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Title: The Emancipation of Massachusetts

Author: Brooks Adams


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THE EMANCIPATION OF MASSACHUSETTS THE DREAM AND THE REALITY

By Brooks Adams




PREFATORY NOTE TO FIRST EDITION.


I am under the deepest obligations to the Hon. Mellen Chamberlain and
Mr. Charles Deane.

The generosity of my friend Mr. Frank Hamilton Cushing in putting at my
disposal the unpublished results of his researches among the Zuñis is in
keeping with the originality and power of his mind. Without his aid my
attempt would have been impossible. I have also to thank Prof. Henry C.
Chapman, J. A. Gordon, M. D., Prof. William James, and Alpheus Hyatt,
Esq., for the kindness with which they assisted me. I feel that any
merit this volume may possess is due to these gentlemen; its faults are
all my own.

BROOKS ADAMS.

QUINCY, _September_ 17, 1886.




CONTENTS.


PREFACE

CHAPTER I. THE COMMONWEALTH

CHAPTER II. THE ANTINOMIANS

CHAPTER III. THE CAMBRIDGE PLATFORM

CHAPTER IV. THE ANABAPTISTS

CHAPTER V. THE QUAKERS

CHAPTER VI. THE SCIRE FACIAS

CHAPTER VII. THE WITCHCRAFT

CHAPTER VIII. BRATTLE CHURCH

CHAPTER IX. HARVARD COLLEGE

CHAPTER X. THE LAWYERS

CHAPTER XI. THE REVOLUTION




PREFACE TO NEW EDITION.


CHAPTER I


I wrote this little volume more than thirty years ago, since when I have
hardly opened it. Therefore I now read it almost as if it were written
by another man, and I find to my relief that, on the whole, I think
rather better of it than I did when I published it. Indeed, as a
criticism of what were then the accepted views of Massachusetts history,
as expounded by her most authoritative historians, I see nothing in it
to retract or even to modify. I do, however, somewhat regret the rather
acrimonious tone which I occasionally adopted when speaking of the more
conservative section of the clergy. Not that I think that the Mathers,
for example, and their like, did not deserve all, or, indeed, more than
all I ever said or thought of them, but because I conceive that equally
effective strictures might have been conveyed in urbaner language; and,
as I age, I shrink from anything akin to invective, even in what amounts
to controversy.

Therefore I have now nothing to alter in the _Emancipation of
Massachusetts_, viewed as history, though I might soften its asperities
somewhat, here and there; but when I come to consider it as philosophy,
I am startled to observe the gap which separates the present epoch from
my early middle life.

The last generation was strongly Darwinian in the sense that it
accepted, almost as a tenet of religious faith, the theory that human
civilization is a progressive evolution, moving on the whole steadily
toward perfection, from a lower to a higher intellectual plane, and, as
a necessary part of its progress, developing a higher degree of mental
vigor. I need hardly observe that all belief in democracy as a final
solution of social ills, all confidence in education as a means to
attaining to universal justice, and all hope of approximating to the
rule of moral right in the administration of law, was held to hinge on
this great fundamental dogma, which, it followed, it was almost impious
to deny, or even to doubt. Thus, on the first page of my book, I
observe, as if it were axiomatic, that, at a given moment, toward the
opening of the sixteenth century, “Europe burst from her mediæval torpor
into the splendor of the Renaissance,” and further on I assume, as an
equally self-evident axiom, that freedom of thought was the one great
permanent advance which western civilization made by all the agony and
bloodshed of the Reformation. Apart altogether from the fact that I
should doubt whether, in the year 1919, any intelligent and educated man
would be inclined to maintain that the twelfth and thirteenth centuries
were, as contrasted with the nineteenth, ages of intellectual torpor,
what startles me in these paragraphs is the self-satisfied assumption
of the finality of my conclusions. I posit, as a fact not to be
controverted, that our universe is an expression of an universal law,
which the nineteenth century had discovered and could formulate.

During the past thirty years I have given this subject my best
attention, and now I am so far from assenting to this proposition that
my mind tends in the opposite direction. Each day I live I am less
able to withstand the suspicion that the universe, far from being an
expression of law originating in a single primary cause, is a chaos
which admits of reaching no equilibrium, and with which man is doomed
eternally and hopelessly to contend. For human society, to deserve the
name of civilization, must be an embodiment of order, or must at least
tend toward a social equilibrium. I take, as an illustration of my
meaning, the development of the domestic relations of our race.

I assume it to be generally admitted, that possibly man’s first and
probably his greatest advance toward order--and, therefore, toward
civilization--was the creation of the family as the social nucleus. As
Napoleon said, when the lawyers were drafting his Civil Code, “Make
the family responsible to its head, and the head to me, and I will keep
order in France.” And yet although our dependence on the family system
has been recognized in every age and in every land, there has been no
restraint on personal liberty which has been more resented, by both men
and women alike, than has been this bond which, when perfect, constrains
one man and one woman to live a joint life until death shall them part,
for the propagation, care, and defence of their children.

The result is that no civilization has, as yet, ever succeeded, and none
promises in the immediate future to succeed, in enforcing this primary
obligation, and we are thus led to consider the cause, inherent in
our complex nature, which makes it impossible for us to establish an
equilibrium between mind and matter. A difficulty which never has
been even partially overcome, which wrecked the Roman Empire and the
Christian Church, which has wrecked all systems of law, and which has
never been more lucidly defined than by Saint Paul, in the Epistle to
the Romans, “For we know that the law is spiritual: but I am carnal,
sold under sin. For that which I do, I allow not: for what I would, that
do I not; but what I hate, that do I.... Now then it is no more I that
do it, but sin that dwelleth in me.... For the good that I would, I do
not: but the evil which I would not, that I do.... For I delight in
the law of God after the inward man: ... But I see another law in
my members, warring against the law of my mind, and bringing me into
captivity to the law of sin which is in my members. O wretched man that
I am! who shall deliver me from the body of this death?” [Footnote:
Romans vii, 14-24.]

And so it has been since a time transcending the limits of imagination.
Here in a half-a-dozen sentences Saint Paul exposes the ceaseless
conflict between mind and matter, whose union, though seemingly the
essence of life, creates a condition which we cannot comprehend and to
which we could not hope to conform, even if we could comprehend it. In
short, which indicates chaos as being the probable core of an universe
from which we must evolve order, if ever we are to cope with violence,
fraud, crime, war, and general brutality. Wheresoever we turn
the prospect is the same. If we gaze upon the heavens we discern
immeasurable spaces sprinkled with globules of matter, to which our
earth seems to be more or less akin, but all plunging, apparently, both
furiously and aimlessly, from out of an infinite past to an equally
immeasurable future.

Whence this material mass comes, or what its wild flight portends, we
neither know nor could we, probably, comprehend even were its secret
divulged to us by a superior intelligence, always conceding that
there be such an intelligence, or any secret to disclose. These latter
speculations lie, however, beyond the scope of my present purpose. It
suffices if science permits me to postulate (a concession by science
which I much doubt if it could make) that matter, as we know it, has the
semblance of being what we call a substance, charged with a something
which we define as energy, but which at all events simulates a vital
principle resembling heat, seeking to escape into space, where it cools.
Thus the stars, having blazed until their vital principle is absorbed in
space, sink into relative torpor, or, as the astronomers say, die. The
trees and plants diffuse their energy in the infinite, and, at length,
when nothing but a shell remains, rot. Lastly, our fleshly bodies, when
the union between mind and matter is dissolved, crumble into dust.
When the involuntary partnership between mind and matter ceases through
death, it is possible, or at least conceivable, that the impalpable
soul, admitting that such a thing exists, may survive in some medium
where it may be free from material shackles, but, while life endures,
the flesh has wants which must be gratified, and which, therefore, take
precedence of the yearnings of the soul, just as Saint Paul points
out was the case with himself; and herein lies the inexorable conflict
between the moral law and the law of competition which favors the
strong, and from whence comes all the abominations of selfishness, of
violence, of cruelty and crime.

Approached thus, perhaps no historical fragment is more suggestive than
the exodus of the Jews from Egypt under Moses, who was the first great
optimist, nor one which is seldomer read with an eye to the contrast
which it discloses between Moses the law-giver, the idealist, the
religious prophet, and the visionary; and Moses the political adventurer
and the keen and unscrupulous man of the world. And yet it is here
at the point at which mind and matter clashed, that Moses merits most
attention. For Moses and the Mosaic civilization broke down at this
point, which is, indeed, the chasm which has engulfed every progressive
civilization since the dawn of time. And the value of the story as an
illustration of scientific history is its familiarity, for no Christian
child lives who has not been brought up on it.

We have all forgotten when we first learned how the Jews came to migrate
to Egypt during the years of the famine, when Joseph had become the
minister of Pharaoh through his acuteness in reading dreams. Also how,
after their settlement in the land of Goshen,--which is the Egyptian
province lying at the end of the ancient caravan road, which Abraham
travelled, leading from Palestine to the banks of the Nile, and which
had been the trade route, or path of least resistance, between Asia and
Africa, probably for ages before the earliest of human traditions,--they
prospered exceedingly. But at length they fell into a species of bondage
which lasted several centuries, during which they multiplied so rapidly
that they finally raised in the Egyptian government a fear of their
domination. Nor, considering subsequent events, was this apprehension
unreasonable. At all events the Egyptian government is represented, as
a measure of self-protection, as proposing to kill male Jewish babies
in order to reduce the Jewish military strength; and it was precisely at
this juncture that Moses was born, Moses, indeed, escaped the fate which
menaced him, but only by a narrow chance, and he was nourished by his
mother in an atmosphere of hate which tinged his whole life, causing him
always to feel to the Egyptians as the slave feels to his master. After
birth the mother hid the child as long as possible, but when she could
conceal the infant no longer she platted a basket of reeds, smeared it
with pitch, and set it adrift in the Nile, where it was likely to be
found, leaving her eldest daughter, named Miriam, to watch over it.
Presently Pharaoh’s daughter came, as was her habit, to the river to
bathe, as Moses’s mother expected that she would, and there she noticed
the “ark” floating among the bulrushes. She had it brought her, and,
noticing Miriam, she caused the girl to engage her mother, whom Miriam
pointed out to her, as a nurse. Taking pity on the baby the kind-hearted
princess adopted it and brought it up as she would had it been her own,
and, as the child grew, she came to love the boy, and had him educated
with care, and this education must be kept in mind since the future of
Moses as a man turned upon it. For Moses was most peculiarly a creation
of his age and of his environment; if, indeed, he may not be considered
as an incarnation of Jewish thought gradually shaped during many
centuries of priestly development.

According to tradition, Moses from childhood was of great personal
beauty, so much so that passers by would turn to look at him, and this
early promise was fulfilled as he grew to be a man. Tall and dignified,
with long, shaggy hair and beard, of a reddish hue tinged with gray, he
is described as “wise as beautiful.” Educated by his foster-mother as
a priest at Heliopolis, he was taught the whole range of Chaldean and
Assyrian literature, as well as the Egyptian, and thus became acquainted
with all the traditions of oriental magic: which, just at that period,
was in its fullest development. Consequently, Moses must have been
familiar with the ancient doctrines of Zoroaster.

Men who stood thus, and had such an education, were called Wise Men,
Magi, or Magicians, and had great influence, not so much as priests of
a God, as enchanters who dealt with the supernatural as a profession.
Daniel, for example, belonged to this class. He was one of three captive
Jews whom Nebuchadnezzar, King of Babylon, gave in charge to the master
of his eunuchs, to whom he should teach the learning and the tongue of
the Chaldeans. Daniel, very shortly, by his natural ability, brought
himself and his comrades into favor with the chief eunuch, who finally
presented them to Nebuchadnezzar, who conversed with them and found them
“ten times better than all the magicians and astrologers that were in
all his realm.”

The end of it was, of course, that Nebuchadnezzar dreamed a dream
which he forgot when he awoke and he summoned “the magicians, and the
astrologers, and the sorcerers, and the Chaldeans, for to shew the king
his dreams,” but they could not unless he told it them. This vexed the
king, who declared that unless they should tell him his dream with the
interpretation thereof, they should be cut in pieces. So the decree
went forth that all “the wise men” of Babylon should be slain, and they
sought Daniel and his fellows to slay them. Therefore, it appears that
together with its privileges and advantages the profession of magic
was dangerous in those ages. Daniel, on this occasion, according to the
tradition, succeeded in revealing and interpreting the dream; and, in
return, Nebuchadnezzar made Daniel a great man, chief governor of the
province of Babylon.

Precisely a similar tale is told of Joseph, who, having been sold by
his brethren to Midianitish merchantmen with camels, bearing spices and
balm, journeying along the ancient caravan road toward Egypt, was in
turn sold by them to Potiphar, the captain of Pharaoh’s guard.

And Joseph rose in Potiphar’s service, and after many alternations
of fortune was brought before Pharaoh, as Daniel had been before
Nebuchadnezzar, and because he interpreted Pharaoh’s dream acceptably,
he was made “ruler over all the land of Egypt” and so ultimately became
the ancestor whom Moses most venerated and whose bones he took with him
when he set out upon the exodus.

It is true also that Josephus has preserved an idle tale that Moses
was given command of an Egyptian army with which he made a successful
campaign against the Ethiopians, but it is unworthy of credit and may be
neglected. His bringing up was indeed the reverse of military. So much
so that probably far the most important part of his education lay in
acquiring those arts which conduce to the deception of others, such
deceptions as jugglers have always practised in snake-charming and the
like, or in gaining control of another’s senses by processes akin to
hypnotism;--processes which have been used by the priestly class and
their familiars from the dawn of time. In especial there was one miracle
performed by the Magi, on which not only they, but Moses himself, appear
to have set great store, and on which Moses seemed always inclined to
fall back, when hard pressed to assert his authority. They pretended
to make fire descend onto their altars by means of magical ceremonies.
[Footnote: Lenormant, _Chaldean Magic_, 226.] Nevertheless, amidst
all these ancient eastern civilizations, the strongest hold which the
priests or sorcerers held over, and the greatest influence which they
exercised upon, others, lay in their relations to disease, for there
they were supposed to be potent. For example, in Chaldea, diseases were
held to be the work of demons, to be feared in proportion as they
were powerful and malignant, and to be restrained by incantations and
exorcisms. Among these demons the one, perhaps most dreaded, was called
Namtar, the genius of the plague. Moses was, of course, thoroughly
familiar with all these branches of learning, for the relations of Egypt
were then and for many centuries had been, intimate with Mesopotamia.
Whatever aspect the philosophy may have, which Moses taught after middle
life touching the theory of the religion in which he believed, Moses
had from early childhood been nurtured in these Mesopotamian beliefs and
traditions, and to them--or, at least, toward them--he always tended to
revert in moments of stress. Without bearing this fundamental premise in
mind, Moses in active life can hardly be understood, for it was on this
foundation that his theories of cause and effect were based.

As M. Lenormant has justly and truly observed, go back as far as we will
in Egyptian religion, we find there, as a foundation, or first cause,
the idea of a divine unity,--a single God, who had no beginning and was
to have no end of days,--the primary cause of all. [Footnote: _Chaldean
Magic_, 79.] It is true that this idea of unity was early obscured
by confounding the energy with its manifestations. Consequently a
polytheism was engendered which embraced all nature. Gods and demons
struggled for control and in turn were struggled with. In Egypt, in
Media, in Chaldea, in Persia, there were wise men, sorcerers, and
magicians who sought to put this science into practice, and among this
fellowship Moses must always rank foremost. Before, however, entering
upon the consideration of Moses, as a necromancer, as a scientist, as a
statesman, as a priest, or as a commander, we should first glance at the
authorities which tell his history.

Scholars are now pretty well agreed that Moses and Aaron were men who
actually lived and worked probably about the time attributed to them
by tradition. That is to say, under the reign of Ramses II, of the
Nineteenth Egyptian dynasty who reigned, as it is computed, from 1348
to 1281 B.C., and under whom the exodus occurred. Nevertheless, no very
direct or conclusive evidence having as yet been discovered touching
these events among Egyptian documents, we are obliged, in the main, to
draw our information from the Hebrew record, which, for the most part,
is contained in the Pentateuch, or the first five books of the Bible.

Possibly no historical documents have ever been subjected to a severer
or more minute criticism than have these books during the last two
centuries. It is safe to say that no important passage and perhaps no
paragraph has escaped the most searching and patient analysis by the
acutest and most highly trained of minds; but as yet, so far as the
science of history is concerned, the results have been disappointing.
The order in which events occurred may have been successfully questioned
and the sequence of the story rearranged hypothetically; but, in
general, it has to be admitted that the weight of all the evidence
obtained from the monuments of contemporary peoples has been to confirm
the reliability of the Biblical narrative. For example, no one longer
doubts that Joseph was actually a Hebrew, who rose, through merit,
to the highest offices of state under an Egyptian monarch, and who
conceived and successfully carried into execution a comprehensive
agrarian policy which had the effect of transferring the landed estates
of the great feudal aristocracy to the crown, and of completely changing
Egyptian tenures. Nor does any one question, at this day, the reality
of the power which the Biblical writers ascribed to the Empire of the
Hittites. Under such conditions the course of the commentator is clear.
He should treat the Jewish record as reliable, except where it frankly
accepts the miracle as a demonstrated fact, and even then regard the
miracle as an important and most suggestive part of the great Jewish
epic, which always has had, and always must have, a capital influence on
human thought.

The Pentateuch has, indeed, been demonstrated to be a compilation of
several chronicles arranged by different writers at different times, and
blended into a unity under different degrees of pressure, but now, as
the book stands, it is as authentic a record as could be wished of the
workings of the Mosaic mind and of the minds of those of his followers
who supported him in his pilgrimage, and who made so much of his task
possible, as he in fact accomplished.

Moses, himself, but for the irascibility of his temper, might have
lived and died, contented and unknown, within the shadow of the Egyptian
court. The princess who befriended him as a baby would probably have
been true to him to the end, in which case he would have lived wealthy,
contented, and happy and would have died overfed and unknown. Destiny,
however, had planned it otherwise.

The Hebrews were harshly treated after the death of Joseph, and fell
into a quasi-bondage in which they were forced to labor, and this
species of tyranny irritated Moses, who seems to have been brought up
under his mother’s influence. At all events, one day Moses chanced to
see an Egyptian beating a Jew, which must have been a common enough
sight, but a sight which revolted him. Whereupon Moses, thinking himself
alone, slew the Egyptian and hid his body in the sand. Moses, however,
was not alone. A day or so later he again happened to see two men
fighting, whereupon he again interfered, enjoining the one who was in
the wrong to desist. Whereupon the man whom he checked turned fiercely
on him and said, “Who made thee a prince and a judge over us? Intendest
thou to kill me, as thou killedst the Egyptian?”

When Moses perceived by this act of treachery on the part of a
countryman, whom he had befriended, that nothing remained to him but
flight, he started in the direction of southern Arabia, toward what was
called the Land of Midian, and which, at the moment, seems to have lain
beyond the limits of the Egyptian administrative system, although it
had once been one of its most prized metallurgical regions. Just at that
time it was occupied by a race called the Kenites, who were more or less
closely related to the Amalekites, who were Bedouins and who relied for
their living upon their flocks, as the Israelites had done in the time
of Abraham. Although Arabia Patrea was then, in the main, a stony waste,
as it is now, it was not quite a desert. It was crossed by trade routes
in many directions along which merchants travelled to Egypt, as is
described in the story of Joseph, whose brethren seized him in Dothan,
and as they sat by the side of the pit in which they had thrown him,
they saw a company of Ishmaelites who came from Gilead and who journeyed
straight down from Damascus to Gilead and from thence to Hebron, along
the old caravan road, toward Egypt, with camels bearing spices and
myrrh, as had been their custom since long beyond human tradition, and
which had been the road along which Abraham had travelled before them,
and which was still watered by his wells. This was the famous track from
Beersheba to Hebron, where Hagar was abandoned with her baby Ishmael,
and if the experiences of Hagar do not prove that the wilderness of Shur
was altogether impracticable for women and children it does at least
show that for a mixed multitude without trustworthy guides or reliable
sources of supply, the country was not one to be lightly attempted.

It was into a region similar to this, only somewhat further to the
south, that Moses penetrated after his homicide, travelling alone and as
an unknown adventurer, dressed like an Egyptian, and having nothing of
the nomad about him in his looks. As Moses approached Sinai, the country
grew wilder and more lonely, and Moses one day sat himself down, by
the side of a well whither shepherds were wont to drive their flocks to
water. For shepherds came there, and also shepherdesses; among others
were the seven daughters of Jethro, the priest of Midian, who came to
water their father’s flocks. But the shepherds drove them away and took
the water for themselves. Whereupon Moses defended the girls and drew
water for them and watered their flocks. This naturally pleased the
young women, and they took Moses home with them to their father’s tent,
as Bedouins still would do. And when they came to their father, he asked
how it chanced that they came home so early that day. “And they said,
an Egyptian delivered us out of the hand of the shepherds, and also drew
water enough for us, and watered the flock.” And Jethro said, “Where
is he? Why is it that ye have left the man? Call him that he may eat
bread.”

“And Moses was content to dwell with” Jethro, who made him his chief
shepherd and gave him Zipporah, his daughter. And she bore him a son.
Seemingly, time passed rapidly and happily in this peaceful, pastoral
life, which, according to the tradition preserved by Saint Stephen,
lasted forty years, but be the time long or short, it is clear that
Moses loved and respected Jethro and was in return valued by him. Nor
could anything have been more natural, for Moses was a man who made a
deep impression at first sight--an impression which time strengthened.
Intellectually he must have been at least as notable as in personal
appearance, for his education at Heliopolis set him apart from men whom
Jethro would have been apt to meet in his nomad life. But if Moses had
strong attractions for Jethro, Jethro drew Moses toward himself at least
as strongly in the position in which Moses then stood. Jethro, though a
child of the desert, was the chief of a tribe or at least of a family, a
man used to command, and to administer the nomad law; for Jethro was
the head of the Kenites, who were akin to the Amalekites, with whom the
Israelites were destined to wage mortal war. And for Moses this was a
most important connection, for Moses after his exile never permitted his
relations with his own people in Egypt to lapse. The possibility of
a Jewish revolt, of which his own banishment was a precursor, was
constantly in his mind. To Moses a Jewish exodus from Egypt was always
imminent. For centuries it had been a dream of the Jews. Indeed it was
an article of faith with them. Joseph, as he sank in death, had called
his descendants about him and made them solemnly swear to “carry his
bones hence.” And to that end Joseph had caused his body to be embalmed
and put in a coffin that all might be ready when the day came. Moses
knew the tradition and felt himself bound by the oath and waited in
Midian with confidence until the moment of performance should come.
Presently it did come. Very probably before he either expected or could
have wished it, and actually, as almost his first act of leadership,
Moses did carry the bones of Joseph with him when he crossed the Red
Sea. Moses held the tradition to be a certainty. He never conceived it
to be a matter of possible doubt, nor probably was it so. There was
in no one’s mind a question touching Joseph’s promise nor about his
expectation of its fulfilment. What Moses did is related in Exodus XIII,
19: “And Moses took the bones of Joseph with him; for he had straitly
sworn the children of Israel, saying, God will surely visit you; and ye
shall carry up my bones away hence with you.”

In fine, Moses, in the solitude of the Arabian wilderness, in his
wanderings as the shepherd of Jethro, came to believe that his destiny
was linked with that of his countrymen in a revolution which was certain
to occur before they could accomplish the promise of Joseph and
escape from Egypt under the guidance of the god who had befriended and
protected him. Moreover, Moses was by no means exclusively a religious
enthusiast. He was also a scientific man, after the ideas of that
age. Moses had a high degree of education and he was familiar with the
Egyptian and Chaldean theory of a great and omnipotent prime motor, who
had had no beginning and should have no end. He was also aware that this
theory was obscured by the intrusion into men’s minds of a multitude of
lesser causes, in the shape of gods and demons, who mixed themselves in
earthly affairs and on whose sympathy or malevolence the weal or woe
of human life hinged. Pondering deeply on these things as he roamed,
he persuaded himself that he had solved the riddle of the universe, by
identifying the great first cause of all with the deity who had been
known to his ancestors, whose normal home was in the promised land of
Canaan, and who, beside being all-powerful, was also a moral being
whose service must tend toward the welfare of mankind. For Moses was by
temperament a moralist in whom such abominations as those practised in
the worship of Moloch created horror. He knew that the god of Abraham
would tolerate no such wickedness as this, because of the fate of Sodom
on much less provocation, and he believed that were he to lead the
Israelites, as he might lead them, he could propitiate such a deity,
could he but by an initial success induce his congregation to obey the
commands of a god strong enough to reward them for leading a life
which should be acceptable to him. All depended, therefore, should the
opportunity of leadership come to him, on his being able, in the first
place, to satisfy himself that the god who presented himself to him was
verily the god of Abraham, who burned Sodom, and not some demon, whose
object was to vex mankind: and, in the second place, assuming that
he himself were convinced of the identity of the god, that he could
convince his countrymen of the fact, and also of the absolute necessity
of obedience to the moral law which he should declare, since without
absolute obedience, they would certainly merit, and probably suffer,
such a fate as befell the inhabitants of Sodom, under the very eyes of
Abraham, and in spite of his prayers for mercy.

There was one other apprehension which may have troubled, and probably
did trouble, Moses. The god of the primitive man, and certainly of the
Bedouin, is usually a local deity whose power and whose activity is
limited to some particular region, as, for instance, a mountain or a
plain. Thus the god of Abraham might have inhabited and absolutely ruled
the plain of Mamre and been impotent elsewhere. But this, had Moses
for a moment harbored such a notion, would have been dispelled when he
thought of Joseph. Joseph, when his brethren threw him into the pit,
must have been under the guardianship of the god of his fathers,
and when he was drawn out, and sold in the ordinary course of the
slave-trade, he was bought by Potiphar, the captain of the guard. “And
the Lord was with Joseph and he was a prosperous man.” Thenceforward,
Joseph had a wonderful career. He received in a dream a revelation of
what the weather was to be for seven years to come. And by this dream he
was able to formulate a policy for establishing public graineries
like those which were maintained in Babylon, and by means of these
graineries, ably administered, the crown was enabled to acquire the
estates of the great feudatories, and thus the whole social system of
Egypt was changed. And Joseph, from being a poor waif, cast away by his
brethren in the wilderness, became the foremost man in Egypt and the
means of settling his compatriots in the province of Gotham, where they
still lived when Moses fled from Egypt. Such facts had made a profound
impression upon the mind of Moses, who very reasonably looked upon
Joseph as one of the most wonderful men who had ever lived, and one
who could not have succeeded as he succeeded, without the divine
interposition. But if the god who did these things could work such
miracles in Egypt, his power was not confined by local boundaries, and
his power could be trusted in the desert as safely as it could be on the
plain of Mamre or elsewhere. The burning of Sodom was a miracle equally
in point to prove the stern morality of the god. And that also, was a
fact, as incontestable, to the mind of Moses, as was the rising of the
sun upon the morning of each day. He knew, as we know of the battle of
Great Meadows, that one day his ancestor Abraham, when sitting in the
door of his tent toward noon, “in the plain of Mamre,” at a spot not
far from Hebron and perfectly familiar to every traveller along the old
caravan road hither, on looking up observed three men standing before
him, one of whom he recognized as the “Lord.” Then it dawned on Abraham
that the “Lord” had not come without a purpose, but had dropped in for
dinner, and Abraham ran to meet them, “and bowed himself toward the
ground.” And he said, “Let a little water be fetched, and wash your
feet, and rest yourselves under the tree: And I will fetch a morsel of
bread, and comfort ye your hearts; after that you shall pass on.” “And
Abraham ran unto the herd, and fetcht a calf tender and good, and gave
it unto a young man; and he hasted to dress it. And he took butter, and
milk, and the calf which he had dressed, and set it before them; and
he stood by them under the tree, and they did eat.” Meanwhile, Abraham
asked no questions, but waited until the object of the visit should be
disclosed. In due time he succeeded in his purpose. “And they said unto
him, Where is Sarah thy wife? And he said, Behold, in the tent. And he
[the Lord] said, ... Sarah thy wife shall have a son.... Now Abraham
and Sarah were old, and well stricken in age.” At this time Abraham was
about one hundred years old, according to the tradition, and Sarah was
proportionately amused, and “laughed within herself.” This mirth vexed
“the Lord,” who did not treat his words as a joke, but asked, “Is
anything too hard for the Lord?” Then Sarah took refuge in a lie, and
denied that she had laughed. But the lie helped her not at all, for the
Lord insisted, “Nay, but thou didst laugh.” And this incident broke up
the party. The men rose and “looked toward Sodom”: and Abraham strolled
with them, to show them the way. And then the “Lord” debated with
himself whether to make a confidant of Abraham touching his resolution
to destroy Sodom utterly. And finally he decided that he would, “because
the cry of Sodom and Gomorrah is great and because their sin is very
grievous.” Whereupon Abraham intervened, and an argument ensued, and at
length God admitted that he had been too hasty and promised to think
the matter over. And finally, when “the Lord” had reduced the number of
righteous for whom the city should be saved to ten, Abraham allowed him
to go “his way ... and Abraham returned to his place.”

In the evening of the same day two angels came to Sodom, who met Lot at
the gate, and Lot took them to his house and made them a feast and
they did eat. Then it happened that the mob surrounded Lot’s house and
demanded that the strangers should be delivered up to them. But Lot
successfully defended them. And in the morning the angels warned Lot to
escape, but Lot hesitated, though finally he did escape to Zoar.

“Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire
from the Lord out of heaven.”

“And Abraham gat up early in the morning to the place where he stood
before the Lord:

“And he looked toward Sodom and Gomorrah, and toward all the land of
the plain, and beheld, and, lo, the smoke of the country went up as the
smoke of a furnace.”

We must always remember, in trying to reconstruct the past, that these
traditions were not matters of possible doubt to Moses, or indeed to any
Israelite. They were as well established facts to them as would be the
record of volcanic eruptions now. Therefore it would not have astonished
Moses more that the Lord should meet him on the slope of Horeb, than
that the Lord should have met his ancestor Abraham on the plain of
Mamre. Moses’ doubts and perplexities lay in another direction. Moses
did not question, as did his great ancestress, that his god could do
all he promised, if he had the will. His anxiety lay in his doubt as to
God’s steadiness of purpose supposing he promised; and this doubt was
increased by his lack of confidence in his own countrymen. The god
of Abraham was a requiring deity with a high moral standard, and the
Hebrews were at least in part somewhat akin to a horde of semi-barbarous
nomads, much more likely to fall into offences resembling those of Sodom
than to render obedience to a code which would strictly conform to
the requirements which alone would ensure Moses support, supposing he
accepted a task which, after all, without divine aid, might prove to be
impossible to perform.

When the proposition which Moses seems, more or less confidently, to
have expected to be made to him by the Lord, came, it came very
suddenly and very emphatically. “Now Moses kept the flock of Jethro
his father-in-law, the priest of Midian: and he led the flock to the
backside of the desert, and came to the mountain of God, even to Horeb.

“And the angel of the Lord appeared unto him in a flame of fire out of
the midst of a bush: and he looked, and, behold, the bush burned with
fire, and the bush was not consumed.”

And Moses, not, apparently, very much excited, said, “I will now turn
aside, and see this great sight.” But God called unto him out of the
midst of the bush, and said, “Moses, Moses.” And he said, “Here am I.”
 Then the voice commanded him to put off his shoes from off his feet, for
the place he stood on was holy ground.

“Moreover,” said the voice, “I am the God of thy father, the God of
Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his
face; for he was afraid to look upon God.

And the Lord said, “I have surely seen the affliction of my people ...
and have heard their cry by reason of their taskmasters; for I know
their sorrows.

“And I am come down to deliver them out of the hand of the Egyptians,
and to bring them up out of that land unto a good land and a large, unto
a land flowing with milk and honey; unto the place of the Canaanites,
and the Hittites, and the Amorites, and the Perizzites....

“Come now, therefore, and I will send thee unto Pharaoh, that thou
mayest bring forth my people, the children of Israel, out of Egypt.”

And Moses said unto God, “Who am I, that I should go unto Pharaoh, and
that I should bring forth the children of Israel out of Egypt?...”
 And Moses said unto God, “Behold, when I am come unto the children of
Israel, and shall say unto them, The God of your fathers hath sent me
unto you; and they shall say to me, What is his name? what shall I say
unto them?”

And God said unto Moses, “_I am That I Am_;” and he said, “Thus shalt
thou say unto the children of Israel, _I Am_ hath sent me unto you.”

“And God said, moreover, unto Moses, Thus shalt thou say unto the
children of Israel, The Lord God of your fathers, the God of Abraham,
the God of Isaac, and the God of Jacob, hath sent me unto you: this is
my name forever, and this is my memorial unto all generations.”

Then the denizen of the bush renewed his instructions and his promises,
assuring Moses that he would bring him and his following out of the
land of affliction of Egypt and into the land of the Canaanites, and the
Hittites, and the Amorites, and others, unto a land flowing with milk
and honey. In a word to Palestine. And he insisted to Moses that he
should gain an entrance to Pharaoh, and that he should tell him that
“the Lord God of the Hebrews hath met with us: and now let us go, we
beseech thee, three days’ journey into the wilderness, that we may
sacrifice to the Lord our God.”

Also God did not pretend to Moses that the King of Egypt would forthwith
let them go; whereupon he would work his wonders in Egypt and after that
Pharaoh would let them go.

Moreover, he promised, as an inducement to their avarice, that they
should not go empty away, for that the Lord God would give the Hebrews
favor in the sight of the Egyptians, “so that every woman should borrow
of her neighbor, and of her that sojourneth in her house, jewels of
silver, jewels of gold, and raiment,” and that they should spoil the
Egyptians. But all this time God did not disclose his name; so Moses
tried another way about. If he would not tell his name he might at least
enable Moses to work some wonder which should bring conviction to those
who saw it, even if the god remained nameless. For Moses appreciated the
difficulty of the mission suggested to him. How was he, a stranger in
Egypt, to gain the confidence of that mixed and helpless multitude,
whom he was trying to persuade to trust to his guidance in so apparently
desperate an enterprise as crossing a broad and waterless waste, in the
face of a well-armed and vigorous foe. Moses apprehended that there was
but one way in which he could by possibility succeed. He might prevail
by convincing the Israelites that he was commissioned by the one deity
whom they knew, who was likely to have both the will and the power to
aid them, and that was the god who had visited Abraham on the plain
of Mamre, who had destroyed Sodom for its iniquity, and who had helped
Joseph to become the ruler of Egypt. Joseph above all was the man who
had made to his descendants that solemn promise on whose faith Moses
was, at that very moment, basing his hopes of deliverance; for Joseph
had assured the Israelites in the most solemn manner that the god who
had aided him would surely visit them, and that they should carry his
bones away with them to the land he promised. That land was the land
to which Moses wished to guide them. Now Moses was fully determined to
attempt no such project as this unless the being who spoke from the bush
would first prove to him, Moses, that he was the god he purported to be,
and should beside give Moses credentials which should be convincing,
by which Moses could prove to the Jews in Egypt that he was no impostor
himself, nor had he been deceived by a demon. Therefore Moses went on
objecting as strongly as at first:

“And Moses answered and said, But behold they will not believe me, nor
hearken to my voice; for they will say, the Lord hath not appeared unto
thee.”

