of Roger Williams in the Pequot War has not yet been paid. Massachusetts still owes him this, and interest, for 260 years : besides; for his services, in "Blowing the Ram's- horn, of the Lord Jesus," that has prostrated the walls AND ROGER WILLIAMS, VINDICATED. 279 of the Massachusetts Bay Theocracy. These Bills are imperative — over-due — and can only be cancelled, with the securities named by Gov. Winthrop. Not in gold — United States Bonds — " fiat money " — nor ".50 on the dollar." But by "Recalling Roger Wil- liams' Sentence — Revoking it —and showing him some distinguished marks of esteem." 2. However conscientious the Court may have been in passing it — the Sentence against Roger Williams was always unpopular. Justice — only sleeps, until either the offender relents, or until the jury brings in the verdict, " Vengeance is mine I will repay saith the Lord." No voice of the Public Conscience, was ever heard in approval of that Sentence, but often low, and loud, denunciations of it have filled the air. The calling of him back from Plymouth, to Salem, was not complimentary, of the advice of the Court; " not to employ him as Teacher." The protest from Salem about the " Resident's Oath " — was not flattery, in the face of the Court —for " the Court desisted from that proceeding." The scheme to divide the church after Mr. Williams' ordination, and then to order the^ church and pastor into Court, (however conscientiously), for "contempt of authority" — was met by a storm of Public disapprobation — and whether wise or otherwise, was vehemently denounced by Mr. Endicott. This was before the Sentence, but did not pave the way to make it popular — but contrariwise. Mr. Cotton, before the Sentence, said — "The Court is so incensed, that neither your voice, nor any two voices, will prevent the Sentence." It was held in contempt in advance. 28o THE PILGRIMS, PURITAN'S, "Divers worthy gentlemen," had to be dragooned into voting for it — by Mr. Cotton's " advice and counsel." But the most utterly prodigious farce of all, was, the Great Cotton — Elder, of the Elders — to get up, and go out, at Sentence-time : as tho' that would save the fat from the fire. Was it not " Contempt of Court," contempt of himself — and contempt of the Sentence.-' Why did the reading of the Sentence, fill Salem with a tornado of Public Indignation — if it were popular.-'' Why did Mr. Cotton the "save one" — implore Mr. Williams not to remember it unkindly against him if he were not ashamed of it .-' Roger Williams jiever apologiaed to Mr. Cotton, nor tip-toed out of Court — for " Blowing the Ram's-horn ! ! And the good John Winthrop, acknowledged his chagrin, by asking his Council to " Revoke it ! ! " Even Gov. Haines was almost persuaded — that — "Perhaps God had designed this country as a home for all consciences." Roger Williams invited to Provi- dence — "all oppressed for conscience." Ah, the Sen- tence of the Court, was the Serpent the Elders didn't kill at the Synod — and needs to be set at "Swallowing itself." Gov. Winthrop had the sagacity to comprehend clearly the status of that, Sentence, as wholly illegal. Even if the Charter of the Massachusetts Bay Com- pany, from Chas. 1st had been in full force, at the time of the Sentence, 1635, it gave no authority for any such Sentence. But we find the Charter had been " reas- sumed " about a year before Mr. Williams' Ordination at Salem. Hence, a sentence based either on an illegal use of a charter ; or on that charter after it had been AXD ROGER WILLIAMS, VINDICATED. 28 1 dead 2l year — would seem to guarantee the Sentence — as illegal. This Gov. Winthrop knew. The last fossil of the Theocracy, that remains, is this Sentence of the Court. Let it be "dragged forth from its dread abode" — and formally disposed of. The Massa- chusetts Bill of Rights, in 1834 — made a very thorough end of the Theocratic System — but why should this obnoxious old keepsake, as a bone of the idol our Fathers did allow — be retained } Let it be cremated. 3. Gov. Winthrop's Proposal Revived. In the 240th year after the Banishment of Roger Williams — It seemed good to the People of Sturbridge, Massachusetts, upon the solicitation of the Pastor of the Baptist Church in that Town, to Memorialize the Gen- eral Court as follows : — " To the Honorable Senate, and House of Represen- tatives of the State of Massachusetts. A petition — From Citizens of the Town of Sturbridge, Mass. Whereas — It is a sentiment of honest pride in every good Citizen to render honor to whom honor is due — and a commendable ambition to revive and preserve the memory of the virtuous, godly, and useful, who have passed from Earth to Heaven — to whom we are greatly indebted, for special blessings, which have come to posterity thro' their labors and trials : — Whereas — It has become a national sentiment — that, the Separation of Church and State, has been of incalculable advantage to the United States, in secur- ing to us our present Civil and Religious Liberties ; and that our National History points out the name of 282 THE PILGRIMS, PURITANS, Roger Williams as the foremost man in our early Colo- nial times, who advocated the Separation of Church and State; — and who founded the Colony of Rhode Island, introducing into its Charter a proviso for such Separa- tion : — it being the first instance of the kind, in a Civil State, within the range of human knowledge : — Whereas — Our National History contains the unwel- come fact, that the agitation of the subject of Separa- tion of Church and State, by Roger Williams, gave offence to the General Court of Massachusetts Bay : — that for this agitation he was arraigned, and tried : — and that on Oct. 19, 1635, Said Court passed against Mr. Williams late Pastor of the First Church in Salem, Massachusetts, a Sentence of Banishment ; that he 'depete out of their jurisdiccon within sixe weekes;' all the Ministers of the Bay being present, and 'save one,' approved the sentence : — Whereas, — the lapse of time has matured a better judgment, upon the subject of Separation of Church and State ; even Gov. John Winthrop, a Member of the Court afterward proposed to his Council, that, in con- sideration of eminent services rendered Massachusetts Bay, by Mr. Williams in the Pequot War, his Sentence of Banishment ought to be Revoked ; — that in the Charter of 1692, for the Union of Massachusetts Bay, and Plymouth Bay Colonies, under the name Massachu- setts ; toleration in Religious matters was provided for : — now that perfect Religious Liberty as advocated by Roger Williams, has become the fundamental sentiment throughout all Christendom: — also the Congress of the United States, having publicly honored the memory of Roger Williams, by accepting his statue, as a gift AND ROGER WILLIAMS, VLNDICATED. 283 from the State of Rhode Island, and placing it in the National Capitol at Washington, D.C., therefore — Resolved — That we, citizens of the Town of Stur- bridge Massachusetts ; deem it our duty, and honor ; To Petition the Honorable Legislature of Massachusetts ; as an act of Historical Justice to the State ; and to the memory of Roger Williams ; and to place the Record of the Generall Court, in harmony with the Spirit of the Age; to pass an 'Act' during its session in 1875 — Revoking the aforesaid Sentence of Banishment against Roger Williams. And your Petitioners will ever pray. T. M. Merriman. J. R. Reading. J. F. Reading. T. E. Arnold. E. T. Brooks. N. A. P. Rhodes. Mark Currier. Rev. M. L. Richardson. E. M. Gifford. J. Mcdonald. Hon. H. Haynes. Hon. S. F. Marsh. Rev. C. Fowler. Dea. Cas. Fuller, David Wright. T. Charles. N. Bennett. Rev. S. Boyer. S. F. Andrews. Marvin Clarke. J. Montgomery. W. J. Oatley. N. D. Ladd. Hon. G. T. Lincoln. B. S. Chase. Hon. E. L. Bates. Dea. T. Snell." In the Records of the Massachusetts Legislature, is the following — Mar. 18, 1875 : — Hon. G. T. Lincoln — presented the Petition of Rev. T. M. Merriman, and others for Revoking the Sentence of Banishment against Roger Williams. This Petition came in too late for action at this ses- sion — and so was laid over to the next Legislature. In the same Records, we find, Jan 13, 1876: — 284 THE PILGRIMS, PURITANS, On Motion of Hon. Mr. Mackintosh of Newton, this Petition was taken from the Files — and referred to the Judiciary Committee. On Jan. 18, Mr. John Washburn — of Worcester — chairman of the Committee — Reported — " That the Petitioners have leave to withdraw." In the presence of the House in Session — and of the Spectators — we heard him say — " Roger Williams was an enemy to the Government of the Colony. That he was Banished for Sedition against the Government of Massachusetts Bay — and not for his Doctrine of Religious Liberty. That Lib- erty of Conscience would have prospered, better without his help than with it. That Roger Williams was a Bumptious good fellow — but deserved Banishment. That he thought well of him — but was anxious for the reputation of the Fathers also." Orders of the Day — Jan. 19, 1876. "Inexpedient to Legislate." Whereupon — we see — That neither the Council of the Governor of 240 years before — nor the Council of the Governor of 1876, could coax their consciences, to relax an uncharitable, unpopular, and illegal civil decree, against a "godly minister" — who for Conscience' Sake had maintained the Doctrine of Freedom of Con- science from being " intermeddled with by the Civil Magistrate." So ; upon the report of Chairman Washburn — the gentlemanly, humane Proposal of Gov. Winthrop ; is again politely (.^) — " Passed by on the other side." AND ROGER WILLIAMS, VINDICATED. 285 It was a very grave Custom in Pilate's time, to release some Criminal, on the Feast-day — as a sign of Magis- terial Clemency — and so Pilate to show himself worthy of his high office, "released Barabbas, who had been cast into prison for murder — and delivered Jesus to be crucified." A semblance of that custom survives in the good old Commonwealth of Massachusetts — that is, in so far; that a murderer, for good behavior, can be credited one month off each year, of' a sentence of twenty years. But when Gov. Winthrop ; and the Sturbridge Peti- tioners —ask, that, for saving the Massachusetts Bay Colonists, from having their heads split with Toina- ]iaivks — 2iW^ being "conscientiously contentious" — in saving Massachusetts clergymen, from being con- scientiously "shipped to England as factious and evil- conditioned " — Roger Williams, " deserves high tokens of regard" — "No" — says Chairman Washburn — "he deserved to be Banished ! ! " " Roger Williams, was a Bumptious good fellow — but it's not expedient to Legislate." No — Mr. John Win- throp — we can't release him, he didn't kill anybody. No time off his Sentence for good behavior — during the fourscore years he lived, and 200 years since : No ; he didn't Kill anybody. True Roger Williams, was ahead of his Age in pro- posing liberty of conscience — but the Mountain has since come to him — and not he, gone back, to the Mountain. Gov. Winthrop — was ahead of his Age — but it has come to Posterity, to move the Mountain to the front. Much that was begun by the Fathers has 286 THE PILGRIMS, PURITANS, come to us to push on — " that they without us should not be made perfect." Christ's Commission has come to us, not yet completed. But while we wonder that Gov. Winthrop's Council, did not Revoke the Sentence — we wonder more and more, that it was ever passed — but we cease not to wonder, — after it was overlooked 240 years — that when bro't to the attention of the Massachusetts Legis- lature, in 1876 — they, like Gov. Winthrop's Council — " passed it by on the other side." The occasion is not forgotten when a record of cen- sure was made, on Beacon Hill, against the imperish- able name of Charles Sumner — and how soon after, like " the snake that crawled into the Elder's seat in Sermon-time it was despatched." So mote it be. Let Massachusetts carry out the suggestion of Governour John Winthrop, concerning Roger Williams, and Re- voke, that ignominious Sentence. So, mote it be. 4. Gov. Winthrop's Proposal, severely criticised. Whosoever wishes — can take note — that — the " Sturbridge Petition " — was not presented to the Mass. Legislature, until Mar. 18, 1875 — and did not receive its "Sentence of Banishment" — from the State House in Boston, until Jan. 18, 1876 — 10 months. But lo ! on Jan. 15, 1876 — there issued an intended rebutter to the Sturbridge Petition in the form of — a Book — entitled ; "As to Roger Williams and his Banishment," etc. Observe — tJircc days before; the Proposal of Gov. John Winthrop, First Governor of Mass. Bay ; was Conscientiously bowed out of the State House, on Beacon Hill. The book, is a marvel of erudition. So, in its magic AND ROGER WILLIAMS, VINDICATED. 