cess were, no doubt, owing all the subsequent religious settlements of New England. That all their distinctive opinions respecting church government should have been adopted by those who at first divided them, is an honorable testimony to the correctness of their logic; and a proper reward of that firmness of purpose, which led them, years before, to separate themselves from the rest of their Puritan brethren. All the early emigrants were Congregationalists in discipline. To them the Scriptures were a perfect pattern in government and worship, as well as in faith and doctrine, and to the New Testament they looked for the model after which every church was to be formed.

For several years after the landing of the Plymouth exiles, Elder Brewster performed all the duties of a pastor, except the administration of the sacraments, but steadily refused to be ordained. In 1625 Mr. Robinson died, and after his death, the church at Leyden was dissolved, a part going to Amsterdam, and a part afterwards joining their friends at Plymouth. At the end of ten years the colony contained only three hundred souls, and its growth was slow compared with the growth of its sister settlements.

In 1630 a church was organized in Charlestown. Hutchinson thus describes the proceedings: "At Charlestown the governor, deputy governor, and the minister, Mr. Wilson, on the 30th day of July, the fast day, entered into a church covenant; two days after, they allowed five more to join them; and so others, from time to time. At length they in form chose Mr. Wilson for their minister, and ordained him; but all joined in a protestation, that it was not a renouncing of the minisiry he received in England, but that it was a confirmation in consequence of the election." Similar modes of organization seem to have followed in the other colonies, and distinct churches were formed in each, one after another. It does not appear, however, that there was any uniform plan of church government, until Mr. Colton's arrival in 1633. To him was owing the introduction of some general plans embracing all the churches, "which from that time took the name of Congregational."

In 1632 a new church was formed at Duxbury, by colonization from the church at Plymouth; and others were soon afterwards formed at Marshfield, Eastham, and other places in the neighborhood. In the same manner Connecticut was settled in 1635, by colonies from Massachusetts Bay.

To give in detail the ecclesiastical history of the separate plantations is impossible in the limits to which this outline is necessarily confined; and I shall therefore confine myself to those events in which colonies generally were interested.

For near a hundred years after the planting of the colonies, it is impossible to separate their ecclesiastical from their political history. A history of the churches is a history of the plantations. Without intending it, and indeed with principles in their full development essentially hostile to any connection between the state and the church, the Pilgrims so blended together religious and political institutions, that both religious and political liberty grew sickly and feeble from the unnatural union.

Impelled solely in their emigration by pious considerations, civil freedom had a subordinate place in their esteem. First of all, they wished liberty to worship God according to the dictates of their own consciences. The form of their government, and their rights under it, were but a secondary matter. But the forms of church government, which they considered scriptural, were democratic, and their political institutions naturally took the same form. There were few at first to be found who were not members of some church; and therefore the laws relating to ecclesiastical matters were, in effect, binding upon the whole community. To deprive all but church members of the privileges of freemen, would in our day be most arbitrary and oppressive; yet it can scarcely be deemed to have been so at that time, when ninety-nine out of one hundred were ranked in that class. From this preponderance of one class and one interest, is to be traced that intolerant spirit, which showed itself in the restrictions of suffrage, and the persecutions of the Anabaptists and Quakers. The errors of our pilgrim fathers consisted, not in the original character of the institutions

verts. He retired to Providence, which was without the jurisdiction of Massachusetts, and there laid the foundations of a state in which unlimited toleration prevailed.

It is by keeping these facts in mind that we are able satisfactorily to explain those transactions which are seemingly inexplicable: their dislike to the interference of the General Court in religions matters, and their admission of the right of the civil magistrate to exercise coercive power when churches grew schismatical; their intrepid assertion of the principles of political liberty in their relations with Great Britian, and their arbitrary proceedings towards Roger Williams and his follow

ers.

For many years the ministers depended upon the voluntary contributions of their hearers for their support. It was not until 1655 that any legislative proceedings were had in respect to their maintenance. It was at first ordered, that if any should refuse to pay, the magistrates should use such means as should put them upon their duty. But this failing of its intended effect, it was soon after ordered, that the ministers should be supported by a tax assessed upon the congregations.