Then the being in the bush proceeded to submit his method of proof,
which was of a truth feeble, and which Moses rejected as feeble. A form
of proof which never fully convinced him, and which, in his judgment
could not be expected to convince others, especially men so educated and
intelligent as the Egyptians. For the Lord had nothing better to suggest
than the ancient trick of the snake-charmer, and even the possessor of
the voice seems implicitly to have admitted that this could hardly be
advanced as a convincing miracle. So the Lord proposed two other tests:
the first was that Moses should have his hand smitten with leprous sores
and restored immediately by hiding it from sight in “his bosom.” And in
the event that this test left his audience still sceptical, he was to
dip Nile water out of the river, and turn it into blood on land.

Moses at all these three proposals remained cold as before. And with
good reason, for Moses had been educated as a priest in Egypt, and he
knew that Egyptian “wise men” could do as well, and even better, if it
came to a magical competition before Pharaoh. And Moses had evidently
no relish for a contest in the presence of his countrymen as to the
relative quality of his magic. Therefore, he objected once more on
another ground: “I am not eloquent, neither heretofore nor since thou
hast spoken unto thy servant: but I am slow of speech, and of a slow
tongue.” This continued hesitancy put the Lord out of patience; who
retorted sharply, “Who hath made man’s mouth? or who maketh the dumb, or
deaf, or the seeing, or the blind? Have not I the Lord?

“Now therefore go, and I will be with thy mouth, and teach thee what
thou shalt say.”

Then Moses made his last effort. “0 my Lord, send, I pray thee, by the
hand of him whom thou wilt send.” Which was another way of saying, Send
whom you please, but leave me to tend Jethro’s flock in Midian.

“And the anger of the Lord was kindled against Moses; and he said, Is
not Aaron the Levite thy brother? I know that he can speak well. And
also, behold, he cometh forth to meet thee; and when he seeth thee, he
will be glad in his heart.

“And he shall be, ... to thee instead of a mouth, and thou shalt be to
him instead of God.”

Then Moses, not seeming to care very much what Aaron might think about
the matter, went to Jethro, and related what had happened to him on the
mountain, and asked for leave to go home to Egypt, and see how matters
stood there. And Jethro listened, and seems to have thought the
experiment worth trying, for he answered, “Go in peace.”

“And the Lord said unto Moses,”--but where is not stated, probably in
Midian,--“Go, return into Egypt,” which you may do safely, for all the
men are dead which sought thy life.

“And Moses took his wife and his sons, and set them upon an ass, and
he returned to the land of Egypt. And Moses took the rod of God in his
hand.”

It was after this, apparently, that Aaron travelled to meet Moses in
Midian, and Moses told Aaron what had occurred, and performed his tests,
and, seemingly, convinced him; for then Moses and Aaron went together
into Egypt and called the elders of the children of Israel together,
“and did the signs in the sight of the people. And the people believed:
and ... bowed their heads and worshipped.” Meanwhile God had not,
as yet, revealed his name. But as presently matters came to a crisis
between Moses and Pharaoh, he did so. He said to Moses, “I am the Lord:

“I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God
Almighty; but by my name Jehovah was I not known to them....

“Wherefore say unto the children of Israel, I am the Lord.... And I will
bring you in unto the land, concerning the which I did swear to give
it to Abraham, to Isaac, and to Jacob; and I will give it you for an
heritage: I am the Lord.

“And Moses spake so unto the children of Israel: but they hearkened not
unto Moses, for anguish of spirit, and for cruel bondage....

“And Moses spake before the Lord, saying, Behold the children of Israel
have not hearkened unto me; how then shall Pharaoh hear me?” And from
this form of complaint against his countrymen until his death Moses
never ceased.

Certain modern critics have persuaded themselves to reject this whole
Biblical narrative as the product of a later age and of a maturer
civilization, contending that it would be childish to attribute the
reasoning of the Pentateuch to primitive Bedouins like the patriarchs or
like the Jews who followed Moses into the desert. Setting aside at once
the philological discussion as to whether the language of the Pentateuch
could have been used by Moses, and admitting for the sake of argument
that Moses did not either himself write, or dictate to another, any part
of the documents in question, it would seem that the application of a
little common sense would show pretty conclusively that Moses throughout
his whole administrative life acted upon a single scientific theory of
the application of a supreme energy to the affairs of life, and upon the
belief that he had discovered what that energy was and understood how to
control it.

His syllogism amounted to this:

Facts, which are admitted by all Hebrews, prove that the single dominant
power in the world is the being who revealed himself to our ancestors,
and who, in particular, guided Joseph into Egypt, protected him there,
and raised him to an eminence never before or since reached by a Jew.
It can also be proved, by incontrovertible facts, that this being is
a moral being, who can be placated by obedience and by attaining to
a certain moral standard in life, and by no other means. That this
standard has been disclosed to me, I can prove to you by sundry
miraculous signs. Therefore, be obedient and obey the law which I shall
promulgate “that ye may prosper in all that ye do.”

Indeed, the philosophy of Moses was of the sternly practical kind,
resembling that of Benjamin Franklin. He did not promise his people,
as did the Egyptians, felicity in a future life. He confined himself to
prosperity in this world. And to succeed in his end he set an attainable
standard. A standard no higher, certainly than that accepted by the
Egyptians, as it is set forth in the 125th chapter of the Book of the
Dead, a standard to which the soul of any dead man had to attain before
he could be admitted into Paradise. Nor did Moses, as Dr. Budde among
others assumes, have to deal with a tribe of fierce and barbarous
Bedouins, like the Amalekites, to whom indeed the Hebrews were
antagonistic and with whom they waged incessant war.

The Jews, for the most part, differed widely from such barbarians. They
had become sedentary at the time of the exodus, whatever they may have
been when Abraham migrated from Babylon. They were accustomed in Egypt
to living in houses, they cultivated and cooked the cereals, and they
fed on vegetables and bread. They did not live on flesh and milk as do
the Bedouins; and, indeed, the chief difficulty Moses encountered in the
exodus was the ignorance of his followers of the habits of desert life,
and their dislike of desert fare. They were forever pining for the
delights of civilization. “Would to God we had died by the hand of the
Lord in the land of Egypt, when we eat by the flesh-pots, and when
we did eat bread to the full! for ye have brought us forth into this
wilderness, to kill this whole assembly with hunger.” [Footnote: Ex.
XVI, 3.]

“We remember the fish, which we did eat in Egypt freely; the cucumbers,
and the melons, and the leeks, and the onions, and the garlick.” These
were the wants of sedentary and of civilized folk, not of barbarous
nomads who are content with goat’s flesh and milk. And so it was with
their morality and their conceptions of law. Moses was, indeed, a highly
civilized and highly educated man. No one would probably pretend that
Moses represented the average Jew of the exodus, but Moses understood
his audience reasonably well, and would not have risked the success
of his whole experiment by preaching to them a doctrine which was
altogether beyond their understanding. If he told them that the favor of
God could only be gained by obeying the laws he taught, it was because
he thought such an appeal would be effective with a majority of them.

Dr. Budde, who is a good example of the modern hypercritical school,
takes very nearly the opposite ground. His theory is that Moses was in
search of a war god, and that he discovered such a god, in the god of
the Bedouin tribe of the Kenites whose acquaintance he first made when
dwelling with his father-in-law Jethro at Sinai. The morality of such a
god he insists coincided with the morality which Moses may have at
times countenanced, but which was quite foreign to the spirit of the
decalogue.

Doubtless this is, in a degree, true. The religion of the pure Bedouin
was very often crude and shocking, not to say disgusting. But to argue
thus is to ignore the fact that all Bedouins did not, in the age of
Moses, stand on the same intellectual or moral level, and it is also to
ignore the gap that separated Moses and his congregation intellectually
and morally from such Bedouins as the Amalekites.

Dr. Budde, in his _Religion of Israel to the Exile_, insists that the
Kenite god, Jehovah, demanded “The sacred ban by which conquered cities
with all their living beings were devoted to destruction, the slaughter
of human beings at sacred spots, animal sacrifices at which the entire
animal, wholly or half raw, was devoured, without leaving a remnant,
between sunset and sunrise,--these phenomena and many others of the same
kind harmonise but ill with an aspiring ethical religion.”

He also goes on to say: “We are further referred to the legislation of
Moses, ... comprising civil and criminal, ceremonial and ecclesiastical,
moral and social law in varying compass. This legislation, however,
cannot have come from Moses.... Such legislation can only have arisen
after Israel had lived a long time in the new home.”

To take these arguments in order,--for they must be so dealt with
to develop any reasonable theory of the Mosaic philosophy,--Moses,
doubtless, was a ruthless conqueror, as his dealings with Sihon and Og
sufficiently prove. “So the Lord our God delivered into our hands Og
also, the king of Bashan, and all his people: and we smote him until
none was left to him remaining....

“And we utterly destroyed them, as we did unto Sihon, king of Heshbon,
utterly destroying the men, women, and children of every city.”
 [Footnote: Deut. III, 3-6.]

There is nothing extraordinary, or essentially barbarous, in this
attitude of Moses. The same theory of duty or convenience has been
held in every age and in every land, by men of the ecclesiastical
temperament, at the very moment at which the extremest doctrines of
charity, mercy, and love were practised by their contemporaries, or even
preached by themselves. For example:

At the beginning of the thirteenth century the two great convents of
Cluny and Citeau, together, formed the heart of monasticism, and Cluny
and Citeau were two of the richest and most powerful corporations in the
world, while the south of France had become, by reason of the eastern
trade, the wealthiest and most intelligent district in Europe. It
suffices to say here that, just about this time, the people of Languedoc
had made up their minds, because of the failure of the Crusades, the
cost of such magnificent establishments was not justified by their
results, and accordingly Count Raymond of Toulouse, in sympathy with
his subjects, did seriously contemplate secularization. To the abbots of
these great convents, it was clear that if this movement spread across
the Rhone into Burgundy, the Church would face losses which they could
not contemplate with equanimity. At this period one Arnold was Abbot of
Citeau, universally recognized as perhaps the ablest and certainly one
of the most unscrupulous men in Europe. Hence the crusade against the
Albigenses which Simon de Montfort commanded and Arnold conducted.
Arnold’s first exploit was the sack of the undefended town of Béziers,
where he slaughtered twenty thousand men, women, and children, without
distinction of religious belief. When asked whether the orthodox might
not at least be spared, he replied, “Kill them all; God knows his own.”

This sack of Béziers occurred in 1209. Exactly contemporaneously Saint
Francis of Assisi was organizing his order whose purpose was to realize
Christ’s kingdom upon earth, by the renunciation of worldly wealth and
by the practice of poverty, humility, and obedience. Soon after, Arnold
was created Archbishop of Narbonne and became probably the greatest and
richest prelate in France, or in the world. This was in 1225. In 1226
the first friars settled in England. They multiplied rapidly because of
their rigorous discipline. Soon there were to be found among them some
of the most eminent men in England. Their chief house stood in London
in a spot called Stinking Lane, near the Shambles in Newgate, and there,
amidst poverty, hunger, cold, and filth, these men passed their lives in
nursing horrible lepers, so loathsome that they were rejected by all but
themselves, while Arnold lived in magnificence in his palace, upon the
spoil of those whom he had immolated to his greed.

In the case of Moses the contrast between precept and practice in the
race for wealth and fortune was not nearly so violent. Moses, it is
true, according to Leviticus, declared it to be the will of the
Lord that the Israelites should love their neighbors as themselves,
[Footnote: Lev. XIX, 18.] while on the other hand in Deuteronomy he
insisted that obedience was the chief end of life, and that if the
Israelites were to thoroughly obey the Lord’s behests, they were to
“consume all the people which the Lord thy God shall deliver thee; thine
eye shall have no pity upon them: neither” should thou serve their gods,
“for the Lord thy God is a jealous God.” [Footnote: Deut. VII, 16.] And
the penalty for slackness was “lest the anger of the Lord thy God be
kindled against thee, and destroy thee from off the face of the earth.”
 [Footnote: Deut. VI, 15.] There is, nevertheless, this much to be
said in favor of the morality of Moses as contrasted with that of
thirteenth-century orthodox Christians like Arnold; Moses led a crusade
against a foreign and hostile people, while Arnold slaughtered the
Albigenses, who were his own flock, sheep to whom he was the shepherd,
communicants in his own church, and worshippers of the God whom he
served. What concerns us, however, is that the same stimulant animated
Moses and Arnold alike. The stimulant, pure and simple, of greed. On
these points Moses was as outspokenly, one may say as brutally, frank as
was Arnold. In the desert Moses commanded his followers to exterminate
the inhabitants of the kingdom of Bashan in order that they might
appropriate their possessions, which he enumerated, and Moses had no
other argument to urge but the profitableness of it by which to secure
obedience to his moral law.

Arnold stood on precisely the same platform. He did not accuse Count
Raymond of heresy or any other crime, nor did Pope Innocent III
consider Raymond as morally guilty of a criminal offence, or worthy of
punishment. Indeed, the pope would have protected the Count had it been
possible, and summoned him before the Fourth Lateran Council for that
purpose. But Arnold told his audience that were Raymond allowed to
escape there would be an end of the Catholic faith in France. Or, in
other words, monastic property would be secularized. Perhaps he was
right. At all events, this argument prevailed, and Raymond and his
family and people were sacrificed.

Moses promised his congregation that, if they would spare nothing they
should enjoy abundance of good things, without working for them. He was
much more pitiless than such a man as King David thought it necessary to
be, but Moses was not a soldier like David. He could not promise to win
victories himself, he could but promise what he had in hand, and that
was the spoil of those they massacred. Moses never had but one appeal
to make for obedience, one incentive to offer to obey. In this he was
perfectly honest and perfectly logical. His congregation and he, finding
Egypt untenable, were engaged in a common land speculation to improve
their condition; a speculation in which Moses believed, but which could
only be brought to a successful end by obtaining control of the dominant
energy of the world. This energy, he held, could be handled by no
one but himself, and then only in case those who acted with him were
absolutely obedient to his commands, which, taken together, were
equivalent to a magical exorcism or spell. Then only could they hope
that the Lord of Abraham and Isaac would give them “great and goodly
cities, which thou buildedst not, And houses full of all good things,
which thou filledst not, and wells digged, which thou diggedst not,
vineyards and olive trees, which thou plantedst not.” [Footnote: Deut.
VI, 10, 11.]

Very obviously, if the theory which Moses propounded were sound the
assets which he offered as an inducement for docility could be obtained,
at so cheap a rate, in no other way. All Moses’ moral teaching amounted,
therefore, to this--“It pays to be obedient and good.” No argument could
have been better adapted to Babylonish society, and it seems to have
answered nearly as well with the Israelites, which proves that they
stood on nearly the same intellectual plane. The chief difficulty with
which Moses had to contend was that his countrymen did not thoroughly
believe in him, nor in the efficacy of his motor. They always were
tempted to try experiments with other motors which were operated by
other prophets and by other peoples who were, apparently, as prosperous
as they, or even more so. His trouble was not that his followers were
nomads unprepared for a sedentary life or a moral law like his, or
unable to appreciate the value of the property of a people further
advanced in civilization than they were. The Amalekites would have
responded to no such system of bribery as Moses offered the Israelites,
who did respond with intelligence, if not always with enthusiasm.

The same is true of the Mosaic legislation which Dr. Budde curtly
dismisses as impossible to have come from Moses, [Footnote: _Religion
of Israel to the Exile_, 31.] as presupposing a knowledge of a settled
agricultural life, which “Israel did not reach until after Moses’
death.”

All this is an assumption of fact unsupported by evidence; but quite
the contrary, as we can see by an examination of the law in question.
Whatever may have been the date of the establishment of the cities of
refuge, I suppose that it will not be seriously denied that the law of
the covenant as laid down in Exodus XX, 1, Numbers XXXV, 6, is at least
as old as the age of Moses, in principle, if not in words; and this
legal principle is quite inconsistent with, if not directly antagonistic
to, all the prejudices and regulations, moral, religious, or civil, of a
pure nomadic society, since it presupposes a social condition which, if
adopted, would be fatal to a nomad society.

The true nomad knows no criminal law save the law of the blood feud,
which is the law of revenge, and which prevailed among the Hebrews
much earlier. In the early Saxon law it was expressed by the apothegm
“_Factum reputabitur pro volunte_.” The act implies the intent. That
is to say, the tribe is an enlarged family who, since they have no
collective system of sovereignty which gives them common protection by
an organized police, and courts with power to enforce process, have no
option but to protect each other. Therefore, it is incumbent on each
member of the tribe or family to avenge an injury to any other member,
whether the injury be accidental or otherwise; and to be himself the
judge of what amounts to an injury. Such a condition prevailed among the
Hebrews at a very early period; “And God blessed Noah and his sons, and
said unto them: ... at the hand of every man’s brother will I require
the life of man. Whoso sheddeth man’s blood, by man shall his blood
be shed.” [Footnote: Gen. IX, 1, 5, 6.] These customs and the type of
thought which sustain them are very tenacious and change slowly. Moses
could not have altered the nomadic customs of thought and of blood
revenge, had he tried, more than could Canute. It would have been
impossible. The advent of a civilized conception of the law is the work
of centuries as the history of England proves.

We know not how long ago it was that the law of the blood feud was fully
recognized in England, but it had already been shaken at the conquest,
and its death-blow was given it by the Church, which had begun to tire
of the responsibility entailed by the trial by ordeal or miracle, and
the obloquy which it involved, at a relatively early date. For the
purposes of the Church and the uses of confession it was more convenient
to regard crime or tort, as did the Romans; as a mental condition,
dependent altogether upon the state of the mind or “animus.” Malice
in the eye of the Church was the virus which poisoned the otherwise
innocent act, and made the thought alone punishable. Indeed, this
conception is one which has not yet been completely established even in
the modern law. The first signs of such a revolution in jurisprudence
only began to appear in England some seven centuries ago. As Mr.
Maitland has observed in his _History of English Law_, [Footnote: Vol.
II, 476.] “We receive a shock of surprise when we meet with a maxim
which has troubled our modern lawyers, namely, _Reum nonfacit nisi mens
rea_, in the middle of the _Leges Henrici_.” That is to say somewhere
about the year 1118 A.D. This maxim was taken bodily out of a sermon of
Saint Augustine, which accounts for it, but at that time the Church
had another process to suggest by which she asserted her authority. She
threw the responsibility for detecting guilt, in cases of doubt, upon
God. By the ordeal, if a homicide, for example, were committed, and the
accused denied his guilt, he was summoned to appear, and then, after a
solemn reference to God by the ecclesiastics in charge, he was caused
either to carry a red-hot iron bar a certain distance or to plunge his
arms in boiling water. If he were found, after a certain length of time,
during which his arms were bandaged, to have been injured, he was
held to have been guilty. If he had escaped unhurt he was innocent.
Gradually, however, the ordeal began to fall into ridicule. William
Rufus gibed at it, for of fifty men sent to the ordeal of iron, under
the sacred charge of the clerks, all escaped, which certainly, as Mr.
Maitland intimates, looks as if the officiating ecclesiastics had an
interest in the result. [Footnote: _History of English Law_, II, 599,
note 2.] At length, by the Lateran Council of 1215, the Church put an
end to the institution, but long afterward it found its upholders. For
example, the _Mirror_, written in the reign of Edward I (circa 1285)
complained, “It is an abuse that proofs and compurgations be not by the
miracle of God where other proof faileth.” Nor was the principle that
“attempts” to commit indictable offences are crimes, established as law,
until at least the time of the Star Chamber, before its abolition in the
seventeenth century. Though doubtless it is the law to-day. [Footnote:
Stephen, _Digest of the Criminal Law_, 192.] And this, although the
means used may have been impossible. Moreover, the doctrine is still in
process of enlargement.

Very convincing conclusions may be drawn from these facts. The subject
is obscure and difficult, but if the inception of the process
of breaking down the right of enforcing the blood feud be fixed
provisionally toward the middle of the tenth century,--and this date is
early enough,--the movement of thought cannot be said to have attained
anything like ultimate results before at least the year 1321 when a case
is cited wherein a man was held guilty because he had attempted to kill
his master, and the “_volunias in isto casu reputabitur pro facto_.”

Measuring by this standard five hundred years is a short enough period
to estimate the time necessary for a community to pass from the stage
when the blood feud is recognized as unquestioned law, to the status
involved in the administration of the cities of refuge, for in these
cities not only the mental condition is provided for as a legitimate
defence, but the defence of negligence is made admissible in a secular
court.

“These six cities shall be a refuge, both for the children of Israel,
and for the stranger, and for the sojourner among them; that every one
that killeth any person unawares may flee thither....

“If he thrust him of hatred, or hurl at him by laying of wait that he
die;

“Or in enmity smite him with his hand, that he die: he that smote him
shall surely be put to death; for he is a murderer: the revenger of
blood shall slay the murderer, when he meeteth him.

“But if he thrust him suddenly without enmity, or have cast upon him
anything without laying of wait,

“Or with any stone, wherewith a man may die, seeing him not, and cast it
upon him, that he die, and was not his enemy, neither sought his harm:

“Then the congregation shall judge between the slayer and the revenger
of blood according to these judgments:

“And the congregation shall deliver the slayer out of the hand of the
revenger of blood, and the congregation shall restore him to the city
of his refuge, whither he was fled.”... [Footnote: Numbers XXXV, 15,
20-25.]

Here we have a defendant in a case of homicide setting up the defence
that the killing happened through an accident, but an accident not
caused by criminal negligence, and this defence is to be tried by the
congregation, which is tantamount to trial by jury. It is not left to
God, under the oversight of the Church; and this is precisely our own
system at the present day. We now come to the inferences to be drawn
from these facts. Supposing that the Israelites when they migrated to
Egypt, in the time of Joseph, were in the condition of pure nomads among
whom the blood feud was fully recognized as law, an interval of four or
five hundred years, such as they are supposed to have passed in Goshen
would bring them to the exodus. Now, assuming that the Israelites during
those four centuries, when they lived among civilized neighbors and
under civilized law, made an intellectual movement corresponding in
velocity to the movement the English made after the conquest, they would
have been, about the time when the cities of refuge were created, in the
position described in Numbers, which is what we should expect assuming
the Biblical tradition to be true.

To us the important question is not whether a certain piece of the
supposed Mosaic legislation actually went into effect during the life
of Moses, for that is relatively immaterial, but whether the Biblical
narrative is, on the whole, worthy of credence, and this correlation of
dates gives the strongest possible evidence in its favor. Very possibly,
perhaps it may even be said certainly, the order in which events
occurred may have been transposed, but, taken as a whole, it is
impossible to resist the inference that the Bible story is excellent
history and that, due allowance being made for the prejudice of the
various scribes who wrote the Pentateuch in favor of the miraculous,
where Moses was concerned, the Biblical record is good and trustworthy
history, and frank at that;--much superior to quantities of modern
documents which we accept without question.

Of all the achievements of Moses’ life none equals the exodus itself,
either in brilliancy or success. How it was possible for Moses, with the
assistance he had at command, to marshal and move a column of a million
or a million and a half of men, women, and children, without discipline
or cohesion, and encumbered with their baggage, beside their cattle, is
an insoluble mystery. “And the children of Israel did according to the
word of Moses; and they borrowed of the Egyptians jewels of silver, and
jewels of gold, and raiment: ... And they spoiled the Egyptians. And the
children of Israel journeyed from Ramses to Succoth, about six hundred
thousand on foot that were men, beside children. And a mixed multitude
went up also with them; and flocks and herds, even very much cattle.”
 They started from Ramses and Succoth.

The position of Ramses has been identified; that of Succoth is more
questionable. Ramses and Pithom were fortified places, built by the
Israelites for Ramses II, of the Nineteenth Dynasty, but apparently
Succoth was the last halting-place before coming to the difficult ground
which was overflowed by the sea.

The crossing was made at night, but it is hard to understand how, even
under the most favorable conditions of weather, such a vast and confused
multitude of women and children could have made the march in darkness
with an active enemy pursuing, without loss of life or material. Indeed,
even at that day the movement seemed to the actors so unparalleled that
it always passed for a miracle, and its perfect success gave Moses more
reputation with the Israelites and more practical influence over them
than anything else he ever did, or indeed than all his other works
together. “And Israel saw that great work which the Lord did upon the
Egyptians: and the people feared the Lord and believed the Lord and his
servant Moses.”

“And Miriam, the prophetess, the sister of Aaron; and all the women went
after her with timbrels and with dances.” Now Miriam was in general none
too loyal a follower of her younger brother, but that day, or rather
night, she did proclaim Moses as a conqueror; which was a great
concession from her, and meant much. And Moses exulted openly, as he
had good cause to do, and gave vent to his exultation in a song which
tradition has ever since attributed to him, and has asserted to have
been sung by him and his congregation as they stood by the shore of the
sea and watched the corpses of the Egyptians lying in the sand. And, if
ever man had, Moses then had, cause for exultation, for he had seemingly
proved by the test of war, which is the ultimate test to which a man can
subject such a theory as his, that he had indeed discovered the motor
which he sought, and, more important still, that he knew how to handle
it. Therefore, he was master of supreme energy and held his right to
command by the title of conquest. This was the culminating moment of his
life; he never again reached such exaltation. From this moment his slow
and gradual decline began.

And, indeed, great as had been the momentary success of Moses, his
position was one of extreme difficulty, and probably he so understood
it, otherwise there would be no way to account for his choosing the
long, difficult, and perilous journey by Sinai, instead of approaching
the “Promised Land” directly by way of Kadesh-Barnea, which was, in any
event, to be his ultimate objective. It may well have been because Moses
felt himself unable alone to cope with the difficulties confronting him
that he decided at any cost to seek Jethro in Midian, who seems to have
been the only able, honest, and experienced man within reach. Joshua,
indeed, might be held to be an exception to this generalization,
but Joshua, though a good soldier, was a man of somewhat narrow
understanding, and quite unfit to grapple with questions involving
jurisprudence and financial topography.

And at this juncture Moses must have felt his own deficiencies keenly.
As a captain he made no pretence to efficiency. The Amalekites were,
as he well knew, at this moment lying in wait for him, and forthwith he
recognized that he had no alternative but to retire into the background
himself and surrender the active command of the army to Joshua, a fatal
concession had Joshua been ambitious or unscrupulous. And this was but
the beginning. Before he could occupy Palestine he had to encounter and
overcome numbers of equally formidable foes, a defeat by any one of whom
might well be fatal. A man like Jethro, therefore, would be invaluable
in guiding the caravan to spots favorable for action, from whence
retreat to a place of safety would be open in case of a check. A reverse
which happened on a later occasion gave Moses a shock he never forgot.

Furthermore, though Moses lived many years with Jethro, as his chief
servant, he never seems to have travelled extensively in Arabia, and to
have been ignorant of the chief trade routes along which wells were dug,
and of the oases where pasture was to be found; so that Moses was nearly
worthless as a guide, and this was a species of knowledge in which
Jethro, according to Moses’ own statement, excelled. Meanwhile, the
lives of all his followers depended on such knowledge. And Moses, when
he reached Sinai, left no stone unturned to overcome Jethro’s reluctance
to join him and to instruct him on the march north.

More important and pressing than all, Moses was ignorant of how,
practically, to administer the law which he taught. His only idea was to
do all in person, but this, with so large a following, was impossible.
And here also his hope lay in Jethro. For when he got to Sinai, and
Jethro remonstrated with him upon his methods, pointing out that they
were impracticable, all Moses had to say in reply was that he sat all
day to hear disputes and “I judge between one and another; and I do make
them know the statutes of God, and his laws.” Further than this he had
nothing to propose. It was Jethro who explained to him a constructive
policy.

On the whole, upon this analysis, it appears that in all those executive
departments in which Moses, by stress of the responsibilities which he
had assumed, was called upon, imperatively, to act, there was but one,
that of the magician or wise man, in which, by temperament and training,
he was fitted to excel, and the functions of this profession drove him
into to intolerably irksome and distressing position, yet a position
from which throughout his life he found it impossible to escape. No
one who attentively weighs the evidence can, I apprehend, escape
the conviction that Moses was at bottom an honest man who would have
conformed to the moral law he laid down in the name of the Lord had it
been possible for him to do so. Among these precepts none ranked higher
than a regard for truth and honesty. “Ye shall not steal, neither deal
falsely, neither lie one to another.” [Footnote: Leviticus XIX, 11.] And
this text is but one example of a general drift of thought.

Whether these particular words of Leviticus, or any similar phrases,
were ever used by Moses is immaterial. No one can doubt that, in
substance, they contained the gist of his moral doctrine and that he
enforced the moral duty which they convey to the best of his power.
And here the burden lay, which crushed this man, from which he never
thenceforward could, even for an instant, free himself, and which Saint
Paul avers to be the heaviest burden man can bear. Moses, to fulfil
what he conceived to be his destiny and which at least certainly was his
ambition, was condemned to lead a life of deceit and to utter no
word during his long subsequent march which was not positively or
inferentially a lie. And the bitterest of his trials must have been the
agony of anxiety in which he must have lived lest some error in judgment
on his part, some slackness in measuring the exact credulity of his
audience, should cause his exposure and lead to his being cast out of
the camp as an impostor and hunted to death as a false prophet: a fate
which more than once nearly overtook him. Indeed, as he aged and his
nerves lost their elasticity under the tension, he became obsessed with
the fixed idea that God had renounced him and that some horror would
overtake him should he attempt to cross the Jordan and enter the
“Promised Land.” Defeated at Hormah, he dared not face another such
check and, therefore, dawdled away his time in the wilderness until
further dawdling became impossible. Then followed his mental collapse
which is told in Deuteronomy, together with his suicide on Mount Nebo.
And thus he died because he could not gratify at once his lust for power
and his instinct to live an honest man.


CHAPTER II.


The interval during which Moses led the exodus falls, naturally, into
three parts of unequal length. The first consists of the months which
elapsed between the departure from Ramses and the arrival at Sinai. The
second comprises the halt at Sinai, while the third contains the story
of the rest of his life, ending with Mount Nebo.

His trials began forthwith. The march was hardly a week old before
the column was in quasi-revolt because he had known so little of the
country, that he had led the caravan three days through a waterless
wilderness where they feared to perish from thirst. And matters grew
steadily worse. At Rephidim, “And the people murmured against Moses, and
said, Wherefore is this that thou hast brought us up out of Egypt, to
kill us and our children and our cattle with thirst?” Not impossibly
Moses may still, at this stage of his experiences, have believed in
himself, in the God he pretended to serve, and in his mission. At least
he made a feint of so doing. Indeed, he had to. Not to have done so
would have caused his instant downfall. He always had to do so, in every
emergency of his life. A few days later he was at his wits’ end. He
cried unto the Lord, “What shall I do unto this people? They be almost
ready to stone me.” In short, long before the congregation reached
Sinai, and indeed before Moses had fought his first battle with Amalek,
the people had come to disbelieve in Moses and also to question whether
there was such a god as he pretended.

“And he called the name of the place Massah, and Meribah, because of the
chiding of the children of Israel, and because they tempted the Lord,
saying, Is the Lord among us, or not?”

“Then came Amalek, and fought with Israel in Rephidim.” [Footnote:
Exodus xvii, 7, 8.]

Under such conditions it was vital to Moses to show resolution and
courage; but it was here that Moses, on the contrary, flinched; as he
usually did flinch when it came to war, for Moses was no soldier.

“And Moses said unto Joshua, Choose us out men and go out, fight with
Amalek: to-morrow I will stand on the top of the hill with the rod of
God in mine hand.”

And Moses actually had the assurance to do as he proposed, nor did he
even have the endurance to stand. He made Aaron and Hur fetch a stone on
which he should sit and then hold up his hands for him, pretending the
while that when Moses held up his hands the Hebrews prevailed and when
he lowered them Amalek prevailed. Notwithstanding, Joshua won a victory.
But it may readily be believed that this performance of his functions
as a captain, did little to strengthen the credit of Moses among the
fighting men. Nor evidently was Moses satisfied with the figure that
he cut, nor was he confident that Joshua approved of him, for the Lord
directed Moses to make excuses, promising to do better the next time, by
assuring Joshua that “I will utterly put out the remembrance of Amalek
from under heaven.” This was the best apology Moses could make for his
weakness. However, the time had now come when Moses was to realize his
plan of meeting Jethro.

“And Jethro ... came with his sons and his wife unto Moses into the
wilderness, where he encamped at the mount of God: ... And Moses went
out to meet his father-in-law, and did obeisance, and kissed him; and
they asked each other of their welfare; and they came into the tent.

“And Moses told his father-in-law all that the Lord had done unto
Pharaoh and to the Egyptians for Israel’s sake, and all the travail that
had come upon them by the way, and how the Lord had delivered them....

“And Jethro said, Blessed be the Lord, who hath delivered you out of the
hand of the Egyptians.... Now I know that the Lord is greater than all
gods.... And Aaron came, and all the elders of Israel, to eat bread with
Moses’ father-in-law before God.”

It is from all this very plain that Jethro had a controlling influence
over Moses, and was the proximate cause of much that followed. For the
next morning Moses, as was his custom, “sat to judge the people: and
the people stood by Moses from the morning unto the evening.” And
when Jethro saw how Moses proceeded he remonstrated, “Why sittest thou
thyself alone, and all the people stand by thee from morning unto even?”

And Moses replied: “Because the people come unto me to enquire of God.”

And Jethro protested, saying “The thing thou doest is not good. Thou
wilt surely wear away, both thou and this people that is with thee:
for this thing is too heavy for thee; thou art not able to perform it
thyself alone.

“Hearken, ... I will give thee counsel, and God shall be with thee; Be
thou for the people to God-ward, that thou mayest bring the causes unto
God.”

Then it was that Moses perceived that he must have a divinely
promulgated code. Accordingly, Moses made his preparations for a great
dramatic effect, and it is hard to see how he could have made them
better. For, whatever failings he may have had in his other capacities
as a leader, he understood his part as a magician.

He told the people to be ready on the third day, for on the third day
the Lord would come down in the sight of all upon Mount Sinai. But,
“Take heed to yourselves that ye go not up into the mount, or touch the
border of it: whosoever toucheth the mount shall be surely put to death:

“There shall not an hand touch it, but he shall surely be stoned or shot
through; whether it be beast or man, it shall not live: when the trumpet
soundeth long, they shall come up to the mount.”