287 preparation. How such an amount of literary labor — in the midst of other pressing cares, could have come from one pen — in less than 10 months — is well nigh incredible. The immense collection of important His- torical foot-notes — in so convenient a form, is well nigh invaluable. But — the astounding use made of those facts, must have been born of a zeal, worthy of a better cause. The book, provides for itself — an "open-top," hel- met—in the Style of a highly complimentary Dedica- tion — as tho' that ; would atone for what follows. "To the Honorable Robert C. Winthrop, LL.D. . . . Posterity is indebted to the candid pen of your noble and illustrious ancestor" — "ye Governour." Scarcely could a more worthy name have been se- lected ; and scarcely could a more unworthy use, been made of it. Look at it — the iconoclastic object of the book, is to pillory Roger Williams as a "bumptious good fellow" — then condemn him, and justify his Banishment. Now note — it was "ye Governour, John Winthrop" — who first proposed, that this " Sentence be Revoked " — 240 years, before this much Dedicated book, ap- peared. Surely the Hon. R. C. Winthrop, LL.D. might have been amused, or otherwise ; at the Dedication of this book, to him ; 5 years after his "Oration, at the 250th Anniversary of the Landing of the Pilgrims " — in which he said — " I palliate not a particle of the persecution against Roger Williams ! " Then comes, a discharge from the whole broadside — of the book, at — "A few excellent — if not erudite — people, residents of the 288 THE PILGRIMS, PURITANS, Town of Sturbridge, Massachusetts, petitioned the Massachusetts Legislature of 1875 — to Revoke the Sentence of Banishment, against Roger WilHams." . . . Again — "It seems suitable to avail of the Occa- sion ... of any possible Public interest growing out of this remarkable procedure, to make a clear authentic statement of facts. ... I must be allowed to think ; that any historian who shall reproduce the former slan- ders, in the face of the demonstration herein offered, must be condemned, as paying better fealty to indo- lence or prejudice, than to truth." . . . In that fashion the " Sturbridge Petitioners " are disposed of. The absence of candor ; in these utterances, precludes all labored, reply. They were " excellent if not erudite." And yet it necessitated, a plethoric vol- ume of 140 pages — containing citations many — from " papers, registers — treatises — • documents — records — and books carefully collated" — and all this travail, by a pen adorned with over a dozen. Erudite Titles — to construct a rebuttal — to the " remarkable procedure" — of a few " Sturbridge illiterates." ! ! Altogether too much powder for the game. All future historians, are interdicted, from making any other representations of "facts" — than this book, lays down — on pain of being " condemned, as lazy or prejudiced." Where is liberty of opinion ; speech ; or pen ; if one book, is to button the door of knowledge } ! Indeed — but the "representation of facts" — in that book — were not born of laziness ; nor " Brotherly Kind- ness." Gov. Winthroji's critic — still further declares — that — "The Denomination of Christians, known as Bap- AND ROGER WILLIAMS, VINDICATED. 289 tists, having canonized Roger Williams, as their pet hero — Seem to prefer without regard to facts, to re- utter the old denunciations ; as if an inadequate state- ment could, by persistent reiteration be made a whole truth." Note this statement, of the book ; that, " Baptists have canonized, Roger Williams." Is it true ; or false .-' Baptists, have never " canonized," anybody. The term "pet hero" — can hardly be taken as a conscientious compliment. We regret, for Somebody's sake, that book was ever written — ever printed — ever published. Spread over it, the mantle. As to " reiterating what is not according to facts, until it becomes a whole truth" — is philosophically im- possible. As impossible as to stir the Atlantic Ocean with a teaspoon, until it turns to butter. Hon. R. C. Winthrop, to whom this book, is obsequiously ascribed, don't believe Baptists are " reiteration " Liars ! The next ; criticised in the book, is Roger Williams — whom Gov, Winthrop wished recalled. After Mr. Winthrop had reported him a "godly minister," the book, of Jan. 15, 1876 — Styles him — "a curt, strip- ling stranger of scarce a score and a half of years, who was assuming to sit in judgment on his Elders." Gov. Winthrop ; and the " Stripling, were loving friends." . . . Hon. R. C. — " I palliate not a particle," of calling him names. The style in which Roger Williams, "assumed to sit on his Elders " — was copied somewhat by Adoniram Judson — when he, "assumed to sit," on the American Board of Commissioners for Foreign Missions. Alas for the book, cover it with the mantle. 290 THE PILGRIMS, PURITANS, That literary — (not illiterate), venture — "As to Roger Williams" . . . charges him with, "undermin- ing the Foundation of the Colony, by writing against the King's Pattent." In a few lines further on, strange to say, it informs us, that " The Gov. and Council agreed Xo pass over, the offence, as its influence, might not be so evil as they feared." It was a mild blast of the " Ram's-horn." The book, charges him with — " Endangering the Stability of the Government, by his opposition to the Resident's Oath." Mr. John Cotton says ; " Mr. Williams' positions were so well taken that the Court desisted from that proceed- ing." The book, tells he had "a fervid female follow- ing" — because the First Ladies of Salem, were with him in the popular favor. Has the book, " As to Roger Williams," any remarkable, "fervid following," of any kind } Both the book — and chairman Washburn say — "He deserved to be Banished." Aye — but Mr. Cotton dodged for all that — and tried to dodge, for what he had done in it. The most remarkable ellipsis in the whole book, is ; no criticism, on Gov. Winthrop for aiding and abetting Mr. Williams, to escape Capt. Underbill, and the Court. It is as well not, to criticise him, so long as "ye " book, is so happily dedicated to one of " ye " Governour's " Hon. Posterity." Not a single point, is made ; in the book, thus far; against Roger Williams. The agony of the book, over the " Sturbridge Petition ; " is just as much against Gov. Winthrop's proposal. The Massachusetts Legis- AND ROGER WILLIAMS, VINDICATED. 29 1 lature of 1875-6, gave Hon. John Winthrop, First Gov- ernor of Massachusetts Bay — and "the excellent if not Erudite " — Sturbridgers — both — " Leave to with- draw." Further on, in the book, a mighty plunge is made — at the vital point — thus saith it — " I cannot help thinking that the weight of evidence is conclusive, to the point, that his exclusion from the Colony, took place for rQdLSons purely political — and having no relation to his notions on toleration." . . . Now on the next page — see how clear the book, makes it — i. e., as clear as a point-blank Contradiction can make it — "For the most grievous thing about him and that which clearly most exasperated his enemies — was ; that he was so intetiscly rigid, in his principles of Separation!' What does the book, mean .'* It leaves us in the dark. Hear its dictum! "It was this — it was tJiat — for which he was excluded." No — " It was not this — it was not that " — " As to Rogers Williams." . . . Alas — Alas — that book, must be dazed ! But, whatever the cause of the exclusion — it caused no abatement of the " loving friendship, from first to last" — between Williams, and Winthrop. Besides — "His eminent Worthiness — Hon. R. C. Winthrop LL.D." (to whom the book, is so dexterously as- cribed — ) "Conscientiously, and Contentiously " de- clares — of Roger Williams' exclusion, "I palliate not a particle of it." Good-by, book. Thou hast "leave to withdraw." And then, as tho' this extreme of absurdity, were not extreme enough — -the book, proceeds ^ — "It seems fair notwithstanding all, to claim for our [ Puritan] P^athers, £0)2 THE PILGRIMS, PURITANS, X Course of procedure towards the Baptists, which was liberal, for that time ; as it was far more humane than that which the professors of the same faith received in the Fatherland." What ails the book ? It starts, with the preconceived determination to "go over all the Records and^^ir it — so that no lazy, prejudiced, historian can make it other than is declared in, this book." It says they didn't Persecute — that even " Banishment was enlargement " — of a Comfortable Sort. Further on, the book, admits, what it began to deny ; yes, " they did persecute — but it was liberal, humane per- secution." Thus the book. Brands the Puritans, as Per- secutors ! ! Alas ; what in other parts of the work is often and stoutly repudiated. " Humane, persecution " — yes indeed — in so far as the Boston, " Whipping-post " may be more " humane," than the "Rack of the Inquisition"! ! Good-by, — book, — spread over it, the " mantle of Christ's, Charity" — and set the "Olive Branch," by it. After all that has been uttered, in looking over the Criticisms of Gov. Winthrop's proposal to Revoke — the Sentence, against Roger Williams — we find the climax of self-stultification — on page 140. "If Massachusetts, as Colony; or Commonwealth; — failed, to abolish all lingering Union between Church, and State — until within the memory of the middle-aged men of to-day — ■ it is by no means sure, when the mother-Country — to say nothing of the rest of the world — will stand on this question ; where the Bay State has been standing for the last 40 years ! ! ! " The proud position where the Bay State now stands AND ROGER WILLIAMS, VINDICATED. 