a

both for the Author of your Faith,' and Institutor of your Order' ecclesiastical. Neither yet we; having learned otherwise, by the grace of God. Christ the King doth gather and form unto himself another kind of kingdom amongst men, and the same to be administered by other officers, and according to other laws! And if no place upon the face of the earth should be free for us poor creatures, refusing, upon mere conscience of God,-as Thou, God, the Judge and Searcher of hearts knowest,-to commingle and prostitute ourselves in and unto this confusion, and domination hierarchical; we have most assured hope that heaven itself is open for us by Christ, who is 'the way, 'b and whom, in this duty also, we do serve; in which we shall, at the length, be fully free from this and all other encumbrances.

6

"Our adversaries bear in hand, not only others, but even us ourselves also, that we do, for certain trifling matters, and, as they speak, 'circumstantial corruptions,' sequester ourselves from the Church of England. And, as nurses use to lisp with children, so they, that they might descend to our capacities, do oft and much instruct us, that unworthy members must be borne in the church, especially of private persons; that,'Some corruptions, at least in the discipline and external rites, are to be tolerated;' that 'There may be the temple of God, though profaned; the holy city, though without a wall; the field of the Lord, though the enemy sow tares amongst the wheat;' also, A heap of wheat, though much chaff commingled therewithal!' And that we, dull bayards as we are! may, at the length, conceive those things, they very seriously inculcate and whet npon us in these and the like considerations, as that The Israelitish church, in its time, was stained with almost all enormities both for manners and faith;' that into the same, all Israelites and Jews whatsoever, without difference, were violently compelled by king Josiah and others;' as also, that In the parable, all were compelled to come to the marriage, good and bad, that the house might be filled;' lastly, that In the apostolic churches themselves, there were not wanting some who practised, and others who taught vile and evil things; that' In one place, the discipline was neglected; in another, the very doctrine of faith corrupted; and many the like matters, which it were too long to repeat!

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'Surely, foolish were we, if we knew not these things; impudent, if we denied them to be true, for the most part; and lastly, unequal, if we acknowledged not that many the same or like blemishes, after a sort, will and do creep into the churches of our days; which yet to disclaim as unlawful for the same, stood neither with wisdom nor charity. But the prudent reader may plainly observe by the premises, that they are other matters and of greater weight, for the most part, wherewith we and our consciences are pressed.

"We do not judge it an evil intolerable, though greatly to be bewailed, that evil men should be suffered in the church; but that all of most vile and desperate condition that such and so great a kingdom affords, should thereinto, will they nil they, be compelled: nor, that the Discipline, as they call it, or ecclesiastical government instituted by Christ, is neglected or violated; but that another, plain contrary a Col. ii. 5. b John xiv. 6.

unto it, is set up by law, and fully and publicly everywhere exercised: neither lies our exception against any personal or accidentary profanation of the Temple; but against the faulty frame of it in respect of the causes constitutive, matter and form: neither strive we about the walls of the city; but about the true and lawful Citizens, the policy and government of the City of God, and essential administration of the same."

Descending to particularize, Robinson follows out, at some considerable length, the allusion to "The church of Israel, and its condition compared with all the Christian churches;" and then he takes up "The parable of the tares, with which," he proceeds," as with some thunderbolt, men both learned and unlearned think us beaten all to fritters! But, first, these words,Let both grow together till the harvest, b from which alone they do dispute, Christ the Lord doth not expound nor meddle with in the opening of the parable; from them, therefore, nothing firm can be concluded. Secondly, Christ himself interprets the field,' not the church, but the world;' as also, the harvest,' not the end' of the church, but of the world.'d And if by the world, you understand the church, you must needs say, that Christ in the expounding of one parable used another. Thirdly, Both the text itself and reason of the thing do plainly teach, that He doth not speak at all of excommunication, which serves for the bettering of 'the tares;' but of their final rooting up to perdition. Lastly, Admit Christ spake of men apparently wicked in the church, either not to be excommunicated in certain cases,-which, with Gellius Snecanus, I confidently deny,—or not excommunicated as they ought to be, and therefore to be borne of private members, the former of which is too ordinary, especially in churches enjoying peace and prosperity; the latter of which, the church not being desperately bent on evil, I easily assent to, yet doth this place afford no medicine for our grief: which ariseth not from any corrupt or negligent administration of the church's discipline, through the carelessness or want of wisdom,-it may be too much wisdom, such as it is,—of the administrators thereof, which are personal things; but from the very constitution of the church itself, and subject of ecclesiastical both government and power. Yea, I add unto all these things, that we, for our parts, are willing in the businesя and controversy in hand, to appeal unto the tribunal of this very parable; and that, expounded by our adversaries themselves; and de willingly condescend that by it alone judgment be given in this matter! Our Saviour Christ doth plainly teach that this field' was sown with good seed' alone; and that after, whilst men slept,' the enemy, the devil, came and sowed tares amongst the wheat.'s But, on the contrary, in the sowing the English field, whether we respect the national or parochial churches, together with the wheat the tares, and that exceeding the other infinitely, were at first and yet are sown, and that of purpose, and under most severe penalties. And, hence, is the first and principal prejudice to our English harvest; and a Matt. xiii. b Ver.30. e Ver. 38. d Ver. 39. e Verses 27-30. f Of Church Discipline, pt. ii. meth. 2. p. 24, 27, 25, 28. Matt. xiii. 24, 25.

from which I conceive all the rest to come. For, unto this Church, thus clapped and clouted together of all persons of all sorts and spirits, without difference, no man, equally and prudently weighing things, can deny but that the pompous and imperious hierarchical government, together with all its accessories, doth right well accord."

