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X
THE PILGRIMS,
PURITANS AND ROGER WILLIAMS
VINDICATED

BY
REV. T. M. MERRIMAN, M.A.
AUTHOR OF "TRAIL OF HISTORY," "THE SECRET (MUSIC),"
" WILLIAM, PRINCE OF ORANGE "

?i;{)ttB EiJttion

BOSTON
ESTES AND LAURIAT
PUBLISHERS

Copyright, 1892,
By BRADLEY & WOODRUFF.

Copyright, 1892,
By rev. T. M. MERRIMAN, M.A.

All rights reserved.

^0 ^0sterilg.

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, tobe 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.
Wherefore — "Let there be for them a name, and an Hon
orable place, among the Benefactors of Mankind."
T. M. Merriman.
September 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 — sharfly in %<ic-LV, to
the end.
In Part Second — We have briefly recapitulated
the Points taken — wise or otherwise — by the actors

PREFA TOR V. Vll
in the struggle ; as they pressed forward to the grand
issue before them — and Noting the ofie 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.
I. That the Standard Ecclesiastical History of New
England — lias not yet, been written.
2. That such a most desirable, and invaluable Church
History, can never be written ; until the Cases of the
Pilgrims — • Puritans — and of Roger Williams — are
correctly apprehended, and unhesitatingly adopted. With
out unswerving yz^i-^zV^, 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, 1891.

CONTENTS.

PART FIRST
Religious Liberty — in New England, as it was developed,
BY THE Pilgrims — Puritans — and Roger Williams.

CHAPTER I. Page.
Origin of the Plymouth Pilgrims  i
Section i. — Their Forerunners. Section 2. — The Separa
tists. Section 3. — The Exiles. Section 4. — The Pilgrims.
Section 5. — The Landing of the Pilgrims.
CHAPTER II.
Settlement of the Pilgrims at Plymouth .... 23
Section 1. — Peace with the Indians — .Sickness and Want.
Section.::. — The Lyford Case. Section 3. — The Pilgrims
Independents. CHAPTER III.
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  45
Section i. — 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 the Charter reserved. Sec
tion 2. — The Puritans careless about losing Their Charter.
Section 3. — Matters grew worse.
CHAPTER VI.
Roger Williams 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 S. — He is banished.
CHAPTER VII.
Soul Liberty in Providence, Rhode Island . . . 106
Section i. — Roger Williams Ostracized, leaves Massachusetts
Bay. Section 2. — He settles in Providence, Rhode Lsland.
Section 3. — Providence Plantations Prosper. Section 4.
— He founds the First Baptist Church. Section 5. — The
Puritans rise to explain. CHAPTER VIIL
Religious Tolerance and Theocratic Arrogance . 143
Section!. — 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 1. — Theocracy revolutionized. Section 2. — More
Synodical Woik. Section 3. — Religious Liberty thrives.

CONTENTS.
Section 4. — First Baptist Church of Boston. Section 5. —
Unhappy Strifes. Section 6. — Edicts and Public Opinion.
Section 7. — The 5th New England Synod. Section 8. —
First 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 
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 Eiid 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 I.
Jesus Christ, and His Apostles, taug?it the Doctrine
of Religious Liberty — which Roger Williams
maintained — Therefore, that Sentence of Ban
ishment PASSED against IIiM OUGHT TO BE REVOKED 214
I. Christ's Fundamental Instructions 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.

xii CONTENTS.

CHAPTER 11.
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 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 III.
The Doctrine of Religious Liberty as advocated by
Roger Williams, survives : — while the Theocratic
Systek of the Puritans has dissolved away — There
fore, Their Sentence of Banishmi nt against Him —
ought to 15E REVOKlCD  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 Banishment. D. The Continued, and Demolishing
Elmus 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 L
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

AND 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 University, 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 assurance of a " safe-conduct ;" from
Emperor Sigismund — but — he was betrayed — doomed
by the Council, and burnt at the stake, in 1415. 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 /ra«-substantiation,
but held to rd7«-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 VIIL, 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. 7
the Papal yoke, and in place of it, proclaim Religious
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. 9
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 Ainswoith. 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." This
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 allowed to arrange 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 th* 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 adventureus voyage ; but they had not proceeded
far, before the Speedwell was found to be in a leaking
condition, and both vessels put back to Dartmoiith.
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 " ^Eneas " — 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 transportation ; 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-

AND ROGER WILLIAMS, VINDICATED. 15
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 difficult
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 (5f 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 offices, 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 MuUins : William
White : Richard Warren : John Howland : Stephen
Hopkins : Degory Priest : Thomas Williams : Gilbert
Winslow : Edmund Morgeson : Peter Brown : Richard
Bitteridge : George Soule : Edward Tilley : John Tilley :
Francis 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. \J
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 Cassar the things
that are Caesar's " — the other" Rendering 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 First, 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.
The 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. 19
" Peregrine White ; " and lived to be 83 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 going 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 England 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 WILLIAMS, VINDICATED. 2$

CHAPTER IL
SETTLEMENT OF 2WE -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 rows,
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. 162 1. 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 ' —
II. An exhortation — 'But every man another's
wealth.' In handling of which I will —
I. 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 Coloiiy;
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. 27
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 PILGRIMS, 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

AND 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 m 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
handwi'iting. 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 v7ere 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 breik 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 in.
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 —
I. Those who quietly remained in the King's Church,
and yielded a general conformity, to its ritual,i 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 bosom. 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 new adventurers
in his enterprise ; by holding correspondence with
persons in London; Lincolnshire; and elsewhere.
The Puritan^, 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

AND 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'si
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 diflference, 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 PILGRIMS, 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
):>& "pres&nt for that special 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 other;
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 Englandj 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
Holland, 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 Religious 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 Cojiscience, 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 — " x. It is granted
that the worke is lawfull and hopefuU 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,
I. 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 considered, that it was freedom from such things
that made people come over to us."
No better evidence is desired ; than this omission of
any mention of the ordering of religion, in the Charter ;

AND ROGER WILLIAMS, VINDICATED. 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 Freedom 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 Arbella. 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 Mayflower.
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 15th
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 PILGRIMS, PURITANS,
a portion of his family embarked in her : he never came
back. At the 2d Session of the General Court, May i8,
1 631; 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 fallows : — "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 tlie 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

e,6 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 itv/Rs freedom from
such 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 I " 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 Chvwch, nor even apology, for so doing : is
most notable 1
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 not 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,
1631, 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 Chartered
Court, with no Act 'Df Parliament, giving them the
right to do so ; in 14 rr^onths, banishing 14 persons ;
which would have "equired 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.
Posterity ; will incline to an adverse judgment against
the Bay ; especially as the Examples of Plymouth Col
ony ; and the Rhode Island Plantations ; near by ; 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 Jto 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, VINDICATED. 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 re-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

AND 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 behoovefull 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 1 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 Power 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. 67

CHAPTER VL
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 or 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.
Especially 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
worship 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 WAY 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 faceSj 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. y\

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 minister." A title, of which he
ever continued worthy.
Upon the arrival of Mr. William-s, 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 ; as great a cost too, as had
any of the Puritans sustained. " Separation," in those
days rneant "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 Church at Salem in the matter of calling a
religious 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,
"whenTanded 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, PURITANS,
Thus, for liber'cy 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 truth, 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

"J 6 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

78 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 Sempringham,"

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 zvell for upliolding the ordinances of
the churches, 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

80 THE PILGRIMS, PURITANS.
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 officiate 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, VINDICATED. 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 .-•
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. Wilhams 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 him!'
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 were dangers of which they stood in

84 THE PILGRIMS, 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 their
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 lo, 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 Greate 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.
He claimed that it was Christ's Prerogative ; to have
this office ; 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. 87
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 the 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 lo, 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 suasiye 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 — " He, who
should conscientiously maintain such opinions." . . .
At this same Session of the Court, a petition, previ
ously made to the Court ; for the papers, conveying the
Title ; to a piece of land, belonging to the people of
Salem ; was renewed. Influenced no doubt by the
advice of the Elders; and by the "contempt of
Authority," of the Salem church, in ordaining a pastor
of their own choice — The Great and Generall Court
conscientiously responded to this petition — thus —
" We will wait before giving answer to your request, until
there shall be time to test more fully the quality of your
own allegiance to the power which you desire should
be interposed in your behalf." Yet that " Power " — •
had lost their charter !
According to the Theocratic Basis of the Puritans ;
" no person could be a citizen, and voter, unless he
were a church-member" — hence the members of the
Court were all within the church ; and of course ame
nable to church Discipline. Mr. Williams who was
accustomed conscientiously to distinguishing between,
"the things that belong unto Caesar, and those that
belong unto God ; " quickly saw ; that the Court, while
sitting in their civil office, had ; by conscientiously
refusing the Salem petition, committed a moral injus
tice. Thereby laying themselves open, "to be dealt
with, in a church way."
Being a man not much given to hesitation, in con-

90 THE PILGRIMS, PURITANS,
scientiously doing his duty, when Providence gave him
an opportunity — Mr. Williams, by, and with, the co
operation of the Salem church — "Wrote Letters of
Admonition unto all the churches, whereof any of the
Magistrates were Members ; that they might conscien
tiously admonish the Magistrates of scandalous injustice
for denying the Salem petition!'
The Elders, who were first to receive these "Let
ters," quickly saw the trap, they had set for themselves ;
in their Theocratic Basis ; for if the Magistrates were
put under Church Discipline, and proved contumacious
and conscientiously refused, to "confess their fault, and
repair the offence; " the inevitable result must be ex
communication ! This would carry with it, not only
church-membership; but citizenship; and impeach, the
General Courts! "And Great would be the Fall!"
Besides they saw that ; to discipline the Magistrates,
would be, to sustain the charge, of the Salem Church ;
and their Pastor ; in their Letters : in short, sustain
Roger Williams ; and condemn themselves : and that
too according to the logic of their own Church Polity!
So much the worse, for the Polity !
The Elders not caring to be seen running down that
steep place, to be choked in the pool of stultification ;
quickly began a search for a way of escape from their
dilemma. The first gap open to their relief, was to con
scientiously intercept the offensive Letters. This was
done, by the Elders, of the "unseparated," church in
Boston. Their excuse, for so doing, which they gave;
in a letter to the church in Salem, under date of Aug.
1st, 1635 ; was; for "not seeing their way clear to pub
lish to the body the Salem document."

AND ROGER WILLIAMS, VINDICATED. 91
Observe ; these Elders conscientiously assume, to
withhold a letter to their church ; not to them — and then
assume ; to reply ; to that letter, without being author
ized by their church to do so : as follows — " i. That the
admonition of the Salem Church was a 'gift' which
should not be offered until that church had reconciled
itself to the Magistrates. — See Matt. v. : 23, 24.
2. That the act of the Magistrates was rather a private,
than a public offence. 3. That it was not fitting to
deal on the Lord's day in a worldly business ; nor to
bring a civil matter into the Church." Was it fitting
to carry an Ecclesiastical matter into the Court ; as
they had Mr. Williams' Ordination.?
The next gap, of escape, for the Elders, was, to re
tort in kind; and conscientiously commence church
Discipline, with the church, and Pastor of Salem ; by
Letters from other churches, "presenting before them
the offensive spirit and way of their officer, Mr. Wil
liams; both in Judgment and Practice." This was the
happy hit, which sustained the Magistrates, in refusing
the Petition — shielded them from Church Discipline —
and saved to them, their Church Membership, and their
Citizenship. So we are informed, that : — " The neighboring
churches, both by Petitions, and Messengers, took such
Happy Pains with the Church of Salem, that it pleased
the Lord, to open their hearts to assist us in dealing
with him." As Cotton Mather writes: — "That Holy
Flock was presently recovered to a Sense of his Aber
rations." They were not so Holy, however, when they
"ordained him, in contempt of Authority."
It is not difficult to imagine; with what tact, and

92 THE PILGRIMS, PURITANS,
conscientious zeal ; those Messengers to the Salem
Church; with the special motive of upholding the
whole system of the Puritan Theocracy; backed by the
concurrence of the General Court : would beseech ; and
urge; and promise, "the lande betwixte the Clifte and
the Forest Ryver, neer Marble Head; " if but a bare
majority, would conscientiously agree to repudiate
Roger Williams. To gain this, was to "cut the Gor-
dian Knot." This was the "vulnerable point, in the
heel of Achilles."
Nor did they labor in vain, but, with the result, of
speedily winning to the view they took, the small ma
jority of the Salem Church; and persuading them con
scientiously to unite with others in dealing with him.
Like Endicott they "yielded to truth." Imagine who
can, the bitter disappointment Mr. Williams must have
felt, when those who had so lately; recalled him; and
ordained him ; in face of the inhibition of the court ;
should so soon conscientiously forsake him and flee;
and so delivered him to "Admonition" — for writing
Letters of Admonition. When writing of it, he says:
— "In my troubles the greater part of that Church
was swayed and bowed, (whether for feare of persecu
tion or otherwise), to say and practise, what, to my
knowledge ; with sighs, and groans, many of them
mourned under."
The last Sabbath Roger Williams occupied the pulpit
of the Salem Church, was probably on Aug. 19, 1635 ;
only about two months, after his ordination as pastor !
He left Salem in Aug. 1631 : and came back there
from Plymouth late in 1633. Mr. Skelton died in
Aug. 1634. From 1629, to 1634, the church met for

AND ROGER WILLIAMS, VINDICATED. 93
worship in an unfinished building. In 1634, a framed
house was erected, 20 feet by 17, with a gallery across
the end over the door. What remains of this latter
house, is still preserved in the rear of Plummer Hall,
Salem Massachusetts — a sacred relic of the conscien
tious struggle for Religious Liberty. It was no doubt
built, in anticipation by the church, of long enjoying
the ministry of Mr. Williams. But in that, they were
prematurely disappointed.
During the week following the 19th of Aug. he fully
considered the emergency forced upon him, and con
scientiously resolved upon the stand, he must ; and was
willing to, take. Like Martin Luther, he could ex
claim — " Here I am, I can do no otherwise, God help
me. Amen." In the meantime he prepared a letter to
be read to the church the next Lord's day. So — " It
behoved Christ to suffer ! "
On Lord's Day morning, Aug. 26, 1635, those who
usually assembled there to worship conscientiously
wended their way to their " Separatist " Meeting House
— they entered it — -but to see Roger Williams in their
Pulpit ; no more thereafter.
Elder Samuel Sharpe, conducted the services ; during
which he read the aforesaid letter. In this letter Mr.
Williams expressed himself in very strong terms ; con
cerning the false and unchristian basis, of the Puritan
churches of the Bay. His conscientious declaration
was : — " He could hold christian communion with them
no longer. They were unclean, by idolatrous pollutions.
They were defiled with hypocrisy and worldliness.
They needed cleansing from anti-christian filthiness, and
communion with dead works, dead worships, dead per-

94 THE PILGRIMS, PURITANS,
sons in God's worship. They ought to loathe them
selves for their abominations ; for they were false wor
shippers of the true God ; liable to God's sentence and
plagues ; guilty of spiritual drunkenness, and whore
dom ; of soul-sleep ; and soul-sickness ; in submitting
to false churches ; false ministry, and false worship.
Their doctrines were corrupt. Their ministry was a
hireling ministry."
Concerning himself he conscientiously wrote: —
"The breath of the Lord Jesus is sounding forth in me
(a poor despised ram's-horn), the blast, which in His
own holy season shall cast down the strength and con
fidence of all these inventions of men ; in the worship
ping of the true and living God."
To his church, he declared ; when he saw that a mea
gre majority of them had forsaken him, and were even
ready to take sides with his opponents ; that — " He
should communicate with tJicm, no more, so long as
they remained in fellowship with the ' unseparated,'
State-churches of the Bay."
Posterity ; will not be so much interested in the man
ner of characterizing, adopted on either side, as in the
cause, which each labored to establish : Toleration ;
on the one hand — and Inhibition on the other.
Many in the Salem church were much grieved, at
the stand their Pastor had taken, but to him, it involved
the whole question of Church and State ; Religious
Liberty ; or Ecclesiastical Domination. If he remained
with his church, even while a small majority of them
were in collusion with the first church in Boston ; and
the other churches ; then he could no longer conscien
tiously refuse, " to officiate to the ' unseparated ' church

AND ROGER WILLIAMS, VINDICATED. 95
in Boston. He must either stultify his own conscience ;
go back on his own history ; renounce ' separation ; '
and sustain the Courts in punishing men for religious
opinions; — or he must continue to be the divinely
chosen 'ram's-horn,' to trumpet forth to all the world,
Christ's fundamental Text — ' Render therefore unto
Caesar the things which are Csesar's ; and unto God the
things that are God's.' "
True to his conscience, and true to the truth — he
opened his own house for religious services on the
Lord's Day ; and on Lecture Days ; and so withdrew
himself from all the assemblies of the churches of the
Bay. John Cotton says — " For a season he withdrew
communion in spiritual duties with his Wife ; who still
went to the Parish Assemblies ; till at length he drew
her to partake with him in his opinions." Those who
conscientiously sympathized with his opinions ; flocked
to the Meetings in his own house ; and to these such
increasing numbers were added, as to furnish a new
occasion for alarm to the conscientious vigilant, and
ever-watchful Boston Magistrates ; " Lest the infection
of his opinions should spread ! ! "
SECTION 7.  ROGER WILLIAMS' TRIAL.
Voluminous and vehement ebullitions have flooded
the ages from the abyss of authorship — agonizing, to
show that it was for other offences, than advocating
toleration ; (that, being set down, as an offence) ; which
formed the basis of Puritan conscientious opposition to
Roger Williams. But a careful investigation of all the
facts, will bear us out in the conclusion — that all other
charges the Puritans raised against him, would not have

96 THE PILGRIMS, PURITANS,
made their case a sufficient ground for their final action ;
had that question of Liberty of conscience been left out
— and, that question alone, would conscientiously have
been a sufficient one, in their judgment. See the con
scientious advice of the Elders ; at the Court of July
i8 — "He that would maintain such opinions; the
churches ought to request the Magistrates, to remove,
(banish) him."
Already there was hanging over Mr. Williams' head,
the conscientious summons of July, for him, " to appear
at the General Court in 8 weeks thereafter." Already
the court had succeeded in conscientiously persuading a
small major part, of his church, to join them against
him. This carried the main point ; by shielding the
Magistrates from the Admonitory Letters ; changing
the case ; and conscientiously putting him and his
church under Admonition, for admonishing the churches,
to admonish the Magistrates.
Messrs. Hooker and Cotton, were conscientiously very
active now ; besides Petitions, and Messengers from the
churches; to induce the "minority" of the Salem
Church, and Mr. Williams, to conscientiously retreat
from their " untenable position," Mr. Cotton, " had
spent most of the Summer, in seeking to satisfie his
scruples." But Mr. Williams saw clearly that the way
they sought to satisfy his scruples, was, to submit all
to the preferences of the Court : and put liberty of
conscience ; under the consciences of the Magistrates.
We have already noted in Section 5, that the Meet
ings of the General Court in May 10, and July 18, 1635,
were both ; after their Charter zvas annulled. Under
the Charter this Court was composed of the Gov. ;

AND ROGER WILLIAMS, VINDICATED. 97
Deputy Gov. ; and Eight Assistants. As the Colony
grew, and Townships were organized, provisions were
made, for these towns to be represented by Deputies
of two or three persons from each town, chosen by the
Freemen, to sit with the General Court. At this time,
there were twenty-eight Deputies ; eight Assistants ;
the Deputy Gov. ; and Gov. ; in all 38 persons composing
the General Court. There were now ten churches in the
colony, having among them, 12 able Ministers, or El
ders : who were eligible from their office, to sit with the
Court as Councillors, on important occasions. Some
50 persons ; the first men of the Colony, composed the
General Court of Massachusetts Bay.
Promptly on Wednesday Sept. 12th, the Court met
at New Town, (Cambridge). On Thursday, the case of
Roger Williams ; tho' he was not present ; was taken
up. The Magistrates made no attempt at concealing their
conscientiousness about the action of the Salem Church,
and Pastor, in sending out the " Admonitory Letters ; "
concerning their attitude on the Petition, about the
Marble-Head land.
They took the conscientious view, that — " They were
not accountable to the churches for anything they might
do in their civil office." If so; why could they hold
Roger Williams and his church accountable to them ;
for anything they might conscientiously do, in their
Ecclesiastical Office .?
Conscientious, upon having — contumacious Salem,
more conscientious about " contempt of authority ; "
the Court sent home the three Deputies from Salem ;
Capt. William Traske, and Messrs. John Woodberry,

98 THE PILGRIMS, PURITANS,
and Jacob Barney ; " to fetch satisfaccion for those
offensive letters ; or the names of such as indorsed
them ; or els the arguments of those that will defend
the same." Evidently the Magistrates were not' in a
conscientious mood to be Admonished, by the church,
and Pastors of Salem.
Upon this exhibition of the conscience of the Court,
a scene of excitement followed, which furnished a
demoralized example ; of " brethen dwelling together in
unity." Ex-Gov. Endicott was present, and being noted
for dealing out his holy indignation, with unstinted
measure, when occasion required ; he availed himself of
this opportunity. He poured forth his scathing in
vective upon the course matters had taken. Some of
the Court, not being edified at hearing" his Oration,
" incensed beyond endurance retorted ; and upon call,
by generall ereccon of hands ordered that he be com
mitted ; (to jail) for contempt of Court." By some,
it is stated, that " Endicott yielded to truth." The
records state; that "the same day he came and ac
knowledged his fault, and was discharged." He took —
"Admonition." The Court passed this order — 'Tf the major part of
the ffreemen of Salem shall disclame the Letters sent
lately from the church of Salem, to severall Churches,
it shall then be lawfull to send Deputyes to the Gen
erall Court." Evidently some of the Magistrates did
not conscientiously relish being under censure, by the
freemen of Salem.
It is plain with what conscientiousness the Court
kept an eye on Roger Williams. Already they had
gained a small " major part," of the church against him.

AND ROGER WILLIAMS, VINDICATED. 99
by promising their land. At this Court, they " won to
Truth," his ever helpful friend, Endicott ; by the Order
of committal — and as a conscientious — persuasion —
offered the three Deputies of Salem Seats to disown
the Admonitory Letters.
Thus matters stood at the close of that day. Either
for prudent — or some other reasons ; the Court ad
journed, for five weeks — to Oct., i8.
During this interval for the gathering storm — in
tense excitement prevailed thro'out the Bay. The Court
who were soon conscientiously to pass a Sentence, upon
a conscientious, "godly minister" — were excited. The
churches who had conscientiously evaded the exercise
of admonition, upon the Magistrates — were excited.
The Elders, who had conscientiously procured the major
vote in the church at Salem against their pastor — were
excited. Those members, who had just taken part in
the ordination of Mr. Williams, contrary to the Order of
Court ; and now had turned against him — were excited.
Those who conscientiously attended his " separate ser
vice, marked by his popular ability," knowing that he
was to be sentenced — were excited. And no doubt,
Roger Williams himself, as " the poor despised Ram's-
horn, of the Lord Jesus Christ" — was aware of the
prevailing excitement. Endicott was a little cooled-
off, and as many as felt the contagion of the popular
excitement — were excited. Mr. Cotton said to one —
"The Court are so incensed against his course, that
it is not your voyce, nor the voyces of two, or three
more ; that can suspend the Sentence." The Court
" Conscientiously" incensed !