293 — is — the very position to which the State was called, by the blast of Roger Williams' " Ram's-horn " — 240 years before. Had the Bay State stood where it does now, on freedom of Conscience — when Roger Williams declined the call of the "unseparated " church of Boston, he never would have been Banished. Gov. Winthrop would never have proposed to have him recalled. That book, would never have charged the Puritans, with " mild, humane, persecution." That book, would never have been written ; if the Puritans of 240 years ago, had adopted Roger Williams' Opinions — as the descendants of the Puritans in the Old Bay State, have done, 240 years after. If Roger Williams was wrong — then Massachusetts is wrong to-day; for catching the "infeccon of his opinions " — but if Roger Williams was right, and Mas- sachusetts is right, "for the last 40 years;" then the Puritans were wrong 240 years ago. Farewell thou book : written in haste, to condemn Roger Williams ; and commend the Puritans — turns a summerset — and commends Roger Williams, and con- demns the Puritans ! F. Finally — let Massachusetts do herself the immor- tal honor First ; to Revoke that Sentence of Banish- ment. Then place the name of Roger Williams, on the list with her honored Citizens — to whose Memory a Suitable Memorial shall be erected, in the City of Boston. The Universe, is Jehovah's Monument. God's Seventh Day on which He rested — is a Memorial Day — that the Creator, Created, Creation, for His Crea- ture Man. The Rainbow, is a Covenant Memorial 294 ^^^-^ PILGRIMS, PURITANS, Mount Moriah — is Memorable, for Abraham's faith — the site of Solomon's Temple — and the visit of God's Well-Beloved Son. The Hebrew Passover — a Type of Christ — is memorialized in the Lord's Supper. Twelve Memorial Stones were taken from the Bed of the Jordan. The Old Testament, and the New Testament — are the Memorial Tables of Law — and the Gospel. Let Roger Williams have a Memorial in Boston ! The University of Leyden, Holland — founded by William, Prince of Orange — is a Memorial Thank- Offering to God, for the Gift, of Religious Liberty to his Country. The Hollis P'und — of Harvard College, is a Thank-Offering to God for the Gift of Religious Liberty to New England — from the Hollis Family. The First Amendment to the Constitution of the United States, is a Memorial guarantee — of Religious Liberty — to all the People of this Nation. Rhode Island — has shown herself truly grateful to God, for Religious Liberty — by placing a Statue of Roger Williams in the National Capitol at Washing- ton, D. C. As a further tribute, to the Memory of the Man whom — Gov. Winthrop was anxious to honor — is the Roger Williams ; Park, Providence, R. I. On Oct. 1 6, 1877 — 242 years lacking 3 days, from the Banishment of Roger Williams, and 194 years after his Death — an immense concourse of people, thronged from the City of Providence, to the spot where the ceremonies were to occur. Col. De.xter, manager — announced the unveiling, which was done by Mr. Franklin Simmons, the Architect. Immense applause greeted the magnificent work of Art — the Band play- AND ROGER WILLIAMS, VINDICATED. 295 jng — and children singing the Original Hymn; by Mrs. Sarah Helen Whitman. Col. Dexter, addressing Mayor Doyle said — "I now deliver this monument of Roger Williams — to the city." The Mayor fittingly responded. A few extracts from the Oration of Prof. Diman, on the Occasion of the Consecration of the Park — and the Unveiling of the Statue of Roger Williams ; may be useful, by way of suggestions. "In settling upon the shores of the Narragansett, nothing was farther from Roger Williams' thoughts than to become the Founder of a new Colony. . . . Mr. Williams says — It was not price, nor money, that could have purchased Rhode Island. It was purchased by the love and favor, which that Honorable Gentle- man Sir Harry Vane, and myself, had with the great Sachem Miantonomo. ... In obtaining these lands, Mr. Williams acted upon the principle he had so ear- nestly avowed— as to the King's Pattent — that the Indians were the rightful proprietors of the lands they occupied — and that no English potentate could convey a complete title to them. . . . "The land was conveyed to him by formal Deed from Canonicus — and Miantonomo — and was as much his as any man's coat on his back. . . . Let it be borne in mind that this statue of Roger Williams, stands in the midst of fields which he received as a free gift from these great Sachems — in grateful recognition of the many kind services he had continually rendered them. And these lands have for more than two centuries, remained in the uninterrupted possession of his pos- terity, and which have only passed from their hands to 296 THE PILGRIMS, PURITANS, the City of Providence, to be forever preserved as a Public Park. What more fitting Site could have been Selected, than the spot which thus recalls the estimate in which he was held by the original possessors of the soil? . . . " We are now upon land once owned by Roger Williams — which has been recently bequeathed to the City of Providence, by Miss Betsey Williams — his Great-Great-Granddaughter. The love she bore the City her great Ancestor Founded — and her reverence for his Memory — prompted this bequest — by which she provided, that this tract of land — which contains about TOO acres, might be forever kept as a Public Park — and be known — as 'Roger Williams Park.' "In these ceremonies of setting up with solemn reli- gious rite this Memorial tribute, whose enduring bronze and granite, shall attest to coming generations, our estimate of Roger Williams, we owe it to ourselves, we owe those who shall gaze upon it with respectful interest, after we are gone — a deliberate statement of the grounds on which that estimate is based. . . . "But Roger Williams, not only merits our admira- tion for his personal qualities, his intellectual culture was generous, and broad. By the favor of Sir Edward Coke, that greatest Master of English Law, he was sent to one of the most famous of the great Schools of England. On the roll of Students, in which his name ranks among the Earliest, are the names of Barrow, Addison — Steele — John Wesley, Blackstone. At Cambridge he took his degree of Bachelor of Arts, in 1627. "We find him enjoying the highest regard of Sir AND ROGER WILLIAMS, VINDICATED. 297 Harry Vane — like himself, an enthusiast for Ideal truth — a spirit touched to the finest issues ; a man of extraordinary parts, and whom Milton extolled, as a Senator unsurpassed in Roman story. At the country- seat of Sir Vane, Mr. Williams, when in England, was always a welcome guest. " But in the circle of Roger Williams' friends, was one more famous than Sir Vane. During his second visit to, England we find him instructing John Milton in Dutch ; who in return read him many more lan- guages. They stood side by side in the great battle of freedom of thought ; tho' even Milton did not advocate a Liberty of Conscience, so complete and absolute, as that claimed by Roger Williams. " With the great Protector, too, he was sometimes admitted to close discourse. I need not comment on the kind of man Roger Williams must have been, who was permitted even the occasional companionship of Sir Vane — of Milton — and of Cromwell. "We find Gov. John Winthrop, writing to him in language that does equal honor to both — ' Sir, we have often tried your patience, but could never conquer it.' . . . The recent biographer of Milton, terms him a * picturesque figure forever in early American History, and no Man of the Age deserves more attention.' . . . Thro' life his most trusted counsellor was the wise, the discriminating, the magnanimous. Gov. Winthrop — who he declares — - ' tenderly loved me to his last breath.' . . . " Roger Williams, was a sturdy, uncompromising separatist, when he renounced the Communion of the Church of England ; and such he remained to the day 298 THE PILGRIMS, PURITANS. of his death. Warmly as he denied the Theocratic Policy — of the churches of the Bay — he always cor- dially approved, their 'Heavenly Doctrines.' " As we recall the remarkable circumstances under which we came into existence as a State — they only intensify the gratitude we owe to God, while we hail the Apostle of Religious Liberty, as the FOUNDER of Rhode Island. ... " Here, we have placed our Statue of Roger Wil- liams. Here let it stand : here in a seclusion the thoughtful study challenged by its various excellences ; here — amid the fields which he accepted as gifts of friendship from Canonicus and Miantonomo — here; in silent companionship with kindred dust. . . . " Here, let it stand ; Here, let returning Seasons greet it ; here, let Men as they rest from their toil ; here let the Women of America, bless the Fathers and Mothers of the Man ; and his Wife.; who rocked the cradle of Soul Liberty, in the City of Providence : nor forget, 'Betsey Williams;' who modestly outdid Canonicus and Miantonomo ^ — -by giving back to the Memory of Roger Williams — land they gave to him ; here, let children, as they pause in their play — gaze with delight upon this splendid Statue of a Man — who chose to suffer persecution, as bitter as death — rather — than to act with a doubting Conscience." INDEX. Title, I. To Posterity, III. Prefatory, V, VII. Contents, VIII, IX. Ages, Dark, i, 247. Aiiisworth, 9. America, 2, 37, 126, 208, 246, J97. Separatists look to, 10. Pilgrims in, 21. Ann, Cape, 31, j6. Apostles, I, 217. Arbella, Flagship, 48. Address on, 48, 257. Arrival of, 49. Compact, and Order on, 49. Banishment of Ralph Smith, 39, 58, 74. of Hrownes, 41, 59. of Lynn, 60. of 14 persons, 61. of Roger Williams, 104, 116. of John Clarke, 147, 121. of Wheelwright, 121. of Mrs. Hutchinson, 12 1. Edict of, 144. Ship to England, 152. Mary Dyer, 161. Quakers, 162. Gould, etc., 175. Revoke, of Roger Williams, u6, 213. Baptist, John Smyth, a, g, 10, 124. Roger Williams, a, 116, 125, 266. 1st Church of, in America, 126. Edict against, 129, 135, 144. Clarke John, a, 144, 149. A Sermon on, 150, 174. Dunster, and Chauncey, 154. Thomas Gould, a, 171, 175. ist Church in Colony of Mass., 176. Meeting House of, in Boston, 181, Charged with Idolatry, 182. Doors of, Nailed-up, 182. Edict against, gone, 182, 5, 209. ist Church Ordination, 199, 204, 5. Concessions to, 200. Holiis Fund, 205. Washington, on, 208. '7'. 1S2. Bay, Cape Cod, 15, Pilgrims in, iS, 21. New Plymouth, 22, 31, 33. of Massachusetts, 36, 127, 8. of Narragansett, 24, 109, 115, 122,3,128. the Three unlike, 115. of Mass. and Plym., unite, 192. Bible, 1st English, Printed, 4. Authority of, 4, 9, 133. Robinson's Advice, 12, 77. on Religious Liberty, 214, 221. Born, ist Child in New England, 18. Boston, Founded, 49. Church taxes, 53. Roger Williams comes to. 67. Roger Williams called to ist Church of, 7,. Magistrates of, 73. Pastor in, 102. Roger Williams ordered to, 108. Importance of, 1 15. ist Church of, iiS. Elders of, 124. Roger Williams goes thro', 128. 2d Synod in, 136, 9. Jail in, 148. Wilson of, 150. Puritans of, 150. Whipping-post in, 151. Not sail from, 152. Roger Williams in, 155. Roger Williams invited to, 158, 3d Synod in, 160. Quakers in, 161. Church and State in, 160. 4tli Synod in, 166. Prayer Book in, 172. Religious Liberty in, 173. Debate in, 175, 9. " .Separation" in, 177. 5th Synod in, 17S. Baptists in, 180. 6th Synod in, 183. Roger Williams' decline of call, 71, 186. Governor Andros in, 189. Episcopacy in, igo. To honor Roger Williams (as she has John Winthrop), 273, 279, 293. 299 300 INDEX. Biadford, Wm., 13. Mrs., 21. Sickness of, 23. Chosen Governor, 24. Canonicus' present to, 26. Exposes Lyford, 28, 9, 31. Commends Roger VViiliams, 74, 5. Treatise for, 76, 82, 229, 240. Did not put the Vote, 133. Brewster, Wm., Elder, 8. Goes with the Pilgrims, 11. Favored by Governor Bradford, 28. In Plymouth, 32, 115. On Roger Williams, 77, 116, 125, 190, 240. Brownes, Displeased, 41. Separate worship, 41. Shipped to England, 41. Sympathy for, 42. Agitation by, 50, i, 9, 61. Reaction, 63, A Mistake, 165, 172, 7, 9. Callendar, Elisha, Ordination of, igg, 274. Sermon by Mather, 199. HoUis Fund, 205. Cambridge (New Town), Court at, 97, 100, 3, Hooker, pastor at, 103. Meeting House at, 103. I St Synod in, 1 19. 