colonists was Captain Miles Standish, their military leader. There is something singular in his connection with those severe men, for he was not a member of their church, nor does he appear to have been particularly interested in their religious. principles, unless we take the confidence they reposed in him as a sufficient proof of the fact. He was by birth a gentleman of Lancashire. He was one of the soldiers sent over by Queen Elizabeth to aid the Dutch against the Spaniards. Thus he fell in with Robinson's congregation, and attached himself to it. By his own inclination, or at their request, he embarked with them for America. He was at once made their captain, and headed their military expeditions. Though a short man, he was so strong and courageous that the Indians over a wide neighborhood were afraid of him. He seated himself in Duxbury, (which he probably named from the home of his ancestors,) at the foot of Captain's Hill, so called after him.

By an attentive perusal of the text, and the notes of the volume before us, we may form some faint idea of the hardships and trials which the pilgrims endured in the feeble beginnings of the colonies. A faithful picture, in which a group of that desolate company should appear in deliberation, labor, or worship, would affect us even to tears. They had come over but poorly provided for the deprivations they were to undergo, and even without the means of availing themselves of some of the advantages within their reach, such as good boats, fish-hooks, and nets. They tell us of the loss of their "common house" by fire, immediately after its erection. In the list of articles which they recommend to those who think of joining them to bring over from England, is "oiled paper" for their windows; a strange provision this for the cold blasts of a New England winter! They speak of building a little house for the sick, who were more numerous than those whose duty it was to aid them. The hardest and poorest fare, if they had had a sufficiency, would have satisfied them, but more than once they were in danger of absolute starvation, as appears from their seeking powdered corn of the Indians by the spoonful. They had no cattle, and of course no milk, and only the relics of the butter and cheese from their vessel. They desired, above all things, intercourse with the Indians, yet were obliged to keep a most careful watch upon their movements, to compel them to leave their bows and arrows at a distance when they en

tered the settlement, and to shorten their visits, to the discredit of English hospitality, lest they should all starve outright. "The day of small things" need never be despised henceforward by any human beings, to whatever straits they may be reduced. The Plymouth pilgrims, landing at the beginning of winter, upon the rocky and sandy shores of Cape Cod, have proved to us that Providence will never desert the faithful. But in their loneliest and most desolate hours, in the midst of their shivering penury, and ther houseless hunger, they never forgot their God, their morning or evening prayer, their Sabbath worship, their humiliation or thanksgiving. Yet these men are far from standing as heroes in the estimation of the world at large, or even in the current literature of the English language. There is, indeed, a prevalent feeling against them, their names and sentiments are associated often with ridicule and with sneers. The original English puritans, as a body, and their successors of the times of the English commonwealth, have, till very lately, been the objects of a too indiscriminate scorn and satire. There have been three prominent causes which have brought about the prevailing estimation of the English separatists.

The first of these causes is, the disgust which is so easily and yet so unfairly excited by the ludicrous exhibitions that may be made of religious enthusiasm and fanaticism. The descendant, and even the champion of those austere and enthusiastic men, will allow that there was something hard and repulsive in their doctrines when contrasted with a reasonable morality, and especially with the genial license of Roman Catholic times. There are many ridiculous stories recorded of the puritans, some founded in fact, some drawn from the sermons or works of heated fanatics, and some as well the creation, as the food, of a spirit of satire. The attacks which the puritans made upon "the profane stage, that rock of offence and stumbling-block to the godly," have subjected them to much ridicule. Philip Stubbes said, that "music allureth the auditorie to effiminacie, pusillanimitie, and lothsomeness of life, much like unto honey." William Prynne, the most voluminous writer against the stage, affirms, in his book to "Scourge Stage Plaiers," that he has herein "cited against them no less than fifty-five synods and councils, seventy fathers and Christian writers, before the year 1200; one hundred and fifty foreign and domestic, protestant and

popish authors since, and forty heathen philosophers and poets."