I GO THE PILGRIMS, PURITANS,
SECTION 8.  ROGER WILLIAMS BANISHED.
The rising Sun of Thursday Oct. i8, 1635, shone
upon the paths along the fields and forests, which con
verged at New Town; in which, the Gov., Dept. Gov.
Eight Assistants, and Twenty-Five Deputies — (the
three from Salem being unseated) ; and whoever had
occasion to be present ; were hastening to the Court.
Mr. Williams, speaks of his "travells by day and night
to goe and return to their Court." "All the ministers
of the Bay," had been conscientiously invited, by the
Court to attend for consultation with them, on this
occasion. Very little consultation would be needed, as
the Elders, had before conscientiously advised ; that
"any one holding such opinions, ought to be removed
by the Magistrates, at the request of the Churches."
The case of Mr. Williams, was finally reached ; and
the charges, in their indictment ; made out at the
Court of July 18, were reproduced, as follows : —
I. "That the Magistrate ought not to punish the
breach of the First Table, except when the Civil Peace
should be endangered.
2. That an Oath ought not to be tendered to an
unregenerate man.
3. That a man ought not to pray with the unregen
erate, even though it be with his wife or child.
4. That a man ought not to give thanks after Sacra
ment, nor after meat."
Behold, this conscientious Puritan indictment I
What is there of it, besides the all absorbing matter ;
of taking the usurped power of persecuting men for

AND ROGER WILLIAMS, VINDICATED. IQI
religious opinions ; out of the hands of Civil Magis
trates .? That ; and that supremely, was the chief
ground of the conscientious impatience of the Puritans,
toward the conscientious contender for soul liberty.
From his decline of the call from the " unseparated
Boston Church ; " to this time; they had conscientiously
disfellowshipped his opinions. The composition of this
august body was as follows : —
John Haynes : Governor.
Richard Bellingham : Deputy Governor.
assistants.
John Winthrop ; Atherton Hough ; William Cod-
dington ; Simon Bradstreet ; Thomas Dudley ; Increase
Nowell; John Humphrey; and Richard Dummer.
DEPUTIES.
At this session, when the Salem People were much
concerned in the action to be taken ; the three Deputies
from that town, Capt. William Trask; John Woodberry;
and Jacob Barney, were absent from their seats. Twenty-
five others from towns took seats: viz: — John Tal-
cott ; John Steel ; Daniel Dennison ; Richard Brown ;
Ensign Wm. Jennison ; Edward Howe ; Wm. Hutchin
son ; Wm. Colburn ; Wm. Brenton ; Dr. George Alcock ;
John Moody ; Wm. Park ; John Mansall ; Thomas
Beecher ; Ezekiel Richardson ; Nathaniel Duncan ;
Capt. John Mason; Wm. Gaylord ; Joseph Metcalf;
Humphrey Bradstreet ; Wm. Bartholomew ; Capt.
Nathaniel Turner ; Edward Tomlyns ; Thomas Stanley ;
and John Spencer.

I02 THE PILGRIMS, PURITANS,

ELDERS.
" All the ministers of the Bay," had been invited by
the Court, to be present on the occasion and assist by
the way of consultation." The names of the Churches,
in the order of their formation ; with their respective
ministers, were as follows : — Salem; Roger Williams :
Dorchester ; John Wareham ; and John Maverick :
Boston ; John Wilson ; and John Cotton : Watertown ;
George Phillips : Roxbury ; Thomas Welde ; and John
Eliot : Lynn ; Stephen Bachiler : Charlestown ; Thomas
James : New Town (Cambridge) Thomas Hooker ; and
Samuel Stone : Ipswich ; Nathaniel Ward : Newbury ;
Thomas Parker ; and James Noyes.
Such was the composition ; of the conscientious lords,
commons, and clergy, of the Greate Court ; whose pre
sumptive jurisdiction, exceeded that of the King of
England — and of the present Legislature of Massa
chusetts ; convened to sit in judgment upon the con
scientious opinions of the Great Apostle of Religious
Liberty in America. Gladly would they have washed
their hands like Pilate ; but they had conscientiously
undertaken to solve the problem; — "what shall we
do with him, that is called, Williams.?"
Posterity will never cease to be conscientiously in
terested about the manner in which, "a godly minister ;
towards whom many were drawn thro' apprehensions
of his godliness ; " was disposed of, by the conscientious
Puritan Court of Massachusetts Bay Colony.
If the Court moved against Mr. Williams, because
of his views on the "Patent;" or the "Resident's

AND ROGER WILLIAMS, VINDICATED. 103
Oath ;" or his " Ordination ; " or the " Admonitory Let
ters ; " then, their case wo'ld have had some show. But
judging from the indictment ; and " what is written, is
written ; " the only thing namable, is, his opinion of the
limitation, of the power of Magistrates, to " civil things
only." For ; defending Religious Liberty — advocating,
freedom of conscience — urging Separation of Church
and State — and promoting "a Toleration ; " the Puri
tans conscientiously dealt with Roger Williams.
When his case was fully reached, and when conscien
tiously enquired of, whether he were prepared to give
satisfaction to the Court, in these matters ; Mr. Wil
liams, justified the admonitory letters ; and main
tained ALL HIS OPINIONS. When asked whether he
would take another month for reflection, and then come
and argue the matter before them ; he conscientiously
and distinctly declined ; choosing, " to dispute pres
ently." They then appointed Thomas Hooker; — minister of
the church at New Town, (Cambridge) in whose rude
structure, which served them as a Meeting House ;
where the Court was sitting, cor. Dunster and Mt. Auburn
Sts., to argue with him on the spot, for the endeavor
to make him see his errors. With the day far spent,
all ended where it began; in that neither the Court; nor
Mr. Hooker; found it possible, "to reduce him from any
of his errors." His positions, to his mind, had a " Rockie
Strength." He was conscientiously ready, for them; "not
only to be bound, and banished, but to die, also, in
New England ; as for most holy Truths of God in Christ
Jesus." Tho' all seemed to be ready for the Sentence ; yet

I04 THE PILGRIMS, PURITANS,
conscientiously an adjournment of the Court was
ordered, to the next morning. The question arises,
why this adjournment .? Mr. Williams, was ready, and
why were not they ready also .? It needs but half an
eye to see, that they had come to a most unwelcome
task. Their only hope of relief, lay in the possibility
that the Brother at the Bar, would recant. By his so
doing, they would be sustained in all they had done up
to this point — and gain a concession for the Theoc
racy ; over Roger Williams. Hence the forlorn hope
in an adjournment — but He, held to his "Rockie
Strength." That night — such a night — ended with " cock-crow
ing ; " the dawn, stole between the eye-lids of the con
scientious Magistrates — the rising Sun, proclaimed the
morning of Friday, October 19, 1635. The hour of
Court arrived ; all were in painful waiting, for the Deed,
that was to be Done.
Whereupon the Court, with "all the ministers approv
ing it save one" — conscientiously passed the following
Sentence —
"Whereas — Mr. Roger Williams, one of the Elders
of the Church of Salem, hath broached and dyvulged
dyvers new and dangerous opinions, against the author-
itie of Magistrates, as also writt Itres of defamaccon,
both of the Magistrates, and Churches here, and that
before any conviccon, and yet mainetaineth the same
without retraccon —
"It is therefore Ordered — that the said Mr. Williams,
shall depete out of this jurisdiccon within sixe weekes
nowe nexte ensuing ; wch if hee neglect to performe,
it shal be lawfull for the Gour and two of the Magis-

AND ROGER WILLIAMS, VINDICATED. 105
trates to send him to some place out of this jurisdiccon ;
not to returne any more without licence from the
Court." Should thinkers of Posterity ever be troubled to
know, the reason ; why, this Company should assume
to act as a " Court " — with their Charter, annulled ; and
having never declared themselves Independent — of
either the Church ; or Crown • — of England ; and had
never organized themselves — into a body Politic — ¦ or
Ecclesiastic —
Why — should they assume — to pass a Sentence —
so imperious — and stilted upon accusations, so beard
less, and baseless.? ! ! — the answer is — upon their
traditional conscientiousness.

Io6 THE PILGRIMS, PURITANS,

CHAPTER VIL
SOUL LIBERTY IN PROVIDENCE, RHODE ISLAND.
SECTION I.  ROGER WILLIAMS OSTRACIZED, LEAVES
MASS. BAY.
Well might Roger Williams now say, as he did
when bishop Laud pursued him out of England; " it was
as bitter as death unto me ? " As he retired from the
Puritan Meeting House ; [cor. Dunster and Mt. Auburn
Sts.] in New Town, (Cambridge) Oct. 19, 1635; where
Thomas Hooker was pastor; he went out ostracized, by
the General Court of Massachusetts Bay ; (tho' they
had no legal authority from the Crown to sit as a Civil
Court :) and by "all the ministers of the Bay, save one"
— ostracized; for no crime; yet, ostracized by Consci
entious Puritans; for defending Toleration in Religious
Opinions ; conscientiously.
It was no doubt, Mr. John Cotton, who was the,
"save one," of the Elders, who did not approve, the
Sentence of Banishment against Mr. Williams. So that
with all their conscientious zeal in accusing, and sen
tencing him, their greatest minister, their principal
Ecclesiastical magnate ; sympathized, with the Distin
guished Prisoner at the Bar.
In a letter of Mr. Cotton's; to Mr. Williams on the
subject he Wrote : "Let not any prejudice against my

AND ROGER WILLIAMS, VINDICATED. 107
person, (I beseech you,) forestall either your affection
or judgment, as if I had hastened forward the Sentence,
of your civill Banishment ; for what was done by the
Magistrates, in that kinde, was neither done by my
counsell, nor consent ; although I dare not deny the
sentence passed to be righteous in the eyes of God."
To this Mr. Williams replied — "That Mr. Cotton
consented not, what need he [consent] not being one
of the civill Court .? But that hee counselled it, (and so
consented,) beside what other proofe I might produce,
and what himself here under expresseth, I shall pro
duce a double and unanswerable testimony, i. Mr.
Cotton teaches the doctrine of not permitting, but per
secuting, all other consciences and ways of worship, but
his own. 2. Divers worthy Gentlemen, told me they
should not have consented to the Sentence but for
Mr. Cotton's private advice and counsel. I desire to
bee as charitable as charity would have me, and there
fore would hope that either his memory failed him ; or
that else hee meant, that in the very time of the Sen
tence — passing, hee neither counselled nor consented,
(as hee hath since said, that hee withdrew himselfe,
and went out from the rest), . . . and yet if so, I can
not reconcile his owne expression."
To this Mr. Cotton rejoined; — "I have professed
that I had no hand in procuring, or soliciting, the Sen
tence of his Banishment." Why not, if it were a
"righteous " one ?
How could Mr. Williams have any other than "un
settled judgments," — (as he is accused of) — upon the
contradictory statements of Mr. Cotton ; and the testi
mony of the " divers Worthy Gentlemen " .?

I08 I HE PILGRIMS, PURITANS,
Taking Mr. Cotton; and these "Gentlemen;" out
of the Elders ; and of the Court ; and we know not how
many others, of their opinion ; and it is plain that they
were far from unanimous in the Sentence.
Owing to excessive engagements, which had been
long continued, a reaction set in, after the Court had
ordered him Banished, which prostrated Mr. Williams,
with a severe sickness ; in consequence of which the
time of his departure out of the Bay was extended,
from "sixe weekes," until spring; on condition, that,
" he should not go about to draw others to his opin
ions." Altho' he did not "go about to draw" people
to him, yet so many were drawn to his house to hear
him, that it was conscientiously reported, — that, "all
Salem was filled with the infection of Anabaptism."
And the fact that, "twenty persons had been gained
to his opinions, provoked the Magistrates ; rather than
breed a winter's spiritual plague in the Countrey ; to
put upon him a winter's journey out of the Countrey."
Hence we find the Gov. and Assistants, met in
Boston Jan. 1636, conscientiously ordered Mr. James
Penn ; Marshal of the Court ; to serve a warrant upon
Mr. Williams at Salem, " to come presently to Boston,
to be shipped to England, by a vessel then lying at
Nantasket, ready to depart." Had they so sent him ;
which would have been regarded as most repugnant to
the laws of England : the prisoner sent ; or the act of
the Magistrates in sending him ; specially after their
Charter was gone ?
" But 'tis their mandate hither sent by me.
That thou to llostou presently repair;
A ship there waits, now ready for the sea.
Homeward to bear thy Heresy — and thee.'' DURFEE.

AND ROGER WILLIAMS, VINDICATED. 109
As Mr. Williams was conscientiously indisposed ;
bodily ; and mentally ; to walk to Boston, for the sake
of a felon's ride, to England ; a committee from Salem
waited upon the Boston Magnate, Penn ; and informed
him that their minister might not be expected to re
spond to this summons. Promptly, as they always
acted, and "conscientiously;" towards that conscien
tious "Ram's-Horn" — Mr. John Underbill, one of
the two chief officers of the Plantation, and who was
that year chosen Captain for Boston ; was ordered, with
14 men to go in a pinnace, by way of Marble Head to
Salem, and conscientiously take Mr. Williams by au
thority, and kindly place him on board the ship afore
said. In the mean time. Ex Gov. John Winthrop had
kindly and privately given Mr. Williams, a " hint from
God" — to "arise and flee into the Narrohiganset's
country free from English Pattents."
But when this naval expedition, arrived at his house ;
Roger Williams ; had been three Days Gone I " Con
scientiously " — Gone !
This was Roger Williams' 2d Flight. When he fled
from bishop Laud, towards Bristol to take ship, he
could not stop at the Stoke House, to say good-by to
his esteemed friend Sir Edward Coke. And now he
flees from the General Court, by a kind hint from Gov.
Winthrop towards the wilderness ; nor could he stop
at Boston; to be "shipped to England." Likewise
Moses, fled to Midian — the Spies, from Jericho —
David, before Absalom — Elijah, before Jezebel —
Matthias, before Epiphanes — Jesus, before Herod
— Paul, before Aretas — Cyprian, from Carthage —
Luther, from Worms — Pilgrims, from England. So

no THE PILGRIMS, PURITANS,
the woman in Rev. 12 : fled to the wilderness, and the
Dragon made war upon her seed, which kept the com
mandments of God, and the testimony of Jesus Christ.
Fleeing to the dens and caves of the earth, is a badge
of the saints of the Lord, as all History shows. But
how glorious the returns from all these Flights — and
how deep the stain that rests, upon all the persecutors
of the saints of the Most High. " 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."
Hon. R. C. Winthrop.

SECTION 2.  ROGER WILLIAMS SETTLES IN
providence RHODE ISLAND.
" Williams," he said, " I come on message here.
Of moment great to this blind age unknown,
Thou must not dally, or the tempest fear.
But fly at morn into the forest drear." — Durfee.
It was a dire disappointment to the Puritans, when
they found Mr. Williams had escaped landward; for
having heard that he and his 20 followers in Salem,
were intending to settle not far away, but outside
Massachusetts Bay, and found a new colony ; they were
" conscientiously " exercised, to prevent it.
. . "Think ye he would bow,
Or yield to sufferings of corporeal pain.
Whom God had summoned from the bigot's slough
To plant Religious Freedom, and maintain
Her standard firm in fair Mooshausick's plain 1 " Durfee.
The fears of the Puritans were founded upon the
fact, that, " the people being many of them taken with

AND ROGER WILLIAMS, VINDICATED. Ill
apprehensions of his godliness " — and the fear, that
such a man, with such principles, planted near by them ;
" the infection, would easily spread into their churches."
Hence this early attempt to conscientiously discourage
a new colony.
Leaving wife and all behind, tho' followed by many
prayers for his welfare ; Roger Williams went into a
wintry howling wilderness, about the middle of January
1636, and spent, " 14 weeks not knowing what bread or
bed did mean." The hospitalities of the Red Men,
whose acquaintance and friendship he had won, while
in Plymouth ; were cordially extended to him. All of
which, rude as they were, he preferred ; with the care
of Providence ; to remaining where he was liable, to be
conscientiously " shipped to merry England."
In this exile the weary Winter wore away ; and in the
Spring Mr. Williams with his wife and family, reappear,
at Seekonk, in his rude home, on a plantation, gener
ously bestowed upon him by Massasoit ; Head Chief
of the Wampanoags. But no sooner was this fact
known to the ever vigilant, charterless. Court of the Bay ;
than they " conscientiously " informed Gov. Winslow of
Plymouth concerning the matter ; in such a way, that
he willingly, or otherwise, "conscientiously," sent a
messenger, with his letter to Mr. Williams. In this
letter the Gov. expressed his, and others', friendship for
him, and lovingly advised him ; "since he had fallen into
the edge of their bounds, and they were loath to dis
please the Bay ; to remove but to the other side of the
water, and there he had the country before him, and
might be as free as themselves ; and they should be
loving neighbors together."

112 THE PILGRIMS, PURITANS,
This event, bro't Mr. Williams to a third exile — a
third scene, "as bitter as death to him." Not bitter,
because of the difficulty of moving on, in either case ;
but bitter, because of the opinions of brethren behind
him; "conscientiously" pushing him on.
"In short, thou art on Plymouth's own domain;
Nor hath our Winslow in his charge forgot —
His former friendship — but right loath is he;
To ve.x his neighbors, by obliging thee.
. . Hence therefore must thou speed —
The Narragansetts ; may protect thy creed." Durfee.
Mr. Williams was well aware that not all, even of the
General Court, were thus ; conscientious towards him ;
especially Gov. John Winthrop ; but that in the enthu
siastic spirit of Dudley ; lay the sharpness of the thorn
that so often pierced his soul — in whose pocket were
found after his death; of his own composing; the
following lines —
" Let men of God in Courts and Churches watch
O'er such as do a Toleration hatch.
Lest that ill-egg bring forth a cockatrice.
To poison all with heresy and vice.
If men be left and otherwise combine.
My epitaph's; I dy'd no libertine."
In Mr. Williams' own words, he tells us — "I was
sorely tossed for fourteen weeks — I left Salem in the
winter snows — I found a great contest going on be
tween the Chiefs — I travelled between them — I first
pitched and began to build and plant at Seekonk — I
received a message from Mr. Winslow — I crossed the
Seekonk, and settled at Mooshausick."
Like the Pilgrims, denied a resting-place among

AND ROGER WILLIAMS, VINDICATED. 113
conscientious Christian Brethren — Roger Williams,
with Five companions, pushed out from the white-man's
— land, in their "Mayflower," canoe; — silently, mus
ingly, prayerfully, they paddled along their exile way —
nearing the other shore, they saw a group of the natives.
When they were come within hail, they were saluted
by them in broken English — " Netop, " (friend) " wha-
cheer ! wha-cheer ! ! " Much like the salutation the
Pilgrims received from Samoset; "Welcome English
men Welcome Englishmen ! " The place of their land
ing, is well known by the name of " What-cheer Cove."
Why should not the sacred spot be more distinctly, and
gratefully marked by an appropriate Monument .?
"The first grant of land conscientiously made to
Roger Williams, by Canonicus, and Miantonomo, was
a verbal one ; of all the meadows and lands upon the
two fresh Rivers, called the Mooshausick, and Wanas-
katucket. But on March 24, 1637, they conscientiously
confirmed this grant, by Deed ; and, " in consideration
of the many kindnesses and services he was constantly
rendering them." Evidently Mr. Williams regarded
"kindnesses," better legal-tender, than; "burning
houses in sight of the Indians, for their satisfaccon."
He also regarded this title of Indians' lands, from con
scientious Indians themselves ; as more satisfactory,
than that by " Pattent from the King."
" As to our title then, we trace it thus : —
God gave James Stuart this, James, gave us." Durfee.
The "conscientious"' jilting of Roger Williams, from
England ; and from Salem ; and from Seekonk ; for
conscience' sake ; only confirmed him in his desire, to

114 ^'^^'^ PILGRIMS, PURITANS,
promote the great cause of Religious Liberty. Behold
Him ! conscientiously disposing of the lands, the chiefs
had given him; as his personal possession; among
those who had followed him out of Christendom, into
Indiandoni. In a deed to these ends, he says: — "I
having made covenant of peaceable neighborhood, with
all the Sachems and Natives round about us — and
having in a sense of God's merciful goodness to me in
my distress, called this place. Providence — I desire it
might be for a shelter to persons distressed for con
science." . . . Thus, what he had "freely received, he
freely gave;" to his friends in tribulation; "reserving
no more to himself than an equal share with the rest ;
his Wife ; also ; signing the deed."
In this noble act of generosity; philanthropy; and
conscientious devotion to Liberty of opinion; we see
nothing of the "conscientiousness," that witheld ;
the "Marble Head Land." No kind design in this, to
ship men of a Toleration, to England, " lest the infec
tion being too near might easily spread."
" But wheu the welcome of ' what cheer I what cheer ! ! '
Shall greet thine ears from Indian multitude.
Cast thou thine Anchor, there, and Trust in God." Durfee.
Indeed the Flight of Roger Williams from Seekonk,
marks the temporary z&cexxA&ViC^ , of the queryful, con
scientiousness in Mass. ; and Plymouth Bay, Colonies.
The Court had barely escaped. Church Discipline —
the Church in Salem, or a " small major part " of them,
had succumbed to the Magistrates — Endicott, had
"yielded to truth " — Gov. Winslow, dared not, withstand
"the truth" — and Roger Williams, was gone; con-

AND ROGER WILLIAMS, VINDICA TED. I I 5
scientiously twice gone, outside " ye lymmitts ! " Surely,
the Bay could be at peace, and conscientiously have
rest, now.
And yet Soul Liberty, had made greater progress,
than Soul Trammel. Henry VIIL, had demonstrated
to the world, that ; A Church of England ; could be
established, independent of the Pope ; and still use
some of the popish ceremonials: — the Puritans had
conscientiously demonstrated, that, a church could be
established, and omit the Anglo-popish ceremonials,
altogether: — the Pilgrims had conscientiously demon
strated, that, a church could exist Independent, of
establishment, and ceremonials, both: — and now, Roger
Williams had gained a foot-hold in Providence ; where
he is about conscientiously to demonstrate to the world,
that a church, can be established, without an "Estab
lishment ; " — be Independent, of " Independency ; " —
and rest securely on the " Rockie " basis, of Religious
Liberty. For the prevalence of this truth, he con
scientiously contended with all his powers; and for its
Triumph, he " counted all things but loss." With what
success he labored ; Posterity ; will judge !
Here we have then, Boston ; at the Head of Massa
chusetts Bay ; the home of John Cotton ; and the seat
of Theocracy — also, Plymouth ; at the Head of
Plymouth Bay ; the home of William Brewster ; and
the seat of Independency — and. Providence ; at the
Head of Narragansett Bay ; the home of Roger Wil
liams ; and the seat of Religious Liberty. These
three centres of influence ; situated relatively, so as
to form almost a perfect triangle. Whose senti
ments shall most widely ; potently ; and permanently ;
prevail .?

Il6 THE PILGRIMS, PURITANS,
Mr. Cotton, maintained conscientiously, that, " dem
ocracy was not a fit government for either church ; or
State. " If the people are governors, who are the
governed .? " Monarchy and Aristocracy, are approved
and directed in the Scripture ; but only, as a Theoc
racy ; is set up in both."
Mr. Brewster, " foreseeing that Mr. Williams might
run into the same course of rigid Separation and Ana
baptistry, as Mr. Smyth, at Amsterdam had done ;
conscientiously, and prudently counselled the church at
Plymouth, to grant him a dismission, as he had re
quested, to return to Salem."
Mr. Williams conscientiously advocated perfect free
dom of opinion, in religious concernments ; and that
in the State, submission, to Magistrates, should be
limited, to "civil things only."
Very soon after his settlement at Providence ; Roger
Williams was informed, that the Pequots, had sent
messengers to persuade the Narrohigansetts, to join
them in a massacre, of the Connecticut settlers. He
conscientiously resolved at once, to do his utmost, to
defeat this plot, and thereby to save the lives of some
of those very men, who had conscientiously Banished
him from Massachusetts. Setting out alone in a fearful
storm he paddled many a weary mile to reach the
Narrohigansett village. Altho' he nearly lost his life
by interfering ; yet after boldly pleading his cause for
four days, he succeeded ; in breaking up the league.
In a letter to Mr. Mason, Mr. Williams states that —
" Gov. Winthrop, and some of the Council ; of Massa
chusetts ; were conscientiously disposed to recall him
from Banishment ; and confer upon him some mark of

AND ROGER WILLIAMS, VINDICATED. wj
distinguished favor for his services." In these ser
vices we see Mr. Williams rendering good for evil.
But that kind of an " infection tho' so near," did not
infect all the Magistrates of the Bay.
Nor has that act of justice in Revoking his Banish
ment — yet been performed; tho' conscientiously sug
gested so soon, after his Banishment ; and by one who
reluctantly participated in it. And yet 255 years have
passed, and during which, the world has received 255
times more benefit, from his " distinguished services ; "
than the conscientious Winthrops, then dreamed of;
and YET ; It is not done ! And still, those " servicesj^
wait — for their "Mark, of Distinguished favor." By
whom — and when — will the Sentence of Banish
ment against Roger Williams — be "conscientiously"
— Revoked .? ,,-- •^
SECTION 3.  providence PLANTATIONS PROSPER.
The conscientious charges, made against Roger
Williams ; " of his hostility to all Civil Government,
are utterly demolished ; as we see him carefully build
ing up the Civil Government, of his new Plantation, on
the most substantial and enduring basis.
The conscientious Banishment of Roger Williams,
for advocating Toleration ; did not secure peace and
quiet in the Bay. Among the many who came from
England, having diverse sentiments and opinions, was
one Mrs. Anne Hutchinson : " a woman of talent, ready
eloquence, self-reliance, and an acute disputant. She
presently and conscientiously assumed to hold meet
ings in Boston, and instructed the sisters of the church,
in the most " recondite doctrines of Theology."