2d Synod in, 136, 8. Platform of, 139, 142, 166. Schools to fit for, 145. Presidents of, 154, 5. Harvard College at, 204. Canonicus. Bundle of Arrows, 26. Lands to Roger Williams, 113, 260, 295, 8. Carver, John. In England, 11. Chosen Governor, 16. Looked for landing, 19. Sickness of, 23. And Massasoit, 24. Death of, 24. Chauncey, Charles. Prest. Hr'vd Col., 155. Charter — Mass. Bay, Date of, 36. Confirmed, 45, 226. Silent on Religion, 46, 57, 73, 128, 165. King could annul, 56. Endangered, 59, 84. Exceeded, 61, 230. Plea for, 62. Demanded, 63. Reassumed, 63, 84. Superseded, 63, 4, 87, 152. Commotion, 65. Cotton's opinion of, 66, 226. Charter, continued. Not uiidernuned by Roger Williams, 78, 84, 5, 7, 147, 170. CSone, 79, 88, 96. Assumed power, 65, 105, loS. Restored, and overrode, 165, 9, 170, 4, 182, 3. Reissued, and reassumed, 189, 191. New-given, 192. Sermon on, 194. Retaliation, 202. Christ, The Story of. III. Taught by, V. Head of the Church, i, 33. Church planted by, i. Gospel of, 2. Church Independent, 2, 34, 40. Supper of, 3. F'aith in, 5. Follower of, 12. Light of, 15. Under Law to, 22, 33, 40. Things of, and Caesar, 48. Magna Charta of, 74. Prerogative of, 86. " Rani's-horn " of, 95, 109, 272, 278, 280, 293, 272, 8, 280. Fundamental text of, 95. Need of faith in, 120. King and Lawgiver, 124. Platform of, 136. Kingdom of, 140, g. to Suffer with, 150. Peace and Order of, 185. on Church and State, 214, 216. Taught His Apostles, 217. .Suffered for, 219. Panacea of, 223. (Jood of the Church of, 228. a Conscience like, 248. Mantle of, 253, 4. Church, History of, V. Head of, i. of Christ, 2. Independence of, 2, 32, 33, 34, 40. the true, 5. K^i'ig's, 5, 35- of Rome, 6. Separatists from, 7. in Amsterdam, 9, 266. of Eng., 9. of Leyden, 10, 17, 22, 31, 32. of the State, 10. no Union of, and State, 17. of Scrooby, 18. a, in New England, 22. Management of, 32. no Rule but the Word of God, 33. Smith, Pastor, 257, 33. of Eng., 38. ist, formed in N. E., 40. .Skelton, Pastor, 40. Mixed, 40, 43. INDEX. 301 Church, continued, ist, of Salem, 41. Brownes " Separate," 41, 257. of the Puritans, 44, 49, 52. not " Separatists," 38, 45, 59, 257. the English, 48. Taxes for Elders, 49. Magistrates and Elders, 53, 226. Holidays, 53. Things mixed, 64. John Cotton's Idea, 66, 226. Sir Coke's Work, 244, 68. Roger Williams in Church of Eng., 68. Against the National, 258, 70. ist Boston, unseparate, 71, 73, 227. Call R. Williams, 71. He declines Call of, 71, 261, 227, 258. Salem call R. Williams, 72, 228. at New Plymouth, 72. in Salem warned, 73, 228, 258. at Plymouth call R. W., 25S. Order of Service, 75. in Salem recall R. Williams, 77, 258, 229, 240. and State in Mass. Bay, 79. Magistrates re-warn Salem, 81, 228, 258. Skelton's death, 83. Pastor of Salem watched, 83, 266, 264. Cotton favors, R. W., 85. in Salem face the Court, 87. Magistrates subside, 87, 269, 231, 241. in Salem ordain R. W., 259, 231, 87. in Salem indicted, 88, 262, 232. Admonish Magistrates, 90, 259. Elders retort on the Salem, 91, 233. in Salem, succumbs, 92. in Salem Meeting House, 93. R. W., farewell letter to, 93, 234. and State question, 94. R. W. firm for " Separation," 95, 235. Elders of, vindictive, 96, 260. the Salem, gone over, 96. R. W. firm for liberty, 96, 237, 260. and Pastor, called to Court, 97. Held in contempt by the Court, 97. Defended by Endicott, 241, 98, 259, 249, 278. and Endicott, succumbs, 98. and all excited, 99. Court in Meeting House of the, 103. Elders of, and Court pass Sentence against R. Williams, 104, 260, 241. Cotton, Elder of, apologizes, 107, 262, 242, 271, 2S0. Elders of, fear R. W., 108, 265, 260, 242, 264. R. W. ordered to Boston to be shipped to Eng. by Elders of, and Court, 236, loS. Gov. Winthrop of the, Boston, gives R. W. a " hint," 109, 260, 236, 242. Elders of, lost their game, log, 263. Elders feared R.W. still, no. Salem Ex-Pastor in Exile, in. Church, continued. Salem Ex-Pastor Peacemaker of the Indians, 112. at Plymouth asks R. W. to go on, 260, 112. R. W. Ex-Pastor settles in Providence, R. I., 114. the, of N. E. drove R. W., 114. of the Three " Bays," 115, 122. Protected by R. W., 116. Gov. Winthrop asked the Elders to recall R. W., 116, 277, 289, 264, 243. no, or Court has yet, 281, 116, 293. ist in Boston, not at peace, 1 18. and Court, call ist, Synod, 119, 265. and Cotton, at one again, 120, 265. Troublers of the, sent off, 121. in Rhode Island, 122. and State, no Union of, 122. Under 3 " Compacts," 123. Accepts Cotton's Excuse, 265, 123. Confession of faith, in Eng., 124. ist Baptist, of America, 126. Elders and Court, Decree, 129. Divines of Westminster, 130. Elders and Court, stern, 132. Eldsrs and Commissioners alert, 132. Elders and Court smother, 267. Toleration in Plymouth, 133. and Cotton's Keys, 133. Elders and Brethren to rule, 134. in the. Women ruled out, 134. Elders mighty — but the Brethren weak, 134. Must have Ruling Synods, 135. Elders, couldn't explain, 135. Elders and Court, ask Conunissioners of United Colonies, to call the 2d Synod, 136. ist Boston, sends no delegates, 136. Elders and Court, a soft Edict, 137. Elders and Synod indorse the West- minster Creed, 138. Elders, drop the Church of Eng., 138. Elders, and the Snake, 139. " Cambridge Platform," 139, 270. in R. I. untrammelled, 141. With two Platforms, 142. at Rehoboth, 143, Court, warning, 143. in Rehoboth tolerated, 144. in Newport, to Lvnn, 147. Cobbett, Pastor, '148- Elders, and Mr. John Clarke, 146. Elder Wilson and Holmes, 150. in Boston and Providence, 152. in Eng. grieved, 153. Cotton and Wilson reproved, 153. Unity in Doctrine, 154. Elders, and Prest. Dunster, 154. Roger Williams in Boston, 155. in R. I. gets Religious Liberty, 157, 269. R. W. explains, 157. Elders invite R. W. to Boston, 158. 302 INDEX. Church, continued. Elders and Court overruled, 159, 266, 26S. Elder John Cotton's death, 159. 3d Synod, 160. Who are Members, 160. Half-way Covenant, i6q. of Puritans, splits half-way, 160. Decree on Quakers, 161. Elders and Court, halt a 2d time in Salem, 162, 269. Elders in Warwick, 162. Members' vote vetoed, 165. of the Puritans, crumbling, 165. in 3 parties, 166. Elders and Court dazed, 166. Calls a 4th Synod, 166. " Half-way Covenant," nowhere, 167. Independency vetoed, 167. Religious Liberty in R. I., 168. Elders alarmed, 170. ist Baptist of Boston, 171, 249. of Eng. Service in Boston, 172. of Puritans offended, 172, 271. in R. I. for Soul Liberty, 173. in Boston and Providence, 173. Taxes resisted, 174. Members' vote assailed by "Third Party," 174, 175. Elders try a debate, 175. Court helps the Elders, 176. at Noddle's Island, 176. 1st of Boston, a Schism, 176. Old South formed, 177, 271. Puritans, Separate, 271. Court calls 5th Synod, 178. Puritans grow Independent, 178. Platform and Covenant, 179. Plantation Edict, 179. at Noddle's Isle, build a Meeting House in Boston, 180. Elders' Edict against building Meet- ing Houses, 180. the, hold a Meeting, 181. Court, Nail the Door, i8i. Elders pulled the nails, 181, 271. Mather's Divine Right, 1S2. Baptists, equal rights, 1.82. Court sentenced nailed-up, 182. This for that, 183. Elders, 6th and last Synod, 1S3. R. W. Sees the " holy Season," 1S3. Winthrop's lament, 184, 267. Elders, Liberty of Conscience, 184. Success at last, 185, 272. Death of R. Williams, 1S6, 272. Great achievement for, 186. Bancroft's Eulogy, 187. R. W. honored m R. I., 188. a. Conscience, 188. has more Honors for R. W. , 18S, 273- of the Theocracy, torn, 189. of England service ordered in "Old South," i8g, 273. Church, continued. Worse had been before, 190. Toleration never slept, 190. Episcopal Meeting House, 190. Elders face the King, igi. Toleration in Eng., 191. Elders, of N. E. take it, 192. Puritans, blame the Elders, 192. Gets rid of Theocracy by the New Charter, 192, 274. Elders, final cruelty, 193. Sermon, on New Charter, 194, 272. Pastors for life, 197. and State demolish Church and State, 198. ist Baptist, ordain Elisha Callander, igq. Elders, Mathers, there, igg. " ( jood Men United," igg, 274. Evils of Theocracy seen and cursed, 249, 200. Harmony in Boston, 201, 275. Elders on a Vacation, 201. Synods illegal, 276, 201. Rough retrospect, 202. Taxes remitted, 203. " 4 Colonies," follow and accept R. I., 203. What Roger Williams meant by " un- separatcd," 203. Reconstruction, 204. of Christ wins the day, 204. " Hollis Fund," 204, 7. Religious Liberty the root of Civil Liberty, 207. " Ordinance of '787," 208. " Constitutional Amendment by Wash- ington, 208, 276. " Peace of Religion 1555, to Mass. Bill of Rights,^S34," 209. Gov. Winthrop's Proposal to Revoke Roger Williams' Sentence, remains, 210, 109, 116, 243, 276, 8, 282, 287, 2S9. Brethren in Christ, 211, 153, 172, 195, 200, 214, 254. Triumph of Religious Liberty in the United States, 183, 212. History of N. E., 223, 5, V., iSfi. Reasons why the Sentence of Ban- ishment against Roger Williams should be Revoked, Part II., 213, 2qS. Cities, of persecution, 221. Clarke, Buys Island, 122. Pastor at Newport, 144. Others go to Lynn, i4g. Endicott Challenges, 149. Publishes " 111 News" Eng., 153. Tarries in Eng., 155. Clark's Island, 20. Pulpit Rock, 20. Cobbett, Thos. Discourse of, 148. INDEX. 303 Cobbett, Thos., continued. Clarke, Holmes, and Crandail, at meet- ing, 150. Call to Ipswich, 174. Coke, Sir Edward. Sees Roger Williams, 67, 8. Daughter of, 69. House of, 109, 186, 239, 244. Coligny Admiral, 220. Colonies, United. Four unite, 127. R. I. left out, 127. Decree of, 132. Call 2d Synod, 136. Refuse aid to, 145. Rectify R. I., 146. Roger Williams goes thro', 155. Accuse Plymouth, 159. Edict of, on Quakers, 160. Policy of renounced, 160. Colossus, 256, 262. Compact, of Pilgrims, Agreement of, 15. Names of Signers, 16. no Church and State Union, 17. See 40, 46, 49, 52, 64, loi, 2. Congregational, Church order, 139. Order of, 141. Those of that way, 182, 209. the Orthodox, 160. Conscience, of the Bishops, 4. of the " Separatists," 7. Liberty of, 11, 14, 34, 42, 3, 68. the Question involved, 71. Endicott warned, 73. Elder Brewster's advice, 78. Scruple of, 85. Christ Lord of, 40, 124, 5, 9. Oath is Christ's, 86, 89, 4, 103, 104. Shelter for, 1 14. Exiles for, 125. Under color of, 132. Freedom of, assured, 141. Public.and Court, 159, 119, 125, 2ir, 212, 163, 183,4, 1S7, 194, 5, 8, 203, 4, 284. Friends of, cheered, 129. Persecution for sake of, 139. Banner, 221. in Religious Opinions, 220. Decree on, 184, 272. Cotton, John. Roger Williams meets, 68. Comes to N. E., 78. Settlement of, 80. Reports Magistrates, 81. Counsels the Court, 84. Sides with R. Williams, 85. Reports R. W., 86. on R. W., Sentence, 99. Lame apology, 107. Left the Court, 104, 6, 8, 280, 263, 266, 242. Cotton, John, continued. Aristocratical, 1 16. With Hutchinsons, 118, 120. Apologizes, 123. Bloody Tenet, 127, 8. Keyes, 133, 5. Platform, 137, Sermon of, 148. Letter to, and reply, 153. Opinion of Charter, 66, 226. on Democracy, 141, 265. Death of, 159. Court, Generall. Chartered, 45. Charter of, 46. by Charles 1., 46. Silent on Religion, 46. of Assistants on Arbella, 48, 49. Houses for Elders, 49. Boston Founded, 49. ist Session of, 51. Morton shipped to Eng., 51. 