Robinson treats next, of the parable of the "marriage; "a and confutes, after, the applicability of what he calls "one of their own." "A heap, say they, of wheat, although it have much chaff mixed with it, and the same more in quantity than the wheat is, remains notwithstanding truly, and is rightly termed, a heap of wheat;' according to the philosopher's rule, "The denomination is not of the greater, but better part.' He lays but little stress on the argument, that " In the Church of England lively faith and true piety are both begotten and nourished;" because none should "against knowledge go on to walk inordinately;" and besides,—he asks,—“What Minos, or Rhadamant, will deny that even in the bosom of the Romish church some faithful person may be found?.. I therefore conclude, out of Mr. Brightman, whose words I had rather use than mine own; speaking of the government and ministry of the Church of England, The fruit,' to wit, of the Word preached, doth no more exempt, from blame, our corruptions, than a true child doth adultery!'"b

He writes, in conclusion, " And here thou hast, Christian Reader, the whole order of our conversation in the work of Christian religion set down both as briefly and plainly as I could... And if the things which we do, seem right in thine eyes, as to us certainly they do, I do earnestly and by the Lord Jesus admonish and exhort thy godly mind, that thou wilt neither withhold thy due obedience from his Truth, nor just succour from thy distressed brethren. Neither do thou endure, that either the smallness of the number, or meanness of the condition, of those that profess it, should prejudice, with thee, the profession of the Truth, but have in mind that of Tertullian, 'Do we measure men's Faith by their persons, or their persons by their Faith;' as also, that of Austin, Let matter weigh with matter, and cause with cause, and reason with reason;'d but especially that of the Apostle, 'My brethren, have not the faith of our glorious Lord Jesus Christ in respect of persons.'-But now, if it so come to pass, which God forbid, that the most being either forestalled by prejudice, or by prosperity made secure, there be few found, especially men of learning, who will so far vouchsafe to stoop as to look upon so despised creatures and their cause; this alone remaineth, That we turn our faces and mouths unto Thee, O most powerful Lord and gracious Father; humbly imploring help from God, towards those who are, by men, left desolate. There is with Thee no respect of persons;' neither are men less regarders of Thee, if regarders of Thee, for the world's disregarding them. They who truly fear Thee, and work righteousness, although constrained to live, by leave, in a Foreign Land, exiled from country, spoiled of goods, destitute of friends, few in number and mean in condition, are, for all that, unto thee, O gracious God, nothing the less acceptable. Thou a Luke xiv. Matt. xxii. b On Rev. i. 26. De Prescr. cont. Heret. Cont. Maxim. iii, 14. e Jas. ii. 1.

CHAP. XXII.]

RELATING TO INDEPEndents.

numberest all their wanderings, and puttest their tears into thy bottles: are they not written in thy Book? Towards Thee, O Lord, are our eyes; confirm our hearts, and bend thine ear, and suffer not our feet to slip, or our face to be ashamed, O thou both just and merciful God.— To Him, through Christ, be praise for ever in the church of Saints; and to thee, loving and Christian Reader, grace, peace, and eternal happiness. Amen." a

CHAP. XXII.

EMBARKATION, ETC. OF THE FIRST SETTLERS OF NEW ENGLAND.

We have seen that in, or previously to, the year 1619, it was proposed to the Separatists, by no friendly hand, "to remove to Virginia,b