II 8 , THE PILGRIMS, PURITANS,
While Mrs. Hutchinson maintained with superior
energy, the great doctrine of the Reformation — Justi
fication by Faith — which the Puritans also accepted ;
yet she took issue with them, on their formal mode of
Worship — the ascetic austerity of their lives — and
their sanctimonious carriage ; as giving no evidence
whatever of their justification ; change of heart ; or
acceptance with God. She conscientiously maintained
that the only true evidences of having those graces,
were; an internal revelation — an assurance — and an
innate consciousness, on the part of the believer, that
the Holy Ghost dwelt in him, and was personally united
to him.
The issue in this case as usual, turned upon each
party, conscientiously demanding of the other — " Show
me thy faith without thy works, and I will show thee
my faith by my works." The zeal manifested, and the
subtleties used by the disputants ; drew disciples to
both views. On the side of Mrs. Hutchinson, were
Gov. Vane, John Cotton; Mr. Wheelright, a minister
much in favor with the Boston Church ; and even a
majority, of that Church. But, by Gov. Winthrop,
Mr. Wilson, and most of the other Magistrates, and
"Ministers, of the Bay;" the Theocratic worship and
manners, were preferred. " But the whole Colony was
rent with the controversy." Why so ; now that Roger
Williams, was Banished .?
In view of the Pequot war, in Conn., and the dissen
sions of the times, a Fast Day was appointed ; and
Mr. Wheelright, was chosen to preach. In his Sermon,
he was thought to lean towards Mrs. Hutchinson's
views, inasmuch as he distinguished her adherents, as

AND ROGER WILLIAMS, VINDICATED. I 19
under, "a covenant of grace;" and her opponents, as
under, " a covenant of works."
This was a conscientious alarm to the General Court ;
so at their Session in March 1637, Mr. Vv'heelwright
was notified, and reminded: that — "The Court had
appointed the Fast as a means for the reconciliation of
differences, but that he had purposely set himself to
kindle them." Notwithstanding petitions were pre
sented in his behalf, by the principal inhabitants of
Boston ; he was conscientiously considered as faulty ; of
" Sedition, and Contempt of authority." Concerning
this state of things. Cotton Mather in his " Magnalia,"
writes — "The Ministry of the country awakened by
these noises about the Temple, had several Meetings,
that they might set matters to rights ; all which were
ineffectual until the General Court called, the First
New England Synod ; of all the Churches, in the
country to meet in Cambridge, in the year 1637."
Anomalous indeed I The General Court, of " Csesar,"
calling a General Synod of Christian Churches I Yet
— Sanctioned by the most Sincere Puritan Consci
entiousness. "The Synod being assembled, there were produced,
82, false and heretical opinions ; 9 unwholesome expres
sions ; and diverse perversions of Scripture ; which had
been uttered in the country, by several men, at several
times. Some of the Delegates from the Boston Church,
objected to the Synod's entertaining such a catalogue of
errors ; thereby bringing the Colony into reproach.
The names of the authors of these heresies were sup
pressed ; hence some of the more hypocritical Sectaries
began to grow at last pretty clamorous, in demanding

120 The pilgrims, PuriTaNS,
the names of such as held the dogmas then opposed ;
for the true parents of the brats, began to discover
themselves, when the Synod was going to employ the
sword upon them. Some of the civil Magistrates then
present, as members of the Assembly, were forced as
Justices of the Peace, to preserve the peace of the
Assembly, by commanding scilence to those litigious
talkers ; whereupon they left the Assembly." Likewise
did the Protestants, at the Council of Trent.
The chief anxiety of the Synod, was, to get into
harmony with the great " Elder, John Cotton ; who was
not the least part of the country ; " especially as he
like Mr. Wheelwright sympathized with the Hutchin-
sons. How could they endure that he should be among
the Sectaries .? After a long and sharp contention they
at length conscientiously agreed : — " We are not
united and married unto the Lord Jesus Christ, without
faith, giving an actual consent of soul unto it; — That
God's effectual calling of the soul unto the Lord Jesus
Christ, is, in order of nature ; before God's act of jus
tification, upon the soul: — That in the testimony of
the Holy Spirit, which is the evidence of our good
estate before God, the qualifications, and the fruit
thereof, proving the sincerity of our faith, must ever be
co-existent, concurrent, and co-apparent, or else the
conceived testimony of the Spirit, is either a delusion,
or doubtful. A happy conclusion of the whole matter."
The Puritans were much pleased at gaining back to
their field Mr. Cotton ; " not the least part of the
country ; " but that achievement did not give the other
part of the country ; rest and peace. The Hutchinsons
still maintained with conscientious persistence, the doc-

AND ROGER WILLIAMS, VINDICATED. 1 21
trine of " inward assurance ; " while the Theocracy,
contended with equal conscientiousness for the neces
sity of the " outward manifestation." So that Banish
ing Mr. Williams ; settled; not everything.
But the Great and General Court, who aimed at
settling everything, conscientiously took the matter in
hand at their session in Nov. 1637. Upon learning
that a majority of them were in favor of proceeding
with summary measures ; (their conscientious remedy
for all ills of the body politic) ; no time was lost, in
anathematizing the dissidents, who could not otherwise,
be reduced from one of their errors.
Mr. Wheelwright was conscientiously disfranchised,
and banished. Mrs. Hutchinson, was sentenced to ban
ishment, but like Mr. Williams, two years before, was
conscientiously permitted to remain until Spring. Capt.
Underbill, who so readily and conscientiously went
after Roger Williams, to s'hip him to England, was de
prived of office, and disfranchised. Mr. Hutchinson,
John Clarke, and others were instructed that unless
they left the Colony of their own accord, they would be
conscientiously assisted to do so. All other persons of
Hutchinsonian proclivities were ordered to give up
their arms. All this ended in a Law — passed ; that —
"All persons who dared defame this Court and its pro
ceedings, should conscientiously be subjected to fine
and imprisonment." Thus the First New England
Synod, closed.
These banished ones, who were without where to lay
their heads, were forced "to seek a place where to
inhabit." A desirable spot was soon found in the
Plymouth Patent ; but the experience of Roger Williams

122 THE PILGRIMS, PURITANS,
at Seekonk, taught them that this would be within " ye
lymmits ; " and that to be safe from moving again, they
must .speed on.
" The Narrohigansetts may protect thy creed."
In this their time of need, to whom could they look
under God, for a friend indeed .? Seeking counsel of
Mr. Williams ; who had tasted the same cup, as had
now been put to their lips ; they immediately associated
themselves together, and under the leadership of Mr.
John Clarke, proceeded to purchase of the Heathen
Narrohigansetts, the beautiful and fertile Island of
Aquidnay ; Mar. 24, 1637 ; just a year to a day, after
the meadows of Mooshausick, were deeded to Roger
Williams. They gave it the name of " Isle of Rhodes "
— later, it is known by the renowned name of Rhode
Island. These exiles were soon joined by others from
Boston ; but those, " who savored of the rigid Separa
tion, and of Anabaptism, removed to Providence ;
which now began to be well peopled."
Roger Williams, having obtained at the same time of
the cession of Aquidnay, a formal grant, by special
deed; of Providence: On Oct. 8, 1637, he admitted
his Associates, and such others ; " as the major part
shall receive, into the same fellowship of vote," as joint
owners. At the same time a voluntary Government
was formally instituted, and by a solemn Covenant ; all,
conscientiously agreed — "To submit to the orders of
the major part ; in " Civil things only."
Behold the three Colonies ; and Compacts ; of the
New England Fathers. Among the Pilgrims, they left
England, as a church ; entered into a civil Compact, on

AND ROGER WILLIAMS, VINDICATED. 1 23
the Mayflower ; no union of Church and State ; re
ceived their lands from the Indians ; conscientiously
enjoyed ; " Freedom to worship God, cost what it
would." The Boston Puritans, came over as a Colony ; having
their Patent of lands, and charter from the King of
England ; and conscientiously set up a Theocracy, on
the Silence of their Charter.
The "Separatists" — went into the Narrohigansett
Country ; received their lands of the Indians ; and con
scientiously set up the Standard of Religious Liberty ;
and Separation of Church and State.
" I sing the trials and sufferings, great.
Which Father Williams in his exile bore, ,
That he the conscience-bound might liberate,
And to the soul, religious rights restore ;
How after flying persecution's hate.
And roving long by Narragansetts' shore,
In lone Mooshausick's vale at last he sate.
And on Religious Freedom based our State." Durfee.
At a Fast in the Bay, Dec. 13, 1638, Mr. John Cotton
conscientiously elucidated how he fell into the toils of
the Mrs. Hutchinson controversy. It consisted in ;
" The errors she taught, being very artfully formed, so
near the truth he had preached, that at first he did not
perceive their enormity." To this he added a con
scientious confession. He bewailed his own, and the
church's security, and credulity. In Mr. Williams, this
would have been called — "very unsettled in judg
ments." The delighted ones of Mr. Cotton's day rejoiced, that
— "By this reasonable concession, did that reverend

124 '^^^ PILGRIMS, PURITANS,
and worthy minister of the Gospel, recover his former
splendor throughout the country of New England."
Of course, in the eyes of the Theocracy he was all
right, notwithstanding his equivocal position upon the
Sentence against Roger Williams. Besides, he consci
entiously recovered himself, from the danger of being
— " shipped to England ; — or being whipped — or
having his ears cropped ; or of being Banished to
Mooshausick ! " Roger Williams ; might have remained
in the Bay, on the same recanting " conscientiousness."
section 4.  ROGER WILLIAMS FOUNDS THE FIRST
BAPTIST CHURCH.
That portion of the Pilgrim Fathers, who conscien
tiously became Baptists in Holland, under the leader
ship of John Smyth, and returned to England ; published
in 161 1, a Confession of Faith, having the true Gospel;
and old Waldensian, ring, in it. This work set forth in
ahold conscientious manner; that — "The Magistrate
is not to meddle with religion, or matters of conscience ;
nor to compel men to this, or that, form of religion, be
cause Christ ; is the King and Lawgiver of the Church,
and Conscience."
Amid the agitations these sentiments caused, during
the youthful manhood of Mr. Williams, he was a con
scientious and attentive observer ; and when he en
countered the New England conscientiousness, he did
not hesitate to teach Magistrates, the same lesson here ;
and but for his conscientious advocacy of it ; Soul Lib
erty; might have long slumbered under the "advice
of the Elders to the Boston Magistrates." For his
zeal he has been rewarded as he deserves to be ; with

AND ROGER WILLIAMS, VINDICATED. 1 25
the glorious title of "Father of Religious Liberty, in
America." With these surroundings in his early life, we are pre
pared to understand what Mr. Brewster of Plymouth
meant, when he conscientiously said ; at the time of
dismissing Mr. Williams, to return to Salem; "foresee
ing that he would like John Smyth, run into Anabap
tistry." So too we understand the charge; that — "he
had in one year, filled all Salem with Anabaptist ten
dencies." The same is seen in the Indictment of the Court, at
his Banishment. No doubt the conscience of the
Court, was whet to an edge, on Mr. Williams' opinions,
upon the Patent — the Resident's Oath — Separation —
and the Admonitory Letters ; but none of these charges
appear in the Indictment as crimes — these opinions
were not of sufficient venality, even in the minds of
the Puritan Court, to be named as such in the Indict
ment — and even fear, lest Posterity should have to
blush for them, may have kept them from naming these
opinions as crimes. But when that most dangerous, of
all heretical postulates (.?), was advocated, that— "The
Magistrate is not to meddle with religion, or matters of
Conscience:" — that offence, goes into the Indictment
— for this they conscientiously Banished him. At the
same time, this very Great Question, of Soul Freedom
— was rocking the throne of England.
In 1639, Mr. Williams' "Anabaptist tendencies," con
scientiously led him to embrace Baptist sentiments.
"Many of that persuasion having fled to Providence."
Being, as they were ; exiles for Conscience' Sake from
Old England ; and from New England ; they were with-

126 THE PILGRIMS, PURITANS,
out any visible Church Order. Therefore in imitation
of John, in Judea — "There being no Administrator,
Roger Williams was first dipped by Ezekiel Holliman,
one of the Brethren, in Benedict Pond — and then him
self dipped the others ; and so became Founder, and
Teacher, of the First Baptist Church in America."
The same being the First Baptist Church, Providence
Rhode Island; which has since, and still remains to
this day.
In 1641, one Samuel Gorton, calling himself — "Pro
fessor of the Mysteries of Christ," created a disturb
ance which Mr. Williams only, with great difficulty was
able to quiet. But soon after some of the inhabitants,
led by one Benedict Arnold, so far opposed him in this
matter as to invite the interference of Massachusetts
Bay. The Bay conscientiously responded, by a proposition ;
to interfere; that — "If this faction would submit them
selves, by taking a non-' Resident's Oath' of allegiance
to their jurisdiction; or, if they preferred; to that of
Plymouth." The Bay at this time were conscientious, but charter-
less. Accordingly a few of the Arnolds ; went to Boston,
and "submitted." Upon this, a warrant was presently
sent to Gorton ; citing him to appear and answer to
their complaint. He did not appear, but answered in
a reply to — "The Great Idol General of Mass. Bay."
Alarmed at this conscientious interference of the
Bay, and fearing that their Theocratic Solicitude might
be extended over all their neighbors ; Mr. Williams
resolved to proceed at once to England, to solicit a

AND ROGER WILLIAMS, VINDICATED. 127
Charter, for a Government — a measure suggested, by
the people of Aquidnay, a year before. "Not being al
lowed to go to Boston, without license from the Courte "
— he went to Manhattan, (N. Y.), and obtained passage
home by Holland.
Shortly after he left ; an attempt was made by
Massachusetts Bay, to get possession of Shawomet,
near Providence ; territory which Gorton had purchased
of Miantonomo — on a pretence, that he had no title to
the land. Under the conscientious advice of five, of
the "most judicious Elders; " Miantonomo, was toma
hawked- — and thro' the treachery of Arnold; two petty
chiefs ; and Shawomet ; submitted to the Bay. Thus,
was Rhode Island edified by advising Elders.
In 1643, a Union was formed between the 4 colonies
of Massachusetts Bay ; Plymouth ; Connecticut ; and
New Haven ; for mutual defence against the Indians — •
known as the " United Colonies, of New England."
Remembering still, Roger Williams' decline "of the
call of Boston Church " — his "contempt of authority,"
in being ordained at Salem — and the " Admonitory Let
ters" — but forgetting, that he had protected the Bay
from an Indian Massacre — Rhode Island; "because
they followed after his religious opinions;" was consci
entiously left out, of this Union; notwithstanding they
wished to join it. Similar to the "Marble Head Land"
case. During Mr. Williams' stay in England, he published
his "Key to the Language of America" in 1644. Also
his, " Bloody Tenet of Persecution ; " in reply to Mr.
Cotton's letter — "On the Power of the Magistrate, in
matters of Religion." Cotton conscientiously replied

128 THE PILGRIMS, PURITANS,
in his — "Bloody Tenet, washed and made white in the
Blood of the Lamb." Williams conscientiously rejoined
— "The Bloody Tenet more bloody, by John Cotton's
attempt to wash it white."
Mr. Williams, readily obtained a charter, from the
commissioners appointed by Parliament, to superintend
the affairs of the Colonies. It included the Shores,
and Islands, of Narrohigansett Bay, west of Plymouth
• Bay and south of Massachusetts Bay ; as far as the Pe
quot (Thames) River country; to be known as the
"Providence Plantations." Liberty was given in it, for
inhabitants — "to rule themselves as they shall find
most suitable." A similar privilege was given in the
Massachusetts Bay Charter, in its silence, ... on the
subject of liberty in religion. The Massachusetts Bay
Men choosing to restrict all not of their way; because
they conscientiously feared "Toleration" — while in
Providence, " Toleration " was conscientiously Toler
ated. On his return, (not his flight, as he last left England :)
Mr. Williams brought with him letters from several
conscientious influential gentlemen. Members of Parlia
ment ; which made it peremptorily unnecessary, for him
to have "license from the Courte" — or, to return, by
way of Manhattan. He came to Boston; not however,
that the Court might "ship him and his heresy," to
England ; but to go quietly, (not hurriedly as he went
before), thro' the Bay ; to Providence. At Seekonk he
was met by 14 canoes,, and escorted to "Wha-cheer
Cove" in triumph; Sept. 1644. Note — a "safe-con
duct," needed, to go through the land of the Puritans;
but conducted safely, in the land of "Canoes!"

AND ROGER WILLIAMS, VINDICATED. 1 29
Alluding to Holland; he wrote — "From Enchugsen,
therefore; a den of persecuting lions, and mountain
leopards ; the persecuted fled to Amsterdam, a poor
fishing town, yet harborous and favorable to the flying,
though dissenting consciences. This confluence of the
persecuted, by God's most gracious coming with them ;
drew boats — drew trade — drew shipping; and that so
mightily, and in so short a time ; that shipping, trade,
wealth, greatness, honor, (almost to astonishment in the
eyes of all Europe, and the world), have appeared to fall
as out of Heaven, in a crown, or garland, upon the head
of this poor Fishertown."
The glorious success of Mr. Williams, in the popu
larity he enjoyed in England; and in obtaining a Char
ter; gave great encouragement to the friends of Liberty
of Conscience; and also carried consternation into the
camp of his opposers. So alarmed were the Theocracy,
that in Nov. 23, 1644, the General Court conscien
tiously passed the following Law — "For as much as
experience hath plentifully and often pved yt since
ye first arising of ye Anabaptists, about 100 years since,
they have bene ye incendiaries of commonwealths, and
ye infectors of persons in maine mattrs of religion,
and ye troublers of churches in all places where they
have bene ; — and yt they who have held ye baptizing
of infants unlawfull have usually held othr errors or
heresies togethr therewith, though they have (as other
hereticks use to do), concealed ye same, till they spied
out a fit advantage and opportunity to vent ym by way
of question or scruple; — and whereas divers of this
kind have, since our comeg into New England, appeared
amongst orselves, some whereof have (as others before

130 THE PILGRIMS, PURITANS,
ym), denied ye ordinance of magistracy, and ye lawful
ness of making warr, and others ye lawfulness of mat-
rats, and their inspection into any breach of ye first
table : — wch opinions if they should be connived at by
us, are like to be increased amongst us, and so must
necessarily bring guilt upon us, infection and trouble
to ye churches, and hazard to ye whole common
wealth —
" It is ordered and agreed yt if any pson or psons
within ys jurisdiction shall either openly condemne or
oppose ye baptizg of infants, or go about secretly to se
duce others from ye appbation or use thereof, or shall
purposely depart ye congregation at ye administration
of ye ordinance, or shall deny ye ordinance of magis
tracy, or their lawfull right or authority to make warr,
or to punish ye outward breaches of ye first table, and
shall appear to ye Cort wilfully and obstinately to con
tinue therein after due time and means of conviction,
every such psonor psons shal be sentenced to banish
ment." All done in good "Conscience."
Any one living 250 years after the passage of such
a law as this cannot fail, in view of such honest delu
sion, to feel that commiseration for the Puritans, as
will prompt the prayer — "Father forgive them for
they knew not what they did."
The famous Westminster Assembly of Divines, sat
in 1644. Among other divine (.?) and conscientious
considerations ; bro't before them, was this — " Our
next work is, to give our advice what to do for the
suppressing of the huge increase, of insolences intol
erable, of — Anabaptists, Antinomians, and other sec
taries." Whatever the Assembly did about it, some of

AND ROGER WILLIAMS, VINDICATED. 131
the sectaries, survive even yet. Had the Assembly con
sulted "Gamaliel," he might have repeated his advice;
"to let them alone."
Upon his return to Providence, Mr. Williams took
measures promptly, to organize a liberal civil Govern
ment under his new charter. But unexpected difficul
ties were thrown in his way. Massachusetts Bay still
claimed Shawomet. Tho' on no other ground, than
that they gained, thro' Arnold.
Plymouth was also conscientiously solicited, by the
Bay — (as when Gov. Winslow sent Mr. Williams, fur
ther on) — to set up a claim to Aquidnay ; and also to
Providence ; itself ; as within the dominion of Massa
soit. But this coveting of Mr. Williams' homestead, by
the Bay, after Gov. Winslow's promise to him, that —
"they would ever be loving neighbors , " the Plymouth
people, regretted, and repudiated. But, not content with
their poor success in these claims, the Bay Court, con
scientiously forbade, Roger Williams, " to exercise any
of his pretended authority, in either of those places."
Did ever Roger Williams make so " dangerous, and
seditious" an attempt at "undermining the founda
tions " of the Bay .? Besides, the Court, at this time ;
had only the King's reassumed charter, as the basis, of
their baseless — authority ; while Mr. Williams had a
charter from the British Parliament, for his, "pretended
authority." Further; after they had lost their charter,
they had never formed a voluntary Government among
themselves, as the people at Plymouth ; and Providence
had. The Bay had their patent of land from the
usurped right of the King ; the others, had theirs from
the Indians, themselves — the owners of the soil.

132 THE PILGRIMS, PURITANS,
Nothing could be more unbenign than this interdict
from the Bay ; yet, it was conscientiously done, to
intercept, if possible, the establishment of a colony so
near, with the "infection, of Toleration," in it.
At the Session of the charterless General Court, in
Oct. 1645, a petition was presented from divers Mer
chants, and others ; conscientiously asking for some
alteration in the Law against Anabaptists. A portion,
(as always), of the Court, were inclined to favor this
petition — but the ever-present. Elders, were consci
entiously present ; and diligently went, first to the
Deputies ; and then to the Magistrates ; and repre
sented what advantage the granting of that petition
would be to that sect, whose notions were already fast
spreading. As the result of this buttonholing by the
Elders, the Court conscientiously — " Voted yt ye lawe
mentioned should not be altered at all, nor explained."
Blow after blow, conscientiously against Toleration.
In this same line of conscientious baffling, we find
— "The Commissioners, For The United Colonies" —
adding their support in an order, conscientiously advis
ing — "The suppression of the influx of error, under
the deceitful color of Liberty of Conscience." Thus
the Aristocratical Government of the " 4 Colonies ; "
conscientiously "obstructed Freedom of Conscience."
And all this ; done in the lee, of a Charter, which was
silent on the subject of Religious Liberty — and even
that, was annulled.
A petition was presented to the Court in 1646, pray
ing for the enjoyment of the civil rights of English
subjects ; and complaining of the exclusive limitation
of civil privileges, to Church Members — but it was
conscientiously answered, with refusal.