2d Session of, 52. Citizens to be Church Members, 52. Elders advisers of, 53, 201. King and Charter, 56. E.xceed Parliament, 6r. go beyond Charter, 61. Charter called for, 63. no Charter Basis, 64. Assume Military Power, 65. Beacon Hill, 65. no Charter Authority, 66. Caution Salem Church, 73. Winthrop at Plymouth, 75. Church and State, 79. Advice of Elders to, 80. Caution Salem again, 8t, 83. Sit on " Treatise," 81. Pass it over, 83. Cotton to, 84. Charter, 84. and Roger Williams, 85, 6. " Resident's Oath," 85, 6. Double advice to Salem, 87. no Charter power, 88. Summons of, 88. Advice of Elders, 88. Refuse a Deed, 8q, 232. Liable to Church Discipline, 89. Admonitory Letters, 90. Retort in Kind, 91. Push Williams, 92. Summons of, 96. had no Charter, 96. Elders advise, 96. Session of, 97. Stormed by Endicott, 98, 241. Deputies to return, 98. Adjourned, 99. Much Excitement, 99. the Great Session, 100. Indictment of R. W., 100. Composition of, loi. in a quandary, 102. 304 INDEX. Court, continued. Adjournment, 104. a bad job, 104. Pass Sentence, 104. no Charter Authority, 105. not Unanimous, 222, 106, 8. Sixe Weekes Extended, 108. Orders Williams' arrest, 108. Gov. Winthrop's hint, 109. Solicitous alarm, no. not all for Ostracism, 112. Proposal of Gov. Winthrop, 116. ist N. E. Synod, i ig. Gain Mr. Cotton, 120. Wheelwright and Hutchinsons ejected, 121. Edict on Anabaptists, i2g. Claims Shawomet, 126, 131. R. Williams forbidden, 131. Without Charter, 131. Edict of, no change in, 132. 2d N. E. Synod, 136. Deputies in doubt, 136. Desists the 2d time, 137. Protest to Plymouth, 143. Cruel Edict, 145. Demand of Plymouth, 146. Trial of Clarke and others, 148. in the two Bays, 152. Maiden Church fined, 152. Cromwell sets the Sentence of R. Williams aside, 155. Invites R. W. to Boston, 158. Complain of Plymouth, 159. Calls 3d .Synod, 160. Edict on Quakers, 160. Death of Cromwell, 164. Rebuked, 164. 3 parties, 1(15. changes, 166. Calls 4th Synod, 166. and Kings, Commissioners, 170. go pro and con, 170. Great Debate, 175. Letters to R. I., 173. Calls 5th Synod, 178. Trying Evils, 179. Edict on Meeting Houses, 180. " nailed-up," iSi. Calls 6th Synod, 183. Decree on Religions Libertv, 185. Death of Roger Williams, 186. Havoc of James H., 189. bow to W. I II., of Eng., 191. Mather yielded, 192. New Charter, 192. Sermon on, 194. Act of new, ig6. Advocate Toleration, 197. Curses Persecution, 200. Eccl. taxes outlawed, 203. Religious Liberty the Law, 210. Petition to revoke Sentence against Roger Williams, 210. Spread the " Mantle of Charity," 225. I Covenants, of Separatists, 10. of Pilgrims, 16. of the Puritans, 40. Cambridge, 136, 9, 178, 183, 202. Half-way, 176, 7, 179. Providence, R. L, 269. Coverdale's Bible, 4. Cromwell, Oliver. Commonwealth under, 143. Protector, 155, 174. Congratulated, 158. Confirms R. L, Gov't., 160, 158, 269, 210. Intimate with Roger Williams, 297. Death of, 164. Cushman, Robt. in Eng., II, 13, 14. Sermon of, 25. Goes in Ship Fortune, 26. Agt. in Eng., 28. Death of, 31. Dunster, Henry. President Harvard College, 154, Removed, 154. Succeeded by Chauncey, 154. Duke of Lancaster, Protects Wickliffe, 2, Elders, Puritans, Houses for, 49. Riil'iig, 77, '34. '39, '42, i67> '75. 8, 9- State Support, 49, 79. Advise the Court, 80, 83, 84, 96, 7, g, 102, 124, 127, 132, 166. Stop Admonitory letters, 99, i. Such as they, 144, 5, 150, 3, 162, 175, 6, 184, 193, 194, igg, 234. Advice defunct, 183, 201, 3, 212, 221, 223. Roger Williams an, 104. John Cotton an, 120, 280. J. C. not for Roger Williams' Sen- tence, 106, 8. Endicott, Gov. Get Patent, 36. Sent to Salem, 37. Interested in Pilgrims, 39. Sends off Smith, 39, 257. Ships the Brownes, 41, 172, 271. Cautioned, 42. Example, 49. Warned by the Court, 73, 228. Storms the Court, gS, 241, 249, 279. Succumbs, gS, 278. Challenges Clarke, 149. Challenge accepted, 149, 175. Forerunners, i. Frederick the Wise, Favors the, 3. Protects Luther, 3, 220. Giddings, Geo., 174. INDEX. 305 Gould, Thos., 171. Dealt with for Schism, 171. Imprisoned, 171. Public debate, 175. at Noddles, 176. Builds a Meeting House, 179, 180, i. Harvard College, Founded [1638], 204. Schools to fit for, 145. Dunster and Chauncey Prests., 154. HoUis Fund of, 204, 7. Higginson, Comes to Salem, 38. not a " Separatist," 38. History, Eccl. of N. E., 246, 252. Prefatory, V., i86, 223, 5. Holland, Prince of Orange in, 6. Pilgrims flee to, 8. Religious Liberty in, 43. HoUis Fund, Founders of, 204. Occasion of it, 205. Thank-offering, 205. Philosophical Apparatus, 205. Specific objects, 206. Large amount, 206. Beneficiaries who, 206. to be Sacredly applied, 206. Holmes, Obadiah, Pastor at Rehoboth, 143. Goes to Newport, 144. Goes to Lynn, 147. at Mr. Witter's, 148. Tried and imprisoned, 148. at Wliipping-post Boston, 151, Huss, John. Chaplain, 2. a Council, 3. Betrayed and burnt, 3, 220. Independence, of Churches, 2. Pilgrims were, 22, 32. Synods opposed to, 139, 178. Puritans become, 178. Inquisition, fell, 6. Kepler, 187. Kettle, copper, 18. Lancaster Duke, Protected Wicklifie, 2, 220. Landing of Pilgrims, iS. Date of whole Company, 21. (of Puritans, 49.) Leyden, Separatists go to, 10. Smyth's influence, 10. Separatists Leave, 11. Farewell Sermon, 12. Church disbanded, 31. University, 294, Louis I. Protects Claude, 219. Luther, Martin. Helped by Frederick, 3. Peace of Religion, 6. at Worms, 7, 220. Massachusetts Bay, Colony. Gov. & Co., 36. Boundaries of, 36. Patent for, 36. Endicott sent, 37. Many come to, 38. ist Church in, 40. Stately move, 43, 44, 56. Charter of, 46, 55. Emigration to, 48. Enemies of, 59. Apologists for, 62. Charter threatened, 63. Status of, 65. Charter of, 78. Roger Williams no underminer of, 78, 84, 87. Court of, 97. and Plymouth, 115. Claims .Shawomet, 131. Claims Warwick, 146. Restriction in Religion, 152. Respects Cromwell, 155. non-intercourse with R. I., 173. Toleration Order in, 182. New Charter, 192. and Plymouth united, 192. Sermon on New Charter, 194. Accepts Religious Liberty, 197. Massasoit, Chief. Friendship of, 24, 76. Gives Roger Williams land, iii. Mather, Cotton. Advice of the Court, 81. of the Holy Flock, 91. Reports matters, 119, 139, r93, 199, 200, I, 5, 205. Mather, Increase, Divine Right of, 182, 191, 199, 275. Mather, Richard, to prepare for a platform, 137- Mayflower, to sail in, 13. Pilgrims on, 17. Compact on, 17, 114. at anchor, 21. on as a Church, 22. Land from the, 22. Returns to Eng., 24. Returns from Boston, 50. the, of Roger Williams, 113. Meeting House, ist at Plymouth, 26. at Salem, 93. Cambridge, 103. Boston, 180, I, 2. Decree on, 180, 192. Old South, 189, 271, 3. an Episcopal, in Boston, iqo. 3o6 INDEX. Miantonomo, Chief. Gifts to Roger Williams, 113, 260, 295, 298. is tomahawked, 127. Mooshausick, Roger Williams settles at, 112. Meadows of, 113, 122. Ministers' Lots, Set apart as, 79. Standing order, 197, 201. Mosheim, i. Narrohigansetts Bay, Bay of, 24. Roger Williams to steer to, 109. Held back by R. Williams, 116. Providence Plantations on, 128. Clarke bnys Aquidnay, 122. R. W. buys Prudence, 243. Separatists go to, 123. Newton, 187. Peace of Religion, 6. Peasants, war of, 3. Pilgrim Fathers, rise of, 2. " Separatists," 4. Spread of, 6. Depressed, 7. two Congregations of, 8. for Religious Liberty, 8. for in Holland, g. for at Leyden, 10. for Hudson River, ji. for Liberty of Conscience, 11. Sermon of departure, 12. Left Leyden, and Delft Haven, 13. Sail in Mayflower, 14. Compact signed, 15. at Cape Cod, 15. Thanksgiving, 15. John Carver, Gov., 15. Miles Standish, Capt., 17. no Union of Church and State, 17. ist landing of, 18. 2d landing, 18. Child born, ist in N. E., 18. 3d landing, 19. First encounter, ig. ist " Sabboth," in N. E., 20. Pulpit Rock, Motto on, 20. Mrs. Bradford drowned, 21. Final Landing, 22. Plymouth Rock, 22. Independents, 31, 32, 34, 22, 40. no Synods or Councils, 12, 22, 32. as a Church from Scrooby, 22. Pilgrim Fathers, New Plymouth, 22. Settle in Families, 23. Leave the Mayflower, 23. Organize military, 23. .Samoset, " Welcome Englishmen," 24. Friendship with Indians, 24. Good Title to Lands, 24. Severe sickness, 24. Pilgrim Fathers, continued. Gov. Carver dies, 24. Mayflower returns, 24. Wm. Bradford, Gov., 24. Ship Fortune arrives, 25. Joint Stock System, 25. Sermon by Mr. Cushman, 25. Build Meeting House, 26. Canonicus sends arrows, 26. Public Worship, 26. Pastor Robinson's Lament, 26. First P'ast, 27. Great Thanksgiving, 27. 5 Kernels of corn, 27. Lyford Case, 28. Independents, 32, 40. F'orm of Worship, 32. Collections taken, 32. Regard for the Holy Word, 33. Fellowship for Salem, 40. Ralph Smith, Pastor of, 40. Friends of Religious Liberty, 42. Call Roger Williams, 72. Visit of CJov. Winthrop to, 75. System of Church expenses, 53, 75. Roger Williams a " Sachem," 76. Roger Williams' friendship with In- dians, 76. Roger Williams' writings, 76. Roger Williams coworker with Smith, 75- . . Roger Williams' daughter born at, 76. Roger Williams recalled to Salem, 77. Elder Brewster's advice, 77, 125. Some go with Roger Williams, 77. Indc|)eiidents of Independents, 115. R. Williams reappears at Seekonk, III, 2. Gov. Winslow's request, iii, 131, 144 Gov. Bradford wavers, 133. Favor Mr. Holmes, 143, are cliided, 144. Deny Commissioners' claim, 146, 267. Complained of, 159. Reply to a Threat, 173. Plymouth Bay united with Mass. Bay, '94, 273. Pope, 2. in Fear of Huss, 3. Paul III., 5. and Peace of Religion, 6, 263. Resisted by the Prince of Orange, 6. Luther and " Bull " of, 220. Independent of, 115. Protestants, League of, 4. Compel Chas. V., 6. Reformers, 219, 221. Providence, R. I., Mooshausick, 1 12. Founded by Roger Williams, 114. Independent Church in, 115. well peopled, 122. Platform, 142. Roger Williams hurried on to, 155. INDEX. 307 Providence, continued. Statue of Roger Williams froin, to Wasliington,''D. C, 188. Throngs of its people, 294. Gift of Betsey to, 296. Plummer Hall, Salem, in rear of Meeting House of 1634, 93. Shelters House Roger Williams preached in, 92, 93. Puritans, Reformers, 5. Appeal to the Bible, 5. Why so called, 5. Timid and Bold, 7. 3 Classes, 35. get a Charier, 36. Disliked, Separatists, 38. 6 Ships of, sail, 38. not Separatists, 38. Style of, by Smith, 39. ist Church of, 40. Brownes Separate, 41. Brownes shipped, 41. Endicott cautioned, 42. New move, 44. Conscientious, 44. not for Religious Liberty, 44. Charter of, 45. Charter Silent on Religion, 46, 73, 128, 165. Letter to Church of Eng., 48. not Separatists, 48. Come to Mass. Bay, 49. Compact, Arbella and Mayflower, 49, '5, 17- Set up Churches, 49. Church and State, 49. Status Equivocal, 50. Some go back to Eng., 50. Vassal goes to Plymouth, 50. Stern rule, 51. Ship Lyon brings Roger Williams and Wife, 51. Theocratic Basis, 52. Church Polity of, 52. not Independents, 52. Elders and Magistrates, 53. Fast and Thanksgiving, 53. Ministers, Style of, 53. not Fathers of Religious Liberty, 54. a Mock Hearing, 55. get a Charter, 55. King glad they go, 56. a Veto on Charter, 56. Impolitic Devices, 57. not Separatists, 58. Chagrin of the Brownes, 59. Charter violated, 60. King offended, 60. Charter in danger, 60. Charter defended, 62. Called for, 63. Reassumed, 63. Commissioners appointed, 63. Were Charterless, 64. Puritans, continued. Fortify Castle Island, 65. Light on Beacon Hill, 65. Mass. Bay Co. annulled, 65. Call Roger Williams, 71. He declines their Call, 72. Salem cautioned not to employ R. W., 73- R. W. goes to Plymouth, 74. Gov. of, at Plymouth, 75. Cotton and Hooker, 78. Church and State, 79. Settlement of Cotton, 80. Issue with R. W., 80. Salem warned again, 81. Charter trouble, 81. Challenge R, W., 82. Cotton and Wilson Calm, 83. Alarm for Charter, 83. Fast Sermon, 84. Cotton with Williams, 85. Cotton's testimony to, 86. Charter gone, 87. R. W. ordained, 87. Summoned to Court, 88. Elders' advice, 89. Salem send out letters, 90. Elders intercept letters, 90. Retort Discipline, 91. Hooker and Cotton troubled, 96. Magistrates ignore Church Discipline, Gov. Endicott troubled, 98. Salem to back down, 98. Intense Excitement, 99. Court pass Sentence, 104. Mr. Cotton apologizes, 106. Court not Unanimous, 108. " Sixe Weekes," Extended, 108. R. W. cited to Boston to be shipped to Eng., 108. Gov. Winthrop's hint, 109. Capt. Underbill too late, 109. Dire chagrin, 110. R. W. in exile, 111. Massasoit a friend, iii. R. W. and Family at Seekonk, iii. Gov. Winslow's hint, iii. R. W. goes to Mooshausick, 112. Temporary triumph, 114. Bay not at peace, 117. Call a Synod, 119. Gain John Cotton, 120. Banish Hutchinsons, 121. Clarke and others go to R. I., 121. the 3 Colonies, 122. Arnolds submit, 126. Miantonomo tomahawked, 127. the 4 Colonies unite, 127. R. W. goes thro' Boston, 128. a Court Law, 129. Edict of "4 Colonies," 132. Cotton's Keys, 133. _ Complain of Aspersions, 135. ask 2d Synod, 136, 9, 194. 