Commission, and applied to the earl of Dorset for his interest with the primate, the earl sent him word that, "if he had been guilty of drunkenness, uncleanness, or any such lesser fault, he could have got his par'don; but the sin of puritanism and non-conformity was unpardonable, and therefore he must fly for his safety." It was for "the sin of puritanism and noncomformity," and for no other "fault," that our fathers were forced to leave.

The settlers of New England were all of one persuasion. There was no mixture of emulous and proselyting sects. All the inhabitants of a parish were called by the same bell to the same sanctuary; all loved and respected the same pastor; instructed their children in the same schools, and catechisms; mourned together in the same church yard: all kept the unity of the Spirit in the bond of peace; being called in one hope of their calling; having one Lord, one faith, one baptism, one God and Father of all. If they originally brought any diversity of views with them, their common piety, and common trials, and the earnestness and simplicity of their common search for truth, soon matured them into harmony.

This happy unity prevailed for several generations. Nor was this a drowsy and secure state of things. The presence of God was eminently with them. The first age of New England was one of an almost continuous revival. Preaching was attended with so much power, in some places, "that it was a common inquiry by such

members of a family as were detained at home on a Sabbath, whether any had been visibly awakened in the house of God that day." "Few Sabbaths did pass without some evidently converted, and some convincing proof of the power of God accompanying his word." Thus the children of the settlers, as they came forward into life, under the faithful care of their parents, and ministers, were gathered, by the favor of God, into the same communion with themselves. The Spirit of revivals has overshadowed these churches from the beginning.†

*Prince's Christian History.

There was one considerable period of extensive and alarming declension in the early days of New England. It commenced, visibly, about 1660 or 1670, i. e. with the third generation. The days of trial had by that time passed away, and prosperity had succeeded. Prosperity is the greatest of all trials to churches.

But even of this period, Mather, the historian, says, "Indeed the people of God in this land were not so far gone in degeneracy, but that there were further degrees of disorder and corruption to be found in other, yea, in all other places, where the protestant religion is professed; and the most impartial observers must have acknowledged, that there was proportionably still more of true religion, and a larger number of the strictest saints, in this country, than in any other on the face of the earth. But it was to be confessed, that the degeneracy of New England in any measure, into the spirit of the world, was a thing extremely aggravated by the greatness of our obligations to the contrary." Magnal. Book V. In view of this declension there'

Thus one in sentiment, and thus blessed, were the early churches of New England. I have heard opinions and reasonings advanced in support of the supposed good effects of a diversity of sects; but I have seen no evidence of such effects, like the evidence to the contrary in the history of these churches. There is no scripture for the position, that I am aware of, (but much to the contrary,) and I fear there are no facts. Has the condition of New England been improved by the flooding of sects into it? Have we more piety, and better morals? Was such diversity of sects deemed desirable in the apostle's days? The benefits-what are they, in comparison of the evils? They are to be shown, perhaps, by Pope's doctrine, "All discord, harmony not understood;" or by the philosophy of an older theo

was a special meeting, or synod, called at Boston, to consider a work of reform: and it is remarkable with what fidelity and minuteness this synod went into an inquiry respecting the prevailing sins, the result of which they published. A similar reform was engaged in in Connecticut. Many churches set apart seasons for special prayer, faithful inquiry, and solemn renewal of covenant; and " very remarkable was the blessing of God upon the churches which did so." "Many thousands of spectators will testify, that they never saw the special presence of the great God our Savior more notably discovered than in the solemnities of those opportunities." Mather.

Though there was no general revival during this period, which continued till the great awakening of 1629 and 1640, there were numerous local ones, as e. g. in Northampton, where there were five during the ministry of Mr. Shepard.

rist, who tells us that "the whole world is kept in order by discord; and every part of it is a more particular composed jarre." Are divisions and subdivisions of congregations, into handfuls of people; are more houses than can be filled, and more ministers than are needed; are rivalries and jealousies, and strifes and envyings; are gradations of truth and of error, accommodated to all sorts of men; are schemes against schemes, and churches against churches; and lo! here, and lo! there, the benefits intended? I know it is with God to bring good out of evil; and how much he may bring out of this is known only to him: but the evils are manifest, and the sin, I fear, great. "For whereas there is among you envying, and strife, and DIVISIONS, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollos, are ye not carnal ?

The first ministers of New England were episcopally ordained, and had been settled pastors previous to their coming hither. "I have before me, (says Neal,) a list of seventy-seven divines who became pastors of sundry churches and congregations in New England before 1640, all of whom were in orders in the Church of England." They received their ordination, generally, in the time of the mild arch-bishop Abbot, a man of such piety and temper, that had his predecessor, Bancroft, and his successor, Laud, been men of the like views and spirit, New England had not been settled as it was. They received their education at the Universities of

Cambridge and Oxford, and were all of them respectably, and some of them extensively, if not profoundly, learned. Their excellence, both as preachers and as men, has been abundantly testified to, by men, not only of their own, but of other persuasions. Two persons* who well knew them, have left the following account of them. "We that saw the persons, who, from four famous colonies assembled in the synod that agreed on our Platform of Church Discipline, cannot forget their excellent character. They were men of great renown in the nation from whence the Laudian persecution exiled them their learning, their holiness, their gravity, struck all men that knew them with admiration. They were Timothies in their houses, Chrysostoms in their pulpits, Augustines in their disputations. The prayers, the studies, the humble inquiries, with which they sought after the mind of God, were as likely to prosper as any means upon earth. And the sufferings wherein they

* Rev. John Higginson, son of the first minister of Salem, and Rev. William Hubbard, minister of Ipswich; both born in England. These venerable men, at an advanced period of their lives, anxious to perpetuate "the old principles of New England," drew up a joint paper, expressly for after genera. tions, which they left behind them, with the following superscription: "A testimony to the Order of the gospel in the churches of New England: left in the hands of the churches by the two most aged ministers of the gospel yet surviving in the country. The former died 1708, aged 93; the latter in 1704, aged 83