It must be admitted that Moses either had wonderful luck, or that he had
wonderful judgment in weather, for, as it happened in the passage of the
Red Sea, so it happened here. At the Red Sea he was aided by a gale of
wind which coincided with a low tide and made the passage practicable,
and at Sinai he had a thunder-storm.

“And it came to pass on the third day, in the morning, that there were
thunders and lightnings, and a thick cloud upon the mount, and the voice
of the trumpet exceeding loud; so that all the people that was in the
camp trembled.” Moses had undoubtedly sent some thoroughly trustworthy
person, probably Joshua, up the mountain to blow a ram’s horn and to
light a bonfire, and the effect seems to have been excellent.

“And Mount Sinai was altogether on a smoke, because the Lord descended
upon it in fire: and the smoke thereof ascended as the smoke of a
furnace, and the whole mount quaked greatly.

“And when the voice of the trumpet sounded long, and waxed louder and
louder, Moses spake, and God answered him by a voice.

“And the Lord came down upon Mount Sinai, on the top of the mount; and
the Lord called Moses up to the top of the mount; and Moses went up.”
 And the first thing that Moses did on behalf of the Lord was to “charge
the people, lest they break through unto the Lord to gaze, and many of
them perish.”

And Moses replied to God’s enquiry, “The people cannot come up to Mount
Sinai: for thou chargedst us, saying, Set bounds about the mount.

“And the Lord said unto him, Away, get thee down, and thou shalt come
up, thou, and Aaron with thee: but let not the priests and the people
break through to come up unto the Lord, lest he break forth upon them.

“So Moses went down unto the people, and spake unto them.”

Whether the decalogue, as we know it, was a code of law actually
delivered upon Sinai, which German critics very much dispute as being
inconsistent with the stage of civilization at which the Israelites
had arrived, but which is altogether kindred to the Babylonish law with
which Moses was familiar, is immaterial for the present purpose. What
is essential is that beside the decalogue itself there is a considerable
body of law chiefly concerned with the position of servants or slaves,
the difference between assaults or torts committed with or without
malice, theft, trespass, and the regulation of the _lex talionis_. There
are beside a variety of other matters touched upon all of which may be
found in the 21st, 22d, and 23d chapters of Exodus.

Up to this point in his show Moses had behaved with discretion and
had obtained a complete success. The next day he went on to demand an
acceptance of his code, which he prepared to submit in form. But as a
preliminary he made ready to take Aaron and his two sons, together with
seventy elders of the congregation up the mountain, to be especially
impressed with a sacrifice and a feast which he had it in his mind to
organize. In the first place, “Moses ... rose up early in the morning,
and builded an altar, ... and sacrificed peace offerings of oxen unto
the Lord....

“And he took the book of the covenant, and read in the audience of the
people: and they said, All that the Lord hath said will we do, and be
obedient.”

Had Moses been content to end his ceremony here and to return to the
camp with his book of the covenant duly accepted as law, all might have
been well. But success seems to have intoxicated him, and he conceived
an undue contempt for the intelligence of his audience, being,
apparently, convinced that there were no limits to their credulity, and
that he could do with them as he pleased.

It was not enough for him that he should have them accept an ordinary
book admittedly written by himself. There was nothing overpoweringly
impressive in that. What he wanted was a stone tablet on which his
code should be engraved, as was the famous code of Hammurabi, which he
probably knew well, and this engraving must putatively be done by God
himself, to give it the proper solemnity.

To have such a code as this engraved either by himself or by any workman
he could take into the mountain with him, would be a work of time and
would entail his absence from the camp, and this was a very serious
risk. But he was over-confident and determined to run it, rather than be
baulked of his purpose,

“And Moses rose up, and his minister Joshua; and Moses went up into the
mount of God.

“And he said unto the elders, Tarry you here for us, until we come again
unto you: and, behold, Aaron and Hur are with you: and if any man have
matters to do, let him come unto them. And Moses went into the midst
of the cloud, and gat him up into the mount: and Moses was in the mount
forty days and forty nights.”

But Moses had made the capital mistake of undervaluing the intelligence
of his audience. They had, doubtless, been impressed when Moses, as
a showman, had presented his spectacle, for Moses had a commanding
presence and he had chosen a wonderful locality for his performance.
But once he was gone the effect of what he had done evaporated and they
began to value the exhibition for what it really was. As men of common
sense, said they to one another, why should we linger here, if Moses has
played this trick upon us? Why not go back to Egypt, where at least we
can get something to eat? So they decided to bribe Aaron, who was venal
and would do anything for money.

“And when the people saw that Moses delayed to come down out of the
mount, the people gathered themselves together unto Aaron, and said unto
him, Up, make us gods, which shall go before us; for as for this Moses,
the man that brought us up out of the land of Egypt, we wot not what is
become of him.”

When Aaron heard this proposition he showed no objection to accept,
provided the people made it worth his while to risk the wrath of Moses;
so he answered forthwith, “Break off the golden earrings, which are in
the ears of your wives, of your sons, and of your daughters, and bring
them unto me.”

These were the ornaments of which the departing Israelites had spoiled
the Egyptians and they must have been of very considerable value. At all
events, Aaron took them and melted them and made them into the image of
a calf, such as he had been used to see in Egypt. The calf was probably
made of wood and laminated with gold. Sir G. Wilkinson thinks that the
calf was made to represent Mnevis, with whose worship the Israelites had
been familiar in Egypt. Then Aaron proclaimed a feast for the next day
in honor of this calf and said, “To-morrow is a feast to the Lord,” and
they said, “These be thy gods, O Israel, which brought thee up out of
the land of Egypt.”

“And they rose up early on the morrow, and offered burnt offerings, and
brought peace offerings: and the people sat down to eat and to drink,
and rose up to play.”

It was not very long before Moses became suspicious that all was not
right in the camp, and he prepared to go down, taking the two tables of
testimony in his hands. These stone tablets were covered with writing
on both sides, which must have taken a long time to engrave considering
that Moses was on a bare mountainside with probably nobody to help but
Joshua. Of course all that made this weary expedition worth the doing
was that, as the Bible says, “the tables were” to pass for “the work
of God, and the writing was the writing of God.” Accordingly, it is
not surprising that as Moses “came nigh unto the camp,” and he “saw
the calf, and the dancing”: that his “anger waxed hot, and he cast the
tables out of his hands, and brake them beneath the mount.

“And he took the calf which they had made, and burnt it in the fire,
and ground it to powder, and strewed it upon the water, and made the
children of Israel drink of it.

“And Moses said unto Aaron, What did this people unto thee, that thou
hast brought so great a sin upon them?

“And Aaron said, Let not the anger of my lord wax hot: thou knowest the
people, that they are set on mischief.

“For they said unto me, Make us gods, which shall go before us: for as
for this Moses, the man that brought us up out of the land of Egypt, we
wot not what is become of him.

“And I said unto them, Whosoever hath any gold, let them break it off.
So they gave it me: then I cast it into the fire, and there came out
this calf.

“And when Moses saw that the people were naked; (for Aaron had made them
naked unto their shame among their enemies:)” that is to say, the
people had come to the feast unarmed, and without the slightest fear
or suspicion of a possible attack; then Moses saw his opportunity and
placed himself in a gate of the camp, and said: “Who is on the Lord’s
side? Let him come unto me. And all the sons of Levi gathered themselves
together unto him.

“And he said unto them, Thus saith the Lord God of Israel, Put every man
his sword by his side, and go in and out from gate to gate throughout
the camp, and slay every man his brother, and every man his companion,
and every man his neighbour.

“And the children of Levi did according to the word of Moses: and there
fell of the people that day about three thousand men.”

There are few acts in all recorded history, including the awful
massacres of the Albigenses by Simon de Montfort and the Abbot Arnold,
more indefensible than this wholesale murder by Moses of several
thousand people who had trusted him, and whom he had entrusted to the
care of his own brother, who participated in their crime, supposing
that they had committed any crime saving the crime of tiring of his
dictatorship.

The effect of this massacre was to put Moses, for the rest of his life,
in the hands of the Levites with Aaron at their head, for only by having
a body of men stained with his own crimes and devoted to his fortunes
could Moses thenceforward hope to carry his adventure to a good end.
Otherwise he faced certain and ignominious failure. His preliminary
task, therefore, was to devise for the Levites a reward which would
content them. His first step in this direction was to go back to the
mountain and seek a new inspiration and a revelation more suited to the
existing conditions than the revelation conveyed before the golden calf
incident.

Up to this time there is nothing in Jewish history to show that the
priesthood was developing into a privileged and hereditary caste. With
the consecration of Aaron as high priest the process began. Moses spent
another six weeks in seclusion on the mount. And as soon as he returned
to the camp he proclaimed how the people should build and furnish a
sanctuary in which the priesthood should perform its functions. These
directions were very elaborate and detailed, and part of the furnishings
of the sanctuary consisted in the splendid and costly garments for Aaron
and his sons “for glory and for beauty.”

“And thou shalt put upon Aaron the holy garments, and anoint him, and
sanctify him; that he may minister unto me in the priest’s office. And
thou shalt bring his sons, and clothe them with coats: And thou shalt
anoint them, as thou didst anoint their father, that they may minister
unto me in the priest’s office: for their anointing shall surely be an
everlasting priesthood, throughout their generations.

“Thus did Moses: according to all that the Lord commanded him, so did
he.”

It followed automatically that, with the creation of a great vested
interest centred in an hereditary caste of priests, the pecuniary burden
on the people was correspondingly increased and that thenceforward
Moses became nothing but the representative of that vested interest: as
reactionary and selfish as all such representatives must be. How selfish
and how reactionary may readily be estimated by glancing at Numbers
XVIII, where God’s directions are given to Aaron touching what he was to
claim for himself, and what the Levites were to take as their wages for
service. It was indeed liberal compensation. A good deal more than much
of the congregation thought such services worth.

In the first place, Aaron and the Levites with him for their service
“of the tabernacle” were to have “all the tenth in Israel for an
inheritance.” But this was a small part of their compensation. There
were beside perquisites, especially those connected with the sacrifices
which the people were constrained to make on the most trifling
occasions; as, for example, whenever they became _unclean_, through some
accident, as by touching a dead body:

“This shall be thine of the most holy things, reserved from the fire:
every oblation of their’s, every meat offering of their’s, and every sin
offering of their’s, and every trespass offering of their’s, which they
shall render unto me, shall be most holy for thee and thy sons.

“In the most holy place shalt thou eat it; every male shall eat it; it
shall be holy unto thee.

“And this is thine.... All the best of the oil, and all the best of the
wine, and of the wheat, the first fruits of them which they shall offer
unto the Lord, them have I given thee; ... every one that is clean in
thine house shall eat of it.

“Everything devoted in Israel shall be thine....

“All the heave offerings of the holy things, which the children of
Israel offer unto the Lord, have I given thee, and thy sons and thy
daughters with thee, by a statute forever: it is a covenant of salt
forever before the Lord unto thee and to thy seed with thee.”

Also, on the taking of a census, such as occurred at Sinai, Aaron
received a most formidable perquisite.

The Levites were not to be numbered; but there was to be a complicated
system of redemption at the rate of “five shekels by the poll, after the
shekel of the sanctuary.”

“And Moses took the redemption money of them that were over and above
them that were redeemed by the Levites: Of the first-born of the
children of Israel took he the money; a thousand three hundred and three
score and five shekels, after the shekel of the sanctuary; And Moses
gave the money of them that were redeemed unto Aaron and to his sons.”

Assuming the shekel of those days to have weighed two hundred and
twenty-four grains of silver, its value in our currency would have been
about fifty-five cents, but its purchasing power, twelve hundred years
before Christ, would have been, at the very most moderate estimate, at
least ten for one, which would have amounted to between six and
seven thousand dollars in hard cash for no service whatever, which,
considering that the Israelites were a wandering nomadic horde in the
wilderness, was, it must be admitted, a pretty heavy charge for the
pleasure of observing the performances of Aaron and his sons, in their
gorgeous garments.

Also, under any sedentary administration it followed that the high
priest must become the most considerable personage in the community,
as well as one of the richest. And thus as payment for the loyalty to
himself of the Levites during the massacre of the golden calf, Moses
created a theocratic aristocracy headed by Aaron and his sons, and
comprising the whole tribe of Levi, whose advancement in fortune could
not fail to create discontent. It did so: a discontent which culminated
very shortly after in the rebellion of Korah, which brought on a
condition of things at Kadesh which contributed to make the position of
Moses intolerable.

Moses was one of those administrators who were particularly reprobated
by Saint Paul; Men who “do evil,” as in the slaughter of the feasters
who set up the golden calf, “that good may come,” and “whose damnation,”
 therefore, “is just.” [Footnote: Romans III, 8.]

And Moses wrought thus through ambition, because, though personally
disinterested, he could not endure having his will thwarted. Aaron had
nearly the converse of such a temperament. Aaron appears to have had
few or no convictions; it mattered little to him whether he worshipped
Jehovah on Sinai or the golden calf at the foot of Sinai, provided he
were paid at his own price. And he took care to exact a liberal price.
Also the inference to be drawn from the way in which Moses behaved to
him is that Moses understood what manner of man he was.

Jethro stood higher in the estimation of Moses, and Moses did his best
to keep Jethro with him, but, apparently, Jethro had watched Moses
closely and was not satisfied with his conduct of the exodus. On the
eve of departure from Sinai, just as the Israelites were breaking camp,
Moses sought out Jethro and said to him; “We are journeying unto the
place of which the Lord said, I will give it you; come thou with us, and
we will do thee good; for the Lord has spoken good concerning Israel.

“And he said unto him, I will not go; but I will depart to mine own
land, and to my kindred.”

Not discouraged, Moses kept on urging: “Leave us not, I pray thee;
forasmuch as thou knowest how we are to encamp in the wilderness, and
thou mayest be to us instead of eyes.

“And it shall be, if thou go with us, yea, it shall be, that what
goodness the Lord shall do unto us, the same will we do unto thee.” It
has been inferred from a passage in Judges, [Footnote: Judges I, 16.]
that Moses induced Jethro to reconsider his refusal and that he did
accompany the congregation in its march to Kadesh, but, on the whole,
the text of the Bible fails to bear out such inference, for there is no
subsequent mention of Jethro in the books which treat directly of the
trials of the journey, although there would seem to have been abundant
occasion for Moses to have called upon Jethro for aid had Jethro been
present. In his apparent absence the march began, under the leadership
of the Lord and Moses, very much missing Jethro.

They departed from the mount: “And the cloud of the Lord was upon
them by day,” when they left the camp “to search out a resting-place.”
 Certainly, on this occasion, the Lord selected a poor spot for the
purpose, quite different from such an one as Jethro would have
been expected to have pointed out; for the children of Israel began
complaining mightily, so much so that it displeased the Lord who sent
fire into the uttermost parts of the camp, where it consumed them.

“And the people cried unto Moses, and when Moses prayed unto the Lord,
the fire was quenched.”

This suggestion of a divine fire under the control of Moses opens an
interesting speculation.

The Magi, who were the priests of the Median religion, greatly developed
the practices of incantation and sorcery. Among these rites they
“pretended to have the power of making fire descend on to their altars
by means of magical ceremonies.” [Footnote: Lenormant, _Chaldean Magic_,
226, 238.] Moses appears to have been very fond of this particular
miracle. It is mentioned as having been effective here at Taberah, and
it was the supposed weapon employed to suppress Korah’s rebellion. Moses
was indeed a powerful enchanter. His relations with all the priestcraft
of central Asia were intimate, and if the Magi had secrets which were
likely to be of use to him in maintaining his position among the Jews,
the inference is that he would certainly have used them to the utmost;
as he did the brazen serpent, the ram’s horns at Sinai, and the like.
But in spite of all his miracles Moses found his task too heavy, and he
frankly confessed that he wished himself dead.

“Then Moses heard the people weep throughout their families... and the
anger of the Lord was kindled greatly; Moses also was displeased.

“And Moses said unto the Lord, Wherefore hast thou afflicted thy
servant? ... that thou layest the burden of all this people upon me?

“Have I conceived all this people? have I begotten them, that thou
shouldest say unto me, Carry them in thy bosom, as a nursing father
beareth the sucking child, unto the land which thou swarest unto their
fathers?

“Whence should I have flesh to give unto all this people? for they weep
unto me saying, Give us flesh that we may eat.

“I am not able to bear all this people alone, because it is too heavy
for me.

“And if thou deal thus with me, kill me, I pray thee, out of hand, if I
have found favour in thy sight; and let me not see my wretchedness.”

Leaving aside for the moment all our childish preventions, and
considering this evidence in the cold light of history, it becomes
tolerably evident that Moses had now reached the turning-point in his
career, the point whither he had inexorably tended since the day on
which he bid good-bye to Jethro to visit Egypt and attempt to gain
control of the exodus, and the point to which all optimists must
come who resolve to base a religious or a political movement on the
manipulation of the supernatural. However pure and disinterested the
motives of such persons may be at the outset, and however thoroughly
they may believe in themselves and in their mission, sooner or later,
to compass their purpose, they must resort to deception and thus become
impostors who flourish on the credulity of their dupes.

Moses, from the nature of the case, had to make such demands on the
credulity of his followers that even those who were bound to him by the
strongest ties of affection and self-interest were alienated, and those
without such commanding motives to submit to his claim to exact from
them absolute obedience, revolted, and demanded that he should be
deposed. The first serious trouble with which Moses had to contend
came to a head at Hazeroth, the second station after leaving Sinai. The
supposed spot is still used as a watering-place. There Miriam and Aaron
attacked Moses because they were jealous of his wife, whom they decried
as an “Ethiopian.” And they said, “Hath the Lord indeed spoken only by
Moses? hath he not spoken also by us?” Instantly, it became evident to
Moses that if this denial of his superior intimacy with God were to be
permitted, his supremacy must end. Accordingly the Lord came down “in
the pillar of the cloud, and stood in the door of the tabernacle,
and called Aaron and Miriam: and they both came forth.” And the Lord
explained that he had no objection to a prophet; if any one among the
congregation had an ambition to be a prophet he would communicate with
him in a dream; but there must always be a wide difference between such
a man or woman and Moses with whom he would “speak mouth to mouth, even
apparently, and not in dark speeches.” And then God demanded irritably,
“Wherefore, then, were ye not afraid to speak against my servant Moses?”
 “Afterward the cloud,” according to the Bible, departed and God with it.

Ever since the dawn of time the infliction of or the cure of disease has
been the stronghold of the necromancer, the wise man, the magician, the
saint, the prophet and the priest, and Moses was no exception to the
rule, only hitherto he had had no occasion to display his powers of this
kind. Nevertheless, among the Hebrews of the exodus, the field for this
form of miracle was large. Leprosy was very prevalent, so much so that
in Egypt the Jews were called a nation of lepers. And in the camp the
regulations touching them were strict and numerous. But the Jews were
always a dirty race.

In chapter XIII of Leviticus, elaborate directions are given as to how
the patient shall be brought before Aaron himself, or at least some
other of the priests, who was to examine the sore and, if it proved to
be a probable case of leprosy, the patient was to be excluded from the
camp for a week. At the end of that time the disease, if malignant, was
supposed to show signs of spreading, in which case there was no cure
and the patient was condemned to civil death. On the contrary, if no
virulent symptoms developed during the week, the patient was pronounced
clean and returned to ordinary life.

The miracle in the case of Miriam was this: When the cloud departed from
off the tabernacle, Miriam was found to be “leprous, white as snow,”
 just as Moses’ hand was found to be white with leprosy after his
conversation with the Lord at the burning bush. Upon this Aaron, who had
been as guilty as Miriam, and was proportionately nervous, made a prayer
to Moses: “Alas, my lord, I beseech thee, lay not the sin upon us,
wherein we have done foolishly.... Let her not be as one dead.

“And Moses cried unto the Lord, saying, Heal her now, O God, I beseech
thee.”

But the Lord replied: “If her father had but spit in her face, should
she not be ashamed seven days? Let her be shut out from the camp seven
days, and after that let her be received in again.”

This was the Mosaic system of discipline. And it was serious for all
parties concerned. Evidently it was very serious for Miriam, who had to
leave her tent and be exiled to some spot in the desert, where she had
to shift for herself. We all know the almost intolerable situation
of those unfortunates who, in the East, are excluded from social
intercourse, and sit without the gate, and are permitted to approach no
one. But it was also a serious infliction for the congregation, since
Miriam was a personage of consequence, and had to be waited for. That is
to say, a million or two of people had to delay their pilgrimage
until Moses had determined how much punishment Miriam deserved for her
insubordination, and this was a question which lay altogether within the
discretion of Moses. In that age there were at least seven varieties
of eruptions which could hardly, if at all, be distinguished, in their
early stages, from leprosy, and it was left to Moses to say whether or
not Miriam had been attacked by true leprosy or not. There was no one,
apparently, to question his judgment, for, since Jethro had left the
camp, there was no one to controvert the Mosaic opinion on matters such
as these. Doubtless Moses was content to give Aaron and Miriam a fright;
but also Moses intended to make them understand that they lay absolutely
at his mercy.

After this outbreak of discontent had been thus summarily suppressed and
Miriam had been again received as “clean,” the caravan resumed its march
and entered into the wilderness of Paran, which adjoined Palestine, and
from whence an invasion of Canaan, if one were to be attempted, would
be organized. Accordingly Moses appointed a reconnaissance, who in the
language of the Bible are called “spies,” to examine the country, report
its condition, and decide whether an attack were feasible.

On this occasion Moses seems to have remembered the lesson he learned
at Sinai. He did not undertake to leave the camp himself for a long
interval. He sent the men whom he supposed he could best trust, among
whom were Joshua and Caleb. These men, who corresponded to what, in
a modern army, would be called the general-staff, were not sent to
manufacture a report which they might have reason to suppose would
be pleasing to Moses, but to state precisely what they saw and heard
together with their conclusions thereon, that they might aid their
commander in an arduous campaign; and this duty they seem, honestly
enough, to have performed. But this was very far from satisfying Moses,
who wanted to make a strenuous offensive, and yet sought some one else
to take the responsibility therefor.

The spies were absent six weeks and when they returned were divided in
opinion. They all agreed that Canaan was a good land, and, in verity,
flowing with milk and honey. But the people, most of them thought, were
too strong to be successfully attacked. “The cities were walled and very
great,” and moreover “we saw the children of Anak there.”

“The Amalekites dwell in the land of the south; and the Hittites,
and the Jebusites, and the Amorites, dwell in the mountains; and the
Canaanites dwell by the sea, and by the coast of Jordan.

“And Caleb stilled the people before Moses, and said, Let us go up at
once, ... for we are well able to overcome it.

“But the men that went up with him said, We be not able to go up against
the people; for they are stronger than we.

“And they brought up an evil report of the land which they had searched,
... saying, ... all the people that we saw in it are men of great
stature.

“And there we saw the giants, the sons of Anak, ... and we were in our
own sight as grasshoppers, and so were we in their sight.”

Had Moses been gifted with military talent, or with any of the higher
instincts of the soldier, he would have arranged to have received this
report in private and would then have acted as he thought best. Above
all he would have avoided anything like a council of war by the whole
congregation, for a vast popular meeting of that kind was certain to
become unmanageable the moment a division appeared in their command,
upon a difficult question of policy.

Moses did just the opposite. He convened the people to hear the
report of the “spies.” And immediately the majority became dangerously
depressed, not to say mutinous.

“And all the congregation lifted up their voice, and cried; and the
people wept that night.

“And all the children of Israel murmured against Moses and against
Aaron: and the whole congregation said unto them, Would God that we
had died in the land of Egypt! Or would God we had died in this
wilderness!...

“And they said one to another, Let us make a captain, and let us return
into Egypt.

“Then Moses and Aaron fell on their faces before all the assembly of the
congregation of the children of Israel.”

But Joshua, who was a soldier, when Moses thus somewhat ignominiously
collapsed, retained his presence of mind and his energy. He and Caleb
“rent their clothes,” and reiterated their advice.

“And they spake unto all the company of the children of Israel, saying,
The land which we passed through to search it, is an exceeding good
land.

“If the Lord delight in us, then he will bring us into this land, and
give it us; a land which floweth with milk and honey.

“Only rebel not ye against the Lord, neither fear ye the people of the
land; for they are bread for us: their defence is departed from them...
fear them not.

“But all the congregation bade stone them with stones.”

By this time Moses seems to have recovered some composure. Enough, at
least, to repeat certain violent threats of the “Lord.”

Nothing is so impressive in all this history as the difference between
Moses when called upon to take responsibility as a military commander,
and Moses when, not to mince matters, he acted as a quack. On the one
hand, he was all vacillation, timidity, and irritability. On the other,
all temerity and effrontery.

In this particular emergency, which touched his very life, Moses vented
his disappointment and vexation in a number of interviews which he
pretended to have had with the “Lord,” and which he retailed to the
congregation, just at the moment when they needed, as Joshua perceived,
to be steadied and encouraged.

“How long,” vociferated the Lord, when Moses had got back his power of
speech, “will this people provoke me? and how long will it be ere they
believe me, for all the signs which I have shewed among them?

“I will smite them with the pestilence, and disinherit them, and will
make of thee a greater nation and mightier than they.”

But when Moses had cooled a little and came to reflect upon what he had
made the “Lord” say, he fell into his ordinary condition of hesitancy.
Supposing some great disaster should happen to the Jews at Kadesh,
which lay not so very far from the Egyptian border, the Egyptians would
certainly hear of it, and in that case the Egyptian army might pursue
and capture Moses. Such a contingency was not to be contemplated, and
accordingly Moses began to make reservations. It must be remembered that
all these ostensible conversations with the “Lord” went on in public;
that is to say, Moses proffered his advice to the Lord aloud, and then
retailed his version of the answer he received.

“Now if thou shalt kill all this people as one man, then the nations
which have heard the fame of thee will speak, saying,

“Because the Lord was not able to bring this people into the land which
he sware unto them, therefore he hath slain them in the wilderness....

“Pardon, I beseech thee, the iniquity of this people according unto the
greatness of thy mercy, and as thou hast forgiven this people from Egypt
even until now.

“And the Lord said, I have pardoned according to thy word.”

Had Moses left the matter there it would not have been so bad, but he
could not contain his vexation, because his staff had not divined his
wishes. Those men, though they had done their strict duty only, must be
punished, so he thought, to maintain his ascendancy.

Of the twelve “spies” whom Moses had sent into Canaan to report to him,
ten had incurred his bitter animosity because they failed to render
him such a report as would sustain him before the people in making
the campaign of invasion to which he felt himself pledged, and on the
success of which his reputation depended. Of these ten men, Moses,
to judge by the character of his demands upon the Lord, thought it
incumbent on him to make an example, in order to sustain his own credit.

To simply exclude these ten spies from Palestine, as he proposed to do
with the rest of the congregation, would hardly be enough, for the
rest of the Hebrews were, at most, passive, but these ten had wilfully
ignored the will of Moses, or, as he expressed it, of the Lord.
Therefore it was the Lord’s duty, as Moses saw it, to punish them.
And this Moses proposed that the Lord should do in a prompt and awful
manner: the lesson being pointed by the immunity of Joshua and
Caleb, the two spies who had had the wit to divine the will of
Moses. Therefore, all ten of these men died of the plague while the
congregation lay encamped at Kadesh, though Joshua and Caleb remained
immune.

Moses, as the commanding general of an attacking army, took a course
diametrically opposed to that of Joshua, and calculated to be fatal
to victory. He vented his irritation in a series of diatribes which he
attributed to the “Lord,” and which discouraged and confused his men at
the moment when their morale was essential to success.

Therefore, the Lord, according to Moses, went on:

“But as truly as I live, all the earth shall be filled with the glory of
the Lord.

“Because all those men which have seen my glory, and my miracles, which
I did in Egypt and in the wilderness, have tempted me now these ten
times, and have not hearkened to my voice;

“Surely they shall not see the land which I swear unto their fathers,
neither shall any of them that provoked me see it:

“But my servant Caleb, because he had another spirit with him, and hath
followed me fully, him will I bring into the land whereinto he went;...”

Having said all this, and, as far as might be, disorganized the army,
Moses surrendered suddenly his point. He made the “Lord” go on to
command: “Tomorrow turn you, and get you into the wilderness by the way
of the Red Sea.” But, not even yet content, Moses assured them that this
retreat should profit them nothing.

“And the Lord spake unto Moses and unto Aaron, saying, How long shall I
bear with this evil congregation, which murmur against me? I have heard
the murmurings of the children of Israel, which they murmur against me.”
 And the Lord continued:

“Say unto them, As truly as I live, ... as ye have spoken in mine ears,
so will I do to you.

“Your carcases shall fall in this wilderness; and all that were numbered
of you, ... from twenty years old and upward, which have murmured
against me.

“Doubtless ye shall not come into the land....

“But as for you, your carcases, they shall fall in this wilderness....

“And the men which Moses sent to search the land, who returned, and made
all the congregation to murmur against him, by bringing up a slander
upon the land,--

“Even those men that did bring up the evil report upon the land, died by
the plague before the Lord.

“But Joshua ... and Caleb, ... which were of the men that went to search
the land, lived still.

“And Moses told these sayings unto all the children of Israel and the
people mourned greatly.”

The congregation were now completely out of hand. They knew not what
Moses wanted to do, nor did they comprehend what Moses was attempting to
make the Lord threaten: except that he had in mind some dire mischief.
Accordingly, the people decided that the best thing for them was to go
forward as Joshua and Caleb proposed. So, early in the morning, they
went up into the top of the mountain, saying, “We be here, and will go
up unto the place which the Lord hath promised: for we have sinned.”

But Moses was more dissatisfied than ever. “Wherefore now do you
transgress the commandment of the Lord? But it shall not prosper.”
 Notwithstanding, “they presumed to go up unto the hilltop: nevertheless
the ark of the covenant of the Lord, and Moses, departed not out of the
camp.

“Then the Amalekites came down, and the Canaanites, which dwelt in that
hill, and smote them, and discomfited them, even unto Hormah”; which was
at a very considerable distance,--perhaps not less than thirty miles,
though the positions are not very well established.

This is the story as told by the priestly chronicler, who, of course,
said the best that could be said for Moses. But he makes a sorry tale
of it. According to him, Moses, having been disappointed with the report
made by his officers on the advisability of an immediate offensive,
committed the blunder of summoning the whole assembly of the people to
listen to it, and then, in the midst of the panic he had created, he
lost his self-possession and finally his temper. Whereupon his soldiers,
not knowing what to do or what he wanted, resolved to follow the advice
of Joshua and advance.

But this angered Moses more than ever, who committed the unpardonable
crime in the eyes of the soldier; he abandoned his men in the presence
of the enemy and by this desertion so weakened them that they sustained
the worst defeat the Israelites suffered during the whole of their
wanderings in the wilderness. Such a disaster brought on a crisis. The
only wonder is that it had been so long delayed. Moses had had since the
exodus a wonderful opportunity to test the truth of his theories. He had
asserted that the universe was the expression of a single and supreme
mind, which operated according to a fixed moral law. That he alone, of
all men, understood this mind, and could explain and administer its law,
and that this he could and would do were he to obtain absolute obedience
to the commands which he uttered. Were he only obeyed, he would win
for his followers victory in battle, and a wonderful land to which
they should march under his guidance, which was the Promised Land, and
thereafter all was to be well with them.

The disaster at Hormah had demonstrated that he was no general, and even
on that very day the people had proof before their eyes that he knew
nothing of the desert, and that the Lord knew no more than he, since
there was no water at Kadesh, and to ask the congregation to encamp in
such a spot was preposterous. Meanwhile Moses absorbed all the
offices of honor and profit for his family. Aaron and his descendants
monopolized the priesthood, and this was a bitter grievance to
other equally ambitious Levites. In short, the Mosaic leadership was
vulnerable on every hand. Attack on Moses was, therefore, inevitable,
and it came from Korah, who was leader of the opposition.

Korah was a cousin of Moses, and one of the ablest and most influential
men in the camp, to whom Dathan and Abiram and “two hundred and fifty”
 princes of the assembly, famous in the congregation, men of renown,
joined themselves. “And they gathered themselves together against Moses
and against Aaron, and said unto them, Ye take too much upon you, seeing
all the congregation are holy, every one of them, and the Lord is among
them: wherefore then lift you up yourselves above the congregation of
the Lord?”

Koran’s grievance was that he had been, although a Levite, excluded from
the priesthood in favor of the demands of Aaron and his sons.

“And when Moses heard it, he fell upon his face.”

And yet something had to be done. Moses faced an extreme danger. His
life hung upon the issue. As between him and Korah he had to demonstrate
which was the better sorcerer or magician, and he could only do this by
challenging Korah to the test of the ordeal: the familiar test of the
second clause of the code of Hammurabi; “If the holy river makes that
man to be innocent, and has saved him, he who laid the spell upon him
shall be put to death. He who plunged into the holy river shall take to
himself the house of him who wove the spell upon him.” [Footnote: Code
of Laws promulgated by Hammurabi, King of Babylon. Translated by C. H.
W. Johns, M.A., Section 2.] And so with Elijah, to whom Ahaziah sent a
captain of fifty to arrest him. And Elijah said to the captain of fifty,
“If I be a man of God, then let fire come down from heaven, and consume
thee and thy fifty. And there came down fire from heaven, and consumed
him and his fifty.” [Footnote: 2 Kings I, 10.]

In a word, the ordeal was the common form of test by which the
enchanter, the sorcerer, or the magician always was expected to prove
himself. Moses already had tried the test by fire at least once, and
probably oftener. So now Moses reproached Korah because he was jealous
of Aaron; “and what is Aaron, that ye murmur against him?... This do;
Take you censers, Korah, and all his company; and put fire therein, and
put incense in them before the Lord to-morrow; and ... whom the Lord
doth choose, he shall be holy: ye take too much upon you, ye sons of
Levi.”

But it was not only about the priesthood that Moses had trouble on
his hands. He had undertaken, with the help of the Lord, to lead the
Israelites through the wilderness. But at every step of the way his
incompetence became more manifest. Even there, at that very camp of
Kadesh, there was no water, and all the people clamored. And, therefore,
Dathan and Abiram taunted him with failure, and with his injustice to
those who served him. And Moses had no reply, except that he denied
having abused his power.

“And Moses sent to call Dathan and Abiram, the sons of Eliab: which
said, We will not come up:

“Is it a small thing that thou hast brought us up out of a land that
floweth with milk and honey, to kill us in the wilderness, except thou
make thyself altogether a prince over us?

“Moreover, thou hast not brought us into a land that floweth with milk
and honey, or given us inheritance of fields and vineyards: wilt thou
put out the eyes of these men [probably alluding to the “spies”]? We
will not come up.”