Another rock of offence was the luxury of dress, especially "the ungodlie vanities of silk and satin divines." The Reverend Thomas Hall, writing in 1654, on "The Lothsomeness of Long Hair," said, "Look abroad into the world, and see whether the vilest men do not usually wear the longest locks. Tell me whether ragged rascals, nasty varlets, raggamuffin soldiers, tinkers, crate-carriers, gaol-birds, etc. etc., are not partakers with thee in this ruffianly guise." The stern and unyielding spirit with which the puritans resisted all the ceremonies of the established church, however innocent those ceremonies were, subjected them to ridicule. Scott says, that his master, Nehemiah Solsgrace, preached a sermon of three hours' length before the parliament, on a thanksgiving occasion. As these parliamentary sermons happen to be printed in several quarto volumes, any one who wishes may falsify that anecdote, for there is no sermon in that collection the delivery of which would occupy two hours. The puritan divines, or, as their opponents termed them, "dry vines, and dissembly-men," were in the habit of snuffling and whining in their delivery, and the congregation expressed their applause by humming. But what dissenter would not gladly prefer to bear his part of this reproach, than to be the author of the foul and blasphemous description of these sounds which is given by Dean Swift in his "Discourse on the Mechanical Operation of the Spirit ?" The eccentric and fanatical preachers naturally subjected all their brethren to a promiscuous scorn. Here, as an example, is an extract from a sermon by Master John Dickson: Ask of our old dying wife, if she has any evidence of salvation; she will say I hope so, for I believe the apostles' creed, I am taken with the Lord's Prayer, and I know my duty to be the ten commandments.' But I tell you these are but old rotten wheelbarrows to carry souls to hell. These are ideas which the false prelates have set up to obstruct the covenant, and the work of God in the land." There was likewise an overstrained morality professed by the puritans, of which Baxter's confession of his youthful sin in eating apples, is a remarkable instance. The singular names adopted by the puritans subjected them to derision. Cleveland, the satirist, said, "Cromwell hath beat up his drums clean through the Old Testament. You may learn the genealogy of our Saviour

by the names in his regiment. The muster-master uses no other list but the first chapter of Matthew." These individual eccentricities and extravagances could not fail to draw ridicule upon a whole party, and hence have originated many of the low and vulgar associations indissolubly cor nected with the puritans.

A second cause of the indiscriminate prejudice against the English separatists, is the almost total engrossment of the current literature by royalists and churchmen. We mean that literature which at the time was inost captivating and popular, and which continues to be read. Ben Jonson, in his "Bartholomew Fair," has made foul sport of a puritan under the name of a "Banbury man." In his play of the “Alchemist," he introduces a character in derision of the puritans. After the restoration the presbyterians were introduced in the same manner; their language and looks were grossly caricatured. The wits Cleveland, Butler, and others, hung around the court at Oxford, and sent forth their satires. Butler's Hudibras, and the Hudibras Redivivus, by Edward Ward, one of its thousand imitators, contains some very characteristic scenes, describing the puritans, and their ser mons, with much quaint humor. And, besides these works of wit and fancy, we are to remember how many scandals, railleries, jokes, and common sayings, have been handed down among the people in ridicule of the bigoted, morose, and austere religionists of the seventeenth century. There are likewise some observances of a more dignified character, which bear down the reproach of the party of which the Plymouth pilgrims must be regarded as members. consecration of the thirtieth of January, for instance, when, by way of sermons, panegyrics are pronounced upon "the blessed martyrs, King Charles I. and Archbishop Laud," has served as an outlet for much exaggeration and misrepresentation. In the meanwhile, the only vindication of the puritans is to be found in their own dry, repulsive, and most tedious pamphlets, which it is easier to collect by bushels, than to read through one by one.

The

The third prominent cause of the general reproach which attaches to the English separatists, is the popularity of the great historians Clarendon and Hume. This is a point which does not require to be enlarged upon. The spirit of republicanism, which in his time was almost identical with religious dissent, was a sufficient provocative of the courtly

arrogance of Clarendon. He wrote by request of his humbled and suffering king, that the cause of royalty might have its advocate, and he wrote in seclusion and disgrace. He was also a most sincere disciple of the English Church. Under these strong influences he composed his history, and through them it is what it is. Though cumbered with some tedious prolixities, and state papers, it is a most enchanting work, showing, in its delineation of characters, a model for every author; a delineation which, though by no means exhibiting an impartial or charitable judgment, yet displays such a knowledge of human nature, as to present the traits which require illustration, and which form the soul of every character.

Hume could not feel, and, therefore, could not appreciate the power of that religious spirit which really worked in the midst of the fanaticism and the worldliness of the times. Of course, therefore, he misinterprets its origin and its instrumentality.

These three causes, taken in connection with a multitude of others which might be specified, have perpetuated the memory of all those obnoxious qualities which really disfigured the puritan character, and have left its stern virtues without a memorial. In honest truth, a reproach must attach to both the religious parties of those times, but it has its palliatives alike for either. Bunyan feared that his age would be characterized by posterity" as one which talked of religion the most, and loved it the least." Baxter, with much force, enters a solemn protest. "I know you may meet with men who will confidently affirm, that in these times all religion was trodden under foot, and that heresy and schism were the only piety; but I give warning to all ages that they take heed how they believe any while they are speaking for the interest of their fashions or opinions, against their real or supposed adversaries." It would have been well if Baxter had followed this wise rule, for, pious and devoted as he was, he was not wholly free from the spirit of bitterness.

That the separatists were, for the most part, men of unquestionable sincerity, is evident from their continued opposition at the expense of their interest. This credit their enemies generally allowed to them. "The puritans," said Burleigh," are over squeamish and nice, and yet their careful catechizing, and diligent preaching, lessen and diminish the papistical numbers." Bacon said, that the bishops