Among the remarkable events of this early period were the trial and banishment of Roger Williams. There seems to have been in the mind of this extraordinary man a strange confusion of opinions, which manifested itself both in his language and his actions. Whilst to him is due the glory of having first promulgated the great principle, that there should be a general and unlimited toleration for all religions; and that to punish men for matters of conscience was persecution: yet at the same time he held, that it was not lawful for good men to join in family prayer with those they judged unregenerate, or at the communion table with those who did not perfectly agree with them in their religious sentiments. He was banish

A dispute that arose at this time in consequence of the teachings of Mr. Williams, strongly marks the spirit of the times. One of his followers, in the ardor of his zeal, cut from the king's colors the cross. For this he was reprimanded and turned out of his office; but the public mind being divided as to the propriety of his conduct, and several pamphlets having been written on the subject, the matter was at last settled by a compromise: the cross being retained in the banners of castles and ships, but omitted in those of the trained bands, or militia.

In 1637 began the famous ecclesiastical controversy respecting Antinomianism. Mrs. Hutchinson, the promulgator and chief defender of Antinomian tenets, seems to have maintained, according to the summary of her opinions in Neal, "that believers in Christ are personally united with the spirit of God; that commands to work out salvation with fear and trembling belong to none but such as are under the covenant of works; that sanctification is not sufficient evidence of a good state; and that immediate revelations about future events are to be believed as equally infallible with the scriptures." These opinions soon became the absorbing topics of discussion, and divided the whole colony into two parties, such as were for a covenant of works, and such as were for a covenant of grace. As the quarrel continued to rage with constantly increasing violence, a synod was called, which met at Newtown. This was the first synod convened in New England. It was composed of the ministers and messengers or delegates of the several churches. There were also present certain magistrates, "who were allowed not only to hear, but to speak if they had a mind." The synod unanimously condemned Mrs. Hutchinson's opinions. But she and her followers, not being satisfied with this decision, and continuing to promulgate, with new zeal, their

sentiments, recourse was had to the civil power, and she was banished to Rhode İsland. She subsequently retired to the territory of New Amsterdam, where she perished by the hands of the Indians. Mr. Wheelwright, a clergyman of Boston who had embraced her opinions, subsequently renounced them, and her party, at least in name, became extinct.

In 1638 was founded Harvard College. The origin of this institution was the need which our ancestors felt of a body of men educated in the country, who might fill the places of those who had been educated in England. Nothing marks more strongly the value which they had placed upon learning, and the esteem with which they regarded learned men, than their early efforts and sacrifices to sustain this college, and to establish common schools in all the plantations. Reference was no doubt at first had, mainly, to the education of clergymen, as was the case in the foundation of Yale College; and a large proportion of the early graduates of both these institutions, became pastors in the various colonies. As early as 1646, common schools were established by law, and provision was made for their support in all the towns within the jurisdiction of Massachusetts. No provision was made in Plymouth till some years after, but the children were taught by teachers employed by the parents.

In 1642, in answer to an application made from Virginia, to the General Court, for ministers of the gospel, three ministers were sent; but the legislature of that colony immediately passing an act that no clergymen be permitted to officiate, under the penalty of banishment, but one ordained by some bishop in England, and who should subscribe to the constitutions of the established church, they were obliged to return. This law shows that the clergymen of Virginia were no more inclined to tolerate dissenters than the New England Puritans. Indeed the former seem to have been wiser in their intolerance, for they passed precautionary laws against the Puritans before there were any in their colony. But the congregation collected by these ministers continued to flourish for a number of years, although under circumstances of great discourage

ment. The pastor and teachers were banished, some of the members imprisoned, and many disarmed, which, says an old writer," was very harsh in such a country, where the heathen lie around them."*

On the other hand, the Pilgrims were equally intolerant to the Episcopalians, who were not allowed publicly to observe their forms of worship. Probably, in both colonies, religious bigotry was made more cruel by their dislike of each other's political opinions: Virginia adhering to the king, and New England to the Parliament.

