were offered bishopricks, but declined the tender, on account of the garments, ceremonies, &c. while the necessity of the times and the flattering hope of obtaining hereafter an amendment in the constitution of the church, induced others to accept preferments, though with trembling.

The queen affected much pomp in religion; was fond of the old popish ceremonies, in which she had been educated; and thought her brother, king Edward, had gone too far in demolishing ornaments.

The clergy and laity, who sought after greater ecclesiastic purity, in vain struggled hard for the abolishment of popish ceremonies and habits; or, at least, leaving the use of them, in divine service, indifferent.. They obtained nothing but the honorable nick-name of PURITANS. The queen proved an inflexible bigot, and would be obeyed, or punish. The parliament, in their first session, had very injudiciously passed the two acts of supremacy and uniformity, without guarding them properly; and by a clause in the latter, delivered up to the crown, all ecclesiastic jurisdiction. Men of solid learning and piety, of sober lives, popular preachers, professed enemics to popery and superstition, and of the same faith in point of doctrine, with the conformists, were suspended, deprived, imprisoned and ruined, for not complying with the use of those garments and ceremonies, which their opponents acknowledged to be indifferent in themselves; while the sufferers adjudg-éd such compliance sinful, from their having been abused to idolatry, and serving as marks and badges of that religion they had renounced.

All the puritans of these times were desirous of remaining in the church, might they be indulged as to the habits and a few ceremonies, though they were far from being satisfied with the hierarchy, and had other objections beside those for which they had been deprived. Instead of indulgence, their grievances were multiplied, and the pénal laws were rigorously executed. However, the body of the conforming clergy being extremely illiterate and ignorant, the deprived ministers were employed as curates or lecturers; and received for their services, a small consideration from the incumbent, together with the voluntary contribution of the parish. By their warm and affectionate preaching, and eminent faithfulness, they gained the hearts of the common people, who were the more attached to them, the more cruelty was exercised upon them; and who had the utmost aversion to the popish garments, as their hatred to popery increased. The preachers appealed to the scriptures. Their hearers searched them carefully; obtained more and clearer

discoveries of the popish superstitions; grew in their abhorrence of them; venerated the divine institutions; and longed to have the worship of the church rendered more pure and primitive. The popularity of the deprived ministers drew numbers from neighboring parishes. Puritanism spread and gained ground by being persecuted. Its growth was the greatest grief to the queen and archbishop Whitgift. But neither the supreme head of the church, nor the primate of all England, had policy or christianity enough to apply the proper remedy, in granting liberty of conscience. Instead of that, new acts were passed, and greater severities practised. Such inhuman proceedings against protestants of good moral characters, did not pass unnoticed. They were the subjects of conversation. The right of acting thus toward fellow creatures, and its non-agreement with the mild and benevolent principles of christianity, were freely canvassed. The supreme head and chief dignitaries of the English church being such intolerable persecutors, it became a question, "Is she any longer a true church of Christ, and are her ministers true ministers."

At length one Robert Brown, descended from an ancient and honorable family, and nearly related to lord treasurer Cecil, a fiery zealot, travelled through the country [1586] a second time, holding forth, wherever he went, against bishops, ecclesiastic courts, ordaining of ministers, &c. and gathered a separate congregation. The parties held, that the church of ENGLAND was not a true church; that her ministers were not rightly ordained; that her discipline was popish and anti-christian; and that all her ordinances and sacraments were invalid. Therefore they would not join with her members in any part of public worship. They not only renounced communion with the church of ENGLAND, but with all other reformed churches, except they were of their own model.

These separatists were called Brownists, which was long afterward the common name for all that separated totally from the church of England, even when they disowned the rigid princi ples of Brown and his congregation. We must carefully distinguish the Brownists from the Puritans. Most of the latter were for keeping within the pale of the church, apprehending it to be a true church in its doctrines and sacraments, though defective in discipline and corrupt in ceremonies. They thought it unlawful to separate; submitted to suspensions and depriva tions; when driven out of one diocese, took sanctuary in another, being afraid of incurring the guilt of schism; and were the chief writers against the Brownists.

[1593] A fresh effort was made to crush the non-conformists

A most

A most obnoxious act was passed, for punishing all who refused to come to church, and every one who persuaded others to oppose the queen's authority in ecclesiastic causes, or was present at any conventicle or meeting. The punishment was imprisonment without bail, till the convicted agreed to conform, and make a declaration of his conformity. In case the offender did not sign the declaration within three months, he was to abjure the realne, and go into perpetual banishment. If he departed not within the time limited, or returned afterward without the queen's licence, he was to suffer death without benefit of clergy. By this act, the case of non-conformists was worse than that of felons at common law. The statute was levelled against the laity, no less than the clergy. The moderate Puritans evaded it, by going to church when prayers were nearly ended, and by receiving the sacrament when administered with some latitude. The weight of it fell upon the Brownists, whose sentiments had gained ground, so that they were increased to near twenty thousand, besides wives and children, according to the opinion of Sir Walter Raleigh, given in the house of commons, when the bill was read the second time and debated.*

Several were put to death about this period; which excited an odium against the bishops and high commissioners, who were universally known to have been at the bottom of the proceedings against them. It was resolved therefore to send the remainder of the imprisoned into banishment, instead of continuing to execute them. Others preferred a voluntary exile, rather than be exposed to the merciless persecutions that awaited them in their native country. Is it strange that these persons, thus forced or frightened out of it, for claiming and exercising the common right of human nature, that of judging for themselves in matters of religion, should at length think that their allegiance terminated with their departure; or that those who commiserated them, inclined to the same sentiment?