AND ROGER WILLIAMS, VINDICATED. 1 33
A similar effort was made in behalf of Religious
Liberty in Plymouth Colony, by Mr. Vassall and others.
Even one of the Magistrates, made a proposal for
"General Toleration" — and two others, had favored
it. But Mr. Winslow in reporting it to the Bay, wrote
— " You would have admired to see how sweet this
carrion relished in the palates of most of the Deputies.
But Gov. Bradford, sustained by a (small) majority of
the Magistrates, refused to put it to vote ; as being
that indeed which would eat out the power of God
liness." To Posterity, it looks as tho' the " power of
conscientious godliness" was well nigh "eat out,"
already — when "Toleration" was called "carrion!'
Thus ; sad spectacle ; " Pilgrim " Plymouth Court ;
a small majority of them — had; after i6 years of
" Puritan conscientiousness," been made, like the Salem
church; and like Endicott — to "yield to Truth."
section 5.  THE PURITANS RISE TO EXPLAIN.
Inasmuch as the Puritans had left England — " not
as Separatists, but as still members with their brethren
in and of the Church of England ; " they found it diffi
cult often, to make other people understand their Eccle
siastical whereabouts. Finally they saw their way clear
to request, that — " Not the least part of the Country"
— their Great Elder, Mr. John Cotton — prepare for
them, a " Declaration of Faith, and a Form of Church
Doctrine, and Discipline, from the Old and New Testa
ments." This he most diligently, and dutifully pro
duced in his — " Keys to the Kingdom of Heaven."
In the " Keys," he very learnedly. Biblically ; and
conscientiously declares, — " That, as in the State,

134 THE PILGRIMS, PURITANS,
there is a dispersion of powers into several hands,
which are to concur in all acts of common concern
ments ; from whence ariseth'the healthy constitution
of a Commonwealth." In like sort he assigns the
power in the Church into several subjects, wherein the
united light of Scripture, and of Nature, have placed
them ; with very satisfactory distribution.
By following the light of Scripture and of Nature:
conscientiously ; he found, that — "A Presbyterated
society of the Faithful, had in itself a complete power
of self-reformation, or self-preservation ; and may with
in itself manage its own choices of officers, and cen-
surer of delinquents." This was just what the church
in Salem conscientiously thought, when they chose
Mr. Williams to office ; and sent out the Admonitory
Letters for the " censure of Delinquents."
He also conscientiously found, — " By a special stat
ute of Our Lord, that women and children were
excepted from enjoying any part of this power ; and
hence only Elders, and Brethren, were to be constitu
ent members who may act in such a sacred Corporation.
. . . The Elders only are to rule the church, and with
out them, there can be no Elections; Admissions; or
Excommunications ; and they have a negative upon
the acts of the Fraternity ; as well as 'tis they only
who have the power of authoritative preaching ; and
administering the Sacraments.. Yet the Brethren, have
such a liberty, that without their consent, nothing of
common concernment may be imposed upon them."
And yet, the "more influential sex," conscientiously put
the General Court at bay, in Salem.
" Nevertheless, because particular Churches of Elders,

AND ROGER WILLIAMS, VINDICATED. 1 35
and Brethren ; may abuse their power with manifold
miscarriages ; there is necessity of Communion of
Churches, in Synods ; who have authority to determine,
declare, and enjoin, such things as shall rectify the
maladministrations, or any disorders, dissensions, and
confusions of the Congregations, which may fall under
their cognizance — but still so as to leave unto the par
ticular Churches themselves ; the formal acts, which
are to be done pursuant unto the advice of the Council
— upon the obstinate and scandalous refusal whereof,
the Council may determine, to withdraw Communion
from them, as from those who will not be Counselled,
against notorious mismanagement of the jurisdiction
which the Lord Jesus Christ, hath given them."
And yet, after the production of " Cotton's {lucid)
Keyes," the Puritans conscientiously complained of the
— " Injurious aspersions cast upon the Churches of
New England, that the world knew not their principles ;
— whereas they took all occasions imaginable, to make
all the world know, that — In the Doctrinal part of
Religion, they had agreed entirely with the Reformed
Churches, of Europe — and that they desire most par
ticularly to maintain the Faith professed by the Church
of England, the Country whereunto was their original."
Were the "injurious aspersions," they conscien
tiously complained of, any more injurious, than the
Law, they passed against the Anabaptists ; which they
refused, either " to alter, or explain " .? Any worse
than the "aspersions" they conscientiously cast on
Roger Williams .? They claimed membership in and of
the Church of England ; and to maintain its Faith ;
and yet conscientiously would not permit the use of the

136 THE PILGRIMS, PURITANS,
"Book of Prayer," in their form of Worship! They
held conscientiously against Roger Williams for saying
they were an " unseparated people " — and yet they
claimed to be., unseparated! And then wondered that
the world did not understand them !
Nor did their perplexity soon remove — as they were
presently led to see that they did not clearly understand
themselves. " It was convenient, that the Churches of New Eng
land should have a system of their Discipline, extracted
from the Word of God, and exhibited unto them, with
a more effectual, acknowledged, and established recom
mendation ; and nothing but a Council, was proper to
compose the system." Like the Council of Constan
tine, A.D., 325.
" Wherefore, a Bill was conscientiously preferred
unto the General Court of Massachusetts Bay, in 1646
— at the suggestion of the 'Commissioners for the
United Colonies ' — calling the Second New England
Synod, to meet in Cambridge ; whereby a Platform of
Church Discipline ; according to the direction of our
Lord Jesus Christ, in his blessed Word, might most
advantageously be composed and published."
The Magistrates, in the Court conscientiously were
ready to pass this bill at once : but the Deputies ; were
conscientiously reluctant to take a step, by which, they
feared a precedent might be established, for mingling
Civil and Ecclesiastical matters improperly : (this would
be called, a " Roger Williams whimsey ") but their
scruples were disregarded. The Boston Church, con
scientiously refused to send Delegates to the Synod,
until Lectured ; to "yield to truth ; " by the great theo-

AND ROGER WILLIAMS, VINDICATED. 1 37
cratic Norton. This great Synod, met, late in the Fall,
and during this Session, conscientiously passed the fol
lowing significant Edict —
" The Civil Magistrate, in matters of Religion, or of
the First Table ; hath power civilly to command, or
forbid things, respecting the outward man, which are
clearly commanded, or forbidden, in the Word ; and to
inflict suitable punishments, according to the nature of
the transgression of the same."
As a preliminary measure to the great work before
them, they also appointed John Cotton ; Richard
Mather ; and Ralph Partridge ; each, to conscientiously
draw up a form; out of which to "extract" material
for the "Platform." After a Session of 14 days, the
Synod adjourned to June 1647, in order to secure if pos
sible a representation by Delegates, from all the
Churches. In the above Edict, passed at this Session, we have
the second instance of the conscientious yielding of the
few iron wills ; in the Court ; to popular opinion. The
first instance, was when the opposition arose as to
the " Resident's Oath, which compelled the Court to
retrace its steps and desist from that proceeding." This
second instance, in the above edict — they plainly and
conscientiously indorsed Roger Williams' views ; and
abandoned their own. It is very carefully worded ; " in
matters of religion, or of the first Table ; " so as to
seem to be the old position — -whereas it is the same
sentiment as stated in the Indictment of the Court
against Mr. Williams — "That the Magistrate ought
not to punish the breach of the First Table, except
when the civil peace should be endangered." So the

138 THE PILGRIMS, PURITANS,
edict has it — " The Magistrate . . . hath power . . .
respecting the outward man." . . . Had the General
Court conscientiously passed such an edict as this in
1635, it would have saved them the trouble of Banish
ing Roger Williams — and saved them from the "quere"
of it, in the estimation of Posterity.
" As a further demonstration to the world, of the
Principles of the Churches of New England, the Synod
at Cambridge in 1648, passed a unanimous vote, that
' Having perused and considered (with much gladness
of heart and thankfulness to God), the Confession of
Faith, published by the late Reverend Assembly of
Divines, in Westminster, England; — We do judge it
to be very Holy, Orthodox, and judicious in all matters
of Faith ; and do freely consent thereunto for the sub
stance thereof. Only those things which have respect
to Church Government, and Discipline, we refer our
selves to the Platform of Church Discipline, agreed
upon by this present Assembly. . . . All of which
we commend to the Church of Christ among us, and
to the Honoured Court, as worthy of their considera
tion and acceptance.' Ah ! Puritans ! conscientiously
turned from the 'breast of your Mother Church,'
and taken to the Westminster Assembly ! Not ' Sep
aratists ' — nor Independents — but Theocratic Presby
terians. " And they hoped, that this proof of their being fel
low-heirs of the same Common salvation, with the
churches beyond the sea, would not only free them from
the suspicion of heresie ; but clear them from the
character of schism also ; inasmuch as their dissent
from those churches was now evidently, but in some

AND ROGER WILLIAMS, VINDICATED. 1 39
lesser matters of ecclesiastical Polity; and a dissent,
not managed either with such arrogancy, or censori-
ousness, as are the essential properties of Schis
matics." It was at this session, of this Synod in 1648, that —
" In the midst of the Sermon, there came a large snake
into the seat where many of the Elders sat ; when one
of them more resolute than the others, immediately des
patched him." Happy would it have been for the
memory of the Puritan Fathers, if the Elders had con
scientiously cast out the Dragon, of, "Persecution for
Conscience' Sake" — from not only "the seat where
the Elders sat," but from the Theocracy.
The work of this Second N. E. Synod, was not finished
until 1649; when it was conscientiously and formally
promulgated by the General Court ; and has since been
known as the "Cambridge Platform." It can be found
entire in Cotton Mather's "Magnalia." Its provisions
were arranged in Seventeen Chapters. How much of
it was " extracted irom. the Word ;" may be a question
— but that some of it resembles more an "extract" of
Cottonwood — or the bad egg of a "Partridge" there is
no question.
We shall only note here, a few of its timbers, which
seem so unsound as to render the whole Platform
" erroneous and very dangerous."
" Chap. II. Sec. $. The State of the Members of
the visible Church . . . was, before the Law ... in
Families . . . under the Law, National ; under Christ,
Congregational : (The term Independent, we approve
not"). Avery Compound "Extract."
"Chap. III. Sec. i. The Matter of the visible

140 THE PILGRIMS, PURITANS,
Church are Saints by calling. Sec. 2. The children of
such are holy." Very clear (.?).
" Chap. X. Sec. 3. This Government of the church
is a mixt Government, (and so has been acknowledged,
long before the term Independency was heard of ) : . . .
In respect of Christ the Head and King of the Church,
it is a Monarchy : in respect of the Brotherhood of the
Church, it is a Democracy : in respect of the Presbytery,
it is an Aristocracy!'
" Chap. XII. Sec. 2. The things which are requisite
to be found in all Church Members, are repentance
from sin, and faith in Jesus Christ. Sec. 7. The like
is to be required of all such members of the church as
were born in the same, or received their membership,
or were baptized in their infancy, or minority, by virtue
of the covenant of their parents, when being grown up
into years of discretion, they shall desire to be made
partakers of the Lord's Supper." Such a "mixt " mess
as this, " extracted from the word," by Roger Williams,
would be called by his enemies, "very unsettled judg
ments." " Chap. XV. Sec. 2. When any church wanted light
or peace among themselves, it is a way of communion of
the churches, according to the Word, to meet together
by their Elders, and other Messengers, in a Synod : Acts
IS :22, 23.
" Tho' the Churches have no authority one over
another, yet one church may admonish another, and if
the admonition be not heeded, other Churches may
join in the admonition, and if it be still unheeded, they
are to proceed to make use of the help of a Synod, for
their conviction." Sec. 5. "The Synod's directions, and

AND ROGER WILLIAMS, VINDICATED. 141
determinations, so far as consonant with the word of
God, are to be received with reverence, and submis
sion." "Chap. XVII. Sec. 9. If any church, one or more,
shall grow schismatical, rending itself from the com
munion of other churches, or shall walk incorrigibly,
and obstinately, in any corrupt way of their own, contrary
to the rule of the Word ; in such case the Magistrate,
is to put forth his coercive power as the matter shall
require." Cotton's "Keyes," were much "mixt," very.
Thus the Puritans conscientiously, became ; state-and-
church — Congregational — Presbyterians.
Notwithstanding the conscientious injunction upon
his "pretended authority;" Roger Williams and his as
sociates, at length succeeded in uniting and organizing,.
Providence ; Portsmouth ; Newport ; and Shawomet,
under the Charter, he had obtained. .The new Govern
ment was declared to be " Democratical " — which Mr.
Cotton said was " unfit for either Church ; or State : but
which Mr. Williams has shown the world, is fit, for both —
Church and State ; " separate." Freedom, of Faith and
Worship, was conscientiously assured to all. This, is the
first instance in the History of the Kingdoms of Christ,
and Csesar, in which the legal establishment of Reli
gious Liberty, was ever conscientiously promulgated in
any Commonwealth, either in America or the Old
World — "and this honor, under God, and His guidance
of the skilful hand, and generous heart of Roger
Williams ; is the rightful inheritance of Rhode
Island." This instrument is the true basis of all Freedom :
Civil — or Religious. Every man of civil deportment,

142 THE PILGRIMS, PURITANS,
was a voter ; " in civil things only ; " instead of — " none
but church members, to be voters." In Rhode Island
no one stood conscientiously in fear of Elders — Ma
gistrates — or Synods — as to the the faith he held.
Mark ye, the difference between the "Cambridge
Platform " — and the Providence Platform. On
which, does Posterity prefer to stand .?

AND ROGER WILLIAMS, VINDICATED. 1 43

CHAPTER VIII.
RELIGIOUS TOLERANCE AND THEOCRATIC ARRO
GANCE.
SECTION I. — TOLERANCE AND ARROGANCE MEET.
The year of Our Lord 1649 — was one of marked
events. Charles I., King of England, was beheaded
Jan. 31. Quickly followed the English Commonwealth,
under Oliver Cromwell. Gov. John Winthrop, died
Mar. 26 1649. Thomas Dudley died, soon after. 'Twas
he who did a "Toleration," hate — conscientiously.
In 1649, one Obadiah Holmes, a native of Preston
Eng. ; and then of Salem ; now of Mr. Newman's church
at Rehoboth ; with 8 others, conscientiously withdrew,
and organized the first Anabaptist church in Plymouth
Colony ; choosing Mr. Holmes as their Minister. Four
petitions were soon filed in the General Court of Plym
outh ; conscientiously praying the Court not to grant
them land, on which to build a Meeting House. The
Court cited them to appear before them — when they
were conscientiously enjoined, "to refrain from prac
tices disagreeable to their brethren : " and Mr. Holmes
and two others, were merely bound over, "in ;^io, one
for another."
This "lenitie," did not please the Massachusetts
Bay General Court, whereupon they conscientiously
warned the Plymouth Court, as follows : —

144 '^^^ PILGRIMS, PURITANS,
"Wee have heard heretofore of divers Anabaptists,
arisen up in your jurisdiccon, and connived at; the
infeccon of such diseases, being so neere us, are likely
to spread into our jurisdiccon ; but being so few, wee
well hoped that it might please God, by the endeavors
of yourselves and the faithfull Elders with you, to have
reduced such erring men againe into the right way.
But now to our great griefe, we are credibly informed
that your patient bearing with such men hath produced
another effect, namely, the multiplying and encreasing
of the same errors, and wee feare maybe of other errors
also, if timely care be not taken to suppresse the same.
Perticulerly wee understand that within this few weekes
there have binn at Sea Cuncke " (Seekonk ; original
Indian name for Rehoboth), "thirteene, or fowerteene
p'sons re-baptized (a swifte progresse in one toune ;)
yett wee heare not of any effectuall restriccon is en-
tended." . . .
But land and protection were conscientiously granted
them, as might not have been in Mass. Bay. Thus the
Law against Anabaptists, conscientiously passed in
Mass. Bay, five years before, failed of being enforced
in Plymouth. These Anabaptists were not advised
away from Seekonk, as Mr. Williams was, by Gov.
Winslow. Mr. Holmes and a few others, afterward
removed to Newport, and united with the church,
formed there five years before ; with Dr. John Clarke ;
who left Mass. Bay, among the exiles of the Hutchin
son controversy ; as their minister.
In 1649, also, a noble provision was made, based upon
the felt importance of everyone being able to read the
Scriptures in the English Language ; and also to enable

AND ROGER WILLIAMS, VINDICATED. 1 45
some to read them in their originals ; the Hebrew, and
Greek. The provision was ; that — " Every Township
be required to maintain a school for instruction in
reading, and writing : — and every town of a hundred
householders, to maintain a Grammar School ; with a
Teacher, qualified, to fit youths for the Harvard Uni
versity ;" (Cambridge). The Basis of the New England,
School system, was thus laid.
In 1649, ^ further attempt was conscientiously made,
to exalt the Theocracy, by the enactment of a Law ;
making death, the penalty for Blasphemy. Also, that
any Christian, who shall go about maintaining certain
damnable heresies, should be liable to banishment.
Denial of the Scriptures, was made punishable with fine,
whipping, banishment ; or death. As the fruit of such
conscientiousness two persons ; one at Hartford, and
one at Charlestown, were executed, for witchcraft ; in
165 1. The people of Warwick, R. I., declared as their
conscientious opinion of such atrocities, that — " There
are no other witches upon earth ; nor devils ; but the
ministers of N. E. and such as they." Harsh language,
indeed ; but less harsh, than the hanging, of the victims.
Massachusetts Bay, still conscientiously claimed War
wick ; by virtue of the " submission," of the two petty
chiefs, with Arnold ; and an alleged grant to them of
the same from Plymouth. But the Plymouth authori
ties conscientiously denied, both the fact, and the
legality of any such title from them. Fearing what
their fate might be, the Gov. and Assistants, of Rhode
Island ; applied to the " Commissioners for the United
Colonies" — demanding protection, and redress. But
their appeal was conscientiously — disregarded.

146 THE PILGRIMS, PURITANS,
Whereupon the Bay conscientiously applied to the
"Commissioners," for aid ; or at least, sanction, to sub
due Warwick ; by force of arms. Such was their con
scientious ; and unceasing determination to overthrow
"Heresie" in the R. I. Colony. Plymouth thereupon
conscientiously protested against so unjust a measure,
by virtue of any cession of Warwick from them. A
meeting of the " Commissioners," held at Plymouth the
next year on the subject ; ended abruptly — not to say,
" in a Row." The General Court of the Bay, demanded
satisfaccion, in a letter to the Gov. of Plymouth, on the
subject, the next year — for "an affront given to one
of their Commissioners, on the said occasion." For
"contempt of authority," no doubt; the "unpardon
able sin;" of Salem! Was there no "contempt of
authority," in attempting to make war on Warwick .?
All this, because Plymouth was Tolerant, in religion.
This conscientious cloud of war from the Bay, put
the people of Providence, Warwick, and Newport, into
some fear of danger to their Independence ; as a
Colony ; upon which they conscientiously resolved to
appeal to England, for a confirmation of their charter,
and protection under it. For this purpose a subscrip
tion was raised, and Roger Williams, and John Clarke,
were deputed, in 165 1, to go to England for that pur
pose. " Peace on Earth, and good will to " Rhode
Island ; came, tardily.
In all the charges against Roger Williams, for seek
ing to "undermine the foundations of the Massachusetts
Bay Colony," he is nowhere charged with using intimi
dation ; bribery ; and threats of war ; as the Puritans
conscientiously did, for the overthrow of Rhode Island
Colony.

AND ROGER WILLIAMS, VINDICATED. 1 47
How could Roger Williams " undermine the founda
tions " — after, the King resolved to reassume — the
Charter into his own hands — before he was back to
Salem — from Plymouth .? !
section 2.  THE LYNN EPISODE.
Before embarking for England, Mr. John Clarke,
with two others, Mr. Obadiah Holmes, and John Cran-
dall, were sent as delegates from the Baptist Church
in Newport, to visit, one of the members of the Church,
Mr. William Witter, a farmer residing at Swampscott,
near Lynn — who was too aged to go to see his breth
ren in R. I. This gave the conscientious Massachu
setts Men, a rare opportunity to impress on three
special offenders how — " to do, as they would be done
by-" Mr. Witter, had, it was said, conscientiously called
" Infant Baptism," (a conscientious tenet, in the Bay)
— "a badge of the whore." Also, "yt they who stayed
whiles a child was baptized, doe worshipp ye Dyvell,
and broake ye Saboath." Mr. Clarke, of Hutchinson
notoriety, had been conscientiously notified to leave the
Bay of his own accord, or be helped out. Mr. Holmes,
had been excluded from Salem ; had seceded at Reho
both ; and been protected by the Plymouth Court : and
now this trio with a few others were about to congre
gate at Lynn.
Having reached the home of Mr. Witter, on Satur
day July 29, 1651, they conscientiously concluded;
rather than go to the Puritan meeting at Lynn, as their
presence might disturb some; to hold religious service
privately in Mr. Witter's house. After their meeting

148 THE PILGRIMS, PURITANS,
had begun ; while Mr. Clarke was preaching two con
stables entered, and conscientiously removed them to
the " ordinary " for safe keeping. Somebody was dili
gent, to find out, that these visitors had arrived ; and
at what time they were to hold service ; warrants made
out ; constables ordered to the front ; and the men put
in "durance vile," by noon of Sunday — "conscien
tiously! ! "
In the afternoon the officers took them to meeting —
the prisoners having had no orders, to remove their
hats, sat with them on — whereupon the constable con
scientiously plucked them off;" Mr. Clarke in the
time was conscientiously reading in a book. An oppor
tunity was offered ; when Mr. Clarke was allowed to
speak, but he was soon hushed by authority. Possibly
he might have said something akin to what Paul said,
on a similar occasion — "God shall smite thee thou
whited wall." The Puritan preacher on the occasion,
was Mr. Thomas Cobbett ; author of " a large, nervous,
golden, conscientious Discourse, against the Baptists."
On Monday, the Magistrate, Robert Bridges, con
scientiously assigned them for examination, and ordered
them sent to Boston jail, until next Court. By some
means they returned to the house of Mr. Witter where
they celebrated the Lord's Supper. On Tuesday they
were imprisoned in Boston.
On the next week Thursday, Aug. 10, 165 1, they
were brought before the Court for trial. In a conscien
tious sermon (possibly, "a golden Discourse "), by John
Cotton, just before the trial, said; that — "To deny
Infant Baptism, was to overthrow all ; and was there
fore soul-murder, and a capital offence." Mr. Clarke

AND ROGER WILLIAMS, VINDICATED. 149
being charged with Anabaptism (" r(?-baptism "), con
scientiously disowned the name ; on the logical ground,
that those who received infant baptism, were not Scrip-
turally baptized at all ; and therefore such, who were
afterwards baptized on profession of faith, were not ;
"Ana!' (re)-baptized. All the "prisoners," bore con
scientious testimony before ; and against the Court.
Ex-Gov. Endicott, in passing sentence, fell into a
passion, and in some words with Clarke, charged him
with success in teaching among weak-minded persons,
opinions he could not maintain before the learned : and
challenged him, to "try and dispute, with our Minis
ters." All ended as usual ; whether in an Episcopal
Star-Chamber ; Popish Inquisition; or the conscientious
Puritan Court ; in return to prison ; fine ; and if fines
were not paid; Whipping.
From his prison Clarke sent forth his acceptance of
Gov. Endicott's challenge ; " to dispute with our minis
ters." He proposed to maintain, that — "Jesus Christ;
had the sole right of prescribing laws respecting wor
ship ; that baptism — that is, dipping in water — was an
Ordinance to be administered only to those who gave
evidence of repentance and faith ; that only such visi
ble believers, constituted the Church ; that each mem
ber had a right to speak in the congregation ; either to
inquire for his own instruction, or, to prophesy for the
edification of others ; that, at all times, and in all places,
they ought to reprove folly, and justify wisdom ; and
that no servant of Jesus Christ; has any authority to
restrain any fellow-servant, in his worship; where no
injury is offered to others."
But this acceptance of Endicott's challenge, by