About this time Elder Brewster died at Plymouth. No man in her early history deserves to hold a higher place in the grateful recollections of the people of New England. In early life he had been secretary to Davison, Queen Elizabeth's minister to Scotland and Holland, in which capacity he very much distinguished himself. He inherited considerable wealth, but spent it freely to supply the wants of his poor persecuted companions. In common with them, he suffered the severest privations, at Leyden and at Plymouth; yet, says Baylis, "He possessed that happy elasticity of mind, which could accommodate itself with cheerfulness to all circumstances. Destitute of meat, of fish, and of bread, over his simple meal of clams, would he return thanks to the Lord, that could suck up the abundance of the seas, and of the treasures hid in the sands."

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The restrictions which were placed on the rights of suffrage caused much discontent in the colony of Massachusetts Bay. A petition was presented to the General Court, complaining that so many of the citizens were debarred from having a vote in the elections, and from holding office; and also that so many good people, members of the Church of England," are prohibited the Lord's supper, because they will not subscribe the church's covenant, and yet "are compelled on Lord's day to appear at the congregation." They prayed for liberty to the members of the Church of England, not scandalous in their lives and conversation, to be received

Hawk's Ecclesiastical History of Virginia.

In 1648, the second synod was held, in pursuance of the recommendation of the General Court. This assumption of a right on the part of the Court to call these assemblies, was much complained of by the deputies of the congregations, who were apprehensive lest the magistrates should regard this as a precedent for the exercise of their power in more important matters. But when it was represented that it was a request and not a command of the General Court, and that the decisions of the synod were not judicial, but merely advisory, the deputies consented to meet.

At this synod an unanimous vote was passed in these words: "This synod having perused and considered the Confession of Faith published by the late reverend assembly in England, do judge it to be very holy, orthodox, and judicious in all matters of faith, and do, therefore, fully and freely consent thereto, for the substance thereof; only in those things which have respect unto church government and discipline, we refer ourselves to the platform of church discipline agreed upon by this present assembly." The platform here referred to is the one generally known as the Cambridge Platform. This instrument, to which I shall more particularly refer hereafter, was in some sort regarded as the federal constitution of the Congregational Church. It never was established at Plymouth, by act of government, but was generally conformed to in practice. Previous to this synod the churches of New England had never

Soon after the dissolution of this synod the Anabaptists appeared in Massachusetts, who were followed, after a brief interval, by the Quakers. The former were banished from Massachusetts, and a law was passed by the General Court, forbidding any one to advocate their principles under the penalty of banishment. Mr. Dunstar, who had embraced these opinions, resigned his office as President of Harvard College. It seems a little singular that Mr. Chauncey should have been chosen to succeed him, entertaining, as he did, the same opinions in substance as Mr. Dunstar. The Baptists were more favorably received in the colony of Plymouth, where they settled the town of Swanzey.

The Quakers first appeared in 1656; two women from Barbadoes, who on their arrival, says Neal, "were put in prison, and examined by proper persons for tokens of witchcraft." They were sent back to Barbadoes, but others soon ar rived. On being ordered to quit the jurisdiction, they refused, and the irritated magistrate proceeded to great severities. Some were whipped, some fined and imprisoned, and others banished. Nothing daunted by their sufferings, those who had been banished returned. A law was at last passed, punishing all who should thus return, with death. This law was carried by one vote in the Court of Deputies, but it never received the approbation of the people. Under its provisions three Quakers were executed.

For these barbarous proceeding no valid apology ever has been, or ever can be, offered. The most that can be said is, that they erred with others. King Charles, in a letter to Massachusetts, says: "We cannot be understood hereby to direct, or wish, that any indulgence should be shown to those persons commonly called Quakers." Nor were the principles of religious toleration better appreciated, or practised, in other countries. But to this remark Rhode Island forms a most honorable exception. In Connecticut, and New Haven, also, the Quakers suffered but little. By degrees these sanguinary laws of Massachusetts fell into disuse.