The parliament, especially the lower house, perceiving how the queen, and many of the bishops and ecclesiastics abused their spiritual power; what mischiefs they brought upon the church; and the miscries to which honest men were reduced for mere difference in religious sentiments, attempted repeatedly to regulate matters, and to redress the hardships of the non-conformists, but was stopped by her majesty, in the most dictatorial manner. Some of the members, roused by such unwarrantable acts of sovereignty, spake boldly and freely upon the occasion, and censured the arbitrary proceedings of the bishops. The queen added to her other faults, that of sending them to the

* Townend's Hiftorical Collections, p. 76.

Tower.

Tower. But though she could awe the parliament, imprison its members, and protect her favorite bishops, she could not overpower the consciences of the non-conformists.

7

A number of religious people upon the borders of Nottinghamshire, Lincolnshire, and Yorkshire, having suffered persecution patiently for years, and searched the scriptures diligently, were at length fully of opinion, that the ceremonies of the English church were unlawful; that the lordly power of her prelates was contrary to the freedom of the gospel; and that her offices, courts and canons, had no warrant in the word of God; but were popish. They determined therefore to shake off that yoke of bondage, viz. human impositions, brought into the church by popish policy and power, against the superior law of Christ, the genius of his plain religion and christian liberty. They resolved [1602] as the Lord's free people, "to join themselves by covenant into a church state; and, agreeable to present or future knowledge, to walk in all the ways of God, according to their best abilities, whatever it costs them."*

The assembly [1606] owing to the distance of habitations, was obliged to form itself into two distinct religious societies; the one, with which is our concern, soon had for its paster the famous Mr. John Robinson. The church kept together about a year; but being extremely harrassed by persecutors, concluded upon removing to Holland. The pious refugees repaired to and settled at Amsterdam; but after a while removed to Leyden; where they were highly respected, and would have been allowed some public favor, had it not been for fear of offending England. By hard and continued labor they obtained a living. The Dutch employed them before others, for their honest and exemplary behaviour; and readily trusted them when in want of money. Matters, however, were not altogether to their mind [1617] and some of the most sensible began to think of another removal. It was imagined, that if a better and easier place of living could be had, numbers would join them. The morals of the Dutch were too dissolute; and they were afraid that their offspring would become irreligious. Beside, they had an ardent, noble, and godly desire, of laying a foundation for spreading the religion of Jesus over the remote regions of the earth; and of handing down to future ages what they thought to be, the pure and unadulterated worship of the great JEHOVAH. They therefore directed their views to America. To those who objected the length and danger of the voyage, the difficulties and calamities to which they should be exposed, the barbarities and treacheries of the Indians, and their inability to support the *Prince's New-England Chronology, part I Vol. I.

expence

expence-it was answered "The difficulties are not invincible, and may be overcome by fortitude and patience; the ends proposed are good and honorable; the calling lawful and urgent; the blessing of God may therefore be expected. We live but as exiles now, and are in a poor condition. The truce with the Spaniards is hastening to a close. Nothing but preparations for war are going forward. The Spaniards may be as cruel as the Savages; and famine and pestilence may be as sore in Holland as in America."

After serious and solemn application to God for direction, they concluded on carrying the proposal of crossing the Atlan tic into execution; endeavoring to live in a distinct body by themselves, under the general government of the Virginia company; and suing to his majesty, king James, for full liberty and freedom of conscience.

The Virginia company were ready to give them a patent, with as ample privileges as they could grant; but, notwithstanding the great interest made by gentlemen of the first character, and by the chief secretary of state, the king and bishops refused to allow the refugees (though at the distance of 3000 miles) liberty of conscience under the royal seal. All they could obtain from his majesty, was a promise that he would connive at, and not molest them, provided they carried themselves peaceably; but he would not tolerate them by his public authority. Upon this occasion, it was wisely observed, "If his majesty's promise is no security, further confirmation will be of little value, though it has a seal as broad as the house floor, it will not serve the turn, for there will be means enough found, when wanted, to recall or reverse it; and we must rest herein on God's providence." This reasoning and the hope of being placed beyond the reach of ecclesiastic courts, prevailed. They resolved to venture; and after long attendance, much cost and labor, obtained a patent.

They agreed that the minor part of younger and stronger men, with Mr. Brewster, an elder of the church, should go first, and that the pastor, Mr. Robinson, should remain behind with the majority, for a future favorable opportunity. Their enemies whispered, that the stats of Holland were weary of their com pany; but the reverse was evident from the following occurrence, viz. the magistrates of the city, when reproving the Walloons in open court, said, "These English have lived now ten years among us, and yet we never had any accusation against any of them, whereas your quarrels are continual."

The colony destined for America, sailed from Delft-Haven for Southampton, July 22, 1620; and there met a ship having some English friends on board, who proposed removing with them.

Both