This was evidently an exceedingly sore spot. Moses had boasted that,
because the “spies” had rendered to the congregation what they believed
to be a true report instead of such a report as he had expected, the
“Lord” had destroyed them by the plague. And it is pretty evident
that the congregation believed him. It could hardly have been by pure
accident that out of twelve men, the ten who had offended Moses should
have died by the plague, and the other two alone should have escaped.
Moses assumed to have the power of destroying whom he pleased by the
pestilence through prayer to the “Lord,” and he, indeed, probably had
the power, in such a spot as an ancient Jewish Nomad camp, not indeed
by prayer, but by the very human means of communicating so virulent a
poison as the plague: means which he very well understood.

Therefore it is not astonishing that this insinuation should have stung
Moses to the quick.

“And Moses was very wroth, and said unto the Lord, Respect not thou
their offering: I have not taken one ass from them, neither have I hurt
one of them.”

Then Moses turned to Korah, “Be thou and all thy company before the
Lord, thou, and they, and Aaron, to-morrow:

“And take every man his censer, and put incense in them, and bring ye
before the Lord every man his censer, two hundred and fifty censers.”

And Korah, on the morrow, gathered all the congregation against them
unto the door of the tabernacle. And the “Lord” then as usual intervened
and advised Moses to “separate yourselves from among this congregation,
that I may consume them in a moment.” And Moses did so. That is to say,
he made an effort to divide the opposition, who, when united, he seems
to have appreciated, were too strong for him.

What happened next is not known. That Moses partially succeeded in his
attempt at division is admitted, for he persuaded Dathan and Abiram and
their following to “depart ... from the tents of these wicked men, and
touch nothing of theirs, lest ye be consumed in all their sins.”

Exactly what occurred after this is unknown. The chronicle, of course,
avers that “the earth opened her mouth, and swallowed them up, and
their houses, and all the men that appertained unto Korah, and all their
goods.” But it could not have been this or anything like it, for the
descendants of Korah, many generations after, were still doing service
in the Temple, and at the time of the miracle the spectators were not
intimidated by the sight, although all “Israel that were round about
them fled at the cry of them: for they said, Lest the earth swallow us
up also.

“And there came out a fire from the Lord, and consumed the two hundred
and fifty men that offered incense.”

Notwithstanding all which, the congregation next day were as hostile and
as threatening as ever.

“On the morrow all the congregation of the children of Israel murmured
against Moses and against Aaron, saying, Ye have killed the people of
the Lord....

“And they fell upon their faces.”

In this crisis of his fate, when it seemed that nothing could save Moses
from a conflict with the mass of his followers, who had renounced him,
Moses showed that audacity and fertility of resource, which had hitherto
enabled him, and was destined until his death to enable him, to maintain
his position, at least as a prophet, among the Jewish people.

The plague was always the most dreaded of visitations among the ancient
Jews: far more terrible than war. It was already working havoc in the
camp, as the death of the “spies” shows us. Moses always asserted his
ability to control it, and at this instant, when, apparently, he and
Aaron were lying on their faces before the angry people, he conceived
the idea that he would put his theurgetic powers to the proof. Suddenly
he called to Aaron to “take a censer and put fire therein from off the
altar, and put on incense, and go quickly unto the congregation, and
make an atonement for them: for there is wrath gone out from the Lord;
the plague is begun.”

“And Aaron took as Moses commanded, and ran into the midst of the
congregation; and, behold, the plague was begun among the people: ...
and made an atonement for the people.

“And he stood between the dead and the living; and the plague was
stayed.

“Now they that died in the plague were fourteen thousand and seven
hundred, beside them that died about the matter of Korah.”

Even this was not enough. The discontent continued, and Moses went on to
meet it by the miracle of Aaron’s rod.

Moses took a rod from each tribe, twelve rods in all and on Aaron’s rod
he wrote the name of Levi, and Moses laid them out in the tabernacle.
And the next day Moses examined the rods and showed the congregation how
Aaron’s rod had budded. And Moses declared that Aaron’s rod should
be kept for a token against the rebels: and that they must stop their
murmurings “that they die not.”

This manipulation of the plague by Moses, upon what seems to have been
a sudden inspiration, was a stroke of genius in the way of quackery.
He was, indeed, in this way almost portentous. It had a great and
terrifying effect upon the people, who were completely subdued by it.
Against corporeal enemies they might hope to prevail, but they were
helpless against the plague. And they all cried out with one accord,
“Behold we die, we perish, we all perish. Whosoever cometh anything near
unto the tabernacle of the Lord shall die: shall we be consumed with
dying?”

As I have already pointed out, Moses was a very great theurgist, as many
saints and prophets have been. When in the actual presence of others he
evidently had the power of creating a belief in himself which approached
the miraculous, so far as disease was concerned. And he presumed on
this power and took correspondingly great risks. The case of the brazen
serpent is an example. The story is--and there is no reason to doubt its
substantial truth--that the Hebrews were attacked by venomous serpents
probably in the neighborhood of Mount Hor, where Aaron died, and
thereupon Moses set up a large brazen serpent on a pole, and declared
that whoever would look upon the serpent should live. Also, apparently,
it did produce an effect upon those who believed: which, of course,
is not an unprecedented phenomenon among faith healers. But what is
interesting in this historical anecdote is not that Moses performed
certain faith cures by the suggestion of a serpent, but that the
Israelites themselves, when out of the presence of Moses, recognized
that he had perpetrated on them a vulgar fraud. For example, King
Hezekiah destroyed this relic, which had been preserved in the Temple,
calling it “Nehushtan,” “a brazen thing,” as an expression of his
contempt. And what is more remarkable still is that although Hezekiah
reigned four or five centuries after the exodus, yet science had made no
such advance in the interval as to justify this contempt. Hezekiah seems
to have been every whit as credulous as were the pilgrims who looked on
the brazen serpent and were healed. Hezekiah “was sick unto death, and
Isaiah came to see him, and told him to set his house in order; for thou
shalt die, and not live.... And Hezekiah wept sore.”

Then, like Moses, Isaiah had another revelation in which he was directed
to return to Hezekiah, and tell him that he was to live fifteen years
longer. And Isaiah told the attendants to take “a lump of figs.” “And
they took it and laid it on the boil, and he recovered.”

Afterward Hezekiah asked of Isaiah how he was to know that the Lord
would keep his word and give him fifteen additional years of life.
Isaiah told him that the shadow should go back ten degrees on the dial.
And Isaiah “cried unto the Lord,” and he brought the shadow ten degrees
backward “by which it had gone down in the dial of Ahaz.” [Footnote:
2 Kings xx, 11.] And yet this man Hezekiah, who could believe in this
marvellous cure of Isaiah, repudiated with scorn the brazen serpent as
an insult to credulity. The contrast between Moses, who hesitated not
to take all risks in matters of disease with which he felt himself
competent to cope, and his timidity and hesitation in matters of war,
is astounding. But it is a common phenomenon with the worker of miracles
and indicates the limit of faith at which the saint or prophet has
always betrayed the impostor. For example: Saint Bernard, when he
preached in 1146 the Second Crusade, made miraculous cures by the
thousand, so much so that there was danger of being killed in the crowds
which pressed upon him. And yet this same saint, when chosen by the
crusaders four years later, in 1150, to lead them because of his power
to constrain victory by the intervention of God, wrote, after the
crusaders’ defeat, in terror to the pope to protect him, because he was
unfit to take such responsibility.

But even with this reservation Moses could not gain the complete
confidence of the congregation and the insecurity of his position
finally broke him down.

At this same place of Kadesh, Miriam died, “and the people chode with
Moses because there was no water for the congregation.” [Footnote:
Numbers xx, 8.] Moses thereupon withdrew and, as usual, received a
revelation. And the Lord directed him to take his rod, “and speak ye
unto the rock before their eyes; and it shall give forth his water.”

And Moses gathered the congregation and said unto them, “Hear now, ye
rebels; must we fetch you water out of this rock?”

“And he smote the rock twice: and the water came out abundantly.”

But Moses felt that he had offended God, “Because ye believed me not,
to sanctify me in the eyes of the children of Israel, therefore ye shall
not bring this congregation into the land which I have given them.”

Moses had become an old man, and he felt himself unequal to the burden
he had assumed. He recognized that his theory of cause and effect
had broken down, and that the “Lord” whom at the outset he had firmly
believed to be an actual and efficient power to be dominated by him,
either could not or would not support him in emergency. In short, he
had learned that he was an adventurer who must trust to himself. Hence,
after Hormah he was a changed man. Nothing could induce him to lead
the Jews across the Jordan to attack the peoples on the west bank, and
though the congregation made a couple of campaigns against Sihon and Og,
whose ruthlessness has always been a stain on Moses, the probability is
that Moses did not meddle much with the active command. Had he done so,
the author of Deuteronomy would have given the story in more detail and
Moses more credit. All that is attributed to Moses is a division of the
conquests made together with Joshua, and a fruitless prayer to the Lord
that he might be permitted to cross the Jordan.

Meanwhile life was ending for him. His elder sister Miriam died at
Kadesh, and Aaron died somewhat later at Mount Hor, which is supposed
to lie about as far to the east of Kadesh as Hormah is to the west, but
there are circumstances about the death of Aaron which point to Moses
as having had more to do with it than of having been a mere passive
spectator thereof.

The whole congregation is represented as having “journeyed from Kadesh
and come unto Mount Hor ... by the coast of the land of Edom,” and there
the “Lord” spoke unto Moses and Aaron, and explained that Aaron was to
be “gathered unto his people, ... because ye rebelled ... at the water
of Meribah.” Therefore Moses was to “take Aaron and Eleazar his son, and
bring them up unto Mount Hor: and strip Aaron of his garments, and put
them upon Eleazar,” ... and that Aaron ... shall die there.

“And they went up into Mount Hor in the sight of all the congregation.
And Moses stripped Aaron of his garments, and put them upon Eleazar his
son; and Aaron died there in the top of the mount: and Moses and Eleazar
came down from the mount.” [Footnote: Numbers xx, 22-28.]

Now it is incredible that all this happened as straightforwardly as
the chronicle would have us believe. Aaron was an old man and probably
failing, but his death was not imminent. On the contrary, he had
strength to climb Mount Hor with Moses, without aid, and there is no
hint that he suffered from any ailment likely to end his life suddenly.
Moses took care that he and Eleazar should be alone with Aaron so that
there should be no witness as to what occurred, and Moses alone knew
what was expected.

Moses had time to take off the priestly garments, which were the
insignia of office and to put them on Eleazar, and then, when all was
ready, Aaron simply ceased to breathe at the precise moment when it was
convenient for Moses to have him die, for the policy of Moses evidently
demanded that Aaron should live no longer. Under the conditions of
the march Moses was evidently preparing for his own death, and for a
complete change in the administration of affairs. Appreciating that
his leadership had broken down and that the system he had created was
collapsing, he had dawdled as long on the east side of the Jordan as
the patience of the congregation would permit. An advance had become
inevitable, but Moses recognized his own inability to lead it. The
command had to be delegated to a younger man and that man was Joshua.
Eleazar, on the other hand, was the only available candidate for
the high priesthood, and Moses took the opportunity of making the
investiture on Mount Hor. So Aaron passed away, a sacrifice to the
optimism of Moses. Next came the turn of Moses himself. The whole story
is told in Deuteronomy. Within, probably, something less than a year
after Aaron’s death the “Lord” made a like communication to Moses.

“Get thee up ... unto Mount Nebo, which is in the land of Moab, that is
over against Jericho;

“And die in the Mount whither thou goest up, and be gathered unto thy
people; as Aaron, thy brother died in Mount Hor;

“Because ye trespassed against me among the children of Israel at
the waters of Meribah-Kadesh, in the wilderness of Zin, because ye
sanctified me not in the midst of the children of Israel.

“And Moses went up from the plains of Moab unto the mountain of Nebo,
... And the Lord showed him all the land of Gilead, unto Dan.

“And Moses the servant of the Lord died there in the land of Moab,
according to the word of the Lord.... But no man knoweth of his
sepulchre unto this day.

“And Moses was an hundred and twenty years old when he died: his eye was
not dim, nor his natural force abated.”

The facts, as preserved by Josephus, appear to have been these: Moses
ascended the mountain with only the elders, the high priest Eleazar, and
Joshua. At the top of the mountain he dismissed the elders, and then, as
he was embracing Joshua and Eleazar and still speaking, a cloud covered
him, and he disappeared in a ravine. In other words, he killed himself.

Such is the story of Moses, a fragment of history interesting enough
in itself, but especially material to us not only because of the
development of the thought dealt with in the following volumes, but
of the inferences which, at the present time, it permits us to draw
touching our own immediate future.

Moses was the first great optimist of whom any record remains, and one
of the greatest. He was the prototype of all those who have followed.
He was a visionary. All optimists must be visionaries. Moses based the
social system which he tried to organize, not on observed facts, but
on _a priori_ theories evolved out of his own mind, and he met with the
failure that all men of that cast of mind must meet with when he sought
to realize his visions. His theory was that the universe about him was
the expression of an infinite mind which operated according to law.
That this mind, or consciousness, was intelligent and capable of
communicating with man. That it did, in fact, so communicate through
him, as a medium, and that other men had only to receive humbly and obey
implicitly his revelations to arrive at a condition nearly approaching,
if not absolutely reaching, perfection, while they should enjoy
happiness and prosperity in the land in which they should be permitted,
by an infinite and supernatural power and wisdom, to dwell. All this is
not alien to the attitude of scientific optimists at the present day,
who anticipate progressive perfection.

Let us consider, for a moment, whither these _a priori_ theories led,
when put in practice upon human beings, including himself. And, in the
first place, it will probably be conceded that no optimist could have,
or ever hope to have, a fairer opportunity to try his experiment than
had Moses on that plastic Hebrew community which he undertook to lead
through Arabia. Also it must be admitted that Moses, as an expounder of
a moral code, achieved success. The moral principles which he laid down
have been accepted as sound from that day to this, and are still written
up in our churches, as a standard for men and women, however slackly
they may be observed. But when we come to mark the methods by which
Moses obtained acceptance of his code by his contemporaries, and, above
all, sought to constrain obedience to himself and to it, we find the
prospect unalluring. To begin with, Moses had only begun the exodus when
he learned from his practical father-in-law that the system he employed
was fantastic and certain to fail: his notion being that he should sit
and judge causes himself, as the mouthpiece of the infinite, and that
therefore each judgment he gave would demand a separate miracle
or imposture. This could not be contemplated. Therefore Moses was
constrained to impose his code in writing, once for all, by one
gigantic fraud which he must perpetrate himself. This he tried at Sinai,
unblushingly declaring that the stone tablets which he produced were
“written with the finger of God”; wherefore, as they must have been
written by himself, or under his personal supervision, he brazenly and
deliberately lied. His good faith was obviously suspected, and this
suspicion caused disastrous results. To support his lie Moses caused
three thousand unsuspecting and trusting men to be murdered in cold
blood, whose only crime was that they would have preferred another
leadership to his, and because, had they been able to effect their
purpose, they would have disappointed his ambition.

To follow Moses further in the course which optimism enforced upon him
would be tedious, as it would be to recapitulate the story which has
already been told. It suffices to say shortly that, at every camp, he
had to sink to deeper depths of fraud, deception, lying, and crime in
order to maintain his credit. It might be that, as at Meribah, it was
only claiming for himself a miracle which he knew he could not work,
and for claiming which, instead of giving the credit to God, he openly
declared he deserved and must receive punishment; or it might be some
impudent quackery, like the brazen serpent, which at least was harmless;
or it might have been complicated combinations which suggest a deeper
shade; as, for example, the outbreak of the plague, after Korah’s
rebellion, which bears the aspect of a successful effort at intimidation
to support his own wavering credit. But the result was always the same.
Moses had promised that the supernatural power he pretended to control
should sustain him and give victory. Possibly, when he started on the
exodus he verily believed that such a power existed, was amenable and
could be constrained to intervene. He found that he had been mistaken
on all these heads, and when he accepted these facts as final, nothing
remained for him but suicide, as has been related. It only remains
to glance, for a single moment, at what befell, when he had gone, the
society he had organized on the optimistic principle of the approach of
human beings toward perfection. During the period of the Judges, when
“there was no king in Israel, but every man did that which was right in
his own eyes,” [Footnote: Judges xvii, 6.] anarchy supervened, indeed,
but also the whole Mosaic system broke down because of the imbecility of
the men on whom Moses relied to lift the people toward perfection.

Eli, a descendant of Aaron, was high priest, and a judge, being the
predecessor of Samuel, the last of the judges. Now Eli had two sons who
“were sons of Belial; they knew not the Lord.”

Eli, being very old, “heard all that his sons did unto all Israel;
and how they lay with the women that assembled at the door of the
tabernacle....” And Eli argued with them; “notwithstanding they harkened
not unto the voice of their father.”

Samuel succeeded Eli. He was not a descendant of Aaron, but became
a judge, apparently, upon his own merits. But as a judge he did not
constrain his sons any better than Eli had his, for “they took bribes,
and perverted judgment.” So the elders of Israel came to Samuel and
said, “Give us a king to judge us.” “And Samuel prayed unto the Lord,”
 though he disliked the idea. Yet the result was inevitable. The kingdom
was set up, and the Mosaic society perished. Nothing was left of Mosaic
optimism but the tradition. Also there was the Mosaic morality, and what
that amounted to may best, perhaps, be judged by David, who was the most
perfect flower of the perfection to which humanity was to attain
under the Mosaic law, and has always stood for what was best in Mosaic
optimism. David’s morality is perhaps best illustrated by the story of
Uriah the Hittite.

One day David saw Uriah’s wife taking a bath on her housetop and took a
fancy to her. The story is all told in the Second of Samuel. How David
sent for her, took her into the palace, and murdered Uriah by sending
him to Joab who commanded the army, and instructing Joab to set Uriah in
the forefront of the hottest battle, and “retire ye from him that he may
be smitten and die.” And Uriah was killed.

Then came the famous parable by Nathan of the ewe lamb. “And David’s
anger was greatly kindled against the man; and he said to Nathan, As the
Lord liveth, the man who hath done this thing shall surely die.

“And Nathan said to David, Thou art the man.”

And Nathan threatened David with all kinds of disaster and even with
death, and David was very repentant and “he fasted and lay all night
upon the earth.” But for all that, when assured that nothing worse was
to happen to him than the loss of the son Bathsheba had borne him, David
comforted Bathsheba. He by no means gave her up. On the contrary, “he
went in unto her ... and she bare him a son, and he called his name
Solomon: and the Lord loved him.”

Again the flesh had prevailed. And so it has always been with each new
movement which has been stimulated by an idealism inspired by a belief
that the spirit was capable of generating an impulse which would
overcome the flesh and which could cause men to move toward perfection
along any other path than the least resistant. And this because man is
an automaton, and can move no otherwise. In this point of view nothing
can be more instructive than to compare the Roman with the Mosaic
civilization, for the Romans were a sternly practical people and
worshipped force as Moses worshipped an ideal.

As Moses dreamed of realizing the divine consciousness on earth by
introspection and by prayer, so the Romans supposed that they could
attain to prosperity and happiness on earth by the development of
superior physical force and the destruction of all rivals. Cato the
Censor was the typical Roman landowner, the type of the class which
built up the great vested interest in land which always moved and
dominated Rome. He expressed the Roman ideal in his famous declaration
in the Senate, when he gave his vote for the Third Punic War; “_Delenda
est Carthago_,” Carthage must be destroyed. And Carthage was destroyed
because to a Roman to destroy Carthage was a logical competitive
necessity. Subsequently, the Romans took the next step in their
social adjustment at home. They deified the energy which had destroyed
Carthage. The incarnation of physical force became the head of the
State;--the Emperor when living, the Divus, when dead. And this
conception gained expression in the law. This godlike energy found vent
in the Imperial will; “_Quod principi placuit, legis habet vigorem_.”
 [Footnote: Inst. 1, 2, 6.]

Nothing could be more antagonistic to the Mosaic philosophy, which
invoked the supernatural unity as authority for every police regulation.
Moreover, the Romans carried out their principle relentlessly, to their
own destruction. That great vested interest which had absorbed the land
of Italy, and had erected the administrative entity which policed it,
could not hold and cultivate its land profitably, in competition with
other lands such as Egypt, North Africa, or Assyria, which were worked
by a cheaper and more resistant people. Therefore the Roman landowners
imported this competitive population from their homes, having first
seized them as slaves, and cultivated their own Italian fields with
them after the eviction of the original native peasants, who could
not survive on the scanty nutriment on which the eastern races throve.
[Footnote: I have dealt with this subject at length in my _Law of
Civilization and Decay_, chapter II, to which I must refer the reader.
More fully still in the French translation. “This unceasing emigration
gradually changed the character of the rural population, and a similar
alteration took place in the army. As early as the time of Cæsar, Italy
was exhausted; his legions were mainly raised in Gaul, and as the
native farmers sank into serfdom or slavery, and then at last vanished,
recruits were drawn more and more from beyond the limits of the empire.”
 I cannot repeat my arguments here, but I am not aware that they have
been seriously controverted.]

The Roman law, the _Romana lex_, was as gigantic, as original, and as
comprehensive a structure as was the empire which gave to it expression.
Modern European law is but a dilution thereof. The Roman law attained
perfection, as I conceive, about the time of the Antonines, through the
great jurists who then flourished. If one might name a particular moment
at which so vast and complex a movement culminated, one would be tempted
to suggest the reign of Hadrian, who appointed Salvius Julianus to draw
up the _edictum perpetuum_, or permanent edict, in the year 132 A.D.
Thenceforward the magistrate had to use his discretion only when the
edict of Julianus did not apply.

I am not aware that any capital principle of municipal law has been
evolved since that time, and the astonishing power of the Roman mind
can only be appreciated when it is remembered that the whole of this
colossal fabric was original. Modern European law has been only a
servile copy. But, regard being had to the position of the emperor in
relation to the people, and more especially in relation to the vast
bureaucracy of Rome, which was the embodiment of the vested interest
which was Rome itself, the adherence of Roman thought to the path of
least resistance was absolute. “So far as the cravings of Stoicism found
historical and political fulfilment, they did so in the sixty years of
Hadrian and the Antonines, and so far again as an individual can embody
the spirit of an age, its highest and most representative impersonation
is unquestionably to be found in the person of Marcus Antoninus....
Stoicism faced the whole problem of existence, and devoted as searching
an investigation to processes of being and of thought, to physics and
to dialectic, as to the moral problems presented by the emotions and the
will.” [Footnote: _Marcus Aurelius Antoninus_, in English, by Gerald H.
Rendall, Introduction, xxvii.]

Such was stoicism, of which Marcus Aurelius was and still remains the
foremost expression. He admitted that as emperor his first duty was to
sacrifice himself for the public and he did his duty with a constancy
which ultimately cost him his life. Among these duties was the great
duty of naming his successor. The Roman Empire never became strictly
hereditary. It hinged, as perhaps no other equally developed system
ever hinged, upon the personality of the emperor, who incarnated the
administrative bureaucracy which gave effect to the _Pax Romana_ and the
_Romana lex_ from the Euphrates to the Atlantic and from Scotland to the
Tropic of Cancer. Of all men Marcus Aurelius was the most conscientious
and the most sincere, and he understood, as perhaps no other man in like
position ever understood, the responsibility which impinged on him, to
allow no private prevention to impose an unfit emperor upon the empire
But Marcus had a son Commodus, who was nineteen when his father
died, and who had already developed traits which caused foreboding.
Nevertheless, Marcus associated Commodus with himself in the empire
when Commodus was fourteen and Commodus attained to absolute power when
Marcus died. Subsequently, Commodus became the epitome of all that was
basest and worst in a ruler. He was murdered by the treachery of Marcia,
his favorite concubine, and the Senate decreed that “his body should
be dragged with a hook into the stripping room of the gladiators, to
satiate the public fury.” [Footnote: _Decline and Fall_, chap. iv.]

From that day Rome entered upon the acute stage of her decline, and
she did so very largely because Marcus Aurelius, the ideal stoic, was
incapable of violating the great law of nature which impelled him
to follow not reason, but the path of least resistance in choosing a
successor; or, in other words, the instinct of heredity. Moreover,
this instinct and not reason is or has been, among the strongest which
operate upon men, and makes them automata. It is the basis upon which
the family rests, and the family is the essence of social cohesion.
Also the hereditary instinct has been the prime motor which has created
constructive municipal jurisprudence and which has evolved religion.

With the death of Marcus Aurelius individual competition may be judged
to have done its work, and presently, as the population changed its
character under the stress thereof, a new phase opened: a phase which is
marked, as such phases usually are, by victory in war. Marcus Aurelius
died in 180 A.D. Substantially a century later, in 312, Constantine
won the battle of the Milvian Bridge with his troops fighting under
the Labarum, a standard bearing a cross with the device “_In hoc signo
vinces_”; By this sign conquer. Probably Constantine had himself scanty
faith in the Labarum, but he speculated upon it as a means to arouse
enthusiasm in his men. It served his purpose, and finding the step he
had taken on the whole satisfactory, he followed it up by accepting
baptism in 337 A.D.

From this time forward the theory of the possibility of securing divine
or supernatural aid by various forms of incantation or prayer gained
steadily in power for about eight centuries, until at length it became
a passion and gave birth to a school of optimism, the most overwhelming
and the most brilliant which the world has ever known and which evolved
an age whose end we still await.

The Germans of the fourth century were a very simple race, who
comprehended little of natural laws, and who therefore referred
phenomena they did not understand to supernatural intervention. This
intervention could only be controlled by priests, and thus the invasions
caused a rapid rise in the influence of the sacred class. The power of
every ecclesiastical organization has always rested on the miracle, and
the clergy have always proved their divine commission as did Moses.
This was eminently the case with the mediæval Church. At the outset
Christianity was socialistic, and its spread among the poor was
apparently caused by the pressure of servile competition; for the
sect only became of enough importance to be persecuted under Nero,
contemporaneously with the first signs of distress which appeared
through the debasement of the denarius. But socialism was only a passing
phase, and disappeared as the money value of the miracle rose, and
brought wealth to the Church. Under the Emperor Decius, about 250, the
magistrates thought the Christians opulent enough to use gold and silver
vessels in their service, and by the fourth century the supernatural so
possessed the popular mind that Constantine, as we have seen, not only
allowed himself to be converted by a miracle, but used enchantment as an
engine of war.

The action of the Milvian Bridge, fought in 312, by which Constantine
established himself at Rome, was probably the point whence nature
began to discriminate decisively against the vested interest of Western
Europe. Capital had already abandoned Italy; Christianity was soon after
officially recognized, and during the next century the priest began to
rank with the soldier as a force in war.

Meanwhile, as the population sank into exhaustion, it yielded less and
less revenue, the police deteriorated, and the guards became unable to
protect the frontier. In 376, the Goths, hard pressed by the Huns, came
to the Danube and implored to be taken as subjects by the emperor. After
mature deliberation the Council of Valens granted the prayer, and some
five hundred thousand Germans were cantoned in Moesia. The intention of
the government was to scatter this multitude through the provinces as
_coloni,_ or to draft them into the legions; but the detachment detailed
to handle them was too feeble, the Goths mutinied, cut the guard to
pieces, and having ravaged Thrace for two years, defeated and killed
Valens at Hadrianople. In another generation the disorganization of the
Roman army had become complete, and Alaric gave it its death-blow in his
campaign of 410.

Alaric was not a Gothic king, but a barbarian deserter, who, in 392, was
in the service of Theodosius. Subsequently he sometimes held imperial
commands, and sometimes led bands of marauders on his own account, but
was always in difficulty about his pay. Finally, in the revolution in
which Stilicho was murdered, a corps of auxiliaries mutinied and
chose him their general. Alleging that his arrears were unpaid, Alaric
accepted the command, and with this army sacked Rome.

During the campaign the attitude of the Christians was more interesting
than the strategy of the soldiers. Alaric was a robber, leading
mutineers, and yet the orthodox historians did not condemn him. They
did not condemn him because the sacred class instinctively loved the
barbarians whom they could overawe, whereas they could make little
impression on the materialistic intellect of the old centralized
society. Under the empire the priests, like all other individuals, had
to obey the power which paid the police; and as long as a revenue could
be drawn from the provinces, the Christian hierarchy were subordinate to
the monied bureaucracy who had the means to coerce them.

Yet only very slowly, as the empire disintegrated, did the theocratic
idea take shape. As late as the ninth century the pope prostrated
himself before Charlemagne, and did homage as to a Roman emperor.
[Footnote: Perz, _Annales Lauressenses_, I, 188.]

Saint Benedict founded Monte Cassino in 529, but centuries elapsed
before the Benedictine order rose to power. The early convents were
isolated and feeble, and much at the mercy of the laity, who invaded
and debauched them. Abbots, like bishops, were often soldiers, who
lived within the walls with their wives and children, their hawks, their
hounds, and their men-at-arms; and it has been said that, in all France,
Corbie and Fleury alone kept always something of their early discipline.

Only in the early years of the most lurid century of the Middle Ages,
when decentralization culminated, and the imagination began to gain its
fullest intensity, did the period of monastic consolidation open with
the foundation of Cluny. In 910 William of Aquitaine draw a charter
[Footnote: Bruel, _Recueil des Chartes de l’Abbaye de Cluny_, I, 124.]
which, so far as possible, provided for the complete independence of his
new corporation. There was no episcopal visitation, and no interference
with the election of the abbot. The monks were put directly under
the protection of the pope, who was made their sole superior. John
XI confirmed this charter by his bull of 932, and authorized the
affiliation of all converts who wished to share in the reform.
[Footnote: _Bull. Clun._ p. 2, col. 1. Also Luchaire, _Manuel des
Institutions Françaises_, 93, 95, where the authorities are collected.]

The growth of Cluny was marvellous; by the twelfth century two thousand
houses obeyed its rule, and its wealth was so great, and its buildings
so vast, that in 1245 Innocent IV, the Emperor Baldwin, and Saint
Louis were all lodged together within its walls, and with them all the
attendant trains of prelates and nobles with their servants.

In the eleventh century no other force of equal energy existed. The
monks were the most opulent, the ablest, and the best organized society
in Europe, and their effect upon mankind was proportioned to their
strength. They intuitively sought autocratic power, and during the
centuries when nature favored them, they passed from triumph to triumph.
They first seized upon the papacy and made it self-perpetuating;
they then gave battle to the laity for the possession of the secular
hierarchy, which had been under temporal control since the very
foundation of the Church.

According to the picturesque legend, Bruno, Bishop of Toul, seduced by
the flattery of courtiers and the allurements of ambition, accepted the
tiara from the emperor, and set out upon his journey to Italy with a
splendid retinue, and with his robe and crown. On his way he turned
aside at Cluny, where Hildebrand was prior. Hildebrand, filled with the
spirit of God, reproached him with having seized upon the seat of
the vicar of Christ by force, and accepted the holy office from the
sacrilegious hand of a layman. He exhorted Bruno to cast away his pomp,
and to cross the Alps humbly as a pilgrim, assuring him that the priests
and people of Rome would recognize him as their bishop, and elect him
according to canonical forms. Then he would taste the joys of a pure
conscience, having entered the fold of Christ as a shepherd and not as a
robber. Inspired by these words, Bruno dismissed his train, and left the
convent gate as a pilgrim. He walked barefoot, and when after two months
of pious meditations he stood before Saint Peter’s, he spoke to the
people and told them it was their privilege to elect the pope, and since
he had come unwillingly he would return again, were he not their choice.

He was answered with acclamations, and on February 2, 1049, he was
enthroned as Leo IX. His first act was to make Hildebrand his minister.

The legend tells of the triumph of Cluny as no historical facts could
do. Ten years later, in the reign of Nicholas II, the theocracy made
itself self-perpetuating through the assumption of the election of
the pope by the college of cardinals, and in 1073 Hildebrand, the
incarnation of monasticism, was crowned under the name of Gregory VII.

With Hildebrand’s election, war began. The Council of Rome, held
in 1075, decreed that holy orders should not be recognized where
investiture had been granted by a layman, and that princes guilty of
conferring investiture should be excommunicated. The Council of the
next year, which excommunicated the emperor, also enunciated the famous
propositions of Baronius--the full expression of the theocratic idea.
The priest had grown to be a god on earth.

“So strong in this confidence, for the honour and defence of your
Church, on behalf of the omnipotent God, the Father, the Son, and the
Holy Ghost, by your power and authority, I forbid the government of
the German and Italian kingdoms, to King Henry, the son of the Emperor
Henry, who, with unheard-of arrogance, has rebelled against your Church.
I absolve all Christians from the oaths they have made or may make to
him, and I forbid that any one should obey him as king.” [Footnote:
Migne, CXLVIII, 790.]

Henry marched on Italy, but in all European history there has been
no drama more tremendous than the expiation of his sacrilege. To his
soldiers the world was a vast space, peopled by those fantastic beings
which are still seen on Gothic towers. These demons obeyed the monk
of Rome, and his army, melting from about the emperor under a nameless
horror, left him helpless.

Gregory lay like a magician in the fortress of Canossa: but he had no
need of carnal weapons, for when the emperor reached the Alps he was
almost alone. Then his imagination also took fire, the panic seized him,
and he sued for mercy.

On August 7, 1106, Henry died at Liège, an outcast and a mendicant, and
for five long years his body lay at the church door, an accursed thing
which no man dared to bury.

Gregory prevailed because, to the understanding of the eleventh century,
the evidence at hand indicated that he embodied in a high degree the
infinite energy. The eleventh century was intensely imaginative and the
evidence which appealed to it was those phenomena of trance, hypnotism,
and catalepsy which are as mysterious now as they were then, but whose
effect was then to create an overpowering demand for miracle-working
substances. The sale of these substances gradually drew the larger
portion of the wealth of the community into the hands of the clergy, and
with wealth went temporal power. No vested interest in any progressive
community has probably ever been relatively stronger, for the Church
found no difficulty, when embarrassed, in establishing and operating a
thorough system for exterminating her critics.

Under such a pressure modern civilization must have sunk into some form
of caste had the mediæval mind resembled any antecedent mind, but
the middle age, though superficially imaginative, was fundamentally
materialistic, as the history of the crusades showed.