150 THE PILGRIMS, PURITANS,
Clarke, was " conscientiously " not accepted, by " our Min
isters ; " though the Magistrates were in favor of it.
Whether it would be undignified, for " Our Ministers,"
to debate with a prisoner, who neglected to " take off
his hat " in Mr. Cobbett's meeting ; or, whether it
would be "contempt of authority," to discuss questions ;
with this Anabaptist sectary; which had been settled (.?)
in the " Cambridge Platform ; " by an Authoritative
Synod ; or, whether the Ministers, didn't quite like the
job ; or, whether they chose to blame Endicott for his
rashness ; so "passed the hat," among the " Elders," to
pay Clarke's fine, and let him go. Mr. Crandall's fine
was also paid, and they were released — conscientiously.
Mr. Holmes was easily fined ^30 ; so obnoxious was
his sectariness, to the calm, considerate, cool, con
scientiousness of the pious Puritans. In a letter to
friends in London, he writes — " As I went from the
Bar, I expressed myself in these words ; ' I bless God
I am counted worthy to suffer for the name of Jesus.'
Whereupon John Wilson, (pastor of the First Church
of Boston, the ' unseparated people,' Rogers Williams
declined to serve) ; struck me before the judgment seat,
and cursed me (conscientiously,) saying — 'the curse of
God, and of Jesus, go with thee.' "
Friends offered to pay his fine also, but he by faith
"refused to accept deliverance." He felt willing to
have Posterity know, that of the Puritans of Boston,
the Scripture was fulfilled — " The Ploughers plowed
upon my back ; they made long their furrows." He
was willing to suffer with Christ — "by whose stripes
we are healed."
Whereupon he was "conscientiously" taken to the

AND ROGER WILLIAMS, VINDICATED. 1 51
Public Whipping-Post, on Boston Common. Of his suf
ferings he says — "I had such a spiritual manifestation,
that I could well bear it, yea, in a manner felt it not ;
though it was grievous as the spectators said ; the man
"conscientiously" striking with all his strength; (yea
spitting in his hand three times, as many affirmed,)
with a three-corded whip, giving me therewith thirty
strokes. When he had loosed me from the post, hav
ing joyfulness in my heart, and cheerfulness in my
countenance, as the spectators observed ; I told the
Magistrates, you have struck me as with roses ; although
the Lord hath made it easy to me, I pray God it may
not be laid to your charge."
" Of the Jews five times received I forty stripes,
save one." Paul. " Father forgive them for they con
scientiously know not what they do." Jesus.
John Hazel, and John Spur, came up and shook
hands with Mr. Holmes, smiling and saying — " Blessed
be God." They were arrested on the spot, and for
" contempt of authority conscientiously fined 40 shil
lings, and cast into prison."
The severity of this punishment is seen in the fact
that for several weeks Mr. Holmes was unable to lie
upon his back, but got rest as best he could, upon his
knees and elbows. In due time he returned to New
port where he lived to a good old age. In 1790, his
descendants were reckoned at 5,000 persons. Such was
the episode of Lynn. This is what it cost the Dele
gates, to pay a friendly visit to Bro. Witter, within "ye
lymmitts," of ye Christian Puritans.
About this time, the town of Maiden, having con
scientiously presumed to settle a Minister, without con-

152 THE PILGRIMS, PURITANS,
suiting the neighboring churches, was imperiously and
conscientiously fined. This means of grace by the
Court, was perpetrated without any shadow of law for
it ; either local or by virtue of their charter ; which was
gone ; but a law was soon passed, making it " essential
to settling a minister, to obtain the conscientious con
sent both, of a Council of neighboring churches ; and
of some of the Magistrates." The civil power in
Massachusetts Bay, was set for Religious Restriction.
The civil power of the Narragansetts Bay — was for
Religious Liberty.
section 3.  ROGER WILLIAMS AND JOHN CLARKE GO
TO ENGLAND.
This journey was undertaken in 165 1, for the safety
of the R. I. Colony, against the conscientious threaten-
ings from the Bay. No permission would be given
them to sail from Boston, the home of the Court. But
at the Dutch settlement of Manhattan; a colony of
Holland; the country of William Prince of Orange, who
was contending for Religious Toleration, 100 years
before ; he could safely take ship there for England ;
without being "shipped to England, from Boston as
factious and evil-conditioned," by order of the Court.
Messrs. Williams, and Clarke, were kindly received
in England, by Sir Henry Vane, a leading member of
the Council of State ; and they very soon obtained a
confirmation of the R. I. Charter ; notwithstanding un
expected opposition. Thus in R. I. they retained their
Charter, because they favored Liberty in Religion ;
while in the Bay " the King reassumed their Charter,
because they restrained. Liberty in Religion."

AND ROGER tVILLIAAIS, VINDICATED. 1 53
Mr. Clarke published in London his book — "111
news from New England ; " conscientiously giving an
account of the Lynn episode. Whereupon Sir Richard
Saltonstall, wrote to Messrs. Wilson and Cotton, minis
ters of Boston : — " Reverend and Dear Sirs ; Whom I
unfeignedly love and respect, it doth not a little grieve
my spirit, to hear what sad things are reported daily, of
your tyranny and persecution in N. E. as that you fine,
whip, and imprison men, for their consciences. First
you compel such to come into your assemblies, as you
know will not join you in your worship ; and when they
show their dislike thereof, or witness against it, then
you stir up your Magistrates to punish them for such,
as you conceive, their public affronts. Truly, friends,
this your practice of compelling any, in matters of wor
ship, to do that whereof they are not fully persuaded,
is to make them sin. Ro. 14 : 23. These rigid ways
have laid you very low in the hearts of the saints.
Oh, that all those that are Brethren, though yet they
cannot think and speak the same thing, might be of
one accord in the Lord."
Note — we find no such rebukes, ever sent from
England to Roger Williams, for his style of " Liberty
of Conscience; " as this letter of Sir Saltonstall, con
tains, to Wilson and Cotton. When the Puritans left
England they were popular — when Williams left Eng
land, he was unpopular — but in 1651, this was reversed;
"in the hearts of the Saints."
To Sir Saltonstall's noble remonstrance, Messrs.
Wilson and Cotton conscientiously wrote an elaborate
reply. They say — "You know not, if you think we
came into this wilderness to practise the courses we fled

154 ^^-^ PILGRIMS, PURITANS,
from in England. We believe there is a vast difference
between men's inventions and God's institutions ;
we fled from men's inventions, to which we else sho'ld
have been compelled; we compel none to men's inven
tions. . . . We content ourselves with unity in the
foundation of religion ; and Church Order." Ah Pur
itans ! there is no need of compelling men to God's
Institutions, when men conscientiously believe them
to be such ; and there is no good in compelling men
when they do not believe. Many people in 165 1, be
lieved most "conscientiously" that the "Cambridge
Platform," was not "God's Institution" — but Men's
clumsy invention.
About this same time Mr. Williams, sent a warm
conscientious remonstrance to his old friend Endicott,
against these violent proceedings.
In 1654, another unlawful Law was conscientiously
enacted by the Theocracy, tho' strongly opposed by
many ; Obliging every town to support a minister ;
"the burden to be laid upon the whole society jointly,
whether in church order or not " Also, an order that —
" No one should be allowed to sit as Deputy in the
General Court, who did not hold to the Orthodox
Creed." Were the above decrees; "God's Institu
tions " — or " men's inventions " .?
In this same year, Mr. Henry Dunster, First Presi
dent of Harvard College, was compelled to resign that
position, for conscientiously declining to bring his
child, to baptism. Probably Mr. Wilson would say ;
that — "The Trustees were only conscientiously com
pelling him to ' God's Institution.' " Mr. Charles
Chauncey, who was chosen his successor ; both men of

AND ROGER WILLIAMS, VINDICATED. 1 55
acknowledged learning; "was also somewhat infected
with the errors of Anabaptism," but he conscientiously
promised to keep his opinions to himself. Had Roger
Williams been thus pliant — conscientiously recognized
the General Court, as "God's Institution" — and quietly
"kept his opinions to himself" — on the subject of
" Magistrates having no right to coerce men in matters
of conscience" — he might, never, have been banished
from the Bay ! Possibly ; if Dr. Dunster had venerated
"Infant Baptism," and no less an Institution than Har
vard College, in 1654 ; as both "God's Institutions ; " he
might not have been so soon succeeded by the accom
plished Chauncey.
SECTION 4.  THE GOVERNMENT OF RHODE ISLAND
STRENGTHENED.
Leaving Mr. Clarke to look after the interests of R.
I. at the Court of Oliver Cromwell, the Protector, of
Old England ; Roger Williams returned, as conscien
tious Protector of New England. He brought back with
him, a letter from Cromwell's Council ; not permitting
him simply, to land at Boston, as when he returned
before; and hurry right on to Providence — but; to
walk slow into Boston ; with even more power than the
General Court, who Banished him 20 years before ; and
securing to him, free passage at all times, through all
parts of the United Colonies!' Thus the General Court
of the Bay ; and the " Commissioners for the Colo
nies; "were invited to lower seats; while Roger
Williams, was authorized, to take a Higher Seat.
" Tides Turn."
The fear of conscientious supervision over Rhode

156 THE PILGRIMS, PURITANS,
Island by the Bay ; which was the occasion of Messrs.
Williams, and Clarke, going to England at this time;
wrought some confusion, in their absence. Mr. Wil
liams' reception on his return, was at first a little
dubious; so much so, that he declared himself, "like a
man in the fog." But after the reading of the letter
he brought from Sir Henry Vane, containing, "his ad
monition and advice, respecting some disorders, and
discontents, which had arisen among the people of R. I.,"
and Mr. Williams' own remonstrances concerning all —
steps were soon taken, by the people, towards a recon
ciliation. Mr. Williams was deputed to answer Sir Vane's most
excellent and welcome letter. In doing this, he pointed
out — " the complications of Coddington, and Dyer,
with the interference, of the Bay; as the chief causes,
of the discontents. But, (that we may not lay all the
load on other men's backs,) possibly a sweet cup, hath
rendered many of us wanton and too active ; for we
have long drank of the cup of as great liberties, as any
people we can hear of under the whole heaven." No
such report from the Bay.
Commissioners from the Four towns of Providence,
Newport, Warwick, and Shawomet ; Assembled ; and
it was conscientiously agreed : that — " The Govern
ment for the future, should be according to the Char
ter." (No such submission to, or its approval by, the
people of the Bay, of the Charter of Chas. I., was ever
made.) At a general election of the Four R. I. towns,
Sept. 12. 1654, Roger Williams, was conscientiously
chosen President. Letters of " humble thanksgiving,"
were ordered to be written to His Highness, the Lord

AND ROGER WILLIAMS, VINDICATED. 1 57
Protector; and to Sir Henry Vane. Nothing from
R. I. "repugnant to the Laws of England."
No sooner was Mr. Williams settled in office, than a
paper was sent him, indirectly implying that he held
the doctrine, of "Non-resistance — and no-Govern
ment" — and covertly seeking his sanction to the same.
To this he made a conscientious reply, which settled the
question for that time — and for all future time; as to
the clear and consistent basis, on which his opinions
of Civil Government ; and Religious Liberty — rested
securely. He said — "That ever I should speak or write, a
tittle that tends to such an infinite liberty, is a mistake
which I have ever disclaimed and abhorred. To pre
vent such mistakes, I at present shall only propose this
case : —
" There goes many a ship to sea, with many hundred
souls in one ship, whose weal and woe is common ; and
is a true picture of a commonwealth, or an human
combination, or society. It hath fallen out sometimes
that both Papists, Protestants, Jews and Turks, may be
embarked into one ship. Upon this supposal, I affirm
that all the liberty of conscience that ever I pleaded for
turns upon tbese two hinges : That none of the Papists,
Protestants, Jews or Turks, be forced to come to the
ship's prayers or worship ; nor compelled from their
own particular prayers or worship, if they practise any.
I further add, that I never denied, that notwithstanding
this liberty, the commander of this ship ought to com
mand the ship's course; yea, and also command that
justice, peacfe, and sobriety, be kept and practised, both
among the seamen and all the passengers. If any of

158 THE PILGRIMS, PURITANS,
the seamen refuse to perform their service, or passen
gers to pay their freight ; in person or purse, towards
the common charges or defence ; if any refuse to obey
the common laws and orders of the ship, concerning their
common peace or preservation ; if Z-ny shall m.utiny and
rise up against the commanders and officers ; if any
should preach or write, that there ought to be no com
manders or officers, because all are equal in Christ,
therefore no masters nor officers, no laws nor orders, no
corrections nor punishments ; I say : I never denied but /
in such cases; whatever is pretended, the commander,
or commanders, may judge, resist, compel and punish
such transgressors, according to their deserts and
merits." They were conscientiously, not, the senti
ments of the Bay at this time.
The Government of R. I. having been reorganized ;
at the general election May 22, 1655 Mr. Williams was
rechosen. Governor. A letter from Oliver Cromwell
was received, " confirming the Government as now es
tablished." Even the Magistrates of the Bay had for
warded a congratulatory address to Oliver Cromwell.
In May 12, 1656, Mr. Williams was invited to Boston
21 years after his Banishment — -"Where he presented
a Memorial to the General Court, reiterating his former
complaints concerning the title to Shawomet ; as to
which some redress was now granted." He was not
conscientiously ordered to Boston, this time, "to be
shipped to Eng." — Oliver Cromwell, was in Eng
land !
Rhode Island, was now, more than the peer of the
Bay ; as she had a recognized Charter — and Religious
Liberty : while in the Bay they had forfeited their

AND ROGER WILLIAMS, VINDICATED. 1 59
Charter — and upheld Religious Intolerance; to the
grief of their friends in England. The General Court
was now humbled — with "all the ministers of the Bay
— (the save one,") whoever he was, not excepted. The
sentence of Banishment, against Roger Williams, which
conscientiously forbid him, "to returne any more with
out license from the Courte" — was peremptorily
overruled by Oliver Cromwell's " safe-conduct for him
to go thro' all the colonies at all times." John Cotton
died Dec. 23, 1656.
SECTION 5.  THE PUBLIC CONSCIENCE, AND COURT
CONSCIENCE.
Altho' in the Bay, conscientious respect was shown
for Roger Williams' "pretended authority," in R. I. out
of respect for Oliver Cromwell ; who sustained the
R. I. Government ; yet in the Bay, and other places
where it could be done, respect for the Theocracy, was
conscientiously enforced. In 1656, complaint was made
to the " Commissioners for the United Colonies," that ;
"Plymouth, was conscientiously, wanting to themselves
in a due acknowledgment of, and encouragement to
Ministers of the Gospel." Accordingly a decree went
forth the next year from the General Court of Plymouth,
that — " All the towns should be taxed for the support
of Ministers ; and Grammar Schools."
The same year is memorable for the trouble the
Theocracy encountered with two Quaker Women,
" witches," (.?), whose names "after the flesh," were
Mary Fisher ; and Ann Austin. Signs of witchcraft
were searched for, on these Quakeresses, but none
were found ; not even, " devils' teats." Tho' the prin-

l6o THE PILGRIMS, PURITANS,
cipal tenet of this sect, different from others, was that
of the "inner light ; '' yet the Theocratic laws defined
the Quakers, as "a cursed sect of heretics lately risen
in the world."
In making the "law a terror to evil-doers," it pro
vided that — "for the first conviction for Quakerism,
one ear should be cut off ; for a second conviction, the
other ear also ; for a third conviction, both males and
females, were to have their tongues bored with a hot
iron." And in far too short, a time, Plymouth ; Con
necticut ; and New Haven ; adopted similar laws. Not
so, in Rhode Island. Pity for the Quakers; if humanity
was lost, in the Bay ; that, in those other colonies,
" respect for Oliver Cromwell, did not prevail."
In the year 1657 the Third General Synod of New
England ; was convened in Boston. The question to
be settled at this time, was ; conscientiously " concerning
the church-state of their Posterity .? " Answer ; that
— " Persons who had been baptized in infancy, and
grown up unconverted, if they were not scandalous in
their lives, and owned the covenant ; could have their
infants baptized, if they desired it." This settlement, (.?)
of the question, was called by the Synod ; the " Half
way Covenant."
Whether it was "half-way," from error, to truth ; or
half-way from truth, to error — Posterity must judge.
At all events, this laid the sandy basis for the great
" Separation," of the Puritan churches of N. E. into
the two wings of Orthodox Congregationalists — and
Unitarians. And yet the Puritans were amazed, at the
stupidity, of the rest of mankind, who could not under
stand them !

AND ROGER WILLIAMS, VINDICATED. l6l
But at last ; yes at last ; such was the conscientious
ness of the Theocracy, that the "Commissioners for the
United Colonies " — yes, even they ; deemed, it ex
pedient for the glory of God ; to pass an Order, Sept. 23,
1658, to prevent annoyance from returning Quakers ;
that — " Such as returned a second time should suffer
death." Mr. John Winthrop, Jr., Commissioner from
Conn. ; who would have been more tolerant, had his
surroundings been more favorable — and who hesitated,
(as did Edward VI. when he signed the death-warrant
of Joan Bocher) — when he signed this death-sentence
against the Quakers ; said — " Looking at it as a quere ;
and not as an act, I subscribed." Yet alas, such a
" conscientious quere " would strangle Quakers ; never
theless !
But it did not long remain a "quere," in the Bay;
where a law was conscientiously enacted, by the General
Court ; in spite of a vigorous resistance, on the part of
the Deputies — for exterminating returning Quakers,
with Death. Under this law Marmaduke Stephenson ;
William Robinson ; and Mary Dyer ; were found guilty,
of "returning to Boston." The two former were
hanged; Nov. 6, 1659. Mary Dyer was reprieved on
the gallows thro' the intercession of her Son, on con
dition of her leaving the Colony within 48 hours. She
spent the winter away, but returned; and was con
scientiously hanged, June i, 1660 ! One William
Leddra ; who had been banished — "was under such ne
cessity of conscience, that he could not forbear returning
to Boston. He was offered life and freedom if he would
go away ; but he replied — " to make you a promise I can
not." He also, was conscientiously hanged. Another

1 62 THE PILGRIMS, PURITANS,
victim was in prison, but by this time, the popular
"conscientiousness," had become so intense, that the
General Court, retired, before the popular disapproba
tion. As in the case of the excitement in Salem, upon
the "Resident's Oath," the Court desisted — consci
entiously ! !
The notorious apology offered as excuse for the
Puritans ; that, — " It is easier to find fault with our
Fathers in this . . . than to put ourselves in their place,
and declare, with confidence, how we should have im
proved upon their methods," — does not repair the
conscientious " Blunders " of the Fathers. Twice ; the
General Court was rebuked ; like Balaam ; by a right
eous public indignation at their methods ; and often were
they vehemently and justly rebuked ; and shown a better
way, by Roger Williams — why — could they not see .?
They did not see themselves as seen in the withering
reprimand of the people of Warwick — " There are no
witches in the world, nor devils ; but the New England
Ministers, and such as they." Our Fathers ! were they
conscientious hangmen .?
Finally ; as if said for a sarcasm, or a jest ; — " The
General Court, willing to try all meanes with as much
lenity as possible consistent with our safety" — con
scientiously provided; that, "all returning Quakers
sho'd be duly arrested, stripped naked from the middle
upward, tied to a cart's tail, and whipped from Constable
to Constable, to any the outermost town, and so to be
whipped over the border."
Thanks to Heaven for so much improvement. Yea,
the conscience of the Puritan Theocracy, reformed ;

AND ROGER WILLIAMS, VINDICATED. 163
from hanging Quakers, to whipping them ! " Inasmuch
as ye have done unto one of the least of these My
brethen, ye have done unto Me." Such — were the
conscientious — " Blunders," of our New England
Puritan Forefathers.

164 THE PILGRIMS, PURITANS,

CHAPTER IX.
THEOCRACY OF MASSACHUSETTS BAY, UNDER
CHARLES II., AND JAMES II.
" They passed the turf, as they the cavern sought,
Where fell the body of his earliest slain,
And Woban said, as paused he o'er the spot,
' The black Priest's comrade never wakes again :'
Then did he seize the body by the foot.
And dragged the bleeding corpse along the plain.
And o'er the rocky steep the burden dashed ;
It dropped in night — re-echoing thickets crashed." Durfee.
SECTION I.  THEOCRACY REVOLUTIONIZED.
The death of Cromwell in 1658 ; and restoration of
Charles 1 1., necessitated a great change in the Ameri
can Colonies. Much of the work done under the char
ters of James 1st., and Chas. 1st., was undone, under
Cromwell ; Chas. II., and James II. Among the earli
est of the royal Orders, was the one requiring the
suspension of corporeal punishment, inflicted upon
Quakers. The General Court being in doubt, as to
what might next be the pleasure, or displeasure of his
Majesty; Bradstreet; one of the Founders of the
Mass. Colony, and a Magistrate from the beginning —
and Norton ; the popular minister of Boston, were
conscientiously sent as agents to Eng. They were
courteously received, but they soon found things as

AND ROGER WILLIAMS, VINDICATED. 1 65
unfavorable, there, for tJiem ; as matters were for
" Separatists," in Boston.
These agents soon returned, with a royal Letter ;
in which the Charter of Massachusetts Bay, which had
been reassumed by Chas. 1st, in 1634, was now, after
26 years, reaffirmed. The document had all this time
been in possession of the court, altho' it had no legal
force. In this letter, touching the Theocracy, it or
dered, that — "complete toleration be allowed the
Church of England." This of course was the King's
rebuke ; for Endicott's "shipping home of the Brownes,"
from Salem ; for using the Prayer Book. It also de
manded the repeal of the Law ; that — " None should
be voters but Puritan church-members ; " and requiring
the admission of all persons of honest lives, to the
"Sacraments of Baptism, and the Lord's Supper."
Here was " Church-and-State ; " mauling, " Church-
and-State." It also, granted liberty, " to make a sharp
law against Quakers ; " which the Agents were consci
entiously instructed^ to ask. These provisions were
intended to curtail the repugnant courses of the Puri
tans, and bring them back within the charter of
Chas. 1st ; which was silent, on the subject of Religion.
This letter greatly encouraged the advocates of Tol
eration, to press their claims, under the King's demands.
During the next 30 years the people of Massachusetts
Bay were conscientiously divided into 3 parties.
First — Those who were conscientious ardent sup
porters of the Theocracy ; a gradually diminishing
majority. Thus, in 30 years. Theocracy had arisen ;
been dominant ; and had received its death-blow.
Second — A party weak at first, but daily growing

1 66 THE PILGRIMS, PURITANS,
stronger ; drawing to their ranks, those who were con
scientiously convinced that the Theocracy was no
longer tenable, or desirable. Among the converts to
this view, were Bradstreet, and Norton ; the "agents ; "
who came back satisfied, that there must, and soon
would be a change. So Roger Williams' opinions,
went marching on, towards "God's Holy Time."
Third — Was the party that conscientiously advo
cated Religious Toleration, and equal rights, for all the
people. The " Third Party," gradually absorbed all
the rest, and Theocracy disappeared, as a conscientious
blunder. The way for this change had been preparing, from
the adoption of the "Cambridge Platform" — and the
"Half-way-Covenant." These instruments, defined
the Church ; " to consist of Saints, and their baptized
offspring." Many of these offspring, grew up uncon
verted, but by virtue of their infant baptism, felt that
they had a right thereby, to have their infants bap
tized ; and a right to vote, (tho' not church members,
and could not be tho' baptized ; because they were not
converted ;) and yet according to the " Platform," the
church consisted in part, of them. Here was a dis
solving dilemma, for the Magistrates, and Elders. And
yet the Puritans wondered that the " world couldn't
understand them."
SECTION 2.  MORE SYNODICAL WORK.
The Fourth ; New England Synod was called to
meet in Boston, in 1662. The absurd " Half-way-Cove
nant," " created noises about the Temple," equal to
those caused by the Hutchinsons, which made the First

AND ROGER WILLIAMS, VINDICATED. 167
Synod, necessary ; and the Ministers of the country
were obliged to give heed to them. " Yea it met with
such opposition as could not be encountered with any
thing less than a Synod of Elders ; and Messengers ;
from all the churches of Massachusetts Bay." The
trouble with the Covenant, was, that nobody knew,
where ; " half-way," was.
The First Great Question conscientiously before the
Synod — was — "Who are the Subjects of Baptism .?"
Answer i. " They that according to Scripture, are
members of the visible church, and are the subjects of
Baptism." Very lucid (.?).
Ans. 2. " The members of the visible Church, ac
cording to Scripture, are confederate visible believers,
in particular churches, and their infant seed; i.e., chil
dren in minority, whose next parents, one or both, are
in Covenant." This was pellucid.
Ans. 3. " The Infant seed . . . when grown up,
are personally under the watch ; discipline ; and gov
ernment of that church."
Ans. 4. " These adult persons, are not therefore
to be admitted to communion, merely because they are,
and continue members, without such further qualifica
tions, as the word of God requireth thereunto. The
children of these church-members, are to be baptized."
With such light as this who could help seeing .? !
The Second Question ; conscientiously before the
Synod, was — " Ought there to be a Consociation of
churches ; and the manner of it .? "
After answering their own Question in the affirma
tive ; they next put their veto conscientiously on Inde
pendency. " That it is the most to be abhorred maxim.