3o8 INDEX. Puritans, continued. Warn Plymouth, 143. Warwick Sarcasm, 145, 1&2. Clarke arrested, 148. John Cotton's Sermon, 148. Holmes Whipped, 150. R. W. not sail out of Boston, 152. Cotton and Wilson reproved, 153. Prest. Dunster, resigns, 155. R. W. free pass, 155, 182. R. W. invited to Boston, 158. Plymouth reminded, 159. Quakers inhibited, 160. 3d Synod, 160. Separate, 160. Decree of United Colonies, 161. Jolin Winthrop jr. quere, 161. Quakers hang, 161. King reaffirms, and overrides the Charter, 165. 3 parties, 165. Say, not understood, 166. 4th Synod, 166. Abhor Independency, 167. King's Commissioners, 169. Theocracy totters, 170. 3d party hopeful, 170. Gould in prison, 171. Prayer Book in Boston, 172. Threat of non-intercourse, 173. Letter to R. Island, 173. Giddin^s' "pewter platters," 174. King hits Theocracy, 175. Great Debate, 175. " Unseparated," Separate, 177. 5th Synod, 178. independency, grows, 178. Platforms unsafe, 179. Meeting Houses inhibited, 180. Meeting Houses Nailed-up, 181. Mather's Divine Right, 182. Anabaptists tolerated, 182. King's, tit for tat, 183. 6th Synod, 183. Williams, " Holy Season," 183. Act of Toleration, 185. Self-Condemnation, 185. Death of Roger Williams, 186. Theocracy Revolutionized, 186. a Royal Governor, i8g. Prayer Book in Boston, 189. Episcopal Meeting House, 190. in a Quandary, 191. Suppliants, 192. Witch hanging, 193. New Charter, 194. Mass. and Plym. Bays unite, 194. Sermon on New Charter, 194. Plea for Religious Liberty, 195. the " Standing Order," 196, 201. Elisha Callander ordained, 199. Sermon " Good Men United," 199. Church and State done, 201. Synods illegal, 202. Theocracy all illegal, 202. Puritans, continued, HoUis Fund, 204. Thank-Offering, for Religious Liberty, 204. Church and State inhibited in the Northwest Territory, 208. Religious Liberty favored by Wash- ington, 208. Roger Williams' Sentence still remains, 210. Petition of 1875 on Gov. Winthrop's Proposal, 210. Justice is waiting, 210. Quakers, much wronged, 159, 160, i, 2, 3, 190, 2, 5. Tolerated, 173, 175, 195. Religious Liberty, Waldenses for, 2. Protestants for, 4. Prince of Orange for, 6. " Separatists" for, 7, 69. in Holland, 8. John Smyth for, 10, 6g. Pilgrims, Fathers of, 22, 34, 42, 44,54, '"25- Roger Williams defends, 1 14, 115, 157, 1S3. 4, 7- in Rhode Island, 114, 141, 168. in England, 125. Success in New England, 152, 115, 183. Edict for, in Mass. Bay, 165, 189. and Civil related, 166, 207, 8. Sermons on, 194, 6, 200. Thank-Offering to God for, 205, 294. Eccl. Law of the United States, 212, 32. Religious Liberty in Mass. and Plym. Bays, 192. Opinions prevail, 198. Persecution an " Obsolete Blunder," 201. all Opposition to him illegal, 201, 2. Highly Esteemed, 153, 239, 244. Theocracy annihilated, 203. Hollis Thank-Offenng for Religious Liberty, 205. Helps American Independence, 208. Washington Confirms Religious Lib- erty, 208. Toilers from 1555 to 1686, 209. Gov. Winthrop s proposal yet lingers, 210, 245. Cromwell, muzzled the Sentence, 210. Hon. R. C. Winthrop, "I palliate it not," 210. Sturbridge Petition, 210. Christ taught Religious Liberty, 214,17. Christ's Apostles taught Religious Liberty. 217, 19. Chiist's Reformers taught Religious Liberty, 219, 22. INDEX. 309 Religious Liberts', continued. Christ's " Riim's-horn," Roger Wil- liams, taught Religious Liberty, 224, 54, 99, 109, 110, 234, 278, 280, 290. Christ's Doctrine of Religious Lib- erty, Survives, 255, 293. Christ's Disciples of the Nineteenth . Century can suitably indorse Reli- gious Liberty, by revoking Roger Williams' Sentence of Banishment, 293, 298. Rhode Island, Gov. Winthrop suggests to Roger Williams the " Narrohigansett Coun- try," 109. R. W. with 5 others leave Seekonk in the " Mayflower " Canoe, as the Pilgrim Fathers, of Rhode Island, landed at " Wha-Cheer" Cove, 113. Welcomed by the Indians to Moos- hausick, 113. Land given him by Canonicus and Miantonomo, 113. Founded Providence for Religious Liberty, 114. Voluntary Gov't formed, 122. Shawomet claimed, 127. Roger Williams goes to Eng. for Charter, 127. Left out of United Colonies, 127. R. W. gets Charter of " Providence Plantations," 128. Refused help of " United Colonies," Warwick claimed, 146. Goes by Manhattan, 152. R. I. Charter readily Confirmed, 152. Letter to Endicott, 154. Full Liberty thro' the Colonies, 155. R. I. Gov't confirmed, 156. Chosen President, 156. Defines Religious Liberty, 157. Cromwell confirms R. I. Gov't., 158. Rechosen Governor, 158. Invited to Boston, 158. Lived to see Power of Magistrates to meddle in Religion taken away, 185. Death of Roger Williams, 186. Whole life a triumph, 186. Sovereign Civil Authority in the Peo- ple, 187. Bancroft s Eulogy, 187. Statue of, in Washington, 187. Park at Providence, 188, 294-29S. to be honored more and more, 1S8, 116, 7, 183, 210, 224, 243, 7, 268, 276, 8, 281. R. I. Charter not given up, 189. Robinson, John, Pastor in Leyden, 8. Bishop Hall tells, 9. Parting Sermon to Pilgrims, 12. Letter and regret, 26. Death of, 31. Family arrive at Salem, 39. Robinson, John, continued. Family go to Plymouth, 31. Advice, 33. Rock, Pulpit, on Clark's Island, 20. Inscription on, 20. Fame of Plymouth, 21. What-cheer Cove, 113. Sabbath, First kept in N. E., 20. How spent, 20. on the " Mayflower," 21. Salem, N. E., Covenant at, Naumkeag, 40. Endicott arrives at, 37. Higginson, Robinson family, and others arrive, 39. Ralph Smith sent away from, 39. Fast observed at, 39. Church organized, 40, 43. Brownes set up Church of Eng. Ser- vice, 41. Brownes shipped to Eng., 41, 51. Call Roger Williams, 72, 229. Endicott warned by the Court, 73. R. W. leaves, 73. R. W. recalled to, 77. Date of his return to, 78. Church again advised by the Court, 8i. R. W. preaches at, 84. R. W. upheld by Public Opinion, 86. R. W. Ordained at, 87. R. W. and Church Summoned to Court, 88. Petition denied, 89. Church send Admonitory Letters, 90. Church bribed, 91. R. W. last Sabbath as Pastor, 92. Build a Meeting-House, 93. People meet at his House, 95. Deputies sent Home from Court, 97. Endicott Storms the Court, 98. R. W. Sentenced to Banishment, 104. Uproar in, at Sentence of R. W., 242. 280. Underbill sent to, for R. W., 108. Gov. Winthrop telephones R. W. at, 109. R. W. departs from, 109. Deed and Deputies, where now? 99. Obadiah Holmes of, 143, 7. Witchcraft and Cotton Mather, 145, 162, 192, 3, 4. Saltonstall, Sir Richard. of the Mass. Bay Co., 37. Returns to Eng., 51, 60. Defends the Charter, 62. Letter to Cotton and Wilson, 153, 268. School System, N. E., 145, 159. Shawomet, Claimed by Mass., 127. Sought by Mass., 131. Included in R.I., 156. Redress for, 158. 310 INDEX. Skelton, Minister from Eng. , 38. Pastor at Salem, 40. with R. VV., Teacher, 77. Death of, 83. Smith, Ralph. Takes Ship in Eng., 38. Describes Puritans, 39. Sent off, 39. Call to Plymouth, 39. with Roger Williams, 75. Smyth, John. Pastor in Eng., 8. Studies the Scriptures, 9. Bishop Hall of, 9. " Grandee of Separation," 10. for Religious Liberty in Eng., 10. a " Separatist," 38. Gains Toleration in Eng., 209, 220. Standish, Miles. with the Pilgrims, 17. Chosen Military Capt. 17. Goes Ashore, iS, at the Encounter, 19. Goes to Eng., 31. Brings sad News, 31. Standing Order, Ministers of, 197, 201. Synods, Pilgrims none, 12, 22. ist called, 119. for Discipline, 1 19. 2d opposed, 136, 9. Prepare a Platform, 137. Edict on Magistrates, 137. Vote Westmnister Assembly, 138. Cambridge Platform, 139. None in R. I., 142. 3d in Boston, 160. Half-way Covenant, 160. 4th in Boston, 166. who Church Members, 167. Veto Independency, 167. 5th in Boston, 178. Reforming, 178. 6th Confession, 184. all declared illegal, 201. University, of Oxford, 3. of I^rague, 3 ; of Eeyden, 294. of Wittenberg, 3. of Cambridge, Eng., 68, 1S6 of Harvard, 145, 154, 159, 204, 5, 7. of Brown, 207. Vane, Sir Harry. with Hutchinsons, 118. Receives R. W., 152. Letter to R. Island, 156. R. W. replies to, 157. R. W. intimate, 295. R. W. entertained, 297. Waldenses, i. Lancaster Friend to, 2. Lollard a, 2. Waldenses, continued. Mosheim of, i. Peter Waldo, 219. Wampanoags, " Welcome, Englishmen," 24, 1 11. Warwick, Opinions of, 145. Alarmed, 146. and Towns unite, 156. Disgusted, 162. not far wrong, 194. Washington, Geo. Interviewed, 208. Petition to, 208. Reply of, 208. Opinion of Petitioners, 208. gets Const'l Am'd't, 208. Ordinance, 17S7, 20S. Westminster Assembly, 138. " VVha-cheer," 113. White, Jolm. Starts Cape Ann Colony, 36. gets a Charter, 36. White, Peregrine, 19. Winslow, Gov. his Report, 13. Letter to Roger Williams, iii. Wickliffe, John. Protected by Duke, 2. Translates the Bible, 2. its Sufficiency of, 2. Writings, get to Huss, 2. William, Prince of Orange. Immortal Reformer, 6. His a Land of Refuge, g, 10, 124, 43. Roger Williams goes by, 127. Roger Williams goes by Colony of Holland, 152. III. Prince ot Orange, 191. Checks the Inquisition, 6, 209, 220. Williams, Betsey. Gives Land to the City of Providence for a Roger Williams Park, 188, 296, 298. Williams, Roger. Parentage, 67. when and where born, 67. Noticed by Sir Edward Coke, 67, 8, 70, 109, 1S6, 239, 244. .Studies at Cambridge, Eng., 68. Beneficed in Church of Eng., 68. Studies Nonconformity, 68. Inclines to " Separation," 69. Meets Cotton and Hooker, 69. Flight from Eng., 70. Letter to Mrs. Sadlier, 70. and Mary his Wife in Boston, 71. for Religious Liberty, 71. Reported by Gov. Winthrop, 71. Call to 1st Church, Boston, 71. Declines the Call, 71, 227, 236, 258, 261, 2S9. Firm " Separatist," 72. Call to Salem, 72, 228, 9. Inhibited by the Court, 73. INDEX. 