At Canossa the laity conceded as a probable hypothesis that the Church
could miraculously control nature; but they insisted that if the Church
possessed such power, she must use that power for the common good.
Upon this point they would not compromise, nor would they permit delay.
During the chaos of the ninth century turmoil and violence reached
a stage at which the aspirations of most Christians ended with
self-preservation; but when the discovery and working of the Harz
silver had brought with it some semblance of order, an intense yearning
possessed both men and women to ameliorate their lot. If relics could
give protection against oppression, disease, famine, and death, then
relics must be obtained, and, if the cross and the tomb were the most
effective relics, then the cross and the tomb must be conquered at any
cost. In the north of Europe especially, misery was so acute that
the people gladly left their homes upon the slenderest promise of
betterment, even following a vagrant like Peter the Hermit, who was
neither soldier nor priest. There is a passage in William of Tyre
which has been often quoted to explain a frenzy which is otherwise
inexplicable, and in the old English of Caxton the words still glow with
the same agony which makes lurid the supplication of the litany,--“From
battle and murder, and from sudden death, Good Lord deliver us”:

“Of charyte men spack not, debates, discordes, and warres were nyhe
oueral, in suche wyse, that it seemed, that thende of the world
was nyghe, by the signes that our lord sayth in the gospell, ffor
pestylences and famynes were grete on therthe, ferdfulness of heuen,
tremblyng of therthe in many places, and many other thinges there were
that ought to fere the hertes of men....

“The prynces and the barons brente and destroyed the contrees of theyr
neyghbours, yf ony man had saved ony thynge in theyr kepyng, theyr owne
lordes toke them and put them in prison and in greuous tormentis, for to
take fro them suche as they had, in suche qyse that the chyldren of them
that had ben riche men, men myght see them goo fro dore to dore, for
to begge and gete theyr brede, and some deye for hungre and mesease.”
 [Footnote: Godeffroy of Bologne, by William, Archbishop of Tyre,
translated from the French by William Caxton, London, 1893, 21, 22.]

Throughout the eleventh century the excitement touching the virtues
of the holy places in Judea grew, until Gregory VII, about the time of
Canossa, perceived that a paroxysm was at hand, and considered leading
it, but on the whole nothing is so suggestive of the latent scepticism
of the age as the irresolution of the popes at this supreme moment. The
laity were the pilgrims and the agitators. The kings sought the relics
and took the cross; the clergy hung back. Robert, Duke of Normandy, for
example, the father of William the Conqueror, died in 1035 from hardship
at Nicæa when returning from Palestine, absorbed to the last in the
relics which he had collected, but the popes stayed at home. Whatever
they may have said in private, neither Hildebrand nor Victor nor Urban
moved officially until they were swept forward by the torrent. They
shunned responsibility for a war which they would have passionately
promoted had they been sure of victory. The man who finally kindled the
conflagration was a half-mad fanatic, a stranger to the hierarchy.
No one knew the family of Peter the Hermit, or whence he came, but he
certainly was not an ecclesiastic in good standing. Inflamed by fasting
and penance, Peter followed the throng of pilgrims to Jerusalem, and
there, wrought upon by what he saw, he sought the patriarch. Peter asked
the patriarch if nothing could be done to protect the pilgrims, and to
retrieve the Holy Places. The patriarch replied, “Nothing, unless God
will touch the heart of the western princes, and will send them to
succor the Holy City.” The patriarch did not propose meddling himself,
nor did it occur to him that the pope should intervene. He took a
rationalistic view of the Moslem military power. Peter, on the contrary,
was logical, arguing from eleventh-century premises. If he could but
receive a divine mandate, he would raise an invincible army. He prayed.
His prayer was answered. One day while prostrated before the sepulchre
he heard Christ charge him to announce in Europe that the appointed hour
had come. Furnished with letters from the patriarch, Peter straightway
embarked for Rome to obtain Urban’s sanction for his design. Urban
listened and gave a consent which he could not prudently have withheld,
but he abstained from participating in the propaganda. In March,
1095, Urban called a Council at Piacenza, nominally to consider the
deliverance of Jerusalem, and this Council was attended by thirty
thousand impatient laymen, only waiting for the word to take the vow,
but the pope did nothing. Even at Clermont eight months later, he showed
a disposition to deal with private war, or church discipline, or with
anything in fact rather than with the one engrossing question of the
day, but this time there was no escape. A vast multitude of determined
men filled not only Clermont but the adjacent towns and villages, even
sleeping in the fields, although the weather was bitterly cold,
who demanded to know the policy of the Church. Urban seems to have
procrastinated as long as he safely could, but, at length, at the tenth
session, he produced Peter on the platform, clad as a pilgrim, and,
after Peter had spoken, he proclaimed the war. Urban declined, however,
to command the army. The only effective force which marched was a body
of laymen, organized and led by laymen, who in 1099 carried Jerusalem
by an ordinary assault. In Jerusalem they found the cross and the
sepulchre, and with these relics as the foundation of their power, the
laity began an experiment which lasted eighty-eight years, ending in
1187 with the battle of Tiberias. At Tiberias the infidels defeated the
Christians, captured their king and their cross, and shortly afterward
seized the tomb.

If the eleventh-century mind had been as rigid as the Roman mind of the
first century, mediæval civilization could hardly, after the collapse
of the crusades, have failed to degenerate as Roman civilization
degenerated after the defeat of Varus. Being more elastic, it began,
under an increased tension, to develop new phases of thought. The effort
was indeed prodigious and the absolute movement possibly slow, but a
change of intellectual attitude may be detected almost contemporaneously
with the fall of the Latin kingdom in Palestine. It is doubtless true
that the thirteenth century was the century in which imaginative thought
reached its highest brilliancy, when Albertus Magnus and Saint Thomas
Aquinas taught, when Saint Francis and Saint Clara lived, and when
Thomas of Celano wrote the _Dies Iræ_. It was then that Gothic
architecture touched its climax in the cathedrals of Chartres and
Amiens, of Bourges and of Paris; it was then also that Blanche of
Castile ruled in France and that Saint Louis bought the crown of thorns,
but it is equally true that the death of Saint Louis occurred in 1270,
shortly after the thorough organization of the Inquisition by Innocent
IV in 1252, and within two years or so of the production by Roger Bacon
of his _Opus Majus_.

The establishment of the Inquisition is decisive, because it proves
that sceptical thought had been spread far enough to goad the Church
to general and systematic repression, while the _Opus Majus_ is a
scientific exposition of the method by which the sceptical mind is
trained.

Roger Bacon was born about 1214, and going early to Oxford fell under
the influence of the most liberal teachers in Europe, at whose head
stood Robert Grosseteste, afterward Bishop of Lincoln. Bacon conceived
a veneration for Grosseteste, and even for Adam de Marisco his disciple,
and turning toward mathematics rather than toward metaphysics he eagerly
applied himself, when he went to Paris, to astrology and alchemy, which
were the progenitors of the modern exact sciences. In the thirteenth
century a young man like Bacon could hardly stand alone, and Bacon
joined the Franciscans, but before many years elapsed he embroiled
himself with his superiors. His friend, Grosseteste, died in 1253, the
year after Innocent IV issued the bull _Ad extirpanda_ establishing the
Inquisition, and Bacon felt the consequences. The general of his order,
Saint Bonaventura, withdrew him from Oxford where he was prominent, and
immured him in a Parisian convent, treating him rigorously, as Bacon
intimated to Pope Clement IV. There he remained, silenced, for some ten
years, until the election of Clement IV, in 1265. Bacon at once wrote to
Clement complaining of his imprisonment, and deploring to the pope the
plight into which scientific education had fallen. The pope replied
directing Bacon to explain his views in a treatise, but did not order
his release. In response Bacon composed the _Opus Majus_.

The _Opus Majus_ deals among other things with experimental science, and
in the introductory chapter to the sixth part Bacon stated the theory of
inductive thought quite as lucidly as did Francis Bacon three and a half
centuries later in the _Novum Organum_. [Footnote: Positis radicibus
sapientiae Latinorum penes Linguas et Mathematicam et Perspectivam,
nunc volo revolvere radices a parte Scientiae Experimentalis, quia
sine experientia nihil sufficienter scire protest. Duo enim simt
modi cognoscendi, scilicet per argumentum et experimentum. Argumentum
concludit et facit nos concedere conclusionem, sed non certificat neque
removet dubitationem ut quiescat animus in intuitu veritatis, nisi eam
inveniat via experientiae; quia multi habent argumenta ad scibilia,
sed quia non habent experientiam, negligunt ea, nee vitant nociva
nex persequuntue bona. J. H. Bridges, _The Opus Majus of Roger Bacon_
(Oxford, 1897), II, 167.]

Clement died in 1268. The papacy remained vacant for a couple of years,
but in 1271 Gregory X came in on a conservative reaction. Bacon
passed most of the rest of his life in prison, perhaps through his own
ungovernable temper, and ostensibly his writings seem to have had little
or no effect on his contemporaries, yet it is certain that he was not
an isolated specimen of a type of intelligence which suddenly bloomed
during the Reformation. Bacon constantly spoke of his friends, but his
friends evidently did not share his temperament. The scientific man
has seldom relished martyrdom, and Galileo’s experience as late as 1633
shows what risks men of science ran who even indirectly attacked the
vested interests of the Church. After the middle of the thirteenth
century the danger was real enough to account for any degree of
secretiveness, and a striking case of this timidity is related by Bacon
himself. No one knows even the name of the man to whom Bacon referred as
“Master Peter,” but according to Bacon, “Master Peter” was the greatest
and most original genius of the age, only he shunned publicity. The
“Dominus experimentorum,” as Bacon called him, lived in a safe retreat
and devoted himself to mathematics, chemistry, and the mechanical arts
with such success that, Bacon insisted, he could by his inventions have
aided Saint Louis in his crusade more than his whole army. [Footnote:
Émile Charles, _Roger Bacon. Sa vie et ses ouvrages_, 17.] Nor is
this assertion altogether fantastic. Bacon understood the formula
for gunpowder, and if Saint Louis had been provided with even a poor
explosive he might have taken Cairo; not to speak of the terror which
Greek fire always inspired. Saint Louis met his decisive defeat in a
naval battle fought in 1250, for the command of the Nile, by which he
drew supplies from Damietta, and he met it, according to Matthew Paris,
because his ships could not withstand Greek fire. Gunpowder, even in a
very simple form, might have changed the fate of the war.

Scepticism touching the value of relics as a means for controlling
nature was an effect of experiment, and, logically enough, scepticism
advanced fastest among certain ecclesiastics who dealt in relics. For
example, in 1248 Saint Louis undertook to invade Egypt in defence of
the cross. Possibly Saint Louis may have been affected by economic
considerations also touching the eastern trade, but his ostensible
object was a crusade. The risk was very great, the cost enormous, and
the responsibility the king assumed of the most serious kind. Nothing
that he could do was left undone to ensure success. In 1249 he captured
Damietta, and then stood in need of every pound of money and of every
man that Christendom could raise; yet at this crisis the Church thought
chiefly of making what it could in cash out of the war, the inference
being that the hierarchy suspected that even if Saint Louis prevailed
and occupied Jerusalem, little would be gained from an ecclesiastical
standpoint. At all events, Matthew Paris has left an account, in his
chronicle of the year 1249, of how the pope and the Franciscans
preached this crusade, which is one of the most suggestive passages in
thirteenth-century literature:

“About the same time, by command of the pope, whom they obeyed
implicitly, the Preacher and Minorite brethren diligently employed
themselves in preaching; and to increase the devotion of the Christians,
they went with great solemnity to the places where their preaching was
previously indicated, and granted many days of indulgence to those who
came to hear them.... Preaching on behalf of the cross, they bestowed
that symbol on people of every age, sex and rank, whatever their
property or worth, and even on sick men and women, and those who were
deprived of strength by sickness or old age; and on the next day, or
even directly afterwards, receiving it back from them, they absolved
them from their vow of pilgrimage, for whatever sum they could obtain
for the favour. What seemed unsuitable and absurd was, that not many
days afterwards, Earl Richard collected all this money in his treasury,
by the agency of Master Bernard, an Italian clerk, who gathered in the
fruit; whereby no slight scandal arose in the Church of God, and amongst
the people in general, and the devotion of the faithful evidently
cooled.” [Footnote: Matthew Paris, _English History_, translated by the
Rev. J. A, Giles, II, 309.]

When the unfortunate Baldwin II became Emperor of the East in 1237, the
relics of the passion were his best asset. In 1238, while Baldwin was
in France trying to obtain aid, the French barons who carried on the
government at Constantinople in his absence were obliged to pledge the
crown of thorns to an Italian syndicate for 13,134 perpera, which Gibbon
conjectures to have been besants. Baldwin was notified of the pledge
and urged to arrange for its redemption. He met with no difficulty.
He confidently addressed himself to Saint Louis and Queen Blanche, and
“Although the king felt keen displeasure at the deplorable condition of
Constantinople, he was well pleased, nevertheless, with the opportunity
of adorning France with the richest and most precious treasure in all
Christendom.” More especially with “a relic, and a sacred object which
was not on the commercial market.” [Footnote: Du Cange, _Histoire de
L’empire de Constantinople sous les empereurs Français_, edition de
Buchon, I, 259.]

Louis, beside paying the loan and the cost of transportation which came
to two thousand French pounds (the mark being then coined into £2, 15
sous and 6 pence), made Baldwin a present of ten thousand pounds for
acting as broker. Baldwin was so well contented with this sale which he
closed in 1239, that a couple of years later he sent to Paris all the
contents of his private chapel which had any value. Part of the treasure
was a fragment of what purported to be the cross, but the authenticity
of this relic was doubtful; there was beside, however, the baby linen,
the spear-head, the sponge, and the chain, beside several miscellaneous
articles like the rod of Moses.

Louis built the Sainte Chapelle at a cost of twenty thousand marks as a
shrine in which to deposit them. The Sainte Chapelle has usually
ranked as the most absolutely perfect specimen of mediaeval religious
architecture. [Footnote: On this whole subject of the inter-relation
of mediæval theology with architecture and philosophy the reader is
referred to _Mont-Saint-Michel et Chartres_, by Henry Adams, which is
the most philosophical and thorough exposition of this subject which
ever has been attempted.]

When Saint Louis bought the Crown of Thorns from Baldwin in 1239, the
commercial value of relics may, possibly, be said to have touched its
highest point, but, in fact, the adoration of them had culminated with
the collapse of the Second Crusade, and in another century and a half
the market had decisively broken and the Reformation had already begun,
with the advent of Wycliffe and the outbreak of Wat Tyler’s Rebellion in
1381. For these social movements have always a common cause and reach a
predetermined result.

In the eleventh century the convent of Cluny, for example, had an
enormous and a perfectly justified hold upon the popular imagination,
because of the sanctity and unselfishness of its abbots. Saint Hugh
won his sainthood by a self-denial and effort which were impossible to
ordinary men, but with Louis IX the penitential life had already
lost its attractions and men like Arnold rapidly brought religion and
religious thought into contempt. The famous Grosseteste, Bishop of
Lincoln, born, probably, in 1175, died in 1253. He presided over the
diocese of Lincoln at the precise moment when Saint Louis was building
the Sainte Chapelle, but Grosseteste in 1250 denounced in a sermon at
Lyons the scandals of the papal court with a ferocity which hardly was
surpassed at any later day.

To attempt even an abstract of the thought of the English Reformation
would lead too far, however fascinating the subject might be. It must
suffice to say briefly that theology had little or nothing to do with
it. Wycliffe denounced the friars as lazy, profligate impostors, who
wrung money from the poor which they afterwards squandered in ways
offensive to God, and he would have stultified himself had he admitted,
in the same breath, that these reprobates, when united, formed a
divinely illuminated corporation, each member of which could and did
work innumerable miracles through the interposition of Christ. Ordinary
miracles, indeed, could be tested by the senses, but the essence of
transubstantiation was that it eluded the senses. Thus nothing could
be more convenient to the government than to make this invisible and
intangible necromancy a test in capital cases for heresy-Hence Wycliffe
had no alternative but to deny transubstantiation, for nothing could be
more insulting to the intelligence than to adore a morsel of bread which
a priest held in his hand. The pretension of the priests to make the
flesh of Christ was, according to Wycliffe, an impudent fraud, and
their pretension to possess this power was only an excuse by which they
enforced their claim to collect fees, and what amounted to extortionate
taxes, from the people. [Footnote: Nowhere, perhaps, does Wycliffe
express himself more strongly on this subject than in a little tract
called _The Wicket_, written in English, which he issued for popular
consumption about this time.] But, in the main, no dogma, however
incomprehensible, ever troubled Protestants, as a class. They easily
accepted the Trinity, the double procession, or the Holy Ghost itself,
though no one had the slightest notion what the Holy Ghost might be.
Wycliffe roundly declared in the first paragraph of his confession
[Footnote: Fasciculi Zizaniorum, 115.] that the body of Christ which was
crucified was truly and really in the consecrated host, and Huss, who
inherited the Wycliffian tradition, answered before the Council of
Constance, “Verily, I do think that the body of Christ is really and
totally in the sacrament of the altar, which was born of the Virgin
Mary, suffered, died, and rose again, and sitteth on the right hand of
God the Father Almighty.” [Footnote: Foxe, _Acts and Monuments_, III,
452.] That which has rent society in twain and has caused blood to
flow like water, has never been abstract opinions, but that economic
competition either between states or classes, that lust for power and
wealth, which makes a vested interest. Thus by 1382 the eucharist had
come to represent to the privileged classes power and wealth, and they
would have repudiated Wycliffe even had they felt strong enough to
support him. But they were threatened by an adversary equally formidable
with heresy in the person of the villeins whom the constantly increasing
momentum of the time had raised into a position in which they undertook
to compete for the ownership of the land which they still tilled as
technical serfs.


CHAPTER III.


Now the courts may say what they will in support of the vested
interests, for to support vested interests is what lawyers are paid
for and what courts are made for. Only, unhappily, in the process of
argument courts and lawyers have caused blood to flow copiously, for
in spite of all that can be said to the contrary, men have practically
proved that they do own all the property they can defend, all the courts
in Christendom notwithstanding, and this is an issue of physical force
and not at all of words or of parchments. And so it proved to be in
England in the fourteenth and fifteenth centuries, alike in Church and
State. It was a matter of rather slow development. After the conquest
villeins could neither in fact nor theory acquire or hold property as
against their lord, and the class of landlords stretched upwards from
the owner of a knight’s fee to the king on his throne, who was the chief
landlord of all, but by so narrow a margin that he often had enough to
do to maintain some vestige of sovereignty. So, to help himself, it came
to pass that the king intrigued with the serfs against their restive
masters, and the abler the king, the more he intrigued, like Henry I,
until the villeins gained very substantial advantages. Thus it was that
toward 1215, or pretty nearly contemporaneously with the epoch when
men like Grosseteste began to show restlessness under the extortionate
corruption of the Church, the villein was discovered to be able to
defend his claim to some portion of the increment in the value of the
land which he tilled and which was due to his labor: and this title the
manorial courts recognized, because they could not help it, as a sort of
tenant right, calling it a customary tenancy by base service. A century
later these services in kind had been pretty frequently commuted into
a fixed rent paid in money, and the serf had become a freeman, and a
rather formidable freeman, too. For it was largely from among these
technical serfs that Edward III recruited the infantry who formed his
line at Crécy in 1346, and the archers of Crécy were not exactly the
sort of men who take kindly to eviction, to say nothing of slavery. As
no one meddled much with the villeins before 1349, all went well until
after Crécy, but in 1348 the Black Death ravaged England, and so many
laborers died that the cost of farming property by hired hands exceeded
the value of the rent which the villeins paid. Then the landlords, under
the usual reactionary and dangerous legal advice, tried coercion. Their
first experiment was the famous Statute of Laborers, which fixed wages
at the rates which prevailed in 1347, but as this statute accomplished
nothing the landlords repudiated their contracts, and undertook to force
their villeins to render their ancient customary services. Though the
lay landlords were often hard masters, the ecclesiastics, especially the
monks, were harder still, and the ecclesiastics were served by lawyers
of their own cloth, whose sharp practice became proverbial. Thus the
law declined to recognize rights in property existing in fact, with the
inevitable result of the peasant rising in 1381, known as Wat Tyler’s
Rebellion. Popular rage perfectly logically ran highest against the
monks and the lawyers. Both the Archbishop of Canterbury, Simon de
Sudbury, the Lord Chancellor, and the Chief Justice were killed, and the
insurgents wished to kill, as Capgrave has related, “all the men that
had learned ony law.” Finally the rebellion was suppressed, chiefly by
the duplicity of Richard II. Richard promised the people, by written
charters, a permanent tenure as freemen at reasonable rents, and so
induced them to go home with his charters in their hands; but they were
no sooner gone than vengeance began. Though Richard had been at the
peasants’ mercy, who might have killed him had they wished, punitive
expeditions were sent in various directions. One was led by Richard
himself, who travelled with Tresilian, the new Chief Justice, the man
who afterward was himself hanged at Tyburn. Tresilian worked so well
that he is said to have strung up a dozen villeins to a single beam
in Chelmsford because he had no time to have them executed regularly.
Stubbs has estimated that seven thousand victims hardly satisfied the
landlords’ sense of outraged justice. What concerns us, chiefly, is
that this repression, however savage, failed altogether to bring
tranquillity. After 1381 a full century of social chaos supervened,
merging at times into actual civil war, until, in 1485, Henry Tudor
came in after his victory at Bosworth, pledged to destroy the whole
reactionary class which incarnated feudalism. For the feudal soldier was
neither flexible nor astute, and allowed himself to be caught between
the upper and the nether millstone. While industrial and commercial
capital had been increasing in the towns, capitalistic methods of
farming had invaded the country, and, as police improved, private and
predatory warfare, as a business, could no longer be made to pay. The
importance of a feudal noble lay in the body of retainers who followed
his banner, and therefore the feudal tendency always was to overcharge
the estate with military expenditure. Hence, to protect themselves from
creditors, the landlords passed the Statute _De Donis_ [Footnote: 13
Edw. I, c. I (A.D. 1284).] which made entails inalienable. Toward the
end of the Wars of the Roses, however, the pressure for money, which
could only be raised by pledging their land, became too strong for
the feudal aristocracy. Edward IV, who was a very able man, perceived,
pretty early in his reign, that his class could not maintain themselves
unless their land were put upon a commercial basis. Therefore he
encouraged the judges, in the collusive litigation known to us as
Taltarum’s Case, decided in 1472, to set aside the Statute _De Donis_,
by the fiction of the Common Recovery. The concession, even so, came too
late. The combination against them had grown too strong for the soldiers
to resist. Other classes evolved by competition wanted their property,
and these made Henry Tudor king of England to seize it for them.

Henry’s work was simple enough. After Bosworth, with a competent police
force at hand to execute process, he had only to organize a political
court, and to ruin by confiscatory fines all the families strong enough,
or rash enough, to maintain garrisoned houses. So Henry remodelled the
Star Chamber, in 1486, [Footnote: 3 Henry 7, C 1.] to deal with the
martial gentry, and before long a new type of intelligence possessed the
kingdom.

The feudal soldiers being disposed of, it remained to evict the monks,
who were thus left without their natural defenders. No matter of faith
was involved. Henry VIII boasted that in doctrine he was as orthodox as
the pope. There was, however, an enormous monastic landed property to
be redistributed This was confiscated, and appropriated, not to public
purposes, but, as usually happens in revolutions, to the use of the
astutest of the revolutionists. Among these, John Russell, afterward
Earl of Bedford, stood preeminent. Russell had no particular pedigree or
genius, save the acquisitive genius, but he made himself useful to
Henry in such judicial murders as that of Richard Whiting, Abbot of
Glastonbury. He received in payment, among much else, Woburn Abbey,
which has since remained the Bedford country seat, and Covent Garden
or Convent Garden, one of the most valuable parcels of real estate in
London. Covent Garden the present duke recently sold, anticipating,
perhaps, some such legislation as ruined the monks and made his
ancestor’s fortune. As for the monks whom Henry evicted, they wandered
forth from their homes beggars, and Henry hanged all of them whom he
could catch as vagrants. How many perished as counterpoise for the
peasant massacres and Lollard burnings of the foregoing two centuries
can never be known, nor to us is it material. What is essential to
mark, from the legal standpoint, is that while this long and bloody
revolution, of one hundred and fifty years, displaced a favored class
and confiscated its property, it raised up in their stead another class
of land monopolists, rather more greedy and certainly quite as cruel as
those whom they superseded. Also, in spite of all opposition, labor did
make good its claim to participate more or less fully in the ownership
of the property it cultivated, for while the holding of the ancient
villein grew to be well recognized in the royal courts as a copyhold
estate, villeinage itself disappeared.

Yet, unless I profoundly err, in the revolution of the sixteenth
century, the law somewhat conspicuously failed in its function of
moderating competition, for I am persuaded that competition of another
kind sharpened, and shortly caused a second civil war bloodier than the
Wars of the Roses.

Fifteen years before the convents were seized, Sir Thomas More wrote
_Utopia_, in whose opening chapter More has given an account of a dinner
at Cardinal Morton’s, who, by the way, presided in the Star Chamber.
At this dinner one of the cardinal’s guests reflected on the thievish
propensities of Englishmen, who were to be found throughout the country
hanged as felons, sometimes twenty together on a single gallows. More
protested that this was not the fault of the poor who were hanged, but
of rich land monopolists, who pastured sheep and left no fields for
tillage. According to More, these capitalists plucked down houses and
even towns, leaving nothing but the church for a sheep-house, so that
“by covin and fraud, or by violent oppression, ... or by wrongs and
injuries,” the husbandmen “be thrust out of their own,” and, “must
needs depart away, poor, wretched souls, men, women, husbands,
wives, fatherless children, widows.” The dissolution of the convents
accelerated the process, and more and more of the weaker yeomanry were
ruined and evicted. It is demonstrated that the pauperization of the
feebler rural population went on apace by the passage of poor-laws
under Elizabeth, which, in the Middle Ages, had not been needed and,
therefore, were unknown. This movement, described by More, was the
beginning of the system of enclosing common lands which afterward
wrought havoc among the English yeomen, and which, I suppose,
contributed more than any other single cause to the Great Rebellion of
the seventeenth century. In the mediæval village the owners of small
farms enjoyed certain rights in the common land of the community,
affording them pasturage for their cattle and the like, rights without
which small farming could not be made profitable. These commons the land
monopolists appropriated, sometimes giving some shadow of compensation,
sometimes by undisguised force, but on the whole compensation
amounted to so little that the enclosure of the commons must rank as
confiscation. Also this seizure of property would doubtless have caused
a convulsion as lasting as that which followed the insurrection of 1381,
or as did actually occur in Ireland, had it not been for an unparalleled
contemporaneous territorial and industrial expansion. Thorold Rogers
always insisted that between 1563, the year of the passage of the
Statute of Apprentices, [Footnote: 5 Eliz. c. 4.] and 1824, a regular
conspiracy existed between the lawyers “and the parties interested in
its success ... to cheat the English workman of his wages, ... and to
degrade him to irremediable poverty.” [Footnote: _Work and Wages_, 398.]
Certainly the land monopolists resorted to strong measures to accumulate
land, for something like six hundred and fifty Enclosure Acts were
passed between 1760, the opening of the Industrial Revolution, and 1774,
the outbreak of the American War. But without insisting on Rogers’s
view, it is not denied that the weakest of the small yeomen sank into
utter misery, becoming paupers or worse. On the other hand, of those
stronger some emigrated to America, others, who were among the ablest
and the boldest, sought fortune as adventurers over the whole earth,
and, like the grandfather of Chatham, brought home from India as
smugglers or even as pirates, diamonds to be sold to kings for their
crowns, or, like Clive, became the greatest generals and administrators
of the nation. Probably, however, by far the majority of those who were
of average capacity found compensation for the confiscated commons in
domestic industry, owning their houses with lots of land and the tools
of their trade. Defoe has left a charming description of the region
about Halifax in Yorkshire, toward the year 1730, where he found
the whole population busy, prosperous, healthy, and, in the main,
self-sufficing. He did not see a beggar or an idle person in the whole
country. So, favored by circumstances, the landed oligarchy met with
no effective resistance after the death of Cromwell, and achieved what
amounted to being autocratic power in 1688. Their great triumph was the
conversion of the House of Commons into their own personal property,
about the beginning of the eighteenth century, with all the guaranties
of law. In the Middle Ages the chief towns of England had been summoned
by the king to send burgesses to Westminster to grant him money, but
as time elapsed the Commons acquired influence and, in 1642, became
dominant. Then, after the Restoration, the landlords conceived the idea
of appropriating the right of representation, as they had appropriated
and were appropriating the common lands. Lord John Russell one day
observed in the House of Commons that the burgesses were originally
chosen from among the inhabitants of the towns they represented, but
that, in the reign of Anne, the landlords, to depress the shipping
interest, opened the borough representation to all qualified persons
without regard to domicile. [Footnote: 36 Hansard, Third Series, 548.]
Lord John was mistaken in his date, for the change occurred earlier, but
he described correctly enough the persistent animus of the landlords.
An important part of their policy turned on the so-called Determination
Acts of 1696 and 1729, which defined the franchises and which had
the effect of confirming the titles of patrons to borough property,
[Footnote: Porritt, _Unreformed House of Commons_, I, 9, _et seq._] thus
making a seat in the House of Commons an incorporeal hereditament fully
recognized by law. On this point so high an authority as Lord Eldon was
emphatic. [Footnote: 12 Hansard, Third Series, 396.] By the time of the
American War the oligarchy had become so narrow that one hundred and
fifty-four peers and commoners returned three hundred and seven members,
or much more than a majority of the House as then organized. [Footnote:
Grey’s motion for Reform, 30 _Parl. Hist._ 795 (A.D. 1793)] With the
privileged class reduced to these contemptible numbers a catastrophe
necessarily followed. Almost impregnable as the position of the
oligarchy appeared, it yet had its vulnerable point. As Burke told the
Duke of Portland, a duke’s power did not come from his title, but from
his wealth, and the landlords’ wealth rested on their ability to draw a
double rent from their estates, one rent for themselves, and another to
provide for the farmer to whom they let their acres. Evidently British
land could not bear this burden if brought in competition with other
equally good land that paid only a single rent, and from a pretty
early period the landlords appear to have been alive to this fact.
Nevertheless, ocean freights afforded a fair protection, and as long as
the industrial population remained tolerably self-supporting, England
rather tended to export than to import grain. But toward 1760 advances
in applied science profoundly modified the equilibrium of English
society. The new inventions, stimulated by steam, could only be utilized
by costly machinery installed in large factories, which none but
considerable capitalists could build, but once in operation the product
of these factories undersold domestic labor, and ruined and evicted the
population of whole regions like Halifax. These unfortunate laborers
were thrust in abject destitution into filthy and dark alleys in cities,
where they herded in masses, in misery and crime. In consequence grain
rose in value, so much so that in 1766 prayers were offered touching its
price. Thenceforward England imported largely from America, and in 1773
Parliament was constrained to reduce the duty on wheat to a point lower
than the gentry conceded again, until the total repeal of the Corn Laws
in 1846. [Footnote: John Morley, _The Life of Richard Cobden_, 167,
note 5.] The situation was well understood in London. Burke, Governor
Pownall, and others explained it in Parliament, while Chatham implored
the landlords not to alienate America, which they could not, he told
them, conquer, but which gave them a necessary market,--a market as
he aptly said, both of supply and demand. And Chatham was right, for
America not only supplied the grain to feed English labor, but bought
from England at least one third of all her surplus manufactures.

This brings us to the eighteenth century, which directly concerns us,
because the religious superstition, which had previously caused men to
seek in a conscious supreme energy the effective motor in human affairs,
had waned, and the problem presented was reduced to the operation of
that acceleration of movement by the progress of applied science which
always has been, and always must be, the prime cause of the quickening
of economic competition either as between communities or as between
individuals. And this is the capital phenomenon of civilization. For it
is now generally admitted that war is nothing but economic competition
in its acutest form. When competition reaches a certain intensity it
kindles into war or revolution, precisely as when iron is raised to
a certain heat it kindles into flame. And, for the purposes of
illustration, possibly the best method of showing how competition
was quickened, and how it affected adjacent communities during the
eighteenth century, is to take navigation, not only because navigation
was much improved during the first three quarters of that period, but
because both England and France competed for control in America by means
of ships. It suffices to mention, very succinctly, a few of the more
salient advances which were then made.

Toward 1761 John Harrison produced the chronometer, by which longitude
could be determined at sea, making the ship independent in all parts of
the world. At the same time more ingenious rigging increased her power
of working to windward. With such advantages Captain Cook became a
mighty discoverer both in the southern and western oceans, charted New
Zealand and much else, and more important than all, in 1759 he surveyed
the Saint Lawrence and piloted ships up the river, of which he had
established the channel. Speaking of Cook naturally leads to the
solution of the problem of the transportation of men, sailors, soldiers,
and emigrants, on long voyages, thereby making population fluid. Cook,
in his famous report, read before the Royal Society in March, 1776,
after his second voyage, established forever the hygienic principles
by observing which a ship’s company may safely be kept at sea for any
length of time. Previously there had always been a very high mortality
from scurvy and kindred diseases, which had, of course, operated as
a very serious check to human movement. On land the same class of
phenomena were even more marked. In England the Industrial Revolution is
usually held to date from 1760, and, by common consent, the Industrial
Revolution is attributed altogether to applied science, or, in other
words, to mechanical inventions. In 1760 the flying-shuttle appeared,
and coal began to replace wood for smelting. In 1764 Hargreaves invented
the spinning-jenny; in 1779 Crompton contrived the mule; and in 1768
Watt brought the steam-engine to maturity. In 1761 the first boat-load
of coals sailed over the Barton viaduct, which James Brindley built for
the Duke of Bridgewater’s canal, to connect Worsley with Manchester,
thus laying the foundation of British inland navigation, which before
the end of the century had covered England; while John Metcalf, the
blind road-builder, began his lifework in 1765. He was destined
to improve English highways, which up to that time had been mostly
impossible for wheeled traffic. In France the same advance went on.
Arthur Young described the impression made on him in 1789 by the
magnificence of the French roads which had been built since the
administration of Colbert, as well as by the canal which connected the
Mediterranean with the Atlantic.