1 68 THE PILGRIMS, PURITANS,
that any religion hath made profession of, and there
fore of all other the most contradictory, and dishonor
able unto that of Christianity — that a single and
particular society of men, professing the name of
Christ, and pretending to be endowed with power from
Christ, to judge them that are of the same body and
society with themselves ; should further arrogate unto
themselves an exemption from giving account, or being
censurable by any other, either Christian Magistrate,
above them ; or neighboring churches about them."
Behold the Puritans, by advocating the coercive power
of Synod ; and Court ; in matters of religion, are far
enough from being conscientiously friends of Religious
Liberty ; or church Independence. The iron band of
Church-Members' vote, broke at last, and Theocracy
fell in pieces : and " great was the fall ; " and small the
loss. SECTION 3.  religious LIBERTY THRIVES.
In Rhode Island, the people remained conscientiously
firm, in their grasp upon the principle of Roger Wil
liams ; not of toleration ; but of absolute, perfect,
religious. Liberty ; for any, and for all alike. They
made declaration ; that — "It is much in our hearts to
hold forth a lively experiment, that a most flourishing
civil State, may stand, and best be maintained ; with
a full liberty of religious concernments."
Their Charter — provided; that — "No person with
in the said Colony shall be molested, punished, dis
quieted, or called in question ; for any differences of
opinion in matters of religion ; who does not actually
disturb the civil peace : but that all and every person

AND ROGER WILLIAMS, VINDICATED. 1 69
and persons may at all times freely and fully have and
enjoy his and their own Judgments, and Consciences,
in matters of religious concernments ; they behaving
themselves peaceably and quietly, and not using this
liberty to licentiousness, and profaneness, nor to the
civil injury, or outward disturbance of others."
The remarkable and lamentable difference, between
the spirit of this instrument ; and that which conscien
tiously prevailed in the Bay, is most palpable. This pro
vision for perfect Religious Liberty, in the Charter was
inserted both with the knowledge, and hearty approba
tion, of Roger Williams — how then can the charges of
his enemies that — " he was a subverter of the civil
foundations, of the Bay Colony," be true .? He did
oppose the civil intolerance, of the Bay ; and the verdict
of Posterity, sustains him in being " conscientiously
contentious " — for soul Liberty.
No little uneasiness was felt by the Puritans, as to
what the King might do in reference to the evasive
reply, they had sent, to the royal letter. This uneasi
ness was rendered still more uneasy, in the reply to it,
brought by Bradstreet and Norton ; when it became
known that " Commissioners were to be sent by the
King, to look into matters generally, in the Colonies."
If it were right, for the Bay, to employ the "Commis
sioners of the Four Colonies," to rectify — Rhode
Island — was it wrong, for King Charles II., to rectify
the Bay .? True it was a little worse than his father did,
in reassuming the Charter, and then appointing Com
missioners to come over — for now, his son reaffirms
the Charter of Chas. 1st ; and then appoints "Commis
sioners," to overtop that.

I70 THE PILGRIMS, PURITANS,
Upon the arrival of the royal Commissioners in Bos
ton in 1664 ; they met a very cool reception ; but they
gave the General Court, the time until their return from
a tour through the Colonies, to prepare a reply to the
King's letter. The Court presently met, and in the
matter of the church-members' elective franchise, they
conscientiously provided : that — "All Freeholders 24
years of age, rated ten shillings to a single rate ; and
certified by the minister of the town, to be orthodox in
their principles, and not vicious in their lives, might
be admitted Freemen; though not church-members."
This was but little better, as all those whose orthodoxy,
was not conscientiously theocratic, could only get the
clerical " certificate," with difficulty. Yet even this
measure, opened a door for freedom ; not soon to be
closed. Evidently the royal commissioners were not
sent, to look after Roger Williams for " undermining
the foundations " of Massachusetts Bay Colony. Nay
verily, the Puritans themselves, conscientiously — yet
unconsciously, dug their own politico-ecclesiastical pit ;
and by their own inadvertence, " Theocracy ; " fell
headlong therein. Yet with its downfall perished ; the
last attempt, at Union of Church — and — State ; in
New England — and it is devoutly to be hoped — the
Last, throughout the World !
SECTION 4.  FIRST BAPTIST CHURCH OF BOSTON.
The heavy blows dealt by the royal hand against the
unroyal Theocracy, gave great encouragement to all
lovers of freedom, to push their claims to recognition.
Some sympathy might be felt for the Puritans, under
the crushing blows of Charles, if we were not obliged

AND ROGER WILLIAMS, VINDICATED. 171
to recall their own conscientious assumptions, in ob
structing others in religious concernments ; under their
Charter from Chas. 1st, which was silent on religion.
Nor should we rejoice ; even tho' the King had legal
power to persecute ; that he should use it to lay the
Puritans low ; and yet we can but concur, that in turn
for conscientiously restricting others, they should be
held at bay, until others could get upon their feet.
As early as 1656, one Thomas Gould, a member of
the Charlestown Church, conscientiously declined to
present his child for infant baptism. The church
labored with him for his error, but to no purpose. In
the spring of 1657, he was conscientiously dealt with
by the County Court, for his error. The next year;
" he was admonished . . . but continued conscien
tiously and contumaciously to justifie his weightie
schisme." Mr. Gould was joined by others, in holding meetings
privately at his house, for over a year ; when he with
8 others formally associated themselves together, and
conscientiously organized, June 7, 1664, the First
Baptist Church of the Colony.
In Aug. 9, the same year the Puritan Church con
scientiously, "excommunicated them, for impertinency
and schismatical withdrawing." The Court then took
action; "when Gould and his companions were sol
emnly charged not to persist in such pernicious prac
tices." All ended in their being disfranchised, fined,
and for non-payment, were conscientiously imprisoned.
On their return from visiting the other Colonies, the
royal Commissioners, took the liberty to cause the Eng
lish church service, to be conscientiously ccljhr:ited.

172 THE PILGRIMS, PURITANS,
for the first time in Boston. Obnoxious as this was to
the Puritans, times had so changed, that the General
Court dared not conscientiously ship the Commission
ers to England ; as Endicott did the Brownes ; for
using the English Prayer Book, in Massachusetts Bay.
Besides, the Commissioners were not supposed to know,
but that the Church-of-England Service would be
acceptable to the Bostonians as they were " unsep
arated ; " for their last conscientious declaration in
1630, off the Isle of Wight, was — "to their brethren
in and of the Church of England . . . from whose
breast they had sucked such hope as they had." But
they had been so long weaned, they did not consci
entiously relish being forced to the breast. But this
piece of arrogance by the royal Commissioners, might
have served to open the eyes of the Puritans, to the
conscientiousness they had just practised upon Mr.
Gould and his Associates. At all events it was " rel
ished well in the palates " of those who looked on, to
see " Greek meet Greek ; " and behold persecutors, flog
persecution out of each other ; for the benefit of
Religious Liberty. SECTION 5.  UNHAPPY STRIFES.
It is said of the Bourbons of France, " They never
learned anything ; and never forgot anything." The
Puritans were slow to surrender their conscientious
method ; to learn to practise the Golden Rule ; and
remember ; that — " One is your Master, even Christ,
and all ye are brethren!'
Learning little from the conscientious insult they
suffered from the royal Commissioners ; in 1667, a

AND ROGER WILLIAMS, VINDICATED. 1 73
letter was sent to Rhode Island, protesting against
the " Toleration allowed to the Quakers" there — and
this protest was coupled with a conscientious threat,
of total non-intercourse ; if they " refused to conform
to the policy of the United Colonies." Posterity will
see at once, that the policy, of the United Colonies ;
was that of persecution, as the threat ; and protest ;
were against, "Toleration." So James 1st said to the
reformers — " Conform or I'll harrie you, or hang you,
that's all." " William the Silent ; " heard in silence ;
the oath — " Extermination of Heresy, by Extermin
ating Heretics."
Nor was one letter, of protest, and warning, enough ;
but a second, was sent. To this the people of Rhode
Island conscientiously replied, that — " To those places
where the Quakers are most of all suffered to declare
themselves freely, and are openly opposed by argu
ments in discourse, they least desire to come ; so that
they begin to loathe this place, for that they are not
opposed by the civil authority, but with all patience
and meekness, are suffered to say over their pretended
revelations : nor are they like or able to gain many here
to their way. Surely they delight to be persecuted,
and are like to gain more adherents by the conceit of
their patient sufferings, than by consent to their per
nicious sayings."
Behold the conscientious difference of opinion, about
Religious Liberty, in Boston ; and Providence. They
no more relished, "pernicious sayings," in Providence,
than they did in Boston. But in the former, they
repelled sayings, with sayings : in the latter, sayings,
with scourgings.

174 THE PILGRIMS, PURITANS,
This same year, Mr. Thomas Cobbett, (minister at
Lynn when Clarke, Holmes, and Crandall, went there :
and the " author of a golden discourse against Ana
baptists " ) in consequence of having his salary reduced
to ^30; accepted a call to Ipswich; where the town
voted to give him ^100, and buy, or build him a house
— " the expense of both to be levied on all the inhabit
ants " — conscientiously ! !
Among those who conscientiously refused to pay the
levy, was one George Giddings. Upon this refusal his
pewter platters were conscientiously seized to answer
the tax. Thereupon he brought suit for damages
before Samuel Symonds ; one of the Magistrates, and
his case was conscientiously sustained. The opposi
tion conscientiously appealed to the County Court ;
and the case was again sustained. Whereupon the tax-
ationists conscientiously appealed to the Court of Assist
ants ; where Giddings' case was likely to be again
sustained — but before that was done, it passed into
the hands of the General Court — the conscientious
and ever faithful bulwark of Theocracy, which never
flinched, (unless obliged to ; before Roger Williams ;
and the "more influntial sex" — or Oliver Cromwell,)
and when the Court arose ; George Giddings, lost his
" pewter platters."
In Feb. 1668, another set of Agents, returned to
Massachusetts Bay, with still further demands ; among
them, were — " Toleration for all sects — except Papists.
The surrender of the peculiar privilege of ' church-
member's vote' — and the substitution of a property
qualification, as the sole one, for admission to the free
dom of the Colony."

AND ROGER WILLIAMS, VINDICATED. 1 75
This measure was insisted upon by the Third Party.
This demand was a fatal blow, to the whole Ecclesiastical
System of the Puritans. The King felt justified in these
measures, from the fact that the Puritans had inter
preted the silence on religion, in the Charter his father
gave them ; as a liberty, to conscientiously oversee
others in religious concernments. This liberty he
abolished. SECTION 6.  EDICTS AND PUBLIC OPINION.
In wielding the Power of the General Court, con
scientiously in their favor, the Theocracy were very
successful ; but they found it very difficult to keep
thinkers, from thinking. Persecution, tireless, and long,
they had conscientiously employed, to limit Toleration,
and yet it spread ; its votaries multiplied ; and now the
King, was helping the factious followers of Roger
Williams. It would seem as though the letter from R. I. about
letting the Quakers alone, except with the weapons of
speech, and logic — had furnished the Puritans with a
hint, to try the same methods, with Baptists, in the
Bay. Possibly they may have been reminded, that the
challenge to discussion, "with our ministers;" given
by Endicott ; and accepted by John Clarke ; had never
been very manfully responded to, by the Puritan
Elders. Hence, we are prepared for a vast stroke of wisdom,
in an order by the General Court ; for a great debate in
Boston, Apr. 24, 1668. Six of the most noted of the
Puritan Elders, on one side — with Mr. Gould and
seven others, 3 of them from Newport, R. I., on the

176 THE PILGRIMS, PURITANS,
other side. Two days were spent in close discussion
"with a great concourse of people — the effect of
which, was not as great in convincing their opponents,
as the Court could have desired." So, what the Puritan
Elders, lacked in wit, and wisdom, the Puritan Court
supplied, with civil Power.
Gould, Turner, and Farnum, were conscientiously
sentenced to banishment ; but not being anxious to
leave ; they were again conscientiously imprisoned. A
petition with 66 signers interceded for them. But
Gould, was not set at liberty until 1670. The Church
retired to Noddle's Island — a warrant was conscien
tiously issued against them there. We are not informed,
whether the Court punished Gould, and his friends, for
not convincing the Elders — or for not being convinced
by them.
But as the Banishment of Roger Williams, did not
give peace and harmony in puritan-land, but was fol
lowed with the distracting controversy with the Hutchin
sons — so this overwhelming debate with Gould and
Co. ; did not prevent, a debate more perplexing, and
an "effect," still less "desirable, to the Court."
The " Half-way (nobody knew, where, to,) Covenant,"
was still a subject of bitter controversy among the
Puritans, themselves. Mr. John Davenport, the spirit
ual Father of New Haven, was conscientiously, and
vehemently opposed to it. His views upon it, so well
accorded with the views of the First Church in Boston,
that upon the death of Mr. Wilson ; they called Mr.
Davenport as their pastor. So, that First Church,
whom Roger Williams found to be an "unseparated
people," began to incline conscientiously towards
" separation," from Theocracy.

AND ROGER WILLIAMS, VINDICATED. 177
The New Haven Church were very ill-pleased, at
losing their minister — and the minority of the First
Church in Boston, were as ill-pleased, at securing him.
Whereupon, the minority, of that "unseparated church,"
conscientiously separated — and in 1669 formed what
was afterwards known, and is still known ; as " Old
South Church " — Boston. Posterity would like to
know, what worse it was for Roger Williams and a
"major part," of the church at Salem, conscientiously
to "separate" from the other churches of the Bay;
than it was for the minor part, of the First Church in
Boston ; conscientiously to separate, from the other
churches of the Bay .?
At the Session of the General Court, the next year,
the opponents of the Half-way-Covenant, being in a
majority, this Separation, of the minority of the First
Church, was conscientiously declared to be " irregular,
illegal, and disorderly." Shades of Dudley ! Ortho
dox, Theocratic, Puritans ; put under the ban of the
Court ; with Roger Williams, the " Arch-individual
ist ! "
But another tilt was at hand. At the next election
of members for the General Court, the friends of the
Half-way-Covenant, had a majority — and the former
decision of the Court was conscientiously reversed ;
and the Puritan "Separatists," were sustained. Court ;
against Court. Thus the Court sustained the Puritans,
in committing the same Sedition ; for which they Ban
ished Roger Williams ; and shipped the Brownes. All
this paradoxicalness is the legitimate fruit, of violating
Christ's rule — " Render unto Caesar the things that are
Caesar's ; and to God the things that are God's."

178 THE PILGRIMS, PURITANS,
SECTION 7.  THE FIFTH NEW ENGLAND SYNOD.
Notwithstanding the unwearied and conscientious
efforts of the General Court to sustain the Half-way-
Covenant, and enforce the observance of its provisions
upon the people, the opposition thereunto steadily and
mightily increased. Whereupon the Court summoned
the Fifth, New England Synod ; to meet in Boston,
Sept. 10, 1669. This was Called the Reforming Synod.
Upon assembling however, a serious question arose;
Whether the Convocation were a regular Synod .? This
issue "was raised upon the occasion that some of the
Churches ; notwithstanding the desires of their Elders,
to be accompanied with other messengers ; refused to
send any but their Elders." It is not a little amazing,
that — altho' the Fourth Synod, in 1662, passed an
Edict, that — " Independency is the most to be abhorred
maxim " — yet now, the Puritan churches were some of
them so Independent, as to conscientiously decline to
respond to the call of the Court ; to send delegates to
the Fifth Synod — and to persist in that refusal; even
after the solicitations of the Elders, who had to go
alone. And yet the Puritans lamented, because "all
the world didn't understand them." Did they under
stand themselves .?
But in order that those who had come together might
not lose their journey, they passed a vote — "Unani
mously approving of the ' Cambridge Platform,' con
structed in 1648." They also expressed their desire,
that the churches might conscientiously continue stead
fast in the observance thereof. Surely this did not
better matters much, for out of the " Cambridge Plat-

AND ROGER WILLIAMS, VINDICATED. 1 79
form," sprung up the " Half-way-Covenant," and now
the fruit of this was so bad, as to be nigh unto cursing.
Why with such a failure, go back and try it again .?
They next proceeded to consider the Questions : I.
"What are the evils that have provoked the Lord to
bring His judgments upon New England .? " This was
conscientiously answered, by enumerating many vices,
existing — coldness of professors — and above all, the
sins of those who had set up their own modes of wor
ship." Possibly in this latter class, the Lord may have
included the Puritans themselves — who had not only
" set up their own mode of worship," but with pains and
penalties forced others, to their modes. If God were
well-pleased with this ; those who were forced, were not
— as, the "Brownes " — -and Roger Williams — etc.
Question II. " How are these evils to be reformed .?
A variety of expedients was suggested — till finally,
the last, but not least measure, alwa"ys relied upon by
persecution — was an Edict by the Court : that — " all
plantations are strictly forbidden to continue without
the advantages of having the Word of God constantly
preached unto them." The difficulty in this case would
be, if the Court should conscientiously order the Word
of God preached according to the " Half-way-Cove
nant;" and the "Plantation" conscientiously should
not — then what .?
SECTION 8.  FIRST BAPTIST MEETING HOUSE, BOSTON.
After the Great Debate between the Elders, and
Baptists, in 1668, the church organized by Mr. Gould,
and others, retreated to Noddle's Island, where they
continued conscientiously to worship in secret, for fear

l80 THE PILGRIMS, PURITANS,
(not " of the Jews,") but of the General Court. En
couraged by the decline of theocratic arrogance, and
the increase of freedom of the franchise, through the
royal orders, this church conscientiously ventured to
erect a building in Boston proper, on Salem Street, for
their use as a Meeting House. As they had been
obliged so long to worship in secret, and to avoid at
tracting attention, lest their "heresie might spread" —
they conscientiously gave no public notice of their in
tended use of this building.
But no sooner had their purpose " come to the Gov
ernor's ears," than the Court were conscientiously at
their post, enacting laws, " like the Medes' and Per
sians ' ; " for protection of the public weal, from the
growth of those who "set up worship of their own."
A law had been enacted forbidding churches being
organized, without the consent of other churches ; and
the Court ; but no guards had been set up against
building Meeting Houses. So Mr. Gould, and others ;
had violated no law, in erecting their house, " without
due advisement."
Alarmed at this sign of the growth, reaching over
from Noddle's Island into Boston ; the City Fathers
awoke to their duty, and on May i, 1678, conscientiously
passed a Law — " Forbidding the erection of any Meet
ing House, except with the consent of the Freemen of
the Town, and County Court ; or by approbation, on
appeal to the General Court." The penalty for the
violation of this Act : — " Forfeiture of buildings, and
land, on which they stood." Such, were the emotions,
of Puritan Charity.
Taking encouragement from the royal Orders, the

AND ROGER WILLIAMS, VINDICATED. l8l
owners of this building conscientiously ventured, to
hold a service in their otvn house, March, 1680. As
they expected, they were presently summoned before
the Magistrates, " and straightly commanded " to re
frain ; but when they seemed inclined to go forward;
" not having the fear of the Magistrates before their
eyes " decided measures were deemed needful by the
Authorities. As they gathered for worship, they found their Meet
ing House Door conscientiously Nailed Up — and the
following Order, appended — " All persons are to take
notice, that by order of the Court, the doors of this
house are shut up — and that they are inhibited holding
any meeting therein, or to open the doors thereof —
without license from Authority — till the General Court,
take further order — as they will answer the contrary
at their peril." This order ; and the King's order ;
giving "freedom of worship to all, but papists" — were
somewhat at variance — conscientiously — of course ! !
Measures were at once taken, by those owning this
House ; not violently to unnail the doors ; but to erect
a temporary shelter in the yard back of the Meeting
House where to hold services, until the " further orders "
of the Court, should be made known. These matters
were brought to the attention of the Court, at its ses
sion in May. A plea was made that the house was
built before any law was passed to prevent it, and was
not therefore an unlawful act. This plea was so far
conscientiously allowed ; as that the past was to be
overlooked — but they were not allowed to open their
Meeting House Door. Thus matters rested, until the
General Court discovered a need for their Nails, in the

1 82 THE PILGRIMS, PURITANS,
Meeting House Door — and between two days ; those
iron sentinels of the Court, conscientiously vacated
their posts, and the Baptists found their Meeting House
doors — Ajar. They were soon afterwards permitted
to occupy their house, unmolested and regularly, for
Public Worship.
Increase Mather, in his work on the " Divine Right
of Infant Baptism ; " conscientiously charged the Bap
tists, with — " Setting up an Altar against the Lord's
Altar; — and of committing the sin of Jeroboam, who
made priests of the lowest of the people." Mr. Mather
did not inform the world, which — was the " Lord's
Altar" — whether it were the General Court; or the
Cambridge Platform — or the Half-way-Covenant — or
a New England Synod — or Roger Williams' — " pre
tended authority."
Be that as it may ; In March, 1682, the Messengers
of the Mass. Bay Colony, were conscientiously instructed
to inform Charles II. that — "As for the Anabaptists,
they are now subject to no other penal statutes than
those of the Congregational way." Thus in 52 years
after the Puritans obtained their Charter of Chas. ist,
which was silent on the subject of religion — they had
conscientiously set up their Theocratic system, contrary
to the wishes of the King — for this and no other mis
uses of that instrument, it was conscientiously reassumed
by the King — Cromwell had overruled (not Revoked)
the sentence of Banishment against Roger Williams, by
giving him Free Pass, in all the Colonies at all times!'
Charles II. conscientiously restores the Charter of his
father, still silent on the subject of religion — and by
his royal decrees, dash — the whole Theocratic Jug-

AND ROGER WILLIAMS, VINDICATED. 1 83
gernaut ; consisting of "Cotton's Keyes;" the "Cam
bridge Platform ; " " Half-way-Covenant ; " " New Eng
land Synods;" "Law of 1644 against Baptists ;" and
" General Court ; " — " in pieces, like a potter's vessel."
Amen. Selah.
Chas. II. evidently considered it legitimate, for him
to destroy the illegitimate system of persecution, the
Puritans conscientiously fostered under the silence of
his father's well-meant favor, to liberty in religion;
and thus brought Mass. Bay Colony back, to the inten
tion of his Father in giving the Charter. So perished
Theocracy. section 9.  THE sixth AND LAST NEW ENGLAND
SYNOD.
To all extemporized, and temporizing devices of men,
there is an end. With delight we hail the record, that
the Sixth and Last, New England Eccl. Synod, was
summoned to meet in Boston, May 12, 1680. For 50
years the Puritans had maintained a conscientious un
flinching, restraint upon the sentiment of freedom of
conscience, and worship ; as advocated by Roger Wil
liams. By this policy they had caused mortifying griefs
to their own countrymen, and brethren in Christ ; in
flicted needless, painful, grievous, inconvenience to
their neighbors ; conscientiously persisting in this way,
not through blindness, or ignorance of a better way, as
they were often warned. But to the praise of Divine
Providence ; some of the Puritans lived to see, and
yield to a better course ; and Roger Williams lived to
see God's own "holy season," in which the inventions
of men were cast down. Even Gov. John Winthrop,