a In the " Appendix" to Mr. Perkins, Robinson defines a Church to be "A company of faithful and holy people, with their seed, called, by the Word of God, into public covenant with Christ, and amongst themselves for mutual fellowship in the use of all the means of God's glory and their salvation." He shows" the necessity and sufficiency" of five offices of ministry, to arise from the condition, partly of the souls, and partly of the bodies of the Members: "1. In the soul is the faculty of understanding; about which, the 'Teacher' is to be exercised for information by doctrine.-2. The will and affections, upon which the Pastor' is especially to work by exhortation and comfort:-3. For that doctrine and exhortation without obedience are unprofitable, the diligence of the 'Ruling Elder' is requisite for that purpose.-4. And, as the Church consisteth of men, and they of souls and bodies, so are the Deacons,' out of the Church's treasure and contribution, to provide for the common uses of the Church; relief of the poor, and maintenance of the officers:-5. As are the 'Widows' to afford unto the sick and impotent in body, not able otherwise to help themselves, their cheerful and comfortable service.""He is, by the Church, to be warned to take If an Officer be found unfaithful, heed to his ministry he hath received, to fulfil it, Col. iv. 17; which if he neglect to do, by the same power which set him up, he is to be put down and deposed." Such as are out of office, we are told, are to feed the flock in the exercise of Prophecy; which, it is said, is proved "By examples in the Jewish church, where men, though in no office either in temple or synagogue, had liberty publicly to use their gifts, Luke ii. 42, 46, 47; iv. 16, 18. Acts viii. 4; xi. 19-21; xiii. 14-16; xviii. 24-26: by the commandments of Christ and his apostles, Luke ix. 1; x. 1. Rom. xii. 9. 1 Pet. iv. 10, 11. 1 Cor. xiv. 1: by the prohibiting of women, not extraordinarily inspired, to teach in the Church; herein liberty being given unto men, their husbands, or others, 1 Tim. ii. 11, 12. 1 Cor. xiv. 34, 35: by the excellent ends which, by this means, are to be obtained; as, The glory of God in the manifestation of his manifold graces-That the gifts of the Spirit in men be not quenched-For the fitting and trial of men for the Ministry-For the preserving pure of the doctrine of the Church, which is more endangered if some one or two alone may only be heard, and speak-For debating and satisfying of doubts, if any do arise-For the edifying of the Church, and conversion of others." This exercise is to be performed "after the public ministry, by the Teachers, and under their direction and moderation; whose duty it is, if any thing he obscure, to open it; if doubtful, to clear it; if unsound, to refuse it; if imperfect, to supply what is wanting, as they are able." Printed separately in 1642, intituled "A Brief Catechism, &c." 16mo. pp. 13.

All that vast extent of country," from Florida to Nova Francia," was known as Virginia, North and South, till 1614; when the northern division began to be called New England.-Eccles. Hist. of New Eng. by C. Mather, M. A. 1702. fo. p. 4.

in hope to convert Infidels," that such a project had been in contemplation, but was discountenanced for that time, by the Bishops;b and that it was, notwithstanding, being seriously entertained. The period having passed when this signal movement of a special Providence was to take place, it is our gratification to be able to look back upon the particular instrumentality by which the consequences, so immensely beyond the reach of human calculation and of imaginary enterprise, have been brought about.

The first and only authentic narrative of these interesting proceedings, begins with a summary of what was needful to a proper understanding of the whole.

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In the year 1602, divers godly Christians of our English nation, in the north of England, being studious of Reformation, and therefore not only witnessing against human inventions and additions in the worship of God, but minding most the positive and practical part of Divine institutions, they entered into Covenant To walk with God, and one with another, in the enjoyment of the ordinances of God, according to the primitive pattern in the Word of God.' But finding. by experience, they could not peaceably enjoy their own liberty in their native country, without offence to others that were differently minded; they took up thoughts of removing themselves and their families into the Netherlands: which, accordingly, they endeavoured to accomplish; but met with great hinderances. Yet after some time, the good hand of God removing obstructions, they obtained their desires. Arriving in Holland, they settled themselves in the city of Leyden, in the year 1610; and there they continued divers years in a comfortable condition; enjoying much sweet society and spiritual comfort in the ways of God; living peaceably among themselves, and being courteously entertained and lovingly respected by the Dutch, amongst whom they were strangers; having for their pastor Mr. John Robinson, a man of a learned, polished, and modest spirit; pious and studious of the Truth; largely accomplished with suitable gifts and

d

b Ibid.

c Ibid. P. 372.

a See back, p. 368. New-England's Memoriall: Or, A Brief Relation of the most Memorable and Remarkable Passages of the Providence of God, manifested to the Planters of New-England, in America; with special Reference to the first Colony thereof, called New-Plimouth. As also, A Nomination of divers of the most Eminent Instruments deceased, both of Church and Commonwealth, improved in the first beginning and after-progress of sundry of the respective Jurisdictions in those Parts; in reference unto sundry Exemplary Passages of their Lives, and the time of their Death.-Published for the Use and Benefit of present and future Generations, by Nathaniel Morton; Secretary to the Court for the Jurisdiction of New-Plimonth-Deut. xxxii. 10. Jer. ii. 2, 3. Deut. viii. 2, 16.-Cambridge. [N. E.] 1669." 4to. pp. 198.

"The Reader" is informed; by two friends, in an Introduction; that these "Annals" are put forth "That New-England, in all time to come, may remember the day of her smallest things; and that there may be a furniture of materials for a true and full History in after-times." And, that “The author is an approved godly man, one of the first Planters at Plymouth,.. where he hath had his constant abode." He, bimself, tells us, in his Dedication to the "Governor and Magistrates," that the greatest part of his information is "borrowed" from his "much honoured uncle, Mr. William Bradford, and such manuscripts as he left in his study, from the year 1620, unto 1646.”