311 Williams, Roger, continued. Call to PlynioLitli, 73. Reported by Gov. Bradford, 74. Associate with Ralpli Smith, 74, 240. Gov. Wiiithrop visits Plymoiitli, 240, 75- , Toils for the Indians, 75. Manual labors, 76. Names of Children, 76. Key of Indian Languages, 76. Held as a Sachem, 76. Treatise on Pattent, 76. Recalled to Salem, 77, 228. Brewster's Opinion of, 77. Return to Salem, 77. Teacher with Skelton, 77, 229. no enemy to Mass. Bay, 78, 84, 5, 87, Submits his Treatise, 81, 230, 240. no Enemy to Mass. Bay, 83. Preaching criticised, 84. Opposition subsides, 85. Preaching not dangerous, 85. on Resident's oath, 230, 241. Positions firm, 86. Sustained by Public Opinion, 86, 242. Ordained at Salem, 87. Summoned to Court, 88. Elders advice against, 88, 232, 241. Letters of Admonition, 90, 233. Elders in their own Trap, 90. Church bribed against, gi. Last .Sabbath as Pastor, 92. Farewell Letter, 93, 234. Stood alone firmly, 94, 235. Opened his own House, 95. " Filled all .Salem with liis Opinions," 194, 262. Undismayed, 95. Wife joins in his Opinions, 95. Stood for Toleration, 96. not an Underminer, 96. Invulnerable Point, 92, 96. the Court invincible, 97. Endicott storms the Court, 98. Court assembles, 100. Indictment presented, 100. Justified all his opinions, 241, 103. Contest with Hooker, 103, 247. Court adjourned, 103. Sentence passed, 104. Ostracized, 106, 235, 241. Mr. Cotton apologizes, 106. Court not unanimous, loS. " Sixe weekes " extended, 108. Cited to Boston, 108. Gov. Winthrop's hint, 109, 236, 242, 5- Capt. Underhill too late, log. Dire Chagrin, no. R. W. in exile, in. Massasoit a Friend, in. Wife and Family at Seekonk, in. Gov. Winslow's hint, in. Williams, Roger, continued. Goes to Mooshausick, n2. Lands given by Canonicus and Mian- tunomo, n3. and Wife give site for the City of Prov- idence, 1 14. F.iitli in Religious Liberty, 115. Quiets the Pequots, 116. Gov. Winthrop's Proposal, 116, 210, 243, 264, 285, 6, 292. Proposal not yet carried out, 117. Buys Prudence Island, 243. Receives the Exiles, 122. the Name of " Rliode Island," 122. Founds Providence and a voluntary Civil Government, 122. and the three Colonies and Compacts, 122. Father of Religious Liberty, 124, 5. Aiiabaptistic Tendencies, 125. Founds ist Baptist Church, Provi- dence, 126, 266. Annoyed by Arnold, 126. goes to Eng. for a Charter, 126. Miantonomo tomahawked, 127. R. I. left out of the " Union of the four Colonies," 127. Publishes " Key " and " Tenet " in Eng., 127. Charter of " Providence Plantations," 128. Walks slow thro' Mass. Bay, 128. Case of Enchugsen, 129. Success of, Alarms the Bay, 129. Returning, meets opposition, 131. Religious Liberty grows, 137. Frames the new Government of R. I., 141. Freedom of Worship assured, 141. Warwick claimed by the Bay, 145. Plymoutli opposes the Claim, 145. " Commissioners of United Colonies " pay double, 145. no Underminer, 146, 264. Plymouth refu.sesto take Warwick, 146. R. W.and Clarke go to Eng. for Char- ter, 146, 152. R. W. returns by Boston, 155. Cromwell confirms the Charter, 155. R. W. had the freedom of the Colo- nies, 155. Four towns unite under Charter, 156. R. W. chosen President, 156. R. W. explains Religious Liberty, 157. R. W. called to Boston, gets redress, 158. Religious Liberty secured, 16S. Non-intercourse intimated, 173. Religious Liberty in Providence and Boston, 173. Death of Roger Williams, 186. Bancroft's Eulogy of R. W., 1S7. R. I. honors R. W. with a Statue in the National Capitol, Washington, D.C., 312 INDEX. Williams, Roger, continued. Providence has a Roger Williams Park, i88, 294-8. yet to be honored, ii6, 117, 183, 207, 210, 224, 243, 247, 268, 276, 278, 281. WiiUhrop, John, Gov. of the Mass. Hay Company, 37. Opinion of the enterprise, 44. Silence on Religion in the Charter, 46, 57.236. John Cotton's opinion, 66, 226. Letter on Arbella, 48. Arrive in N. E., 49. Reports Roger Williams' arrival, 51. Parts with Sir Richard Saltonstall, 51. Visits Plymouth, 239, 75. Assistant of the General Court, 101. Winthrop, John, Gov., continued. Gives Roger Williams a " hint," log, 236, 242, 260, 277. Always friendly to R. Williams, 253, 112, 277. Proposed to recall R. Williams, 116, 210, 243, 264, 285, 6, 291, 2, 278. Buys Prudence Island, 243. Death-bed Regret, 183. Death, 143. Winthrop, John, Jr., 161, 184, 200, 244. Winthrop, Hon. R. C. Oration of, no, 210. Roger Williams and Winthrops friends 252, 3, 291. Ziska of Bohemia, 3. 313 TESTIMONIALS. Pilsrtms, puritans attti looser SEilliams Fintitcateti* By Rev. T. M. MEBRIMAN, M.A. This work is an effort out of the old line of New England ecclesiastical history. Its aim is to irradiate the mental atmosphere of public opinion which has so long been enveloped in dust and fog, about the glorious names of the forefathers and mothers of New England. They were "con- scientiously contentious," and for that we honor and love them. They had something to contend for, and knew how to do it; and why. They knew how to found, in the American wilderness, the " District School" and the college; ''to afford youths an education whereby they might be able to read the Scriptures in the original languages. They knew how to establish the Church of Christ without a prelate; and found a State, without a king." It is true the Pilgrims and Roger Williams believed that the Church, with Christ as their head, could take care of themselves, if they could be let alone. They also believed that the State is a civil compact, among all the citizens— " for civil things only" — with Jehovah remembered as " King of Kings and Lord of Lords." The Puritans believed all this, and besides, that the State ought to support and protect the Church, for the good of the State. On this point the Puritans took issue with Roger Williams, and neither of them failed to be " conscientiously contentious." Roger Williams found a cordial welcome among the Narrohigansetts, and set up a church, and also a State, entirely separate, each from the other. This plan continued to grow in favor with God and man, and con- tinues to this day. The Puritans continued to work their system in Massa- chusetts Bay, but it grew in disfavor with the people, until Plymouth and Boston colonies united under a new charter in 1692, when the Doctrine of Religious Liberty, for which Roger Williams had " conscientiously con- tended " was, by the Puritans, " conscientiously " accepted, and perma- nently adopted, in their constitution of government. This ended the " conscientious contentions." Religious liberty, from this time, became the fundamental law, with Pilgrims, Puritans and Roger Williams in both the colonies, of Rhode Island and Massachusetts. From this grand event tne Puritan system was relegated to the shades of oblivion, never to be resurrected. Here we begin to count the forefathers of our New England as the founders of the Church of Christ in America, and the fathers of civil and religious liberty. For this we vindicate them, and thank the Lord for them. AUTHOR. 314 TESTIMONIALS. Albany, N. Y., Nov. 4, 1890. Rev. T. M. Merriman, A. M.: My Dear Bro.,— As to your venture and new departure in the historic arena, proposed in your manuscript upon " Pilgrims, Puritans and Roger Williams Vindicated": I have no doubt that your position is substantially correct. The Puritans were undoubtedly as conscientious as Roger Williams, which should lead us to be charitable. The Puritans had many sterling qualities which command our admiration, and in judging their errors we should consider the times in which they lived. Both were "con- scientiously contentious," no doubt ; but not necessarily quarrelsome. They wrought valiantly for the good of the Church of Christ. Wishing you success in the search for truth . Sincerely yours, Rev. HENRY M. KING, D. D., Pastor Iminanuel Baptist Church, Albany, N. Y. Library Brown University, Providence, R. I., Nov. 12, 1890. Rev. T. M. Merriman, A. M.: My Dear Bro.,— Yours is received. Concerning the new view in your manuscript upon "Pilgrims, Puritans and Roger Williams Vindicated," while it diverges more from the New England historic current than it does from the truth on these vital matters, permit me by way of approval to say: In regard to the good old Puritans of New England, I do not think we shall differ much. After he had passed the stormy times in his three- score years and ten— in 1673— respecting " separation " from the national or established church, Roger Williams says: " This was the heavenly principle of those many precious and gallant worthies, the leaders and corner stones of these New England colonies, viz.: They desired to worship God in purity, according to those persuasions in their consciences, which they believed God had lighted up. They desired such for their fellow worshippers. It was a large effusion of the Holy Spirit of God upon so many precious leaders and followers, who ventured their all to New England, upon many heavenly grounds: 1. The enjoyment of God, accord- ing to their consciences. 2. Of holding out light to the aborigines. 3. To advance the English name and plantations." With best wishes. Yours ever, R. A. GUILD, LL.D., Librarian Brown University. Library Brown University, Providence, R. I., April 8, 1891. Rev. T. M. Merriman, A. M., has long been a careful student of New England history, as will be seen in his forthcoming book, " Pilgrims, Puri- tans and Roger Williams Vindicated." His attempt to show that the great apostle of civil and religious freedom was in full accord with his alleged persecutors, in many vital points, cannot fail to attract attention, and do good. As such I heartily commend it. R. A. GUILD, LL.D., Librarian Brown University, R. I. TESTIMONIALS. 15 Editorial Rooms of the " Watchman," Tremont Temple, Boston, March 13, 1891. Having listened for several hours to the reading of various chapters in MS. of the comprehensive treatise on " Pilgrims, Puritans and Roger Williams Vindicated," by Rev. T. M. Merriman, A. M., I find pleasure in expressing my sense of its readableness and value. Mr. Merriman has been for several years a painstaking and enthusiastic student of these great historic memories. Having thoroughly furnished himself with the newly found and rare material for his task, he has written with an informing clearness and candor worthy of all praise. I cherish the confident hope that the treatise will be given to the public in an elegant book form at no distant day. (Signed,) Rev. JOHN W. OLMSTEAD, D. D. Editor " Watchman," Boston, Mass. President's Room, Brown University, Providence, R. I., April 7, 1891. I heartily endorse the advanced view which Rev. T. M. Merriman, A. M., has wrought out, in a new work of his, to the effect that the " Pilgrims, Puritans and Roger Williams " were, after all, in essential agreement — concurring in points much more numerous than those in which they dis- agreed. I belive that the presentation of such a view will do much good. Rev. E. BENJ. ANDREWS, D. D., LL.D., President Broion University, Providence, R.I. Providence, R. I., April 8, 1891. Rev. T. M. Merriman, A. M., has long been a careful student of history, especially New England colonial history. He has already published two books— "The Trail of History " and "William, Prince of Orange," which have been well received. He is now preparing a work on " Pilgrims, Puritans and Roger Williams Vindicated," which I think must prove very interesting and very useful. The American people must always take a deep interest in New England history. Rev. M. H. BIXB-Y, D. D., Pastor Cranston Street Baptist Church, Providence, R. I. Providence, R. I., April 8, 1891. As to the forthcoming work, entitled, " Pilgrims, Puritans and Roger Williams Vindicated," by Rev. T. M. Merriman, A. M., I am very glad to endorse what has been said by Drs. Guild, Bixby and Andrews. The author's patience and diligence deserve to be commended; and especially his charitable endeavor to do justice to the high character and conscientious motives of all the parties concerned in our early history. Rev. JAMES G. VOSE, D. D., Pastor Congregational Church, Providence, R. I. 3i6 TESTIMONIALS. [Christian Standard.] Chicago, Jan., 1892. The " Pilgrims, Puritans and Roger Williams Vindicated " is by Rev. T. M. Merriman, A. M. It is clear, beyond a reasonable doubt, that the one man of that age to whom the world is most deeply indebted for religious liberty is Roger Williams. The author has evidence that Gov. John Winthrop, and many others with him, maintained that the sentence of banishment against Roger Williams ought to have been