I §4 THE PILGRIMS, PURITANS,
who died on March 26, 1649; when solicited on his
death-bed, by the conscientious Dudley, to sign a
decree of banishment, refused ; saying — " I have done
too much of that already, in my lifetime!' So also, with
conscientious misgivings, the younger Winthrop signed
the Law — " As a quere not as an act, I sign!' So in
this last Synod, the usually conscientious — became
more so ! !
The purpose of this assembly being called, was to
form, " A Confession of Faith." Evidently the times
would no longer accept " Cotton's Keyes ; " nor the'
decrees of previous Synods. If the Puritans them
selves, had not outgrown their own " unseparated "
conscientiousness ; public opinion, had pushed them
out into more light, and an open field ; where their old,
one-sided breastwork, would no longer cover them from
the enemy's fire in the rear. Among the missiles most
effective, and not to be withstood, were the annihilating
orders of King Charles.
Of the Thirty-Two Chapters ; into which the Con
tents of this Confession of Faith was divided, the
most noticeable for our present purpose, is that, upon
Liberty of Conscience.
Chapter XXIV. Section 3. " They who upon pre
tence of Christian Liberty, shall oppose any lawful
power, or the lawful exercise of it, resist the ordi
nance of God ; and for their publishing of such opin
ions, or maintaining of such practices, as are contrary
to the light of nature, or to the known principles of
Christianity ; whether concerning faith, worship, or
conversation, or the power of godliness, or such erro
neous opinions or practices, as either in their own

AND ROGER WILLIAMS, VINDICATED. 1 85
nature, or in the manner of publishing or maintaining
them, are destructive to the external peace and order
which Christ hath established in the Church ; they may
lawfully be called to account and proceeded against by
the censures of the Church ; and by the power of the
Civil Magistrate. Yet in such differences about the
doctrines of the Gospel, or ways of the worship of God,
as may befal men, exercising a good conscience, man
ifesting it in their conversation, and holding the founda
tion, and duly observing the rules of peace and order :
— there is no warrant for the Magistrate, to abridge
them of their Liberty."
Many thanks to God, and his blessed Martyrs :
Roger Williams, and others; that "ye Puritans;"
have at last, come to acknowledge the truth. The
above " section 3," embraces as near as words can, the
whole question, and substance of all Roger Williams
contended for; [see his declaration in Chap. VIII. sec.
4]. Had the Puritans been conscientious enough,
to have avowed such sentiments at the time they
Banished him, that obnoxious Sentence ; would never
have left its very bad blot, on the pages of N. E. Eccl.
History. In passing this decree ; the Synod cast a
reflection upon the former " conscientiousness," of the
General Court, against peaceable citizens ; as Roger Wil
liams ; Clarke ; Holmes ; Gould ; and others ; and by
such retroaction, the Puritans themselves passed upon
the Ecclesiastical polity of the Puritan Forefathers, of
Massachusetts Bay — in 1680; a condemnation more
anathematizing, than they had issued, in the Sentence
of Banishment against Roger Williams ; or in the Law
of 1644, against the Anabaptists. Truly the Puritan

1 86 THE PILGRIMS, PURITANS,
Synod of 1680, " yielded to Truth " — much to be pre
ferred, to that of the General Court of 1635 — to which
Endicott gave way.
SECTION 10.  DEATH OF ROGER WILLIAMS.
After an eventful, conspicuous, conscientious, godly,
triumphant life, at the good old age of about fourscore
years, Roger Williams, was gathered to the Fathers,
in March or April 1683. A life, coming into notice
more and more every year ; a life, the study of which,
is becoming a necessity, as a key to a correct under
standing of New England Eccl. History ; a life ; the
study of which, must be commensurate with the glori
ous career, which Civil and Religious Liberty; are to
win for themselves, among the Nations of the Earth ;
and in the Providence of God ; during Ages to come.
His whole life was a series of triumphs. While a
lad he won the admiration, affection, and aid of the
fortune of " Sir Edward Coke, the greatest Master of
English Law." He won golden laurels, at Cambridge,
England's great University of Learning — he took an
honored position, while only a youth, — among the
Clergy of the Church of England. He fled precipi
tately from home, to save his life, and preserve his
conscience ; from the tyranny of bishop Laud — he
came safely to Boston, in 163 1, his arrival being reported
by Gov. Winthrop, as that of " a godly minister : " an
honor, even his enemies never denied him — he refused
to compromise his conscience by preaching to a Church
of Boston Puritans, while " unseparated," from the
Civil State — he so influenced public opinion as to
cause the General Court, for a time ; " to desist from

AND ROGER WILLIAMS, VINDICATED. 1 87
that proceeding " — he compelled the General Court, to
name in their indictment, as a cause of his Banish
ment ; his denial of the right of Magistrates to persecute
for conscience' sake — he is honored as the Founder
of Rhode Island, on the axiom, that — " The sovereign
power of all civil authority is in the people — he limited
in his Charter of Government, the coercive power
of Magistrates, ' to civil things only ' — he secured in
the charter of the Rhode Island Government, the recog
nition of perfect Religious Liberty, for all persons,
whatsoever." Mr. Bancroft, in his History, writes of him — " It
is wonderful, with what distinctness Roger Williams
deduced his inferences, the readiness with which he
accepted every fair inference from his doctrines, and
the circumspection with which he repelled every unjust
imputation. ... If Copernicus is held in perpetual
reverence, because on his death-bed he published to the
world that the sun is the centre of our system — If
the name of Kepler is preserved in the annals of
human excellence for his sagacity in detecting the laws
of Planetary motions — If the genius of Newton has
been almost adored for dissecting a ray of light and
weighing the heavenly bodies in a balance — Let there
be for the name of Roger Williams, at least some
humble place among those who have advanced moral
science, and made themselves the Benefactors of Man
kind." And may each of the defamers of his irre
proachable name ; " first cast out the beam that is in
thine oWn eye."
Besides the statue of Roger Williams ; a gift from
the State of Rhode Island, which has been placed in

1 88 THE PILGRIMS, PURITANS,
the National Capitol at Washington ; District of Colum
bia — " Providence ; " the city he founded, has added
her appreciative testimonial to his ever-blessed memory,
by accepting as a gift to the city ; from his Great-
great-grand-daughter ; Miss Betsey Williams ; of loo
acres of land, once owned by Roger Williams, [a gift
of love to him, from the Great Sachems Canonicus and
Miantinomo] ; to be forever kept, and to be known as
Roger Williams ; Park. " The love she bore the
city, her great ancestor founded, and her reverence for
his memory prompted the bequest." She died Nov.
27, 1871.
On Oct. 16, 1877, amid ceremonies elaborate and
appropriate, a Statue of Roger Williams, a gift of the
city of Providence, was unveiled, upon this Park. In
the Oration delivered on the Occasion, the speaker
said — " We bring to a close in these services, a long
purposed, work. . . . To the philanthropist whose
abounding charity, recognized no distinction of race,
or tongue, we erect this statue. . . . Here let it stand :
. . . here let children as they turn from their play, gaze
with reverence at him, who chose rather to taste perse
cution ' bitter as death to hivi ; ' than to act with a
doubting conscience."
Nor have God ; and Posterity ; yet done honoring
him ; because he honored Christ's injunction — " Ren
der therefore unto Csesar the things that are Caesar's ;
and unto God the things that are God's." Nor is the
measure of shame yet meted out to the book-writing
defamers of Roger Williams. " He must increase,
but they, must decrease."

AND ROGER WILLIAMS, VINDICATED. 1 89
SECTION II.  DOWNFALL OF THEOCRACY.
The year of 1685, brought James II. to the throne
of England. He being a devotee of popery, N. E.
Theocracy found in him a formidable adversary. In
1686, he sent out Sir Edmund Andros, as Gov. General
of N. E. ; who at once demanded the surrender of the
Charters of the Colonies. The General Court could
not delay this time ; as they did when Chas. ist, sent for
their Charter to be returned in Feb. 1633. Plymouth
Colony, was absorbed into royalty also. Andros
demanded the Charter of R. I. but as the document
did not arrive, with conscientious promptness ; he pro
ceeded thither, and by formal proclamation, dissolved
the Existing Government. That however did not
annul their Charter ; nor prevent the people of R. I.
electing officers under it as before. He did the same
in Connecticut ; where their Charter was " hid in the
oak," until another day.
Thus James ist. gave the Patent, of Massachusetts
Bay Colony — Chas. ist, gave the Charter, in 1629;
and reassumed it in 1634. Under Cromwell, the Colony
had no charter. Under Chas. II., after 26 years it
was reissued. And now Under James II., after 26
years more, it is again, "reassumed" — and not again
reissued. So that between the Kings of England and
the General Court ; the Massachusetts Bay Charter
was pretty thoroughly abused ; and more so by the
Court, than by the Kings.
Upon his return to Boston, Andros caused the Eng
lish Church Service to be celebrated, in the " Old
South," Meeting House. In vain the building was

igo THE PILGRIMS, PURITANS,
claimed, as private property; in vain the sexton re
fused to ring the bell. No tenderness, akin to that of
20 years before, by King Chas.' Commissioners, was
shown by Andros. The clergymen came forth, arrayed
in the hated surphce, and the Puritan conscientious
ness suffered an insufferable unpleasantness.
But why should they .? When they left home, they
declared themselves— "Brethren in and of the church
of England." When Roger Williams found them they
were still, "unseparated," from that church — and
never did, formally, "separate" from it. Why be
shocked at a visit from their " Mother " .? Possibly
they would have been less shocked ; if Gov. Andros,
had " nailed-up the doors, of their Meeting House " !
Or, had he banished them, as they did Roger Williams,
beyond "ye lymmitts." Or, hung them, as per Mary
Dyer! Oh Theocracy ! Oh Prelacy ! ! Oh Popery ! ! !
King James', Declaration of Indulgence was pro
claimed Jan. 1687 ; whereby Toleration, to Quakers ;
Baptists ; and Episcopalians ; was guaranteed in Massa
chusetts Bay — notwithstanding the conscientiousness
of the General Court. Thus in about the same time,
that Toleration was secured for Dissenters in Eng.,
(1688) ; after the return of John Smyth and his Church
from Holland ; the same boon was granted to New
England a few years only, after the death of Roger
Williams ; in whom Elder Brewster tho't he saw a
tendency, like Mr. Smyth. Both, tended towards
Religious Liberty.
Soon after the King's Indulgence, the foundation of
an Episcopal house of worship was laid, and the leaders

AND ROGER WILLIAMS, VINDICATED. igi
of the conscientious Theocracy, were asked for contri
butions, to help build it. Thus the system of religious
intolerance in the Bay, providentially received its death
blow, from a papal devotee ; who favored liberty for the
church of England, to answer his own ends. Better
for the Puritans, that they had listened to Roger
Williams, in the first place, and saved themselves the
trouble, of rearing their Platform — and the mortifica
tion of having it thrown down before their eyes.
But for the many other, "unsettled judgments," of
the Puritans ; we should wonder that Messrs. Increase
Mather ; Cooke ; and Oakes ; were sent from the
Elders of the Bay ; conscientiously to present a letter
of congratulation, to King James for his " Declaration
of Indulgence." It must have been done with an
"obsequious eye." For by this "Declaration," the
King put under his heel, so much of the Puritan
Ecclesiastical policy, as they had interpolated into their
system, under the silence on religion, in the Charter of
Chas. 1st. He undid, as far as possible, what the
Puritans had no right, to do, in his opinion.
Mr. Mather and the others found themselves in a
strange quandary ; for while they were abroad, James
II. was obliged to abdicate, after the "Battle of the
Boyne ; " in favor of William III., Prince of Orange
[great-grandson of William the Silent, Prince of
Orange ; of Holland] ; and Mary ; [daughter of James
II. ;] who were called to the British throne. Mather
was obliged to adapt himself to the new order of
things. Finding that the old Charter, reassumed by Chas. ist. ;
and was reissued by Chas. II. ; and again reassumed

192 THE PILGRIMS, PURITANS,
by James II. ; was to be supplemented, by a new one ;
Mr. Mather conscientiously " bent to circumstances ; "
and like Gov. Endicott, when likely to be jailed ; and
"yielded to truth." For this respect for Authority (.?),
he was rewarded, by having left to him, the nomination
of officers, to be appointed by the Crown ; under the
new Charter. Thus complimented, he took wise care,
conscientiously to name for the new Colonial Council ;
"persons favorable to the interests of the Puritan
churches." Yet ; notwithstanding Mr. Mather's theocratic prin
ciples ; and tho' he bent to circumstances ; and tried
conscientiously to make the best of all ; he was ex
posed ; as were so many agents before him ; to impu
tations from the sterner theocrats, from which he never
was relieved ; — "of having sacrificed and betrayed the
rights of his constituents." If among those lost rights,
were those of "nailing-up Meeting-House doors " — of
" boring Quakers' tongues with red-hot irons ; " etc.,
etc. ; Posterity will not pronounce a very harsh judg
ment, against Mr. Mather, if he did betray, such rites,
of his constituents.
Early in 1692, Sir William Phipps arrived ; (nomi
nated by Mather,) with the New Charter ; embracing
both Massachusetts Bay, and Plymouth Colonies, in one,
under the name of Massachusetts. Its main provisions
on the subject of Religious Liberty, were — "Tolera
tion to all religious sects, except papists." The church
and State basis ; of church-membership, and ministers'
certificates ; for citizenship and suffrage ; were swept
away ; and those rightly conferred upon all inhabitants
possessing a freehold of the annual value of 40 shillings ;

AND ROGER WILLIAMS, VINDICATED. 193
or personal property, to the amount of ;^40." Thus
the assumptions of the Puritans, in favor of Theocracy,
on which their old Charter from Chas. Ist, was silent ;
in the new one, are forestalled and prohibited, in favor
of Toleration.
The last " Bartholomew Massacre," of the Puritan
Theocracy, was engineered by that conscientious
Inquisitor, Cotton Mather ; the "Last of the Greeks;"
during the Summer of 1692 ; and it is known as the
episode of the " Salem Witchcraft."
The ceremonies opened by the conscientious "scour
ging of an Indian servant girl ; by Elder Parris ; until
she confessed herself to be a witch." In Tune an old
i -'
woman, poor and friendless, was tried and hanged forth
with. Five women, of " blameless lives," were con
victed by the Court ; and with five more victims after
wards condemned, were all hanged. Among those
conscientiously hanged in August, was a Minister
named Burroughs, who had denounced these barbarities.
While on the scaffold, he made a speech, and repeated
the Lord's Prayer so affectingly, as to draw tears from
the eyes of the spectators. Mather, as Inquisitor
General, rode among the crowd on horseback, and
quieted them, by conscientiously quoting Scripture
passages; An old man of 80 years, seeing that every
trial ended in conviction, refused to plead his case, and
was pressed to death. Twenty murders were thus
committed before Mather was satisfied ; and then he
conscientiously wrote a work, for the purpose of per
suading the General Court, to continue this Inquisition.
But thanks to Divine Providence, it was abolished that
same year. Yet Mather conscientiously justified him-

194 THE PILGRIMS, PURITANS,
self, in his own eyes, to the last. Was the opinion Of
Warwick people far wrong .? Williams " filled Salem
with Anabaptism " — Mather didn't better it, much.
SECTION 12.  THE NEW CHARTER.
The year 1692, is made very memorable, by the
Union of Plymouth, and Mass. Bay, colonies, under a
new Charter. The impulse given the Reformation
under Cromwell ; the Toleration of Dissenters in Eng
land, secured, upon the accession of Wm. III., and
Mary, in 1688 ; raised a wave of Reform, that rolled
over New England, and swept into the bottomless pit,
the last remains of the "serpent that crawled into the
Elders' seat."
At the first meeting of the General Court, after the
Union of the two Colonies under the New Charter —
the following sentiments on the subject of "Liberty of
Conscience," are found in the sermon delivered on the
occasion — in part, as follows : —
" Things will go well, when Magistrates are great
promoters of the things that good is, and of what the
Lord requireth of them. I do not mean that it would
be well for the civil Magistrate, with a civil penalty, to
compel men to this or that way of worship, which they
are conscientiously indisposed unto. He is most prop
erly the officer of humane society, and a Christian, by
Non-conformity to this or that imposed way of worship,
and does not break the terms on which he is to enjoy
the benefits of humane society.
" A man has a right unto his life ; his estate ; his
liberty ; and his family ; altho' he should not come up
unto these and those blessed institutions of our Lord.

AND ROGER WILLIAMS, VINDICATED. 195
When a man sins in his political capacity, let political
societies animadvert upon him ; but when he sins only
in a religious capacity, societies more purely religious,
are the fittest then to deal with him. . . It may be
feared that things will not go well, when heresies are
not exterminated ; but I pray. . . when did fines or
gaols ever signifie anything for the cure of heretics.?
" The primitive church for the first 300 years of
Christianity ... by sound preaching ; by discipline ;
by catechising ; and by disputation ; turned to flight
the armies of the aliens. Afterwards indeed, the
Emperors were engaged unto severities upon the
heretics of those days ; but what got they by it .?
When a wicked Manichee, a sort of Quaker, was put to
death, it was a most wretched example, and it made
the heresie spread the more. Such persecutions do
but give a principle, which would be most fatal to the
Church of God ; yea, they do but afford a root for
Cain's club to grow upon. These violences may bring
the erroneous to be hypocrites, but they will never make
them to be believers ; no, they naturally prejudice
men's minds against the cause, which is therein pre
tended for, as being a weak, a wrong, an evil cause.
" Wherefore that things may go well, I would
willingly put in a barr against the persecution of any,
that may conscientiously dissent from our way. Possibly
the zeal in some famous and worthy disciples of our
Lord, among ourselves, have been reported and reck
oned, as having once had a little too much fire on this
account ; but the churches of God abroad, counted that
things did not go well among us, until they judged us
more fully come up unto the Apostolic rule, 'to leave

196 THE PILGRIMS, PURITANS,
the otherwise minded to God.' Nor would I desire
myself to suffer persecution upon a clearer cause, than
that of testifying against persecution of other chris
tians, that are not of my opinion. I am sure that
things will not go well, as long as we incur the fulfil
ment of that awful word ; ' If ye bite and devour one
another take heed lest ye be consumed one of another.'
" Moreover it belongs unto Magistrates, to punish all
the vices which disturb the good order and repose of
human society ; and hence also liberty of conscience is
not to be admitted as a cloak for liberty of profaneness.
"To live without any Worship of God, or to blas
pheme and revile his blessed name, is to be chastized
as abominably criminal ; for there can be no pretense
of conscience thereto. Things will go well, when we go
thus, and when there is an accomplishment of that
word, in Romans 13 : 3. 'For rulers are not a terror
to good works, but to the evil.'"
Had the Puritans conscientiously embraced such
sentiments as the above, in 1635, when they were urged
upon their attention by Roger Williams ; they would
have left a fairer record, and secured a juster claim to
grateful remembrance by Posterity. But if those who
" live without any worship of God — and blaspheme
and revile;" are to be chastised at the "Whipping
post," by Magistrates ; will it not " make the7n hypo
crites, and not believers .? "
SECTION 13. — THE LAST GUN.
Seeing the end, not afar off, the Puritans conscien
tiously did their best for their last. At the Second
Session of the New General Court, Oct. 1693, they

AND ROGER WILLIAMS, VINDICATED. 1 97
passed Acts, obliging every town, to support a minister
of the "Standing Order." All the people of the town,
even those belonging to other societies ; were to be
"taxed, for his support." The right of calling the
minister, was with the particular church — but the
fitness of such call, must be left to the decision of a
Council of neighboring Churches ; yet he could not be
settled, so as to make the town liable for his support,
without the concurrence, of a majority of the legal
voters. So settled, the Minister held a life-tenure of
office, from which he could not be removed except for
cause. Great advance had been made toward Roger Williams'
views of Religious Liberty. These last Acts, for
saddling posterity with a cast-iron-system, served well
for " bones-of-contentions," for too many years. Thus
were the sandy foundations of the New England The
ocracy, gradually and surely undermined : "and it fell."

198 THE PILGRIMS, PURITANS,

CHAPTER X.
TRIUMPH OF RELIGIOUS LIBERTY.
" From Chief to Chief the Calumet they past ;
Sate in solemn silence, the Council, bound;
Each thrice inhaled, thrice forth the vapors cast ;
First, to the Power, that bids the Thunder sound —
Then to the gods, that ride the angry blast —
Then to the fiends, that dwell beneath the ground :
These made propitious, they the hatchet gave —
The bloody hatchet — to a peaceful grave." Durfee.
SECTION I.  THE PURITANS ADVOCATE TOLERATION.
It required but a few years ; after the adoption of
the New Charter of Massachusetts ; which was brought
about by the leavening influence of Roger Williams'
doctrines, of Liberty of Conscience ; and the demolish
ing blows, of Kings, Chas. and James, against Theoc
racy — conscientiously to turn public opinion into new
moulds of thought. It would seem, out of place, for
the Kings of England to use the civil power, in over
turning the Ecclesiastical System, of the Puritans ; but
as the Puritans took a liberty, which the Charter of
Chas. Ist, did not give them, to set up a coercion ;
even against the King's Church ; as well as others ; his
successors deemed it their prerogative, to disfellow-
ship what was done in the King's name, without the
King's consent. So while one Church and State, was

AND ROGER WILLIAMS, VINDICATED. 199
demolishing ; another Church and State ; Toleration,
went marching on to victory.
"Then silence reigned again — but still they stared —
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 1718, 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 PILGRIMS, 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 cheers,
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. Ist, 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, was carried on in the

AND ROGER WILLIAMS, VINDICATED. 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 Fund," 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

AND ROGER WILLIAMS, VINDICATED. 20S
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. Hol
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
Tised 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
;^i,400. Sterling; ^7,000. He died, in 1774. Timothy
Hollis, gave ;^ 20, ^100, to the Library. He died in
1791. Thomas Brand Hollis, the last of these Bene
factors, was born in 17 19. He died in 1804.

206 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 lOO 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. T.O'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, PURITANS,
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 Cassar 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 flow 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 therefore 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.
JiEASONS WHY THE SENTENCE OF BANISH
MENT PASSED AGAINST ROGER WILLIAMS
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

THE 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 Csesar, 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 Caesar'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 aifose 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
Cassar ; 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 .?
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 thern — 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 linto 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

2i8 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 Csesar.
. . . 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 tfle state -7- 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 —
CLAUDfe — 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, PURITANS,
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 II. 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 ! ! I

AND ROGER WILLIAMS, VINDICA TED. 223

CHAPTER IL
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 new commandment I give
unto you — that ye love one another, as I have loved
you."

224 THE 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 weigh 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 Restric
tion in Religious opinions — by the help, oi the Civil
Magistrate. Roger Williams' Policy, was ; Consci-

AND ROGER WILLIAMS, VINDICATED. 227
entious Liberty — in Religious opinions, without 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
1631. 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,
unseparated!' 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 Prerogativf 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
jjresumed 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
striction 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.
But 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 Contentious " 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. Underbill 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. Underbill 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

AND 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 Protest-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 were — 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
liams, 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 — " For 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.
Williarfis 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 — the 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 Masfist rates.