In the midst of this activity Washington grew up. Washington was a born
soldier, engineer, and surveyor with the topographical instinct peculiar
to that temperament. As early as 1748 he was chosen by Lord Fairfax,
who recognized his ability, though only sixteen years old, to survey
his vast estate west of the Blue Ridge, which was then a wilderness.
He spent three years in this work and did it well. In 1753 Governor
Dinwiddie sent Washington on a mission to the French commander on the
Ohio, to warn him to cease trespassing on English territory, a mission
which Washington fulfilled, under considerable hardship and some peril,
with eminent success. Thus early, for he was then only twenty-two,
Washington gained that thorough understanding of the North American
river system which enabled him, many years afterward, to construct
the Republic of the United States upon the lines of least resistant
intercommunication. And Washington’s conception of the problem and his
solution thereof were, in substance, this:

The American continent, west of the mountains and south of the Great
Lakes, is traversed in all directions by the Mississippi and its
tributaries, but we may confine our attention to two systems of
watercourses, the one to the west, forming by the Wisconsin and the main
arm of the Mississippi, a thoroughfare from Lake Michigan to the Gulf;
and the other by French Creek and the Allegheny, broken only by one easy
portage, affording a perfect means of access to the Ohio, a river which
has always operated as the line of cleavage between our northern and
southern States. The French starting from Quebec floated from Lake Erie
down the Allegheny to Pittsburgh, the English ascended the Potomac to
Cumberland, and thence, following the most practicable watercourses,
advanced on the French position at the junction of the Allegheny and
the Monongahela. There Washington met and fought them in 1754, and ever
after Washington maintained that the only method by which a stable
union among the colonies could be secured was by a main trunk system of
transportation along the line of the Ohio and the Potomac. This was to
be his canal which should bind north and south, east and west, together
by a common interest, and which should carry the produce of the west,
north, and south, to the Atlantic coast, where it should be discharged
at the head of deep-water navigation, and which should thus stimulate
industry adjacent to the spot he chose for the Federal City, or, in our
language, for the City of Washington. Thus the capital of the United
States was to become the capital of a true nation, not as a political
compromise, but because it lay at the central point of a community made
cohesive by a social circulation which should build it up, in his own
words, into a capital, or national heart, if not “as large as London,
yet of a magnitude inferior to few others in Europe.” [Footnote:
Washington to Mrs. Fairfax, 16 May, 1798; Sparks, xi, 233.] Maryland and
Virginia abounded, as Washington well knew, in coal and iron. His canal
passing through this region would stimulate industry, and these States
would thus become the focus of exchanges. Manufacturing is incompatible
with slavery, hence slavery would gradually and peacefully disappear,
and the extremities of the Union would be drawn together at what he
described as “the great emporium of the United States.” To crown all,
a national university was to make this emporium powerful in collective
thought.

Doubtless Grenville and Townshend had not considered the American
problem as maturely as had Washington, but nevertheless, most
well-informed persons now agree that Englishmen in 1763 were quite alive
to the advantages which would accrue to Great Britain, by holding
in absolute control a rich but incoherent body of colonies whose
administrative centre lay in England, and were as anxious that London
should serve as the heart of America as Washington was that America
should have its heart on the Potomac.

Accordingly, England attempted to isolate Massachusetts and pressed an
attack on her with energy, before the whole thirteen colonies should
be able to draw to a unity. On the other hand, Washington, and most
sensible Americans, resisted this attack as resolutely as might be under
such disadvantages, not wishing for independence, but hoping for some
compromise like that which Great Britain has since effected with her
remaining colonies. The situation, however, admitted of no peaceful
adjustment, chiefly because the imbecility of American administration
induced by her incapacity for collective thought, was so manifest, that
Englishmen could not believe that such a society could wage a successful
war. Nor could America have done so alone. She owed her ultimate victory
altogether to Washington and France.

It would occupy too much space for me to undertake to analyze, even
superficially, the process by which, after the Seven Years’ War,
competition between America and England reached an intensity which
kindled the American Revolution, but, shortly stated, the economic
tension arose thus: As England was then organized, the estates of the
English landlords had to pay two rents, one to the landlord himself, the
other to the farmer who leased his land, and this it could not do were
it brought into direct competition with equally good land which paid
but one profit, and which was not burdened by an excessive cost of
transportation in reaching its market. As freights between England and
America fell because of improved shipping and the greater safety of the
seas, England had to have protection for her food and she proposed to
get it thus: If competing Continental exports could be excluded from
America, and, at the same time, Americans could be prevented from
manufacturing for themselves, the colonists might be constrained to take
what they needed from England, at prices which would enable labor to
buy food at a rate which would yield the double profit, and thus America
could be made to pay the cost of supporting the landlords. As Cobden
afterward observed, the fortunes of England have turned on American
competition. A part of these fortunes were represented by the
Parliamentary boroughs which the landlords owned and which were
confiscated by the Reform Bill, and these boroughs were held by Lord
Eldon to be incorporeal hereditaments: as truly a part of the private
property of the gentry who owned them as church advowsons, or the like.
And the gentry held to their law-making power which gave them such
a privilege with a tenacity which precipitated two wars before they
yielded; but this was naught compared to the social convulsion which
rent France, when a population which had been for centuries restrained
from free domestic movement, burst its bonds and insisted on levelling
the barriers which had immobilized it.

The story of the French Revolution is too familiar to need
recapitulation here: indeed, I have already dealt with it in my _Social
Revolutions_; but the effects of that convulsion are only now beginning
to appear, and these effects, without the shadow of a doubt, have been
in their ultimate development the occasion of that great war whose
conclusion we still await.

France, in 1792, having passed into a revolution which threatened the
vested interests of Prussia, was attacked by Prussia, who was defeated
at Valmy. Presently, France retaliated, under Napoleon, invaded Prussia,
crushed her army at Jena, in 1807, dismembered the kingdom and imposed
on her many hardships. To obtain their freedom the Prussians found it
needful to reorganize their social system from top to bottom, for this
social system had descended from Frederic William, the Great Elector of
Brandenburg (1640-1688), and from Frederic the Great (1740-1786), and
was effete and incapable of meeting the French onset, which amounted,
in substance, to a quickened competition. Accordingly, the new Prussian
constitution, conceived by Stein, put the community upon a relatively
democratic and highly developed educational basis. By the Emancipating
Edict of 1807, the peasantry came into possession of their land, while,
chiefly through the impulsion of Scharnhorst, who was the first chief
of staff of the modern army, the country adopted universal military
service, which proved to be popular throughout all ranks. Previous to
Scharnhorst, under Frederic the Great, the qualification of an officer
had been birth. Scharnhorst defined it as education, gallantry, and
intelligence. Similarly, Gneisenau’s conception of a possible Prussian
supremacy lay in its army, its science, and its administration. But the
civil service was intended to incarnate science, and was the product
of the modernized university, exemplified in the University of Berlin
organized by William von Humboldt. Herein lay the initial advantage
which Germany gained over England, an advantage which she long
maintained. And the advantage lay in this: Germany conceived a system of
technical education matured and put in operation by the State. Hence,
so far as in human affairs such things are possible, the intelligence of
Germans was liberated from the incubus of vested interests, who always
seek to use education to advance themselves. It was so in England. The
English entrusted education to the Church, and the Church was, by the
necessity of its being, reactionary and hostile to science, whereas the
army, in the main, was treated in England as a social function, and the
officers, speaking generally, were not technically specially educated
at all. Hence, in foreign countries, but especially in Germany which
was destined to be ultimately England’s great competitor, England laid
herself open to rather more than a suspicion of weakness, and indeed,
when it came to a test, England found herself standing, for several
years of war, at a considerable disadvantage because of the lack of
education in those departments wherein Germany had, by the attack of
France, been forced to make herself proficient. This any one may see
for himself by reading the addresses of Fichte to the German nation,
delivered in 1807 and 1808, when Berlin was still occupied by the
French. In fine, it was with Prussia a question of competition,
brought to its ultimate tension by war. Prussia had no alternative as a
conquered land but to radically accelerate her momentum, or perish. And
so, at the present day, it may not improbably be with us. Competition
must grow intenser.

With England the situation in 1800 was very different. It was less
strenuous. Nothing is more notable in England than to observe how, after
the Industrial Revolution began, there was practically no means by
which a poor man could get an education, save by educating himself.
For instance, in February 1815, four months before Waterloo, George
Stephenson took out a patent for the locomotive engine which was to
revolutionize the world. But George Stephenson was a common laborer in
the mines, who had no state instruction available, nor had he even any
private institution at hand in which the workmen whom he employed in
practical construction could be taught. He and his son Robert, had to
organize instruction for themselves and their employees independently.
So it was even with a man like Faraday, who began life as an errand boy,
and later on who actually went abroad as a sort of valet to Sir
Humphry Davy. Davy himself was a self-made man. In short, England, as
a community, did little or nothing by education for those who had no
means, and but little to draw any one toward science. It was at
this precise moment that Germany was cast into the furnace of modern
competition with England, who had, because of a series of causes,
chiefly geographical, topographical, and mineralogical, about a century
the start of her. Against this advantage Germany had to rely exclusively
upon civil and military education. At first this competition by Germany
took a military complexion, and very rapidly wrought the complete
consolidation of Germany by the Austrian and the French wars. But this
phase presently passed, and after the French campaign of 1870 the purely
economic aspect of the situation developed more strenuously still,
so much so that intelligent observers, among whom Lord Roberts was
conspicuous, perceived quite early in the present century that the heat
generated in the conflict must, probably, soon engender war. Nor could
it either theoretically or practically have been otherwise, for the
relations between the two countries had reached a point where they
generated a friction which caused incandescence automatically. And,
moreover, the inflammable material fit for combustion was, especially
in Germany, present in quantity. From the time of Fichte and Scharnhorst
downward to the end of the century, the whole nation had learned, as
a sort of gospel, that the German education produced a most superior
engine of economic competition, whereas the slack education and
frivolous amusements of English civil and military life alike, had
gradually created a society apt to crumble. And it is only needful for
any person who has the curiosity, to glance at the light literature of
the Victorian age, which deals with the army, to see how dominant a part
such an amusement as hunting played in the life of the younger officers,
especially in the fashionable regiments, to be impressed with the
soundness of much of this German criticism.

Assuming, then, for the sake of argument, that these historical premises
are sound, I proceed to consider how they bear on our prospective
civilization.

This is eminently a scientific age, and yet the scientific mind, as it
is now produced among us, is not without tendencies calculated to cause
uneasiness to those a little conversant with history or philosophy. For
whereas no one in these days would dream of utilizing prayer, as did
Moses or Saint Hugh, as a mechanical energy, nevertheless the search
for a universal prime motor goes on unabated, and yet it accomplishes
nothing to the purpose. On the contrary, the effect is one which could
neither be expected nor desired. Instead of being an aid to social
coordination, it stimulates disintegration to a high degree as the war
has shown. It has stimulated disintegration in two ways. First, it
has enormously quickened physical movement, which has already been
discussed, and secondly, it has stimulated the rapidity with which
thought is diffused. The average human being can only absorb and
assimilate safely new forms of thought when given enough time for
digestion, as if he were assimilating food. If he be plied with new
thought too rapidly he fails to digest. He has a surfeit, serious in
proportion to its enormity. That is to say, his power of drawing correct
conclusions from the premises submitted to him fails, and we have all
sorts of crude experiments in sociology attempted, which end in that
form of chaos which we call a violent revolution. The ordinary result
is infinite waste fomented by fallacious hopes; in a word, financial
disaster, supplemented usually by loss of life. The experience is an old
one, and the result is almost invariable.

For example, during the Middle Ages, men like Saint Hugh and Peter
the Venerable, and, most of all, Saint Francis, possessed by dreams
of attaining to perfection, by leading lives of inimitable purity,
self-devotion, and asceticism, inspired the community about them with
the conviction that they could work miracles. They thereby, as a reward,
drew to the Church they served what amounted to being, considering the
age they lived in, boundless wealth. But the effect of this economic
phenomenon was far from what they had hoped or expected. Instead of
raising the moral standard of men to a point where all the world would
be improved, they so debased the hierarchy, by making money the standard
of ambition within it, that, as a whole, the priesthood accepted,
without any effective protest, the fires of the Council of Constance
which consumed Huss, and the abominations of the Borgias at Rome.
Perfectly logically, as a corollary to this orgy of crime and
bestiality, the wars of the Reformation swept away many, many thousands
of human beings, wasted half of Europe, and only served to demonstrate
the futility of ideals.

And so it was with the Puritans, who were themselves the children of the
revolt against social corruption. They fondly believed that a new era
was to be ushered in by the rule of the Cromwellian saints. What the
Cromwellian saints did in truth usher in, was the carnival of debauchery
of Charles II, in its turn to be succeeded by the capitalistic
competitive age which we have known, and which has abutted in the recent
war.

Man can never hope to change his physical necessities, and therefore his
moral nature must always remain the same in essence, if not in form.
As Washington truly said, “The motives which predominate most in human
affairs are self-love and self-interest,” and “nothing binds one country
or one state to another but interest.”

If, then, it be true, that man is an automatic animal moving always
along the paths of least resistance toward predetermined ends, it cannot
fail to be useful to us in the present emergency to mark, as distinctly
as we can, the causes which impelled Germany, at a certain point in her
career, to choose the paths which led to her destruction rather than
those which, at the first blush, promised as well, and which seemed to
be equally as easy and alluring. And we may possibly, by this process,
expose certain phenomena which may profit us, since such an examination
may help us to estimate what avenues are like to prove ultimately the
least resistant.

Throughout the Middle Ages North Germany, which is the region whereof
Berlin is the capital, enjoyed relatively little prosperity, because
Brandenburg, for example, lay beyond the zone of those main trade routes
which, before the advent of railways, served as the arteries of the
eastern trade. Not until after the opening of the Industrial Revolution
in England, did that condition alter. Nor even then did a change come
rapidly because of the inertia of the Russian people. Nevertheless,
as the Russian railway system developed, Berlin one day found herself
standing, as it were, at the apex of a vast triangle whose boundaries
are, roughly, indicated by the position of Berlin itself, Petersburg,
Warsaw, Moscow, Kiev, and the Ukraine. Beyond Berlin the stream of
traffic flowed to Hamburg and thence found vent in America, as a
terminus. Great Britain, more especially, demanded food, and food passed
by sea from Odessa. Hence Russia served as a natural base for Germany,
taking German manufactures and offering to Germany a reservoir capable
of absorbing her redundant population. Thus it had long been obvious
that intimate relations with Russia were of prime importance to Germany
since all the world could perceive that the monied interests of Russia
must more and more fall into German hands, because of the intellectual
limitations of the Russians. Also pacification to the eastward always
was an integral part of Bismarck’s policy. Notwithstanding which other
influences conflicted with, and ultimately overbalanced, this eastern
trend in Germany.

For many thousand years before written history began, the economic
capital of the world, the seat for the time being of opulence and
of splendor, and at once the admiration and the envy of less favored
rivals, has been a certain ambulatory spot upon the earth’s surface, at
a point where the lines of trade from east to west have converged. And
always the marked idiosyncrasy of this spot has been its unrest. It has
constantly oscillated from east to west according as the fortunes of
war have prevailed, or as the march of applied science has made one or
another route of transportation cheaper or more defensible.

Thus Babylon was conquered and robbed by Rome, and Rome, after a long
heyday of prosperity, yielded to Constantinople, while Constantinople
lost her supremacy to Venice, Genoa, and North Italy, following the sack
of Constantinople by the Venetians in 1202 A.D. The Fairs of Champaign
in France, and the cities of the Rhine and Antwerp were the glory of
the Middle Ages, but these great markets faded when the discovery of the
long sea voyage to India threw the route by the Red Sea and Cairo into
eccentricity, and caused Spain and Portugal to bloom. Spain’s prosperity
did not, however, last long. England used war during the sixteenth
century as an economic weapon, pretty easily conquering. And since
the opening of the Industrial Revolution, at least, London, with the
exception of the few years when England suffered from the American
revolt of 1776, has assumed steadily more the aspect of the great
international centre of exchanges, until with Waterloo her supremacy
remained unchallenged. It was this brilliant achievement of London, won
chiefly by arms, which more than any other cause impelled Germany to try
her fortunes by war rather than by the methods of peace.

Nor was the German calculation of chances unreasonable or unwarranted.
For upwards of two centuries Germany had found war the most profitable
of all her economic ventures; especially had she found the French war
of 1870 a most lucrative speculation. And she felt unbounded confidence
that she could win as easy a triumph with her army, over the French, in
the twentieth as in the nineteenth century. But, could she penetrate
to Paris and at the same time occupy the littoral of the Channel and
Antwerp, she was persuaded that she could do to the commerce of England
what England had once done to the commerce of Spain, and that Hamburg
and Berlin would supplant London. And this calculation might have proved
sound had it not been for her oversight in ignoring one essential factor
in the problem. Ever since North America was colonized by the English,
that portion of the continent which is now comprised by the Republic
of the United States, had formed a part of the British economic system,
even when the two fragments of that system were competing in war, as has
occurred more than once. And as America has waxed great and rich these
relations have grown closer, until of recent years it has become hard to
determine whether the centre of gravity of this vast capitalistic mass
lay to the east or to the west of the Atlantic. One fact, however, from
before the outset of this war had been manifest, and that was that the
currents of movement flowed with more power from America to England
than from America to Germany. And this had from before the outbreak
of hostilities affected the relations of the parties. Should Germany
prevail in her contest with England, the result would certainly be to
draw the centre of exchanges to the eastward, and thereby to throw the
United States, more or less, into eccentricity; but were England to
prevail the United States would tend to become the centre toward which
all else would gravitate. Hence, perfectly automatically, from a time as
long ago as the Spanish War, the balance, as indicated by the weight of
the United States, hung unevenly as between Germany and England, Germany
manifesting something approaching to repulsion toward the attraction
of the United States while Great Britain manifested favor. And from
subsequent evidence, this phenomenon would seem to have been thus
early developed, because the economic centre of gravity of our modern
civilization had already traversed the Atlantic, and by so doing had
decided the fortunes of Germany in advance, in the greater struggle
about to come. Consider attentively what has happened. In April, 1917,
when the United States entered the conflict, Germany, though it had
suffered severely in loss of men, was by no means exhausted. On the
contrary, many months subsequently she began her final offensive, which
she pushed so vigorously that she penetrated to within some sixty miles
of Paris. But there, at Château Thierry, on the Marne, she first felt
the weight of the economic shift. She suddenly encountered a division of
American troops advancing to oppose her. Otherwise the road to Paris lay
apparently open. The American troops were raw levies whom the Germans
pretended to despise. And yet, almost without making a serious effort at
prolonged attack, the Germans began their retreat, which only ended with
their collapse and the fall of the empire.

A similar phenomenon occurred once before in German history, and it is
not an uncommon incident in human experience when nature has already
made, or is on the brink of making, a change in the seat of the economic
centre of the world. In the same way, when Constantine won the battle
of the Milvian Bridge, with his men fighting under the standard of
the Labarum, it was subsequently found that the economic capital of
civilization had silently migrated from the Tiber to the Bosphorus,
where Constantine seated himself at Constantinople, which was destined
to be the new capital of the world for about eight hundred years. So
in 1792, when the Prussians and the French refugees together invaded
France, they never doubted for an instant that they should easily
disperse the mob, as they were pleased to call it, of Kellermann’s
“vagabonds, cobblers, and tailors.” Nevertheless the Germans recoiled
on the slope of Valmy from before the republican army, almost without
striking a blow, nor could they be brought again to the attack, although
the French royalists implored to be allowed to storm the hill alone,
provided they could be assured of support. Then the retreat of the Duke
of Brunswick began, and this retreat was the prelude to the Napoleonic
empire, to Austerlitz, to Jena, to the dismemberment and to the
reorganization of Prussia and to the evolution of modern Germany: in
short, to the conversion of the remnants of mediæval civilization into
the capitalistic, industrial, competitive society which we have known.
And all this because of the accelerated movement caused by science.

If it be, indeed, a fact that the victory of Château Thierry and the
subsequent retreat of the German army together with the collapse of the
German Empire indicate, as there is abundant reason to suppose that they
may, a shift in the world’s social equilibrium, equivalent to the shift
in Europe presaged by Valmy, or to that which substituted Constantinople
for Rome and which was marked by the Milvian Bridge, it follows that we
must prepare ourselves for changes possibly greater than our world has
seen since it marched to Jerusalem under Godfrey de Bouillon. And the
tendency of those changes is not so very difficult, perhaps, roughly to
estimate, always premising that they are hardly compatible with undue
optimism. Supposing, for example, we consider, in certain of their
simpler aspects, some of the relations of Great Britain toward
ourselves, since Great Britain is not only our most important friend,
assuming that she remain a friend, but our most formidable competitor,
should competition strain our friendship. Also Great Britain has the
social system nearest akin to our own, and most likely to be influenced
by the same so-called democratic tendencies. For upwards of a hundred
years Great Britain has been, and she still is, absolutely dependent
on her maritime supremacy for life. It was on that issue she fought the
Napoleonic wars, and when she prevailed at Trafalgar and Waterloo she
assumed economic supremacy, but only on the condition that she should
always be ready and willing to defend it, for it is only on that
condition that economic supremacy can be maintained. War is the most
potent engine of economic competition. Constantinople and Antwerp
survived and flourished on the same identical conditions long before the
day of London. She must keep her avenues of communication with all the
world open, and guard them against possible attack. So long as America
competed actively with England on the sea, even for her own trade,
her relations with Great Britain were troubled. The irritation of the
colonies with the restrictions which England put upon their commerce
materially contributed to foment the revolution, as abundantly appears
in the famous case of John Hancock’s sloop Liberty, which was seized for
smuggling. So in the War of 1812, England could not endure the United
States as a competitor in her contest with France. She must be an ally,
or, in other words, she must function as a component part of the British
economic system, or she must be crushed. The crisis came with the attack
of the Leopard on the Chesapeake in 1807, after which the possibility of
maintaining peace, under such a pressure, appeared, in its true light,
as a phantasm. After the war, with more or less constant friction, the
same conditions continued until the outbreak of the Rebellion, and then
Great Britain manifested her true animus as a competitor. She waged
an unacknowledged campaign against the commerce of the United States,
building, equipping, arming, manning, and succoring a navy for the
South, which operated none the less effectively because its action was
officially repudiated. And in this secret warfare England prevailed,
since when the legislation of the United States has made American
competition with England on the sea impossible. Wherefore we have had
peace with England. We have supplied Great Britain with food and raw
materials, abandoning to England the carrying trade and an undisputed
naval supremacy. Consequently Great Britain feels secure and responds
to the full force of that economic attraction which makes America
naturally, a component part of the British economic system. But let
American pretensions once again revive to the point of causing her to
attempt seriously to develop her sea power as of yore, and the same
friction would also revive which could hardly, were it pushed to its
legitimate end, eventuate otherwise than in the ultimate form of all
economic competition.

If such a supposition seems now to be fanciful, it is only necessary
to reflect a moment on the rapidity with which national relations vary
under competition, to be assured that it is real. As Washington said,
the only force which binds one nation to another is interest. The rise
of Germany, which first created jealousy in England, began with the
attack on Denmark in 1864. Then Russia was the power which the British
most feared and with whom they were on the worst of terms. About
that period nothing would have seemed more improbable than that these
relations would be reversed, and that Russia and England would jointly,
within a generation, wage fierce war on Germany. We are very close to
England now, but we may be certain that, were we to press, as Germany
pressed, on British maritime and industrial supremacy, we should be
hated too. It is vain to disguise the fact that British fortunes in the
past have hinged on American competition, and that the wisest and most
sagacious Englishmen have been those who have been most alive to the
fact. Richard Cobden, for example, was one of the most liberal as he
was one of the most eminent of British economists and statesmen of
the middle of the nineteenth century. He was a democrat by birth and
education, and a Quaker by religion. In 1835, just before he entered
public life, Cobden visited the United States and thus recorded his
impressions on his return:

“America is once more the theatre upon which nations are contending
for mastery; it is not, however, a struggle for conquest, in which the
victor will acquire territorial dominion--the fight is for commercial
supremacy, and will be won by the cheapest.... It is from the silent and
peaceful rivalry of American commerce, the growth of its manufactures,
its rapid progress in internal improvements, ... it is from these, and
not from the barbarous policy or the impoverishing armaments of
Russia, that the grandeur of our commercial and national prosperity is
endangered.” [Footnote: John Morley, _The Life of Richard Cobden_, 107,
108.]

It is not, however, any part of my contention that nature should push
her love of competition so far as necessarily to involve us in war with
Great Britain, at least at present, for nature has various and
most unlooked-for ways of arriving at her ends, since men never can
determine, certainly in advance, what avenue will, to them, prove the
least resistant. They very often make an error, as did the Germans,
which they can only correct by enduring disaster, defeat, and
infinite suffering. Nature might very well, for example, prefer that
consolidation should advance yet another step before a reaction toward
chaos should begin.

This last war has, apparently, been won by a fusion of two economic
systems which together hold and administer a preponderating mass of
fluid capital, and which have partially pooled their resources to
prevail. They appear almost as would a gigantic lizard which, having
been severed in an ancient conflict, was now making a violent but only
half-conscious effort to cause the head and body to unite with the tail,
so that the two might function once more as a single organism, governed
by a single will. Under our present form of capitalistic life there
would seem to be no reason why this fluid capital should not fuse and
by its energy furnish the motor which should govern the world. Rome, for
centuries, was governed by an emperor, who represented the landed
class of Italy, under the forms of a republic. It is not by any means
necessary that a plutocratic mass should have a recognized political
head. And America and England, like two enormous banking houses, might
in effect fuse and yet go on as separate institutions with nominally
separate boards of directors.

But it is inconceivable that even such an expedient as this, however
successful at the outset, should permanently solve the problem, which
resolves itself once more into individual competition. It is not
imaginable that such an enormous plutocratic society as I have supposed
could conduct its complex affairs upon the basis of the average
intelligence. As in Rome, a civil service would inevitably be organized
which would contain a carefully selected body of ability. We have seen
such a process, in its initial stages, in the recent war. And such a
civil service, however selected and however trained, would, to succeed,
have to be composed of men who were the ablest in their calling, the
best educated, and the fittest: in a word, the representatives of what
we call “the big business” of the country. Such as they might handle
the railroads, the telegraph lines, the food supply, the question of
competitive shipping, and finally prices, as we have seen it done, but
only on condition that they belonged to the fortunate class by merit.

But supposing, in the face of such a government, the unfortunate class
should protest, as they already do protest in Russia, in Germany, and
even in England and here at home, that a legal system which sanctions
such a civilization is iniquitous. Here, the discontented say, you
insist on a certain form of competition being carried to its limit.
That is, you demand intellectual and peaceful competition for which I
am unfit both by education, training, and mental ability. I am therefore
excluded from those walks in life which make a man a freeman. I become a
slave to capital. I must work, or fight, or starve according to another
man’s convenience, caprice, or, in fine, according to his will. I could
be no worse off under any despot. To such a system I will not submit.
But I can at least fight. Put me on a competitive equality or I will
blow your civilization to atoms. To such an argument there is no logical
answer possible except the answer which all extreme socialists have
always advanced. The fortunate man should be taxed for all he
earns above the average wage, and the State should confiscate his
accumulations at death. Then, with a system of government education,
obligatory on all, children would start equal from birth.

Here we come against the hereditary instinct, the creator and the
preserver of the family: the instinct which has made law and order
possible, so far as our ancestors or we have known order, as far back
as the Ice Age. If the coming world must strive with this question, or
abandon the “democratic ideal,” the future promises to be stormy.

But even assuming that this problem of individual competition be
overcome, we are as far as ever from creating a system of moral law
which shall avail us, for we at once come in conflict with the principle
of abstract justice which demands that free men shall be permitted to
colonize or move where they will. But supposing England and America to
amalgamate; they now hold or assume to control all or nearly all
the vacant regions of the earth which are suited to the white man’s
habitation. And the white man cannot live and farm his land in
competition with the Asiatic; that was conclusively proved in the days
of Rome.

But it is not imaginable that Asiatics will submit to this
discrimination in silence. Nothing can probably constrain them to
resignation but force, and to apply force is to revert to the old
argument of the savage or the despot, who admits that he knows no law
save that of the stronger, which is the system, however much we have
disguised it and, in short, lied about it, under which we have lived
and under which our ancestors have lived ever since the family was
organized, and under which it is probable that we shall continue to live
as long as any remnant of civilization shall survive.

Nevertheless, it seems to be far from improbable that the system of
industrial, capitalistic civilization, which came in, in substance, with
the “free thought” of the Reformation, is nearing an end. Very probably
it may have attained to its ultimate stages and may dissolve presently
in the chaos which, since the Reformation, has been visibly impending.
Democracy in America has conspicuously and decisively failed, in the
collective administration of the common public property. Granting
thus much, it becomes simply a question of relative inefficiency, or
degradation of type, culminating in the exhaustion of resources by
waste; unless the democratic man can supernaturally raise himself to
some level more nearly approaching perfection than that on which he
stands. For it has become self-evident that the democrat cannot change
himself from a competitive to a non-competitive animal by talking about
it, or by pretending to be already or to be about to become other than
he is,--the victim of infinite conflicting forces.

BROOKS ADAMS,

QUINCY, _July_ 20, 1919.





THE EMANCIPATION OF MASSACHUSETTS.



CHAPTER I.

THE COMMONWEALTH.


The mysteries of the Holy Catholic Church had been venerated for ages
when Europe burst from her mediæval torpor into the splendor of the
Renaissance. Political schemes and papal abuses may have precipitated
the inevitable outbreak, but in the dawn of modern thought the darkness
faded amidst which mankind had so long cowered in the abject terrors of
superstition. Already in the beginning of the fifteenth century many of
the ancient dogmas had begun to awaken incredulity, and sceptics learned
to mock at that claim to infallibility upon which the priesthood based
their right to command the blind obedience of the Christian world.
Between such adversaries compromise was impossible; and those who
afterward revolted against the authority of the traditions of Rome
sought refuge under the shelter of the Bible, which they grew to
reverence with a passionate devotion, believing it to have been not
only directly and verbally inspired by God, but the only channel through
which he had made known his will to men.

Thus the movement was not toward new doctrines; on the contrary, it was
the rejection of what could no longer be believed. Calvin was no less
orthodox than St. Augustine in what he accepted; his heresy lay in the
denial of enigmas from which his understanding recoiled. The mighty
convulsion of the Reformation, therefore, was but the supreme effort of
the race to tear itself from the toils of a hierarchy whose life hung
upon its success in forcing the children to worship the myths of their
ancestral religion.

Three hundred years after Luther nailed his theses to the church door
the logical deduction had been drawn from his great act, and Christendom
had been driven to admit that any concession of the right to reason upon
matters of faith involved the recognition of the freedom of individual
thought. But though this noble principle has been at length established,
long years of bloodshed passed before the victory was won; and from
the outset the attitude of the clergy formed the chief obstacle to the
triumph of a more liberal civilization; for howsoever bitterly Catholic
and Protestant divines have hated and persecuted each other, they have
united like true brethren in their hatred and their persecution of
heretics; for such was their inexorable destiny.

Men who firmly believe that salvation lies within their creed alone, and
that doubters suffer endless torments, never can be tolerant. They feel
that duty commands them to defend their homes against a deadly peril,
and even pity for the sinner urges them to wring from him a recantation
before it is too late; and then, moreover, dissent must lessen the
power and influence of a hierarchy and may endanger its very existence;
therefore the priests of every church have been stimulated to crush
out schism by the two strongest passions that can inflame the mind--by
bigotry and by ambition.

In England the Reformation was controlled by statesmen, whose object was
to invest the crown with ecclesiastical power, and who made no changes
except such as they thought necessary for their purpose. They repudiated
the papal supremacy, and adopted articles of religion sufficiently
evangelical in form, but they retained episcopacy, the liturgy, and the
surplice; the cross was still used in baptism, the people bowed at the
name of Jesus, and knelt at the communion. Such a compromise with what
they deemed idolatry was offensive to the stricter Protestants, and so
early as 1550 John Hooper refused the see of Gloucester because he would
not wear the robes of office; thus almost from its foundation the church
was divided into factions, and those who demanded a more radical reform
were nicknamed Puritans. As time elapsed large numbers who could no
longer bring themselves to conform withdrew from the orthodox communion,
and began to worship by themselves; persecution followed, and many fled
to Holland, where they formed congregations in the larger towns, the
most celebrated of them being that of John Robinson at Leyden, which
afterward founded Plymouth. But the intellectual ferment was universal,
and the same upheaval that was rending the church was shaking the
foundations of the state: power was passing into the hands of the
people, but a century was to elapse before the relations of the
sovereign to the House of Commons were fully adjusted. During this
interval the Stuarts reigned and three of the four kings suffered exile
or death in the fierce contest for mastery.

The fixed determination of Charles I. was to establish a despotism
and enforce conformity with ritualism; and the result was the Great
Rebellion.

Among the statesmen who advised him, none has met with such scant mercy
from posterity as Laud, who has been gibbeted as the impersonification
of narrowness, of bigotry, and of cruelty. The judgment is unscientific,
for whatever may be thought of the humanity or wisdom of his policy, he
only did what all have done who have attempted to impose a creed on men.

The real grievance has never been that an observance has been required,
or an indulgence refused, but that the right to think has been denied.
Provided a boundary be fixed within which the reason must be chained,
the line drawn by Laud is as reasonable as that of Calvin; Geneva is no
more infallible than Canterbury or Rome. Comprehension is the dream of
visionaries, for some will always differ from any confession of faith,
however broad; and where there are dogmas there will be heretics till
all have perished. But in their fear and hatred of individual free
thought regarding the mysteries of religion, Laud, Calvin, and the Pope
agreed.

With the progress of the war, the Puritans, who had at first been united
in their opposition to the crown, themselves divided; one party, to
which most of the peers and of the non-conforming clergy belonged, being
anxious to reestablish the monarchy, and set up a rigid Presbyterianism;
the other, of whose spirit Cromwell was the incarnation, resolving each
day more firmly to crush the king and proclaim freedom of conscience;
and it was this doctrine of toleration which was the snare and the
abomination in the eyes of evangelical divines.

Robert Baillie, the Scotch commissioner, while in London, anxiously
watching the rise of the power of the Independents in Parliament, with
each victory of their armies in the field wrote, “Liberty of conscience,
and toleration of all and any religion, is so prodigious an impiety that
this religious parliament cannot but abhor the very meaning of it.”
 Nor did his reverend brethren of the Westminster Assembly fall any whit
behind him when they rose to expound the word. In a letter of 17th May,
1644, he thus described their doctrine: “This day was the best that I
have seen since I came to England.... After D. Twisse had begun with
a brief prayer, Mr. Marshall prayed large two hours, most divinely,
confessing the sins of the members of the assembly, in a wonderful,
pathetick, and prudent way. After, Mr. Arrowsmith preached an hour, then
a psalm; thereafter, Mr. Vines prayed near two hours, and Mr. Palmer
preached an hour, and Mr. Seaman prayed near two hours, then a psalm;
after, Mr. Henderson brought them to a sweet conference of the heat
confessed in the assembly, and other seen faults to be remedied, and
the conveniency to preach against all sects, especially Anabaptists
and Antinomians. Dr. Twisse closed with a short prayer and blessing.”
 [Footnote: Baillie’s _Letters and Journals_, ii. 18.]

But Cromwell, gifted with noble instincts and transcendent political
genius, a layman, a statesman, and a soldier, was a liberal from birth
till death.

“Those that were sound in the faith, how proper was it for them to
labor for liberty, ... that men might not be trampled upon for their
consciences! Had not they labored but lately under the weight of
persecution? And was it fit for them to sit heavy upon others? Is it
ingenuous to ask liberty and not to give it? What greater hypocrisy
than for those who were oppressed by the bishops to become the greatest
oppressors themselves, so soon as their yoke was removed? I could wish
that they who call for liberty now also had not too much of that spirit,
if the power were in their hands.” [Footnote: Speech at dissolution of
first Parliment, Jan. 22, 1655. Carlyle’s _Cromwell_, iv. 107.]