revoked, and that it still should be. His book is interesting from the first page to the last. It is a great story and no defects in the recital of it can dim its fade- less glory. [The Interior, N. Y., March 77, 1892.] " Pilgrims, Puritans AND Roger Williams Vindicated." By Rev. T. M. Merriman, A. M. " This book is invaluable in showing wherein history has wronged Roger Williams. " The frequent quotations from documents and scattered pamphlets, covering the whole period in which the idea of entire freedom of con- science was developed in New England, add to the interest with which these pages will be read." [Buffalo Christian Advocate, JV. Y., March 17, 1892.] "' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A. M. " This story of the forefathers is of deep and thrilling interest. . . . The aim of the author is to do justice to all the parties engaged in the issue of the vital question of religious liberty. The book will be read with profound interest by all who desire to know the facts in regard to the great struggle." Zion's Herald, May 11, 1892. " ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A. M. " As long as the world endures the memory of the names joined together in this volume will last. It is an interesting study to discover just how their flaming ideas of, liberty are harmonized with their intolerance and bigotry. So good, so noble; so great, and so self-sacrificing a man as Roger Williams deserves to have his claims clearly and strongly presented. This Mr. Merriman has done. Therefore we endorse the views of this author and his purpose and aim. His volume is a valuable contri- bution to the historical literature of a period which is always of intense interest." [Herald and Presbyter, May 18, 1892.] " ' Pilgrims, Puritans and Roger Willi.\ms Vindicated.' By Rev. T. M. Merriman, A.M. " This book has for its object the turning of the search-light of truth upon the development of religious liberty in the hands of our New Eng- land forefathers and mothers. Any history of New England, ecclesiastical or secular, must include a just appreciation of these persons and their im- portant work as an indispensable element." TESTIMONIALS. 317 Madisonensis, Colgate University, Hamilton, N. Y., May 28, 1892. ' " Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.m. " The author is one of our own alumni. The story of those early days in this new light affords many opportunities for new views upon the actions of our forefathers. The argument for revoking the sentence of banish- ment against Roger Williams is unique and edifying, which really add to the charm of the book. It is a manly, straightforward battle for an im- portant object, an already acknowledged historical fact — the pre-eminent position of Roger Williams as a reformer and religionist." [Westminster Teacher, June, 1892.] " ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.M. "Parti. This good-sized volume tells of the remarkable experiment of the New England fathers with the well-nigh incomprehensible question . of religious liberty. Part II. relates the desire of many to unbind what was misbound in 1635, and to honor Roger Williams with public honors for his eminent services for New England. The volume is full of history that will interest many researchers." Uplands, Brookline, Mass., June 3, 1892. Rev. T. M. Merriman: Dear Sir,— Your book, "Pilgrims, Puritans and Roger Williams Vin- dicated," is received. I thank you for your kind remembrance, and am glad that anything of mine has been of service to you. I would palliate not a particle of the persecution or cruelty which Roger Williams suffered, from whatever source it may have proceeded or by whomever it may have been prompted. I offer you my good wishes and thanks. Hon. R. C. WINTHROP, LL.D. [Church Union, July 16, 1S92.] "'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.M. "The author has evolved the conclusion, in this volume, that the standard ecclesiastical history of New England cannot be written until the cases of the Pilgrims, Puritans and Roger Williams are correctly apprehended and unhesitatingly adopted. To this end he applies himself with manful earnestness, tracing the doctrine of religious liberty from long before the Plymouth Pilgrims to the unsteady days in which Roger Williams was banished." Hanover, Mass., Nov. 21, 1892. Rer. T. M. Merriman: Dear Brother,- Many, many thanks for your interesting and valuable book, " Pilgrims, Puritans and Roger Williams Vindicated." It is a work of labor and a labor of love. Yours very truly. Rev. D. B. ford. 3i8 TESTIMONIALS. \Bo8ton Evening Transcript, Oct. 4, 1892.] "'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.m. " This volume has become a rarity at the outset, which it usually takes a hundred years for a book like this to achieve. The vindication is not limited to Roger Williams alone, but includes the Pilgrims and Puri- tans as well. Forsooth the Puritans themselves did not, later on, plead their own traditional conscientiousness for making things right which they had done amiss. The author makes his conclusive point tor the revocation of the sentence of banishment against Roger Williams, because it was passed after the charter of the colony of Massachusetts was annulled. The influence of this book will not fail to advance the cause it undertakes to maintain.'' Providence, R. I., Dec. 22, 1892. "Pilgrims, Puritans and Roger Williams Vindicated." By Rev. T. M. Merriman. A.M. Dear Watchman, — Allow me to call your attention a second time to the above volume. Two hundred and fifty years seems quite long enough for us to learn how to be charitable to the faults of our New England fore- fathers and how to honor them as they deserved to be honored. The author of this work is the lirst to venture upon the sea of ebullitions among writers, as to Roger Williams and the Puritans, in quest of a calm. He has spared no labor to produce a book with vigor and freshness of style. His aim expressly pertains to the issue between Roger Williams and the Puritans on the vital question of religious liberty. It is of prime importance to observe that Roger Williams first contended for perfect liberty of worship for all consciences, without restraint or intimidation from court or cloister. He next claimed the same for the church of his own choice. Where is there a more sublime example of a man cast out of one state for defending freedom of worship becoming the founder in early New England of a commonwealth in which no person has ever been fined, imprisoned, whipped, or banished for the sake of conscience, in which the hand of persecution has never been raised. Bancroft, the historian, says of him: " He is the first Christian legislator who provided for perfect religious liberty in the constitution of any state. Like the cross of Christ, the crime of Roger Williams is now the glory of the Republic." If there is one person still above ground in whose judgment the character and position of the great apostle of religious freedom yet need vindication, may the volume of Mr. Merriman be completely suc- cessful in its divine mission. Rev. henry M. KING, D/D., Pastor {Roger Williams) First Baptist Church, Providence, Rhode Island. TES TIMONIA LS. 3 1 9 [The Standard, Chicago, Feb. 9, 1893,] " ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.m. " This book is really a conscientious piece of work, wrought out of ample material and with a purpose of vindication for men who still con- tinue to be too little understood. This purpose, too, the author realizes in a way to make his book a welcome one for those who may have long felt that justice has not been done in standard history to either Pilgrims, Puri- tans, or, much more, to Roger Williams." Boston, Feb. 9, 1893. "Pilgrims, Puritans and Roger Williams Vindicated." By Rev. T. M. Merriman, A.M. We give the full title of this work. Part I. outlines the history of the Plymouth Pilgrims, the Salem Puritans and the Puritans of Boston, also of Roger Williams' arrival in Boston, his troubles, trial and banish- ment, in the author's peculiar style. The general aim of the author seems to be to outline the history of New England only so far as it relates to the question of religious freedom and to the treatment of Roger Williams, who is, to his mind, the representative of soul freedom and the typical founder of religious liberty. Part II. The author's argument claims that posterity should assume toward Roger Williams and the Puri- tans " a most liberal and cordial use of the olive branch and mantle of charity." Now that the doctrine of religious liberty as advocated by Roger Williamssurvives — while the theocratic system of the Puritans has dis- solved away — their sentence of banishment ought to be revoked. Mr. Merriman does not tell us how the sentence of banishment ought to be revoked. WILLIAM ELLIOT GRIFFIS. Boston, March 2, 1893. "P1LGRIM.S, Puritans and Roger Williams Vindicated." By Rev. T. M. Merriman, A.M. Castigat et Judical is no way to treat a book, and so after a careful reading of the above, it is a pleasure to say how much it was enjoyed. The thread of history is drawn in a dramatic way. It is a book which might well find a place in every Sunday. School in the land. Rev. C. H. SPAULDING. Secretary American Baptist Publication Society for New England. [Western Recorder, Sept. 28, 1893.] " ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.M. " This is an interesting and valuable contribution to the early religious history of this country. The Pilgrims and the Puritans are confounded in the public mind, and most persons think them the same. Authorities and original documents are cited in abundance showing the wrong of the ban- ishment of Roger Williams. The author is master of a smooth and flowing style, that is at the same time vigorous and he marshals his facts in a most effective way. The book is of special interest." 320 TESTIMONIALS. [Boston Herald, Feb. 24, 1894.] "'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. Merriman, A.m. " The author is a venerable Baptist mini.ster, who has the courage of his convictions, and from his study of history shows that the Puri- tans made a mistake in sending Roger Williams out of their precincts, and that their descendants ought to revoke the edict of banishment which was decreed in the early days of the colony, and which has been considered as one of the chief blots on our New England history. Mr. Merriman is a vigorous writer and strong advocate of the right, as he sees it. He has authorities for his statements, without which, in a work of this kind, is a serious literary defect, so that no plentiful sound of war- whoop is needed in these pages to make up in noise any possible weakness in argument. The book is serious and has claims to respectful attention. There is a growing conviction in New England that the Puritans exceeded their jurisdiction in manifesting an intolerent spirit toward every one who did not agree with them. The New England of the present day could not have been reached upon that basis. We believe Mr. Merriman and Mr. Charles Francis Adams are on the right track to break up such a theocratic order. Mr. Merriman has written an absolutely unique book on this subject. It is the specimen attempt to deal with New England ecclesiastical affairs.*' 17 Beacon Street, Boston, March 1, 1894. Dear Sir, — I duly received a copy of your "Pilgrims, Puritans and Roger Williams Vindicated." I value your discussion of that great subject. Yours truly, JOSEPH COOK. LIbHAHY Ul- UUNUHtbb 014 012 659 7