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 an.xious 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, PURITANS,
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
hira. Note here once for all ; if these testimonials are
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 —

AND 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 ever-honored 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: —
I. 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 defamers' 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. 247
3.  LET POSTERITY ASSUME TOWARDS ROGER WILLIAMS
AND THE PURITANS THE MOST LIBERAL AND CORDIAL
USE OF THE " OLIVE BRANCH AND THE MANTLE OF
CtlARITY." 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, PURITANS,
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 Salvation, 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-

AND 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 a moral right, to

250 THE PILGRIMS, PURITANS,
think his opinions — "Erroneous, and very dangerous"
— in their opinion — but no conscientiousness of the
Court, can 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, mistake — 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

AND ROGER WILLIAMS, VINDICATED. 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." (.?) 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 mistake,
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 '^^^ 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 Caesar — 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, eithef 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.
I. It appears now, that it must have been a conscien
tious 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 — silent, on liberty
in religion.
6. Posterity can but wish — that our Puritan Fathers

258 THE PILGRIMS, PURITANS,
had avoided the mistake, 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
II. Was it a prudent tnistake — 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 "generall
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-

260 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 oivn house — 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.
2 1 . 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 wasn't.
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-cheer " — 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 their Mistakes, were Conscien
tious mistakes.
B. Symptoms of the Decrease of Theocracy — and
the Increase of Religious Liberty — before — Roger
Williams' Banishment.
I. The primary rebuff — from which Theocracy in
Massachusetts Bay never recovered — was his refusal
of their Cal,l — 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 "reassumed" — 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 100 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, withdrawins:
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 walk
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.
I. 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. 26$
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' rehgious

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."
II. 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 165 1 — 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
lo Providence, as Parliament had done before — but an
unlimited pass, " to go throughout all the United Colo
nies at all times without molestation, and without, 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 "unseparated" 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

272 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 163 1,
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 II. — 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. Ist. —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-

274 ^-^-^ 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 Courts 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 .?...! 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 1718, 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. 275
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 Cursed : 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 Independence. 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,

A.ND ROGER WILLIAMS, VINDICATED. 277
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 Sentence, 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 by 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 'sJiield, 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. III. 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
".soon 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 irom
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, PURITANS,
"Divers worthy gentlemen," had to be dragooned into
votino- 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 never
apologised 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. Ist 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

Ajvd ROGER WILLIAMS, Vindicated. 281
dead a. 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, VINDICATED. 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 Toma
hawks — and 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 — ^^d 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 — three 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 comphmentary 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 Williams."
. . . 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. Winthrop'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 X.o 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 weirtaken 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
hira 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
iox rtdiso-as 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 intensely
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 that — 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] Fathers,

^92 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^.r 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 cHmax
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 THE 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 Fund — 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. i6, 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. Dexter, 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
ing — 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
100 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.
Ainsworth, 9.
America, 2, 37, 126, 208, 246, 297.
Separatists look to, 10.
Pilgrims in, 21.
Ann, Cape, 31, 36.
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 Brownes, 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, 121.
Edict of, 144.
Ship to England, 152.
Mary Dyer, 161.
Quakers, 162.
Gould, etc., 175.
Revoke, of Roger Williams, 116, :
213.
Baptist, John Smyth, a, 9, 10, 124.
Roger Williams, a, 116, 125, 266.
ist 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., 1
176.
Meeting House of, in Boston, 181, 1
Charged with Idolatry, 182.
Doors of. Nailed-up, 182.
Edict against, gone, 182, 5, 209.
1st Church Ordination, 199, 204, 5.
Concessions to, 200.
Hollis Fund, 205.
Washington, on, 208.

Bay, Cape Cod, 15,
Pilgrims in, 18, 21.
New Plymouth, 22, 31, 33.
of Massachusetts, 36, 127, 8.
of Narragansett, 24, log, 115, 122,3,128.
the Three unlike, 115.
of Mass. and Plym., unite, 192.
Bible, ist En^Hsh, Printed, 4.
Authority of, 4, g, 133.
Robinson's Advice, 12, 77.
on Religious Liberty, 214, 221.
Born, ist Child in New England, iS.
Boston, Founded, 49.
Church taxes, 53.
Roger Williams comes to, 67.
Roger Williams called to ist Church
of, 71.
Magistrates of, 73.
Pastor in, 102,
Roger Williams ordered to, 108.
Importance of, 115.
' ist Church of, 118.
Elders of, 124.
Roger Williams goes thro', 128.
2d Synod in, 136, 9.
Jail m, 14S.
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.
4th Synod in, 166.
Prayer Book in, 172.
Religious Liberty in, 173.
Debate in, 175, 9.
" Separation " in, 177.
5th Synod in, 178.
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 Williams, 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, igo,
240.
Brownes, Displeased, 41.
Separate worship, 41.
Shipped to England, 41.
Sympathy for, 42.
Agitation by, 50, i, g, 61.
Reaction, 63,
A Mistake, 165, 172, 7, g.
Callendar, Elisha,
Ordina-tion of, igg, 274.
Sermon by Mather, igg.
HoUis Fund, 205.
Cambridge (New Town),
Court at, 97, 100, 3,
Hooker, pastor at, 103.
Meeting House at, 103.
ist Synod in, 119.
2d Synod in, 136, 8.
Platform of, 139, 142, 166.
Schools to tit 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, ig.
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 undermined by Roger Williams,
78, 84, 5, 7, 147, 170-
Gone, 79, 88, 96.
Assumed power, 65, 105, 108.
Restored, and overrode, 165, 9, 170, 4,
182, 3.
Reissued, and reassumed, i8g, igi.
New-given, ig2.
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.
Faith in, 5.
Follower of, 12.
Light of, 15.
Under Law to, 22, 33, 40.
Things of, and Csesar, 48.
Magna Charta of, 74.
Prerogative of, 86.
"Ram's-horn" of, 95, 109, 272, 278,
280, 293, 272, 8, 2&).
Fundamental text of, gs.
Need of faith in, 120.
Kin^ 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, 2ig.
Panacea of, 223.
Good 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^ing's, 5, 35.
of Rome, 6.
Separatists from, 7.
in Amsterdam, g, 266.
of Eng., 9.
of Leyden, 10, 17, 22, 31, 32.
of the State, 10.
no Union of, and State, 17.
of Scrooby, iS.
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.
1st, 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.
1st 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., 258.
Order of Sei"vice, 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, g3.
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, g8, 25g,
249, 278.
and Endicott, succumbs, 98.
and all excited, gg.
Court in Meeting House of the, 103.
Elders of, and Court pass Scfttence
against R. Williams, 104, 260, 241.
Cotton, Elder of, apologizes, 107, 262,
242, 271, 280.
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, 108.
Gov. Winthrop of the, Boston, gives
R. W. a " hint," icg, 260, 236, 242,
Elders of, lost their game, 109, 263.
Elders feared R. W. still, no-
Salem Ex- Pastor in Exile, m.

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,
K. I., H4.
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, 1 16, 293.
1st 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.
Confesbion 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 ill Plymouth, 133,
and Cotton's Key:?, 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 Commissioners
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 Lynn, 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,
268.
Elder John Cotton's death, 159.
3d Synod, 160.
Who are Members, 160.
Half-way Covenant, 160.
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, t65.
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. 1., 168.
Elders alarmed, 170.
ist Baptist of Boston, 171, 249.
of Eug. 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.
ist 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, iSo.
the, hold a Meeting, i8r.
Court, Nail the Door, 181.
Elders pulled the nails, 181, 271,
Mather's Divine Right, 182.
Baptists, equal rights, 1S2.
Court sentenced nailed-up, 182.
This for that, 1S3.
Eiders, 6th and last Synod, 183.
R. W. Sees the " holy Season," 183.
Winthrop's lament, 184, 267.
Elders, Liberty of Conscience, 1S4.
Success at last, 185, 272.
Death of R. Williams, 186, 272.
Great achievement for, 186,
Bancroft's Eulogy, 187.
R. W. honored in R. I., 188.
a. Conscience, i88.
has more Honors for R. W., 1S8,
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, 191.
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,
199.
Elders, Mathers, there, 199.
"Good Men United," 199, 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
separated," 203.
Reconstruction, 204.
of Christ wins the day, 204.
" Hollis Fund," 204, 7.
Religious Liberty the root of Civil
Liberty, 207.
" Ordinance of T787," 208.
" Constitutional Amendment by Wash
ington, 208, 276.
" Peace of Religion 1555, to Mass,
Bill of Rights, 1S34," 209.
Gov, Winthrop's Proposal to Revoke
Roger Williams' Sentence, remains,
2ia, 109, 116, 243, 276, 8, 282, 287,
289.
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., iS6.
Reasons why the Sentence of Ban
ishment against Roger Williams
should be Revoked, Part II. , 213,
^. . ^9S.
Cities, of persecution, 221. «
Clarke, Buys Island, 122.
Pastor at Newport, 144.
Others go to Lynn, 149.
Endicott Challenges, 149.
Pubhshes " 111 News" Eng., 153.
Tarries in Eng., 155.
Clark's Island, 20.
Pulpit Rock, 20.
Cobbett, Thos.
Discourse of, 148.

INDEX.

303

Cobbett, Thos., cojitinued.
Clarke, Holmes, and Crandall, at meet
ing, 150.
Call to Ipswich, 174.
Coke, Sir Edward.
Sees Roger Williams, 67, 8.
Daughter of, 6g.
House of, log, 186, 23g, 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, isg.
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, ir, 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, i [4.
Exiles for, 125.
Under color of, 132.
Freedom of, assured, 141.
Public and Court, igg, 119, 125, 211,
212, 163, 183, 4, 187, 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, gg.
Lame apology, 107,
Left the Court, 104, 6, 8, 280, 263, 266,
242,

Cotton, John, continued.
Aristocratical, 116.
With Hutchinsons, 118, 120.
Apologizes, 123.
Bloody Tenet, 127, 8.
K.eyes, 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 I., 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.
Exceed Parliament, 61.
go beyond Charter, 61.
Chaiter 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, 81, 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, 89, 232,
Liable to Church Discipline, 8g.
Admonitory Letters, go.
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, gg.
Much Excitement, gg.
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, log.
Solicitous alarm, no.
not all for Ostracism^ 112.
Proposal of Gov. Winthrop, 116,
ist N. E. Synod, iig.
Gain Mr. Cotton, 120,
Wheelwright and Hutchinsons ejected,
121.
Edict on Anabaptists, 129,
Claims Shawomet, 126, 131.
R. Williams forbidden, 131.
Without Charter, 131.
Edict of, no change in, 132.
2d N. E. Synod, 136.
Deputies in doulDt, 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 apide, 155.
Invites R. W. to Boston, 158.
Complain of Plymouth, igg.
Calls 3d Synod, 160.
Edict on Quakers, r6o.
Death of Cromwell, 164.
Rebuked, 164.
3 parties, 165.
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, i8a.
" nailed-up," 181.
Calls 6th Synod, 183.
Decree on Religious Liberty, 185.
Death of Roger Williams, 186,
Havoc of James II. , 189.
bow to W. I IT., of Eng,, 191.
Mather yielded, 192.
New Charter, igz.
Sermon on, ig4-
Act of new, !g6.
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.

Covenants, of Separatists, 10.
of Pilgrims, 16.
of the Puritans, 40.
Cambridge, 136, 9, 178, 183, 202.
Half-way, 176, 7, 179.
Providence, R, I., 269.
Coverdale's Bible, 4.
Cromwell, Oliver.
Commonwealth under, 143.
Protector, 155, 174.
Congratulated, 158.
Confirms R. I,, Gov't., 160, 158, 269,
210.
Intimate with Roger Williams, 297,
Death of, 164.
Cushman, Robt.
in Eng., 11, 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.
Ruling, 77, 134, 139, 142, 167, 175, 8,
9-
State Support, 49, 79.
Advise the Court, So, 83, 84, 96, 7, 9,
102, 124, 127, 132, 166.
Stop Admonitory letters, gg, i.
Such as they, 144, 5, 150, 3, 162, 175,
6, 184, ig3, 194, 199. 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, 98, 278.
Challenges Clarke, 149.
Challenge accepted, 149, 175.
Forerunners, i.
Frederick the Wise,
Favors the, 3.
Protects Luther, 3, 220.
Giddings, Geo., 174.

INDEX.

30s

Gould, Thos., 171.
Dealt with for Schism, 171-
Imprisoned, 171.
Public debate, 175.
at Noddles, 176.
Builds a Meeting House, 179, 180, 1.
Harvard College,
Founded [1638], 204.
Schools to fit for, 145,
Dunster and Chauncey Prests., 154.
Hollis Fund of, 204, 7.
Higginson, Comes to Salem, 38.
not a " Separatist," 38.
History, Eccl. of N. E., 246, 252.
Prefatory, v., 186,223, 5.
Holland, Prince of Orange in, 6.
Pil^ims flee to, 8.
Religious Liberty in, 43.
Hollis 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 Whipping-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 Wickliffe, z,
220.
Landing of Pilgrims, 18.
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, 5g.
Apologists for, 62.
Charter threatened, 63.
Status of, 65.
Charter of, 78.
Roger Williams no underminer of,
78, 84, 87.
Court of, g7.
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, ig2.
and Plymouth united, 192.
Sermon on New Charter, 194.
Accepts Religious Liberty, 197.
Massasoit, Chief.
Friendship of, 24, 76.
Gives Roger Williams land, m.
Mather, Cotton.
Advice of the Court, 81.
of the Holy Flock, gr.
Reports matters, jig, 139, 193, igg,
200, I, 5, 205.
Mather, Increase, Divine Right of, 182, igi,
igg, 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, igo.

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, ig7, 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 buys 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, 11,
for Liberty of Conscience, n.
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, 19.
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 Fast, 27.
Great Thanksgiving, 27.
5 Kernels of corn, 27.
Lyford Case, 28.
Independents, 32, 40.
Form 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 Gov. Winthrop to, 75.
System of Clmrch 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 Wilhams, 77.
Independents of Independents, 115.
R. Williams reappears at Seekonk,
III, 2.
Gov. Winslow's request, in, 131, 144.
Gov. Bradford wavers^ 133.
Favor Mr. Holmes, 143,
are chided, 144-
Deny Commissioners' claim, 146, 267,
Complained of, 159.
Reply lo a Threat, 173.
Plymouth Bay united with Mass. Bay,
194) 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, 112.
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 from, to
Washington, 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 Charter, 36.
Disliked, Separatists, 38.
6 Ships of, sail, 38.
not Separatists, 38.
Style of, by Smith, 39.
ist Church of, 40.
Brownes Separate, 41.
Brownee 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 ChiTrch of Eng., 48.
not Separatists, 48.
Come to Mass. Bay, 49.
Compact, Arbella and Mayflower, 49,
15. 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, cotttinued.
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, go.
Elders intercept letters, go.
Retort Discipline, 91.
Hooker and Cotton troubled, 96.
Magistrates ignore Church Discipline,
97-
Gov. Endicott troubled, 98.
Salem to back down, 98.
Intense Excitement, gg.
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., loS.
Gov. Winthrop's hint, 109.
Capt. Underbill too late, log.
Dire chagrin, no.
R. W. in exile, in.
Massasoit a friend, in.
R. W. and Family at Seekonk, in.
Uov. Winslow's hint, in.
R. W. goes to Mooshausick, 112.
Temporary triumph, 114.
Bay not at peace, 117.
Call a Synod, iig.
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, i2g.
Edict of *' 4 Colonies,'' 132.
Cotton's Keys, 133. _
Complain of Aspersions, 135.
ask 2d Synod, 136, 9, 194-

308

INDEX.

Puritans, contintted.
Warn Plymouth, 143.
Warwick Sarcasm, 145, 1&2.
Clarke arrested, 148.
John Cotton's Sermon, 148.

Holmes Whi

ppei

, 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, i5g.
Quakers inhibited, 160.
3d Synod, 160.
Separate, 160.
Decree of United Colonies, 161.
John Winthrop Jr. quere, 161.
Quakers hang, 161.
King reaffirms, and overrides t
Charter, 165.
3 parties, 165.
Say, not understood, 166.
4th Synod, 166.
Abhor Independency, 167.
King's Commissioners, i6g.
Theocracy totters, 170.
3d party hopeful, 170.
Gould in prison, i/r.
Prayer Book in Boston, 172.
Threat of non -intercourse, 173.
Letter to R. Island, 173.
Giddings' " 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, i8o.
Meeting Houses Nailed-up, i8i.
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, igo.
in a Quandary, igi.
Suppliants, ig2.
Witch hanging, ig3.
New Charter, ig4.
Mass. and Plym. Bays unite, 194.
Sermon on New Charter, 194.
Plea for Religious Liberty, igg.
the *' Standing Order," ig6, 201.
Elisha Callander ordained, igg.
Sermon " Good Men United," igg.
Church and State done, 201,
Synods illegal, 202.
Theocracy all illegal, 202.

Puritans, continued.
Hollis 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,
190, 2, 5.
Tolerated, 173, 175, 195.

Religious Liberty,
Waldenses for, 2.
Protestants for, 4.
Prince of Orange for, 6.
"Separatists" for, 7, 6g.
in Holland, 8.
John Smyth for, 10, 6g.
Pilgrims, Fathers of, 22, 34, 42, 44,54,
125-
Roger Williams defends, 114, 115, 157,
. 1S3, 4, 7.
m 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.
Thaiik-Otferlng 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-Offering for Religious
Liberty, 205.
Helps American Independence, 208.
Washington Confirms Rehgious Lib
erty, 208.
Toilers from 1555 to 16S6, 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.
Christ's Reformers taught Religious
Liberty, 219, 22.

INDEX.

309

Religious Liberty, continued.
Christ's " Ram's-horn," Roger Wil
liams, taught Religious Liberty, 224,
5^, gg, log, 1 10, 234, 278, 280, 290.
Christ's Doctrine of Religious Lib
erty, Survives, 255, 293.
Christ's Disciples of the Nineteenth
Century can suitably indorse Heii-
gious Liberty, by revoking Roger
Williams' Sentence of Banishment,
293, 298.
Rhode Island,
Gov. Winthrop suggests to Roger
Williams the " Narrohigansett Coun-
. try,'* log.
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,"
145*.
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, 1^6,
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, 2g4-2g8.
to be honored more and more, 188,
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, $1,
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, 8r.
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, 8g.
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, gs-
Deputies sent Home from Court, g7.
Endicott Storms the Court, 98.
R. W. Sentenced to Banishment, 104.
Uproar in, at Sentence of R. W., 242.
280.
Underhill sent to, for R. W., 108.
Gov. Winthrop telephones R. W. at,
109.
R. W. departs from, 109.
Deed and Deputies, where now? gg.
Obadiah Holmes of, 143, 7.
Witchcraft and Cotton Mather, 145,
162, ig2, 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.L, 156.
Redress for, 15S.

3IO

INDEX.

Skelton, Minister from Eng. , 38.
Pastor at Salem, 40.
with R. W., Teacher, 77.
Death of, 83.
Smith, Ralph.
Takes Ship in Eng., 38.
Describes Puritans, 39.
Sent off, 39.
Call to Plymouth, 3g.
with Roger Williams, 75.
Smyth, John.
Pastor in Eng., 8.
Studies the Scriptures, g.
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, r8,
at the Encounter, 19.
Goes to Eng., 31.
Brings sad News, 31.
Standing Order, Ministers of, ig7, 201.
Synods, Pilgrims none, 12, 22.
ist called, [19.
for Discipline, i tg.
2d opposed, 136, g.
Prepare a Platform, 137.
Edict on Magistrates, 137.
Vote Westminster Assembly, 138.
Cambridge Platform, 139.
None in R. I., 142.
3d in Boston, 160.
Half-way Covenant, i6o.
4th in Boston, 166.
who Church Members, 167.
Veto Independency, 167,
Sth in Boston, 178.
Reforming, 178.
6th Confession, 184.
all declared illegal, 201.
University, of Oxford, 3.
of Prague, 3 ; of Leyden, 294.
of Wittenberg, 3.
of Cambridge, Eng., 68, 186.
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, ill.
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, 1787, 208.
Westminster Assembly, 138.
" Wha-cheer," 113.
White, John.
Starts Cape Ann Colony, 36.
gets a Charter, 36.
White, Peregrine, 19.
Winslow, Gov.
his Report, 13.
Letter to Roger Williams, ni.
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, lo, 124, 43.
Roger Williams goes by, 127.
Roger Williams goes by Colony of
Holland, 152.
III. Prince of Orange, igi-
Checks the Inquisition, 6, 209, 220.
Williams, Betsey.
Gives Land to the City of Providence
for a Roger Williams Park, 1S8, 2g6,
29S.
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., 63.
Studies Nonconformity, 68.
Inclines to " Separation," 6g.
Meets Cotton and Hooker, 6g.
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, 289.
Firm " Separatist," 72.
Call to Salem, 72, 22S, 9.
Inhibited by the Court, 73.

INDEX.

3"

Williams, Roger, co7iti7iued.
Call to Plymouth, 73.
Reported by Gov. Bradford, 74.
Associate with Ral^ah Smith, 74, 240.
Gov. Winthrop visits Plymouth, 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,
147, 170, 230.
Fearless and Faithful, 80.
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, 91.
Last Sabbath as Pastor, 92.
Farewell Letter, 93, 234.
Stood alone firmly, g4, 235.
Opened his own House, g5.
" Filled all Salem with his Opinions,"
194, 262.
Undismayed, 95.
Wife joins in his Opinions, gs-
Stood for Toleration, g6.
not an Underminer, g6.
Invulnerable Point, 92, 96.
the Court invincible, 97.
Endicott storms the Court, g8.
Court assembles, 100.
Indictment presented, 100.
Justified all his opinions, 241, 103.
Contest with Hooker, 103, 247.
Court adjourned, 103.
Sentence passed, 104.
Ostracized, io6, 235, 241.
Mr. Cotton apologizes, 106-
Court not unanimous, 108.
'* Sixe weekes " extended, 108.
Cited to Boston, loS.
Gov. Winthrop's hint, 109, 236, 242,
Capt. Underhill too late, 109.
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, co7tiinued.
Goes to Mooshausick, 112.
Lands given by Canonicus and Mian
tonomo, 113.
and Wife give site for the City of Prov
idence, 1 14,
Fnith in Religious Liberty, 115.
Quiets the Pequots, 116.
Guv. Winthrop's Proposal, 116, 210,
2-13, 264, 285, 6, 292.
Proposal not yet carried out, 117.
Buys Pi iidence Island, 243.
Receives the Exiles, 122.
the Name of " Rhode Island," 122.
Founds Providence and a voluntary
Civil Government, 122.
and the three Colonies and Compacts,
122.
Father of Religious Liberty, 124, 5.
Anabaptistic Tendencies, 125.
Founds 1st 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, i2g.
Success uf. Alarms the Bay, i2g.
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.
Plymouth opposes the Claim, 145.
" Commissioners of United Colonies"
pay double, 145.
no Underminer, 146, 264.
Plymouth refuses to 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,
Religious Liberty secured, 168.
Non-intercourse intimated, 173.
Religious Liberty in Providence and
Boston, 173.
Death of Roger Williams, 186.
Bancroft's Eulogy of R. W., 187.
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, n6, 117, 183, 207,
210, 224, 243, 247, 268, 276, 27S, 281.
Winthrop, John, Gov.
of the Mass. Bay 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, loi.

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, 3,2gi.
Ziska of Bohemia, 3.

313

TESTIMONIALS.

^tlsrims, ^Puritans antr 2^oger SEilUams FiniicateU*
By Rev. T. M. MERRIMAN, 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.

3 1 4 TESTIMONIALS.
Albakty, 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 conscientiotis 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 Immanuel 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.

31.5

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, Jl. 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 Brown 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. BIXBY, D. D.,
Pastor Cranston Street Baptist Church,
Providence, R. I.
Providence, Jl. 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 tho 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 17, 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, N. 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 Williams 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.
'"PiLGKiMS, Puritans and Eogee 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.
" Part I. 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 IB, 1892.]
" ' 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.
Reb. 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.

[Boston 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 for 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 first 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) Mrst Baptist Church,
Providence, Rhode Island.

TESTIMONIALS.

319

[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
Williams survives — 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.
"Pilgrims, Puritans and Roger Williams Vindicated." By Rev. T. M.
Merriman, A.M.
Castigat et Judicat 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^n 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 minister, 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 JSIew England
ecclesiastical affairs." 17 Beacon Street, Boston, March 1, 1894.
Dear Sir, — 1 duly received a copy of your "Pilgrims, Puritans and
Roger Williams Vindicated." I value your discussion of that great subject.
Yours truly, JOSEPH COOK.

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