“If a man of one form will be trampling upon the heels of another form,
if an Independent, for example, will despise him under Baptism, and will
revile him and reproach him and provoke him,--I will not suffer it in
him. If, on the other side, those of the Anabaptist shall be
censuring the godly ministers of the nation who profess under that
of Independency; or if those that profess under Presbytery shall be
reproaching or speaking evil of them, traducing and censuring of them,
as I would not be willing to see the day when England shall be in the
power of the Presbytery to impose upon the consciences of others that
profess faith in Christ,--so I will not endure any reproach to them.”
 [Footnote: Speech made September, 1656. Carlyle’s _Cromwell_, iv. 234.]

The number of clergymen among the emigrants to Massachusetts was
very large, and the character of the class who formed the colony was
influenced by them to an extraordinary degree. Many able pastors had
been deprived in England for non-conformity, and they had to choose
between silence or exile. To men of their temperament silence would have
been intolerable; and most must have depended upon their profession for
support. America, therefore, offered a convenient refuge. The motives
are less obvious which induced the leading laymen, some of whom were
of fortune and consequence at home, to face the hardships of the
wilderness. Persecution cannot be the explanation, for a government
under which Hampden and Cromwell could live and be returned to
Parliament was not intolerable; nor does it appear that any of them had
been severely dealt with. The wish of the Puritan party to have a
place of retreat, should the worst befall, may have had its weight with
individuals, but probably the influence which swayed the larger number
was the personal ascendancy of their pastors, for that ascendancy was
complete. In a community so selected, men of the type of Baillie must
have vastly outnumbered those of the stamp of Cromwell, and in point
of fact their minds were generally cast in the ecclesiastical mould and
imbued with the ecclesiastical feeling. Governor Dudley represented
them well, and at his death some lines were found in his pocket in which
their spirit yet glows in all the fierceness of its bigotry.

  “Let men of God in Courts and Churches watch
  O’re such as do a Toleration hatch,
  Lest that Ill Egg bring forth a Cockatrice,
  To poison all with heresie and vice.”

[Footnote: _Magnalia_, bk. 2, ch. v. section 1.]

In former ages churches had been comprehensive to this extent: infants
had been baptized, and, when the child had become a man, he had been
admitted to the communion as a matter of course, unless his life had
given scandal; but to this system the Congregationalist was utterly
opposed. He believed that, human nature being totally depraved, some
became regenerate through grace; that the signs of grace were as
palpable as any other traits of character, and could be discerned by all
the world; therefore, none should be admitted to the sacrament who had
not the marks of the elect; and as in a well-ordered community the godly
ought to rule, it followed that none should be enfranchised but members
of the church.

To suppose such a government could be maintained in England was beyond
the dreams even of an enthusiast, and there can be little doubt that the
controlling incentive with many of those who sailed was the hope, with
the aid of their divines, of founding a religious commonwealth in the
wilderness which should harmonize with their interpretation of the
Scriptures.

The execution of such a project was, however, far from easy. It would
have been most unsafe for the emigrants to have divulged their true
designs, since these were not only unlawful, but would have been highly
offensive to the king, and yet they were too feeble to exist without the
protection of Great Britain, therefore it was necessary to secure for
themselves the rights of English subjects, and to throw some semblance
at least of the sanction of law over the organization of their new
state. Accordingly, a patent [Footnote: March 4, 1629.] was obtained
from the crown, by which twenty-five persons were incorporated under the
name of the Governor and Company of Massachusetts Bay in New England;
and as the extent of the powers therein granted has given rise to a
controversy which is not yet closed, it is necessary to understand the
nature of that instrument in order to comprehend the bearings of the
bitter strife which darkens the history of the first fifty years of the
colony.

The germ of the written charter is so ancient as to be lost in
obscurity. During the Middle Ages, oppression was, speaking generally,
the accepted condition of society, no man not noble having the right
in theory, or the power in practice, to control his own actions without
interference from his feudal superior. Under such circumstances the
only hope for the weak was to combine, and most of the early triumphs
of freedom were won by combinations of commons against some noble, or
of nobles against a king. Organization is difficult for a peasantry,
but easy for burghers, and from the outset these seem to have united for
their common defense against the neighboring barons; and thus was born
the mediæval guild.

The ancient townsmen were not usually strong enough to fight for their
liberties, so they generally resorted to purchase; they agreed with
their lord upon a price to be paid for a privilege, and were given
for their money a grant, which, because it was written, was called a
charter.

The following charter of the Merchants’ Guild of Leicester is very early
and very simple. It presupposes that there could be no doubt about the
local customs, which are therefore not enumerated, and it shows that the
guild of Leicester existed as a corporation at the Conquest, and must
already have held property in succession and been liable to suit through
two reigns:--

“Robert, Earl of Mellent, to Ralph, and all his barons, French and
English, of all his land in England, greeting: Know ye, that I have
granted to my merchants of Leicester their Guild Merchant, with all
customs which they held in the time of King William, of King William his
son, and now hold in the time of Henry the king.

“Witness: R., the son of Alcitil.”

The object of these ancient writings was only to record the fact
of corporate existence; the popular custom by which the guilds were
regulated was taken for granted; but obviously they must have had
succession, been liable to suit, able to contract, and, in a word, to
do all those acts which were afterward set forth. And such has uniformly
been the process by which English jurisprudence has been shaped; a usage
grows up that courts recognize, and, by their decisions, establish as
the common law; but judicial decisions are inflexible, and, as they
become antiquated, they are themselves modified by legislation. Lawyers
observed these customary companies for some centuries before they
learned what functions were universal; but, with the lapse of time, the
patents became more elaborate, until at length a voluminous grant of
each particular power was held necessary to create a new corporation.

A merchants’ guild, like the one of Leicester, was an association of
the townsmen for their common welfare. Every trader was then called a
merchant, and as almost every burgher lived by trade, and was also a
landowner, to the extent at least of his dwelling, it followed that the
guild practically included all free male inhabitants; the guild hall was
used as the town hall, the guild ordinances were the town ordinances,
and the corporation became the government of the borough, and as such
chose persons to represent it in Parliament, when summoned by the king’s
writ to send burgesses to Westminster.

London is a corporation by prescription and not by virtue of any
particular charter, and to this day its city hall is called by the
ancient name, Guild Hall. But with the growth of wealth and population
the original fraternity divided into craft organizations (so long
ago, indeed, that no record of its existence remains), and each trade
organized a guild, with a hall of its own; and thus it came to pass that
the twelve livery companies--the Mercers, the Grocers, the Goldsmiths,
the Drapers, the Fishmongers, and the rest--became the government of the
capital of England.

All mediæval institutions tended to aristocracy and monopoly, and,
accordingly, after the merchant guilds had split into these corporate
trade unions, boroughs waxed exclusive, and membership, instead of being
an incident of citizenship, grew to confer citizenship itself; thus the
franchise, being confined to freemen, and freedom or membership
having come to depend on birth, marriage, election, or purchase, the
constituencies which returned a majority of the House of Commons grew
so petty and corrupt as to threaten the existence of parliamentary
government itself, and the abuse at last culminated in the agitation
which produced the Reform Bill.

When legal forms had taken shape, the land upon which a town stood was
not unusually granted to the mayor and commonalty by metes and bounds,
[Footnote: See Charter of Plymouth, granted 1439. _History of Plymouth_,
p. 50. The incorporation was by statute.] to them and their successors
forever, upon payment of a rent; and the mayor and common council were
empowered to make laws and ordinances for the local government, and to
fine, imprison, and sometimes whip and otherwise punish offenders, so
as their statutes, fines, pains, and penalties were reasonable and not
repugnant to law. [Footnote: _History of Tiverton_, App. 5.] The foreign
trading company was an offshoot of the guild, and was intended to
protect commerce. Obviously some such organization must have been
necessary, for, if property was insecure within the realm, it was far
more exposed without; and, indeed, in the fourteenth century, English
merchants domiciled on the Continent could hardly have been safer than
Europeans are now who garrison the so-called factories upon the coast of
Africa.

At the Conquest, the Hanse merchants had a house in London, which
was afterward famous as the Steel Yard. They lived a strange life,--a
combination of that of the trader, the soldier, and the monk. Their
fortified warehouse, exposed to the attacks of the ferocious mob, was
occasionally taken and sacked; and the garrison shut up within was
subject to an iron discipline. They were forbidden to marry, no woman
passed the gates, nor did they ever sleep a night without the walls;
but, always on the watch, they lay in their cells ready to repulse
a storm. For many years these Germans seem to have monopolized the
carrying trade, for it was not till the thirteenth century that
Englishmen appear to have made an effort at competition. However,
about 1296 certain London mercers are said to have obtained a grant of
privileges from John, Duke of Brabant, and to have established a wool
market at Antwerp. [Footnote: Andersen’s _History of Commerce_.] The
recognition of the Flemish government was of course necessary; but they
could hardly have maintained themselves without some support at home;
for, although their warehouse was abroad, they were English merchants,
and they must have relied upon English protection. No very early
documents remain; but an elaborate charter, granted by Edward IV. in
1463, proves that the corporation had then had a long legal existence.
[Footnote: Hakluyt’s _Voyages_, i. 230.] The crown thereby confirmed
one Obrey, the governor, in his office during pleasure, with the wages
theretofore enjoyed; existing laws were approved; the governor and
merchants were empowered to elect twelve Justicers, who were to hold
courts for all merchants and mariners in those parts; and the company
was authorized to regulate the trade and control the traders, provided
no laws were passed contrary to the intent of that charter.

Here, as in the Merchant Guild, the inevitable aristocratic revolution
took place, and the old democratic brotherhood became a strict monopoly.
The oppression was so flagrant that a petition was presented to
Parliament in 1497 against the exactions of the Merchant Adventurers, as
the association was then called, by which it appeared that interlopers,
trading to Holland and Flanders, were fined £40, whereas any subject
might have become a freeman in earlier times for an old noble, or about
6s. 8d.; [Footnote: 12 Henry VII. ch. vi.] and the scandal was so great
that the fine was fixed at 10 marks, or £6 l3s. 4d., by statute.
During the stagnation of the Middle Ages few traces of such commercial
enterprises are to be found, but with the sixteenth century Europe
awoke to a new life and thrilled with a new energy. Trade shared in
the impulse. In 1554 Philip and Mary incorporated the Russia Company in
regular modern form; in 1581 the Turkey Company was organized; in 1600
the East India Company received its charter; and, to come directly to
what is material, in 1629 Charles I. signed the patent of the Governor
and Company of Massachusetts Bay in New England.

Stripped of its verbiage, the provisions are simple. The stockholders,
or “freemen,” as they were then called, were to meet once a quarter in a
“General Court.” This General Court, or stockholders’ meeting, chose the
officers, of which there were twenty, the governor, deputy governor, and
eighteen assistants or directors, on the last Wednesday in each Easter
Term. The assistants were intrusted with the business management,
and were to meet once a month or oftener; while the General Court was
empowered to admit freemen, and “to make laws and ordinances for
the good and welfare of the said company, and for the government and
ordering of the said lands and plantation, and the people inhabiting
and to inhabit the same, as to them from time to time shall be thought
meet,--so as such laws and ordinances be not contrary or repugnant
to the laws and statutes of this our realm of England.” The criminal
jurisdiction was limited to the “imposition of lawful fines, mulcts,
imprisonment, or other lawful correction, according to the course of
other corporations in this our realm of England.”

The “course of corporations” referred to was well established. The
Master and Wardens of the Guild of Drapers in London, for example,
could make “such ... pains, punishments, and penalties, by corporal
punishment, or fines and amercements,” ... “as shall seem ...
necessary,” provided their statutes were reasonable and not contrary
to the laws of the kingdom. [Footnote: Herbert’s _Livery Companies_, i.
489.] In like manner, boroughs such as Tiverton might “impose and
assess punishments by imprisonments, etc., and reasonable fines upon
offenders.” [Footnote: See _History of Tiverton_, App. 5.]

But all lawyers knew that such grants did not convey full civil or
criminal jurisdiction, which, when thought needful, was specially
conferred, as was done in the case of the East India Company upon their
petition in 1624, [Footnote: Bruce, _Annals_, i. 252.] and in that of
Massachusetts by the charter of William and Mary.

Such was the undoubted theory, and evidently there must always have
been some practical means of checking the abuse of power by these strong
organizations. In semi-barbarous ages the sovereign took matters into
his own hands by seizing the franchise, and even the Plantagenets
repeatedly suspended or revoked the liberties of London,--often, no
doubt, for cause, but sometimes also to make money by a resale; and a
succession of these arbitrary forfeitures demonstrated that charters to
be of value must be beyond the grantor’s control. Resort was had to the
courts, as a matter of course, and finally it was settled that relief
should be given by a writ of _quo warranto_, upon which the question of
the violation of privileges could be tried; and curious records still
remain of ancient litigations of this nature.

In 1321 complaint was made against the London Weavers for injuring
the public by passing regulations tending to raise the price of cloth.
[Footnote: _Liber Customarum_, i. 416-424.] It was alleged that the
guild, with this intent, had limited the working hours in the day, the
working days in the year, and the number of apprentices the freemen
might employ; and the prayer was that for these abuses the charter
should be annulled.

The cause was tried before a jury, who found the truth of some of the
charges; but the judgment is lost, as the roll is imperfect.

There was danger, moreover, to the citizen from the oppression of these
powerful bodies, as well as to the public from their usurpations; and
were authority wholly wanting, argument would be almost unnecessary to
prove that some appellate tribunal must always have had jurisdiction
to pass upon the validity of corporate legislation; for otherwise any
summary punishment might have been inflicted upon an individual, though
notoriously unlawful, and the only redress possible would have been
subsequent proceedings to vacate the charter.

Through appeals, corporations could be controlled; and by none was
this control so stubbornly disputed, or its necessity so clearly
demonstrated, as by the Governor and Company of Massachusetts Bay in
New England. A good illustration is the trial of the Quaker, Wenlock
Christison, for his life in 1661.

“William Leddra being thus dispatch’d, it was resolved to make an end
also of Wenlock Christison. He therefore was brought from the prison
to the court at Boston, where the governor John Indicot, and the deputy
governor Richard Billingham, being both present, it was told him,
‘Unless you will renounce your religion, you shall surely die.’ But
instead of shrinking, he said with an undaunted courage, ‘Nay, I shall
not change my religion, nor seek to save my life; neither do I intend
to deny my Master; but if I lose my life for Christ’s sake, and the
preaching of the gospel, I shall save my life.’ ... John Indicot asked
him ‘what he had to say for himself, why he should not die?’ ... Then
Wenlock asked, ‘By what law will you put me to death?’ The answer was,
‘We have a law, and by our law you are to die.’ ‘So said the Jews of
Christ,’ (reply’d Wenlock) ‘we have a law, and by our law he ought to
die. Who empowered you to make that law?’ To which one of the board
answered, ‘We have a patent, and are the patentees; judge whether we
have not power to make laws.’ Hereupon Wenlock asked again, ‘How, have
you power to make laws repugnant to the laws of England?’ ‘No,’ said the
governor. ‘Then,’ (reply’d Wenlock,) ‘you are gone beyond your bounds,
and have forfeited your patent; and that is more than you can answer.’
‘Are you,’ ask’d he, ‘subjects to the king, yea or nay?’ ... To which
one said, ‘Yea, we are so.’ ‘Well,’ said Wenlock, ‘so am I.’ ...
‘Therefore seeing that you and I are subjects to the king, I demand to
be tried by the laws of my own nation.’ It was answered, ‘You shall be
tried by a bench and a jury.’ For it seems they began to be afraid to go
on in the former course, of trial without a jury ... But Wenlock said,
‘That is not the law, but the manner of it; for I never heard nor read
of any law that was in England to hang Quakers.’ To this the governor
reply’d ‘that there was a law to hang Jesuits.’ To which Wenlock
return’d, ‘If you put me to death, it is not because I go under the name
of a Jesuit, but of a Quaker. Therefore, I appeal to the laws of my own
nation.’ But instead of taking notice of this, one said ‘that he was
in their hands, and had broken their law, and they would try him.’”
 [Footnote: Sewel, pp. 278, 279.]

Yet, though the ecclesiastical party in Massachusetts obstinately
refused to admit appeals to the British judiciary up to the last
moment of their power, for the obvious reason that the existence of
the theocracy depended upon the enforcement of such legislation as that
under which the Quakers suffered, there was no principle in the whole
range of English jurisprudence more firmly established. By a statute of
Henry VI. passed in 1436, corporate enactments were to be submitted to
the judges for approval; and the Court of King’s Bench always set aside
such as were bad, whenever the question of their validity was presented
for adjudication. [Footnote: Stat. 15 H. VI. ch. 6. Stat 19 H. VII.
ch. 7. Clark’s Case, 5 Coke, 633, decided A. D. 1596. See Kyd on
Corporations, ii. 107-110, where authorities are collected. Child v.
Hudson Bay Co., 2 P. W. 207.]

But discussion is futile; the proposition is self-evident, that an
association endowed with the capacity of acting like a single man, for
certain defined objects, which shall attempt other objects, or shall
seek to compass its ends by unlawful means, violates the condition upon
which its life has been granted, transcends the limits of its existence,
and forfeits its privileges; and that under such circumstances its
ordinances are void, and none are bound to yield them their obedience.

Approached thus from the standpoint of legal history, no doubt can exist
concerning the scope of the franchise secured by the Puritans for the
Massachusetts colony. The instrument obtained from Charles I. embodied
certain of their number in an English corporation, whose only lawful
business was the American trade, as the business of the East India
Company was trade in Hindostan. To enable them to act effectively, a
tract of land in New England, between the Merrimack and the Charles, was
conveyed to them, as the soil upon which a town stood was conveyed to
the mayor and commonalty. Within this territory they were authorized to
established their plantations and forts, which they were empowered to
defend against attack, as the Hanse merchants defended the Steel Yard
in London. They were also permitted to govern the country within their
grant by reasonable regulations calculated to preserve the peace, and of
much the same character as the municipal ordinances of towns, subject,
of course, to judicial supervision. The corporation itself was created
subject to the municipal laws of England, and could have no existence
without the realm; and though perhaps even then the American wilderness
might have been held to belong to the British empire, it formed no part
of the kingdom, [Footnote: Blackstone’s _Commentaries_, i. 109.] and was
altogether beyond the limits of that jurisdiction from whose customs
and statutes the life of this imaginary being sprang. Therefore, the
governing body could legally exercise its functions only when domiciled
in some English town. [Footnote: On this subject see the able paper of
Mr. Deane, in _Massachusetts Historical Society Proceedings_, December,
1869, p. 166.]

Sir Richard Sheldon, the solicitor-general, advised the king that he
was signing a charter containing “such ... clauses for ye electing of
Governors and Officers here in England, ... and powers to make lawes and
ordinances for setling ye governement and magistracye for ye plantacon
there, ... as ... are usuallie allowed to Corporacons in England.”
 [Footnote: _Mass. Hist. Soc. Proc._ 1869-70, p. 173.] And there can be
no question that his opinion was sound.

Nothing can be imagined more ill-suited to serve as the organic law of
a new commonwealth than this instrument. No provision was made for
superior or probate courts, for a representative assembly, for the
incorporation of counties and towns, for police or taxation. In short,
hardly a step could be taken toward founding a territorial government
based upon popular suffrage without working a forfeiture of the charter
by abuse of the franchise. The colonists, it is true, afterward advanced
very different theories of construction; but that they were well aware
of their legal position is demonstrated by the fact that after some
hesitation from apprehension of consequences, they ventured on the
singularly bold and lawless measure of secretly removing their charter
to America and establishing their corporation in a land which they
thought would be beyond the process of Westminster Hall. [Footnote:
1629, Aug. 29.] The details of the settlement are related in many books,
and require only the briefest mention here. In 1628 an association of
gentlemen bought the tract of country lying between the Merrimack and
Charles from the Council of Plymouth, and sent Endicott to take charge
of their purchase. A royal patent was, however, thought necessary for
the protection of a large colony, and one having been obtained, the
Company of Massachusetts Bay was at once organized in England, Endicott
was appointed governor in America, and six vessels sailed during the
spring of 1629, taking out several hundred persons and a “plentiful
provision of godly ministers.” In August the church of Salem was
gathered and Mr. Higginson was consecrated as their teacher. In that
same month Winthrop, Saltonstall, and others met at Cambridge and signed
an agreement binding themselves upon the faith of Christians to embark
for the plantation by the following March; “Provided always that before
the last of September next, the whole government, together with the
patent, ... be first by an order of court legally transferred and
established to remain with us and others which shall inhabite upon the
said plantation.” [Footnote: _Hutch. Coll._, Prince Soc. ed. i. 28.] The
Company accepted the proposition, Winthrop was chosen governor, and he
anchored in Salem harbor in June. [Footnote: 1630] More than a thousand
settlers landed before winter, and the first General Court was held
at Boston in October; nor did the emigration thus begun entirely cease
until the meeting of the Long Parliament.

From the beginning the colonists took what measures they thought proper,
without regarding the limitations of the law. Counties and towns had to
be practically incorporated, taxes were levied upon inhabitants, and
in 1634 all pretence of a General Court of freemen was dropped, and the
towns chose delegates to represent them, though the legislature was not
divided into two branches until ten years later. When the government had
become fully organized supreme power was vested in the General Court, a
legislature composed of two houses; the assistants, or magistrates, as
they were called, and the deputies. The governor, deputy governor,
and assistants were elected by a general vote; but each town sent two
deputies to Boston.

For some years justice was dispensed by the magistrates according to
the Word of God, but gradually a judicial system was established; the
magistrate’s local court was the lowest, from whence causes went
by appeal to the county courts, one of whose judges was always an
assistant, and probate jurisdiction was given to the two held at Ipswich
and at Salem. From the judgments entered here an appeal lay to the Court
of Assistants, and then to the General Court, which was the tribunal of
last resort. The clergy and gentry pertinaciously resisted the enactment
of a series of general statutes, upon which the people as steadily
insisted, until at length, in 1641, “The Body of Liberties” was approved
by the legislature. This compilation was the work of the Rev. Mr. Ward,
pastor of Ipswich, and contained a criminal code copied almost word for
word from the Pentateuch, but apart from matters touching religion,
the legislation was such as English colonists have always adopted. A
major-general was elected who commanded the militia, and in 1652 money
was coined.

The social institutions, however, have a keener interest, for they
reflect that strong cast of thought which has stamped its imprint deep
into the character of so much of the American people. The seventeenth
century was aristocratic, and the inhabitants of the larger part of New
England were divided into three classes, the commonalty, the gentry, and
the clergy. Little need be said of the first, except that they were a
brave and determined race, as ready to fight as Cromwell’s saints, who
made Rupert’s troopers “as stubble to their swords;” that they were
intelligent, and would not brook injustice; and that they were resolute,
and would not endure oppression. All know that they were energetic and
shrewd.

The gentry had the weight in the community that comes with wealth and
education, and they received the deference then paid to birth, for they
were for the most part the descendants of English country-gentlemen. As
a matter of course they monopolized the chief offices; and they were
not sentenced by the courts to degrading punishments, like whipping, for
their offences, as other criminals were. They even showed some wish at
the outset to create legal distinctions, such as a magistracy for
life, and a disposition to magnify the jurisdiction of the Court of
Assistants, whose seats they filled; but the action of the people was
determined though quiet, a chamber of deputies was chosen, and such
schemes were heard of no more.

Yet notwithstanding the existence of this aristocratic element, the real
substance of influence and power lay with the clergy. It has been taught
as an axiom of Massachusetts history, that from the outset the town was
the social and political unit; but an analysis of the evidence tends
to show that the organization of the Puritan Commonwealth was
ecclesiastical, and the congregation, not the town, the basis upon which
the fabric rested. By the constitution of the corporation the
franchise went with the freedom of the company; but in order to form a
constituency which would support a sacerdotal oligarchy, it was enacted
in 1631 “that for time to come noe man shalbe admitted to the freedome
of this body polliticke, but such as are members of some of the churches
within ... the same.” [Footnote: _Mass. Records_, i. 87.] Thus though
communicants were not necessarily voters, no one could be a voter who
was not a communicant; therefore the town-meeting was in fact nothing
but the church meeting, possibly somewhat attenuated, and called by a
different name. By this insidious statute the clergy seized the temporal
power, which they held till the charter fell. The minister stood at the
head of the congregation and moulded it to suit his purposes and to do
his will; for though he could not when opposed admit an inhabitant to
the sacrament, he could peremptorily exclude therefrom all those of whom
he disapproved, for “none are propounded to the congregation, except
they be first allowed by the elders.” [Footnote: Winthrop’s reply to
Vane, _Hutch. Coll._, Prince Soc. ed. i. 101.] In such a community the
influence of the priesthood must have been overwhelming. Not only in an
age without newspapers or tolerable roads were their sermons, preached
several times each week to every voter, the most effective of political
harangues; but, unlike other party orators, they were not forced to
stimulate the sluggish, or to convince the hostile, for from a people
glowing with fanaticism, each elder picked his band of devoted servants
of the church, men passionately longing to do the will of Christ, whose
commands concerning earth and heaven their pastor had been ordained
to declare. Nor was their power bounded by local limits; though
seldom holding office themselves, they were solemnly consulted by the
government on every important question that arose, whether of war
or peace, and their counsel was rarely disregarded. They gave their
opinion, no matter how foreign the subject might be to their profession
or their education; and they had no hesitation in passing upon the
technical construction of the charter with the authority of a bench
of judges. An amusing example is given by Winthrop: “The General Court
assembled again, and all the elders were sent for, to reconcile the
differences between the magistrates and deputies. When they were come
the first question put to them was, ... whether the magistrates are,
by patent and election of the people, the standing council of this
commonwealth in the vacancy of the General Court, and have power
accordingly to act in all cases subject to government, according to the
said patent and the laws of this jurisdiction; and when any necessary
occasions call for action from authority, in cases where there is no
particular express law provided, there to be guided by the word of God,
till the General Court give particular rules in such cases. The elders,
having received the question, withdrew themselves for consultation about
it, and the next day sent to know, when we would appoint a time that
they might attend the court with their answer. The magistrates and
deputies agreed upon an hour “and ... their answer was affirmative,” on
the magistrates behalf, in the very words of the question, with some
reasons thereof. It was delivered in writing by Mr. Cotton in the name
of them all, they being all present, and not one dissentient.” Then
the magistrates propounded four more questions, the last of which is
as follows: “Whether a judge be bound to pronounce such sentence as a
positive law prescribes, in case it be apparently above or beneath the
merit of the offence?” To which the elders replied at great length,
saying that the penalty must vary with the gravity of the crime,
and added examples: “So any sin committed with an high hand, as the
gathering of sticks on the Sabbath day, may be punished with death when
a lesser punishment may serve for gathering sticks privily and in some
need.” [Footnote: Winthrop, ii. 204, 205.] Yet though the clerical
influence was so unbounded the theocracy itself was exposed to constant
peril. In monarchies such as France or Spain the priests who rule the
king have the force of the nation at command to dispose of at their
will; but in Massachusetts a more difficult problem was presented, for
the voters had to be controlled. By the law requiring freemen to be
church-members the elders meant to grasp the key to the suffrage, but
experience soon proved that more stringent regulation was needed.

According to the original Congregational theory each church was complete
and independent, and elected its own officers and conducted its own
worship, free from interference from without, except that others of the
same communion might offer advice or admonition. Under the theocracy
no such loose system was possible, for heresy might enter in three
different ways; first, under the early law, “blasphemers” might form
a congregation and from thence creep into the company; second, an
established church might fall into error; third, an unsound minister
might be chosen, who would debauch his flock by securing the admission
of sectaries to the sacrament. Above all, a creed was necessary by
means of which false doctrine might be instantly detected and condemned.
Accordingly, one by one, as the need for vigilance increased, laws were
passed to guard these points of danger.

First, in 1635 it was enacted, [Footnote: 1635-6, March 3.] “Forasmuch
as it hath bene found by sad experience, that much trouble and
disturbance hath happened both to the church & civill state by the
officers & members of some churches, which have bene gathered ... in an
vndue manner ... it is ... ordered that ... this Court doeth not,
nor will hereafter, approue of any such companyes of men as shall
henceforthe ioyne in any pretended way of church fellowshipp, without
they shall first acquainte the magistrates, & the elders of the greater
parte of the churches in this jurisdiction, with their intenctions, and
have their approbaction herein. And ffurther, it is ordered, that noe
person, being a member of any churche which shall hereafter be gathered
without the approbaction of the magistrates, & the greater parte of the
said churches, shallbe admitted to the ffreedome of this commonwealthe.”
 [Footnote: _Mass. Rec._ i. 168.]

In 1648 all the elders met in a synod at Cambridge; they adopted the
Westminster Confession of Faith and an elaborate “Platform of Church
Discipline,” the last clause of which is as follows: “If any church
... shall grow schismatical, rending itself from the communion of other
churches, or shall walk incorrigibly and obstinately in any corrupt
way of their own contrary to the rule of the word; in such case the
magistrate, ... is to put forth his coercive power, as the matter shall
require.” [Footnote: _Magnalia_, bk. 5, ch. xvii. Section 9.]

In 1658 the General Court declared: “Whereas it is the duty of the
Christian magistrate to take care the people be fed with wholesome
& sound doctrine, & in this houre of temptation, ... it is therefore
ordered, that henceforth no person shall ... preach to any company of
people, whither in church society or not, or be ordeyned to the office
of a teaching elder, where any two organnick churches, councill of
state, or Generall Court shall declare theire dissatisfaction thereat,
either in refference to doctrine or practize... and in case of
ordination... timely notice thereof shall be given unto three or
fower of the neighbouring organicke churches for theire approbation.”
 [Footnote: _Mass. Rec._ iv. pt. 1, p. 328.] And lastly, in 1679, the
building of meeting-houses was forbidden, without leave from the freemen
of the town or the General Court. [Footnote: _Mass. Rec._ v. 213.]

But legislation has never yet controlled the action of human thought.
All experience shows that every age, and every western nation, produces
men whose nature it is to follow the guidance of their reason in the
face of every danger. To exterminate these is the task of religious
persecution, for they can be silenced only by death. Thus is a dominant
priesthood brought face to face with the alternative, of surrendering
its power or of killing the heretic, and those bloody deeds that cast
their sombre shadow across the history of the Puritan Commonwealth
cannot be seen in their true bearing unless the position of the clergy
is vividly before the mind.

Cromwell said that ministers were “helpers of, not lords over, God’s
people,” [Footnote: Cromwell to Dundass, letter cxlviii. Carlyle’s
_Cromwell_, iii. 72.] but the orthodox New Englander was the vassal of
his priest. Winthrop was the ablest and the most enlightened magistrate
the ecclesiastical party ever had, and he tells us that “I honoured
a faithful minister in my heart and could have kissed his feet.”
 [Footnote: _Life and Letters of Winthrop_, i. 61.] If the governor of
Massachusetts and the leader of the emigration could thus describe his
moral growth,--a man of birth, education, and fortune, who had had wide
experience of life, and was a lawyer by profession,--the awe and terror
felt by the mass of the communicants can be imagined.

Jonathan Mitchel, one of the most famous of the earlier divines, thus
describes his flock: “They were a gracious, savoury-spirited people,
principled by Mr. Shepard, liking an humbling, mourning, heart-breaking
ministry and spirit; living in religion, praying men and women.” And “he
would speak with such a transcendent majesty and liveliness, that the
people ... would often shake under his dispensations, as if they had
heard the sound of the trumpets from the burning mountain, and yet they
would mourn to think, that they were going presently to be dismissed
from such an heaven upon earth.” ... “When a publick admonition was to
be dispensed unto any one that had offended scandalously... the hearers
would be all drowned in tears, as if the admonition had been, as indeed
he would with much artifice make it be directed unto them all; but
such would be the compassion, and yet the gravity, the majesty, the
scriptural and awful pungency of these his dispensations, that the
conscience of the offender himself, could make no resistance thereunto.”
 [Footnote: _Magnalia_, bk. 4, ch. iv. Sub-section 9, 10.]

Their arrogance was fed by the submission of the people, and they would
not tolerate the slightest opposition even from their most devoted
retainers. The Reforming Synod was held in 1679. “When the report of
a committee on ‘the evils that had provoked the Lord’ came up for
consideration, ‘Mr. Wheelock declared that there was a cry of injustice
in that magistrates and ministers were not rated’ (taxed), ‘which
occasioned a very warm discourse. Mr. Stodder’ (minister of Northampton)
‘charged the deputy with saying what was not true, and the deputy
governor’ (Danforth) ‘told him he deserved to be laid by the heels,
etc.’

“‘After we broke up, the deputy and several others went home with Mr.
Stodder, and the deputy asked forgiveness of him and told him he freely
forgave him, but Mr. Stodder was high.’ The next day ‘the deputy owned
his being in too great a heat, and desired the Lord to forgive it,
and Mr. Stodder did something, though very little, by the deputy.’”
 [Footnote: Palfrey’s _History of New England_, in. 330, note 2. Extract
from _Journal_ of Rev. Peter Thacher.] Wheelock was lucky in not having
to smart more severely for his temerity, for the unfortunate Ursula Cole
was sentenced to pay £5 [Footnote: Five pounds was equivalent to a sum
between one hundred and twenty-five and one hundred and fifty dollars
now. Ursula was of course poor, or she would not have been sentenced to
be whipped. The fine was therefore extremely heavy.] or be whipped for
the lighter crime of saying “she had as lief hear a cat mew” [Footnote:
Frothingham, _History of Charlestown_, p. 208.] as Mr. Shepard preach.
The daily services in the churches consumed so much time that they
became a grievance with which the government was unable to cope.

In 1633 the Court of Assistants, thinking “the keepeing of lectures att
the ordinary howres nowe obserued in the forenoone, to be dyvers wayes
preiudiciall to the common good, both in the losse of a whole day, &
bringing other charges & troubles to the place where the lecture is
kept,” ordered that they should not begin before one o’clock. [Footnote:
_Mass. Rec._ i. 110.] The evil still continued, for only the next year
it was found that so many lectures “did spend too much time and proved
overburdensome,” and they were reduced to two a week. [Footnote: Felt’s
_Eccl. Hist._ i. 201.] Notwithstanding these measures, relief was not
obtained, because, as the legislature complained in 1639, lectures “were
held till night, and sometimes within the night, so as such as dwelt
far off could not get home in due season, and many weak bodies could
not endure so long, in the extremity of the heat or cold, without great
trouble and hazard of their health,” [Footnote: Winthrop, i. 324.] and a
consultation between the elders and magistrates was suggested.

But to have the delights of the pulpit abridged was more than the
divines could bear. They declared roundly that their privileges were
invaded; [Footnote: _Idem_, i. 325.] and the General Court had to give
way. A few lines in Winthrop’s Journal give an idea of the tax this
loquacity must have been upon the time of a poor and scattered people.
“Mr. Hooker being to preach at Cambridge, the governor and many others
went to hear him.... He preached in the afternoon, and having gone on,
with much strength of voice and intention of spirit, about a quarter of
an hour, he was at a stand, and told the people that God had deprived
him both of his strength and matter, &c. and so went forth, and about
half an hour after returned again, and went on to very good purpose
about two hours.” [Footnote: Winthrop, i. 304.] Common men could not
have kept this hold upon the inhabitants of New England, but the clergy
were learned, resolute, and able, and their strong but narrow minds
burned with fanaticism and love of power; with their beliefs and under
their temptations persecution seemed to them not only their most potent
weapon, but a duty they owed to Christ--and that duty they unflinchingly
performed. John Cotton, the most gifted among them, taught it as a holy
work: “But the good that is brought to princes and subjects by the
due punishment of apostate seducers and idolaters and blasphemers is
manifold.

“First, it putteth away evill from the people and cutteth off a
gangreene, which would spread to further ungodlinesse....

“Secondly, it driveth away wolves from worrying and scattering the sheep
of Christ. For false teachers be wolves, ... and the very name of wolves
holdeth forth what benefit will redound to the sheep, by either killing
them or driving them away.

“Thirdly, such executions upon such evill doers causeth all the country
to heare and feare, and doe no more such wickednesse.... Yea as these
punishments are preventions of like wickednesse in some, so are they
wholesome medicines, to heale such as are curable of these eviles....

“Fourthly, the punishments executed upon false prophets and seducing
teachers, doe bring downe showers of God’s blessings upon the civill
state....

“Fifthly, it is an honour to God’s Justice that such judgments are
executed....” [Footnote: _Bloody Tenent Washed_, pp. 137, 138.]

All motives combined to drive them headlong into cruelty; for in the
breasts of the larger number, even the passion of bigotry was cool
beside the malignant hate they felt for those whose opinions menaced
their earthly power and dominion; and they never wearied of exhorting
the magistrates to destroy the enemies of the church. “Men’s lusts are
sweet to them, and they would not be disturbed or disquieted in their
sin. Hence there be so many such as cry up tolleration boundless and
libertinism so as (if it were in their power) to order a total and
perpetual confinement of the sword of the civil magistrate unto its
scabbard; (a notion that is evidently distructive to this people, and
to the publick liberty, peace, and prosperity of any instituted churches
under heaven.)” [Footnote: _Eye Salve_, Election Sermon, by Mr. Shepard
of Charlestown, p. 21.] “Let the magistrates coercive power in matters
of religion (therefore) be still asserted, seing he is one who is bound
to God more than any other men to cherish his true religion; ... and
how wofull would the state of things soon be among us, if men might have
liberty without controll to profess, or preach, or print, or publish
what they list, tending to the seduction of others.” [Footnote: _Eye
Salve_, p. 38.] Such feelings found their fit expression in savage laws
against dissenting sects; these, however, will be dealt with hereafter;
only those which illustrate the fundamental principles of the theocracy
need be mentioned here. One chief cause of schism was the hearing of
false doctrine; and in order that the people might not be led into
temptation, but might on the contrary hear true exposition of the word,
every inhabitant was obliged to attend the services of the established
church upon the Lord’s day under a penalty of fine or imprisonment;
the fine not to exceed 5s. (equal to about $5 now) for every absence.
[Footnote: 1634-35, 4 March. _Mass. Rec._ i. 140.]

“If any Christian so called ... shall contemptuously behave himselfe
toward ye word preached, or ye messengers thereof called to dispence ye
same in any congregation, ... or like a sonn of Corah cast upon his true
doctrine or himselfe any reproach ... shall for ye first scandole be
convented ... and bound to their good behaviour; and if a second time
they breake forth into ye like contemptuous carriages, either to pay
£5 to ye publike treasury or to stand two houres openly upon a block 4
foote high, on a lecture day, with a pap fixed on his breast with this,
A Wanton Gospeller, written in capitall letters ye others may fear &
be ashamed of breaking out into the like wickednes.” [Footnote: 1646, 4
Nov. _Mass. Rec._ ii. 179.]

“Though no humane power be Lord over ye faith & consciences of men
and therefore may not constraine ym to beleeve or profes against their
conscience, yet because such as bring in damnable heresies tending to ye
subversion of ye Christian faith ... ought duely to be restrained from
such notorious impiety, if any Christian ... shall go about to subvert
... ye Christian faith, by broaching ... any damnable heresy, as deniing
ye immortality of ye soule, or ye resurrection of ye body, or any sinn
to be repented of in ye regenerate, or any evill done by ye outward man
to be accounted sinn, or deniing yt Christ gave himselfe a ransome for
or sinns ... or any other heresy of such nature & degree ... shall pay
to ye common treasury during ye first six months 20s. a month and for
ye next six months 40s. p. m., and so to continue dureing his obstinacy;
and if any such person shall endeavour to seduce others ... he shall
forfeit ... for every severall offence ... five pounds.” [Footnote:
1646, 4 Nov. _Mass. Rec._ ii. 177.]

“For ye honnor of ye aetaernall God, whome only wee worshippp and
serve,” (it is ordered that) “no person within this jurisdiction,
whether Christian or pagan, shall wittingly and willingly presume to
blaspheme his holy name either by wilfull or obstinate denying ye true
God, or reproach ye holy religion of God, as if it were but a polliticke
devise to keepe ignorant men in awe, ... or deny his creation or
gouvernment of ye world, or shall curse God, or shall vtter any other
eminent kind of blasphemy, of ye like nature and degree; if any person
or persons whatsoeuer within our jurisdiction shall breake this lawe
they shall be putt to death.” [Footnote: _Mass. Rec._ iii.98.]

The special punishments for Antinomians, Baptists, Quakers, and other
sectaries were fine and imprisonment, branding, whipping, mutilation,
banishment, and hanging. Nor were the elders men to shrink from
executing these laws with the same ferocious spirit in which they
were enacted. Remonstrance and command were alike neglected. The Long
Parliament warned them to beware; Charles II. repeatedly ordered them to
desist; their trusted and dearest friend, Sir Richard Saltonstall, wrote
from London to Cotton: “It doth not a little grieve my spirit to heare
what sadd things are reported dayly of your tyranny and persecution
in New England, as that you fyne, whip, and imprison men for their
consciences,” [Footnote: _Hutch. Coll._, Prince Soc. ed. ii. 127.] and
told them their “rigid wayes have laid you very lowe in the hearts of
the saynts.” Thirteen of the most learned and eminent nonconforming
ministers in England wrote to the governor of Massachusetts imploring
him that he and the General Court would not by their violence “put
an advantage into the hands of some who seek pretences and occasions
against our liberty.” [Footnote: _Magnalia_, bk. 7, ch. iv. section 4.]
Winthrop, the wisest and ablest champion the clergy ever had, hung back.
Like many another political leader, he was forced by his party into
measures from which his judgment and his heart recoiled. He tells
us how, on a question arising between him and Mr. Haynes, the elders
“delivered their several reasons which all sorted to this conclusion,
that strict discipline, both in criminal offences and in martial
affairs, was more needful in plantations than in a settled state, as
tending to the honor and safety of the gospel. Whereupon Mr. Winthrop
acknowledged that he was convinced that he had failed in over much
lenity and remissness, and would endeavor (by God’s assistance) to take
a more strict course thereafter.” [Footnote: Winthrop, i. 178.] But
his better nature revolted from the foul task and once more regained
ascendancy just as he sunk in death. For while he was lying very sick,
Dudley came to his bedside with an order to banish a heretic: “No,” said
the dying man, “I have done too much of that work already,” and he would
not sign the warrant. [Footnote: _Life and Letters of Winthrop_, ii.
393.]

Nothing could avail, for the clergy held the state within their grasp,
and shrank from no deed of blood to guard the interests of their order.

The case of Gorton may serve as an example of a rigor that shocked even
the Presbyterian Baillie; it must be said in explanation of his story
that the magistrates condemned Gorton and his friends to death for the
crime of heresy in obedience to the unanimous decision of the elders,
[Footnote: Winthrop, ii. 146.] but the deputies refusing to concur, the
sentence of imprisonment in irons during the pleasure of the General
Court was agreed upon as a compromise. “Only they in New England are
more strict and rigid than we, or any church, to suppress, by the
power of the magistrate, all who are not of their way, to banishment
ordinarily and presently even to death lately, or perpetual slavery; for
one Jortin, sometime a famous citizen here for piety, having taught
a number in New England to cast oft the word and sacrament, and deny
angels and devils, and teach a gross kind of union with Christ in this
life, by force of arms was brought to New Boston, and there with ten of
the chief of his followers, by the civil court was discerned perpetual
slaves, but the votes of many were for their execution. They lie in
irons, though gentlemen; and out of their prison write to the admiral
here, to deal with the parliament for their deliverance.” [Footnote:
Baillie’s Letters, ii. 17, 18.]

Like all phenomena of nature, the action of the mind is obedient to law;
the cause is followed by the consequence with the precision that the
earth moves round the sun, and impelled by this resistless power his
destiny is wrought out by man. To the ecclesiastic a deep debt of
gratitude is due, for it was by his effort that the first step from
barbarism was made. In the world’s childhood, knowledge seems divine,
and those who first acquire its rudiments claim, and are believed, to
have received it by revelation from the gods. In an archaic age the
priest is likewise the law-giver and the physician, for all erudition
is concentrated in one supremely favored class--the sacred caste. Their
discoveries are kept profoundly secret, and yet to perpetuate their
mysteries among their descendants they found schools which are the only
repositories of learning; but the time must inevitably come when this
order is transformed into the deadliest enemy of the civilization which
it has brought into being. The power of the spiritual oligarchy rests
upon superstitious terrors which dwindle before advancing enlightenment;
hence the clergy have become reactionary, have sought to stifle the
spirit of free inquiry, and have used the schools which they have
builded as instruments to keep alive unreasoning prejudice, or to serve
their selfish ends. This, then, has been the fiercest battle of mankind;
the heroic struggle to break down the sacerdotal barrier, to popularize
knowledge, and to liberate the mind, began ages before the crucifixion
upon Calvary; it still goes on. In this cause the noblest and the
bravest have poured forth their blood like water, and the path to
freedom has been heaped with the corpses of her martyrs.

In that tremendous drama Massachusetts has played her part; it may be
said to have made her intellectual life; and it is the passion of the
combat which gives an interest at once so sombre and so romantic to her
story.

In the tempest of the Reformation a handful of the sternest rebels were
cast upon the bleak New England coast, and the fervor of that devotion
which led them into the wilderness inspired them with the dream of
reproducing the institutions of God’s chosen people, a picture of which
they believed was divinely preserved for their guidance in the Bible.
What they did in reality was to surrender their new commonwealth to
their priests. Yet they were a race in whose bone and blood the spirit
of free thought was bred; the impulse which had goaded them to reject
the Roman dogmas was quick within them still, and revolt against the
ecclesiastical yoke was certain. The clergy upon their side trod their
appointed path with the precision of machines, and, constrained by an
inexorable destiny, they took that position of antagonism to liberal
thought which has become typical of their order. And the struggles and
the agony by which this poor and isolated community freed itself from
its gloomy bondage, the means by which it secularized its education and
its government, won for itself the blessing of free thought and speech,
and matured a system of constitutional liberty which has been the
foundation of the American Union, rise in dignity to one of the supreme
efforts of mankind.




CHAPTER II.

THE ANTINOMIANS.


Habit may be defined with enough accuracy for ordinary purposes as the
result of reflex action, or the immediate response of the nerves to
a stimulus, without the intervention of consciousness. Many bodily
functions are naturally reflex, and most movements may be made so by
constant repetition; they are then executed independently of the will.
It is no exaggeration to say that the social fabric rests on the control
this tendency exerts over the actions of men; and its strength is
strikingly exemplified in armies, which, when well organized,
are machines, wherein subjection to command is instinctive, and
insubordination, therefore, practically impossible.

An analogous phenomenon is presented by the church, whose priests have
intuitively exhausted their ingenuity in weaving webs of ceremonial, as
soldiers have directed their energies to perfecting manuals of arms;
and the evidence leads to the conclusion that increasing complexity of
ritual indicates a densening ignorance and a deepening despotism. The
Hindoos, the Spaniards, and the English are types of the progression.

Within the historic ages unnumbered methods of sacerdotal discipline
have been evolved, but whether the means used to compass the end has
been the bewildering maze of a Levitical code, or the rosary and the
confessional of Rome, the object has always been to reduce the devotee
to the implicit obedience of the trooper. And the stupendous power of
these amazingly perfect systems for destroying the capacity for original
thought cannot be fully realized until the mind has been brought to
dwell upon the fact that the greatest eras of human progress have begun
with the advent of those who have led successful insurrection; nor can
the dazzling genius of these brilliant exceptions be appreciated, unless
it be remembered how infinitely small has been the number of those among
mankind who, having been once drilled to rigid conformity, have not
lapsed into automatism, but have been endowed with the mental energy to
revolt. On the other hand, though ecclesiastics have differed widely in
the details of the training they have enforced upon the faithful, they
have agreed upon this cardinal principle: they have uniformly seized
upon the education of the young, and taught the child to revere the
rites in which he was made to partake before he could reason upon their
meaning, for they understood well that the habit of abject submission
to authority, when firmly rooted in infancy, would ripen into a second
nature in after years, and would almost invariably last till death.

But this manual of religion, this deadening of the soul by making
mechanical prayers and genuflexions the gauge of piety, has always
roused the deepest indignation in the great reformers; and, un-appalled
by the most ghastly perils, they have never ceased to exhort mankind to
cast off the slavery of custom and emancipate the mind. Christ rebuked
the Pharisees because they rejected the commandment of God to keep their
own tradition; Paul proclaimed that men should be justified by faith
without the deeds of the law; and Luther preached that the Christian
was free, that the soul did not live because the body wore vestments or
prayed with the lips, and he denounced the tyranny of the clergy, who
arrogated to themselves a higher position than others who were Christian
in the spirit. On their side priesthoods know these leaders of rebellion
by an unerring instinct and pursue them to the death.

The ministers of New England were formalists to the core, and the
society over which they dominated was organized upon the avowed basis of
the manifestation of godliness in the outward man. The sad countenance,
the Biblical speech, the sombre garb, the austere life, the attendance
at worship, and, above all, the unfailing deference paid to themselves,
were the marks of sanctification by which the elders knew the saints
on earth, for whom they were to open the path to fortune by making them
members of the church.

Happily for Massachusetts, there has never been a time when all her
children could be docile under such a rule; and, among her champions of
freedom, none have been braver than those who have sprung from the ranks
of her ministry, as the fate of Roger Williams had already proved. In
such a community, before the ecclesiastical power had been solidified by
time, only a spark was needed to kindle a conflagration, and that spark
was struck by a woman.

So early as 1634 a restless spirit was abroad, for Winthrop was then set
aside, and now, in 1636, young Henry Vane was enthusiastically elected
governor, though he was only twenty-four, and had been but a few months
in the colony. The future seemed bright and serene, yet he had hardly
taken office before the storm burst, which not only overthrew him, but
was destined to destroy that unhappy lady whom the Rev. Thomas Welde
called the American Jezebel. [Footnote: Opinions are divided as to the
authorship of the _Short Story_, but I conclude from internal evidence
that the ending at least was written by Mr. Welde.]

John Cotton, the former rector of St. Botolph’s, was the teacher of the
Boston church. By common consent the leader of the clergy, he was the
most brilliant, and, in some respects, the most powerful man in the
colony. Two years before, Anne Hutchinson, with all her family, had
followed him from her home in Lincolnshire into the wilderness, for,
“when our teacher came to New England, it was a great trouble unto me,
my brother, Wheelwright, being put by also.” [Footnote: Hutch. _Hist_.
ii. 440.] A gentlewoman of spotless life, with a kind and charitable
heart, a vigorous understanding and dauntless courage, her failings were
vanity and a bitter tongue toward those whom she disliked. [Footnote:
Cotton, _Way of New England Churches_, p. 52.] Unfortunately also for
herself, she was one of the enthusiasts who believe themselves subject
to divine revelations, for this pretension would probably in any event
have brought upon her the displeasure of the church. It is worth
while to attempt some logical explanation of the dislike felt by
the Massachusetts elders to any suggestion of such supernatural
interposition. The half-unconscious train of reasoning on which they
based their claim to exact implicit obedience from the people seems,
when analyzed, to yield this syllogism: All revelation is contained in
the Bible; but to interpret the ancient sacred writings with authority,
a technical training is essential, which is confined to priests;
therefore no one can define God’s will who is not of the ministry. Had
the possibility of direct revelation been admitted this reasoning must
have fallen; for then, obviously, the word of an inspired peasant
would have outweighed the sermon of an uninspired divine; it follows,
necessarily, that ecclesiastics so situated would have been jealous of
lay preaching, and absolutely intolerant of the inner light.

In May, 1636, the month of Vane’s election, Mrs. Hutchinson had been
joined by her brother-in-law, John Wheelwright, the deprived vicar
of Bilsby. Her social influence was then at its height; her amiable
disposition had made her popular, and for some time past she had held
religious meetings for women at her house. The ostensible object of
these gatherings was to recapitulate the sermons of the week; but the
step from discussion to criticism was short, and it soon began to be
said that she cast reproach “upon the ministers, ... saying that none of
them did preach the covenant of free grace, but Master Cotton, and that
they have not the seale of the Spirit, and so were not able ministers
of the New Testament.” [Footnote: _Short Story_, p. 36.] Or, to use
colloquial language, she accused the clergy of being teachers of forms,
and said that, of them all, Cotton alone appealed to the animating
spirit like Luther or St. Paul.

“A company of legall professors,” quoth she, “lie poring on the law
which Christ hath abolished.” [Footnote: _Wonder-Working Providence_,
Poole’s ed. p. 102.]

Such freedom of speech was, of course, intolerable; and so, as Cotton
was implicated by her imprudent talk, the elders went to Boston in
a body in October to take him to task. In the hope of adjusting the
difficulty, he suggested a friendly meeting at his house, and an
interview took place. At first Mrs. Hutchinson, with much prudence,
declined to commit herself; but the Rev. Hugh Peters besought her so
earnestly to deal frankly and openly with them that she, confiding in
the sacred character of a confidential conversation with clergymen in
the house of her own religious teacher, committed the fatal error of
admitting that she saw a wide difference between Mr. Cotton’s ministry
and theirs, and that they could not preach a covenant of grace so
clearly as he, because they had not the seal of the Spirit. The progress
of the new opinion was rapid, and it is clear Mrs. Hutchinson had only
given expression to a feeling of discontent which was both wide-spread
and deep. Before winter her adherents, or those who condemned the
covenant of works,--in modern language, the liberals,--had become an
organized political party, of which Vane was the leader; and here lay
their first danger.

Notwithstanding his eminent ability, he was then but a boy, and the task
was beyond his strength. The stronghold of his party was Boston,
where, except some half-dozen, [Footnote: Winthrop, i. 212.] the whole
congregation followed him and Cotton: yet even here he met with the
powerful opposition of Winthrop and the pastor, John Wilson. In the
country he was confronted by the solid body of the clergy, whose
influence proved sufficient to hold together a majority of the voters
in substantially all the towns, so that the conservatives never lost
control of the legislature.

The position was harassing, and his nerves gave way under the strain.
In December he called a court and one day suddenly announced that he had
received letters from England requiring his immediate return; but
when some of his friends remonstrated he “brake forth into tears and
professed that, howsoever the causes propounded for his departure were
such as did concern the utter ruin of his outward estate, yet he would
rather have hazarded all” ... “but for the danger he saw of God’s
judgment to come upon us for these differences and dissensions which he
saw amongst us, and the scandalous imputations brought upon himself, as
if he should be the cause of all.” [Footnote: Winthrop, i. 207.]

Such a flight was out of the question. The weight of his name and the
protection given his supporters by the power of his family in England
could not be dispensed with, and therefore the Boston congregation
intervened. After a day’s reflection he seems himself to have become
convinced that he had gone too far to recede, so he “expressed himself
to be an obedient child to the church and therefore ... durst not go
away.” [Footnote: _Idem_, i. 208.]

That a young and untried man like Vane should have grown weary of his
office and longed to escape will astonish no one who is familiar with
the character and the mode of warfare of his adversaries.

In that society a layman could not retort upon a minister who insulted
him, nor could Vane employ the arguments with which Cromwell so
effectually silenced the Scotch divines. The following is a specimen of
the treatment to which he was probably almost daily subjected, and the
scene in this instance was the more mortifying because it took place
before the assembled legislature.

“The ministers had met a little before and had drawn into heads all the
points wherein they suspected Mr. Cotton did differ from them, and had
propounded them to him, and pressed him to a direct answer ... to every
one; which he had promised. ... This meeting being spoke of in the court
the day before, the governour took great offence at it, as being without
his privity, &c., which this day Mr. Peter told him as plainly of (with
all due reverence), and how it had sadded the ministers’ spirits,
that he should be jealous of their meetings, or seem to restrain their
liberty, &c. The governour excused his speech as sudden and upon a
mistake. Mr. Peter told him also, that before he came, within less than
two years since, the churches were in peace.... Mr. Peter also besought
him humbly to consider his youth and short experience in the things of
God, and to beware of peremptory conclusions which he perceived him to
be very apt unto.” [Footnote: Winthrop, i. 209.] This coarse bully was
the same Hugh Peters of whom Whitelock afterward complained that he
often advised him, though he “understood little of the law, but was very
opinionative,” [Footnote: Memorials, p. 521.] and who was so terrified
at the approach of death that on his way to the scaffold he had to drink
liquor to keep from fainting. [Footnote: Burnet, i. 162.]

“Mr. Wilson” also “made a very sad speech to the General Court of the
condition of our churches, and the inevitable danger of separation, if
these differences ... were not speedily remedied, and laid the blame
upon these new opinions ... which all the magistrates except the
governour and two others did confirm and all the ministers but two.”
 [Footnote: Winthrop, i. 209.] Those two were John Cotton and John
Wheelwright, the preachers of the covenant of grace.

Their brethren might well make sad speeches, for their cup of bitterness
was full; but they must be left to describe for themselves the tempest
of fear and wrath that raged within them. “Yea, some that had beene
begotten to Christ by some of their faithfull labours in this land”
 (England, where the tract was published,) “for whom they could have laid
downe their lives, and not being able to beare their absence followed
after them thither to New England to enjoy their labours, yet these
falling acquainted with those seducers, were suddenly so altered in
their affections toward those their spirituall fathers, that they would
neither heare them, nor willingly come in their company, professing they
had never received any good from them.” ... “Now the faithfull ministers
of Christ must have dung cast on their faces ... must be pointed at as
it were with the finger, and reproached by name, such a church officer
is an ignorant man, and knows not Christ; such an one is under a
covenant of works: such a pastor is a proud man, and would make a good
persecutor ... so that through these reproaches occasion was given to
men, to abhorre the offerings of the Lord.” [Footnote: Welde’s _Short
Story_, Pref. Sections 7-11.]

“Now, one of them in a solemne convention of ministers dared to say to
their faces, that they did not preach the Covenant of Free Grace, and
that they themselves had not the seale of the Spirit.... Now, after our
sermons were ended at our publike lectures, you might have seene halfe
a dozen pistols discharged at the face of the preacher (I meane) so
many objections made by the opinionists in the open assembly against our
doctrine ... to the marvellous weakening of holy truths delivered ...
in the hearts of all the weaker sort.” [Footnote: Welde’s _Short Story_,
Pref. Sections 7-11.]

John Wheelwright was a man whose character extorts our admiration, if it
does not win our love. The personal friend of Cromwell and of Vane, with
a mind vigorous and masculine, and a courage stern and determined even
above the Puritan standard of resolution and of daring, he spoke
the truth which was within him, and could neither be intimidated nor
cajoled. In October an attempt had been made to have him settled as a
teacher of the Boston church in conjunction with Wilson and Cotton, but
it had miscarried through Winthrop’s opposition, and he had afterward
taken charge of a congregation that had been gathered at Mount
Wollaston, in what is now Quincy.

On the 19th of January a fast was held on account of the public
dissensions, and on that day Wheelwright preached a great sermon
in Boston which brought on the crisis. He was afterward accused of
sedition: the charge was false, for he did not utter one seditious word;
but he did that which was harder to forgive, he struck at what he deemed
the wrong with his whole might, and those who will patiently pore over
his pages until they see the fire glowing through his rugged sentences
will feel the power of his blow. And what he told his hearers was in
substance this: It maketh no matter how seemingly holy men be according
to the law, if ... they are such as trust to their own righteousness
they shall die, saith the Lord. Do ye not after their works; for they
say and do not. They make broad their phylacteries and enlarge the
borders of their garments; and love the uppermost rooms at feasts, and
the chief seats in the synagogues; and greetings in the market place and
to be called of men, Rabbi, Rabbi. But believe on the Lord Jesus Christ,
and ye shall be saved, for being justified by faith we have peace with
God through our Lord Jesus Christ. And the way we must take if so be we
will not have the Lord Jesus Christ taken from us is this, we must all
prepare a spiritual combat, we must put on the whole armor of God, and
must have our loins girt up and be ready to fight, ... because of fear
in the night if we will not fight the Lord Jesus Christ may come to be
surprised.

And when his brethren heard it they sought how they might destroy him;
for they feared him, because all the people were astonished at his
doctrine.

In March the legislature met, and Wheelwright was arraigned before a
court composed, according to the account of the Quaker Groom, of Henry
Vane, “twelve magistrates, twelve priests, & thirty-three deputies.”
 [Footnote: Groom’s Glass for New England, p. 6.] His sermon was
produced, and an attempt was made to obtain an admission that by those
under a covenant of works he meant his brethren. But the accused was
one whom it was hard to entrap and impossible to frighten. He defied
his judges to controvert his doctrine, offering to prove it by the
Scriptures, and as for the application he answered that “if he were
shown any that walked in such a way as he had described to be a covenant
of works, them did he mean.” [Footnote: Wheelwright, Prince Soc. ed. p.
17, note 27.] Then the rest of the elders were asked if they “did walk
in such a way, and they all acknowledged they did,” [Footnote: Winthrop,
i. 215. Wheelwright, p. 18.] excepting John Cotton, who declared that
“brother Wheelwright’s doctrine was according to God in the parts
controverted, and wholly and altogether.” [Footnote: Groom’s _Glass for
New England_, p. 7.] He received ecclesiastical justice. There was no
jury, and the popular assembly that decided law and fact by a partisan
vote was controlled by his adversaries. Yet even so, a verdict of
sedition was such a flagrant outrage that the clergy found it impossible
to command prompt obedience. For two days the issue was in doubt, but at
length “the priests got two of the magistrates on their side, and so
got the major part with them.” [Footnote: Felt’s _Eccl. Hist._ ii. 611.]
They appear, however, to have felt too weak to proceed to sentence, for
the prisoner was remanded until the next session.

No sooner was the judgment made known than more than sixty of the
most respected citizens of Boston signed a petition to the court in
Wheelwright’s behalf, In respectful and even submissive language they
pointed out the danger of meddling with the right of free speech.
“Paul was counted a pestilent fellow, or a moover of sedition, and a
ringleader of a sect, ... and Christ himselfe, as well as Paul, was
charged to bee a teacher of New Doctrine.... Now wee beseech you,
consider whether that old serpent work not after his old method, even in
our daies.” [Footnote: Wheelwright, Prince Soc. ed. p. 21.]

The charge of sedition made against them they repudiated in emphatic
words, which deserve attention, as they were afterwards held to be
criminal.

“Thirdly, if you look at the effects of his doctrine upon the hearers,
it hath not stirred up sedition in us, not so much as by accident; wee
have not drawn the sword, as sometimes Peter did, rashly, neither
have wee rescued our innocent brother, as sometimes the Israelites did
Jonathan, and yet they did not seditiously. The covenant of free
grace held forth by our brother hath taught us rather to become humble
suppliants to your worships, and if wee should not prevaile, wee would
rather with patience give our cheekes to the smiters.” [Footnote:
_Idem_.]

The liberal feeling ran so strongly in Boston that the conservatives
thought it prudent to remove the government temporarily to Cambridge,
that they might more easily control the election which was to come in
May. Vane, with some petulance, refused to entertain the motion; but
Endicott put the question, and it was carried. As the time drew near the
excitement increased, the clergy straining every nerve to bring up their
voters from the country; and on the morning of the day the feeling was
so intense that the Rev. Mr. Wilson, forgetting his dignity and his
age, scrambled up a tree and harangued the people from its branches.
[Footnote: Hutch. _Hist_. i. 62, note.]

Yet, though the freemen were so deeply moved, there was no violence,
and Winthrop was peaceably elected governor, with a strong conservative
majority in the legislature. It so happened that just at this time a
number of the friends of Wheelwright and the Hutchinsons were on their
way from England to settle in Massachusetts. The first act of the new
government was to exclude these new-comers by passing a law forbidding
any town to entertain strangers for more than three weeks without the
consent of two of the magistrates.

This oppressive statute caused such discontent that Winthrop thought
it necessary to publish a defence, to which Vane replied and Winthrop
rejoined. The controversy would long since have lost its interest had
it not been for the theory then first advanced by Winthrop, that the
corporation of Massachusetts, having bought its land, held it as though
it were a private estate, and might exclude whom they pleased therefrom;
and ever since this plea has been set up in justification of every
excess committed by the theocracy.

Winthrop was a lawyer, and it is but justice to his reputation to
presume that he spoke as a partisan, knowing his argument to be
fallacious. As a legal proposition he must have been aware that it was
unsound.

Although during the reign of Charles I. monopolies were a standing
grievance with the House of Commons, yet they had been granted and
enforced for centuries; and had Massachusetts claimed the right to
exclude strangers as interlopers in trade, she would have stood upon
good precedent. Such, however, was not her contention. The legislation
against the friends of Wheelwright was passed avowedly upon grounds of
religious difference of opinion, and a monopoly in religion was unknown.

Her commercial privileges alone were exclusive, and, provided he
respected them, a British subject had the same right to dwell in
Massachusetts as in any of the other dominions of the crown, or, indeed,
in any borough which held its land by grant, like Plymouth. To subject
Englishmen to restriction or punishment unknown to English law was as
outrageous as the same act would have been had it been perpetrated by
the city of London,--both corporations having a like power to preserve
the peace by local ordinances, and both being controlled by the law of
the land as administered by the courts. Such arguments as those advanced
by Winthrop were only solemn quibbling to cloak an indefensible policy.
To banish freemen for demanding liberty of conscience was a still more
flagrant wrong. A precisely parallel case would have been presented had
the directors of the East India Company declared the membership of a
proprietor to be forfeited, and ordered his stock to be sold, because he
disapproved of enforcing conformity in worship among inhabitants of the
factories in Hindostan.

Vane sailed early in August, and his departure cleared the last barrier
from the way of vengeance. Proceedings were at once begun by a synod
of all the ministers, which was held at Cambridge, for the purpose of
restoring peace to the churches. “There were about eighty opinions, some
blasphemous, others erroneous, and all unsafe, condemned by the whole
assembly.... Some of the church of Boston ... were offended at the
producing of so many errors, ... and called to have the persons named
which held those errors.” To which the elders answered that all those
opinions could be proved to be held by some, but it was not thought
fit to name the parties. “Yet this would not satisfy some but they oft
called for witnesses; and because some of the magistrates declared
to them ... that if they would not forbear it would prove a civil
disturbance ... they objected.... So as he” (probably meaning Winthrop)
“was forced to tell one of them that if he would not forbear ... he
might see it executed. Upon this some of Boston departed from the
assembly and came no more.” [Footnote: Winthrop, i. 238.] Once freed
from their repinings all went well, and their pastor, Mr. Wilson, soon
had the satisfaction of sending their reputed heresies “to the devil
of hell from whence they came.” [Footnote: _Magnalia_, bk. 3, ch. ii.
Section 13.] Cotton, seeing that all was lost, hastened to make his
peace by a submission which the Rev. Mr. Hubbard of Ipswich describes
with unconscious cynicism. “If he were not convinced, yet he was
persuaded to an amicable compliance with the other ministers; ... for,
although it was thought he did still retain his own sense and enjoy his
own apprehension in all or most of the things then controverted (as is
manifest by some expressions of his ... since that time published,”...)
yet. “By that means did that reverend and worthy minister of the gospel
recover his former splendour throughout ... New England.” [Footnote:
Hubbard, p. 302.]

He was not a sensitive man, and having once determined to do penance,
he was far too astute a politician to do it by halves; he not only gave
himself up to the task of detecting the heterodoxy of his old friends,
[Footnote: Winthrop, i. 253.] but on a day of solemn fasting he publicly
professed repentance with many tears, and told how, “God leaving him for
a time, he fell into a spirituall slumber; and had it not been for the
watchfulnesse of his brethren, the elders, &c., hee might have slept on,
... and was very thankfull to his brethren for their watchfulnesse over
him.” [Footnote: _Hypocrisie Unmasked_, p. 76.] Nor to the end of his
life did he feel quite at ease; “yea, such was his ingenuity and piety
as that his soul was not satisfied without often breaking forth into
affectionate bewailing of his infirmity herein, in the publick assembly,
sometimes in his prayer, sometimes in his sermon, and that with tears.”
 [Footnote: Norton’s _Funeral Sermon_, p. 37.]

Wheelwright was made of sterner stuff, and was inflexible. In fact,
however, the difference of dogma, if any existed, was trivial. The
clergy used the cry of heresy to excite odium, just as they called
their opponents Antinomians, or dangerous fanatics. To support these
accusations the synod gravely accepted every unsavory inference which
ingenuity could wring from the tenets of their adversaries; and these,
together with the fables invented by idle gossip, made up the long list
of errors they condemned. Though the scheme was unprincipled, it met
with complete success, and the Antinomians have come down to posterity
branded as deadly enemies of Christ and the commonwealth; yet nothing
is more certain than that they were not only good citizens, but
substantially orthodox. On such a point there is no one among the
conservatives whose testimony has the weight of Winthrop’s, who says:
“Mr. Cotton ... stated the differences in a very narrow scantling; and
Mr. Shepherd, preaching at the day of election, brought them yet nearer,
so as, except men of good understanding, and such as knew the bottom
of the tenents of those of the other party, few could see where the
difference was.” [Footnote: Winthrop, i. 221.] While Cotton himself
complains bitterly of the falsehoods spread about him and his friends:
“But when some of ... the elders of neighbour churches advertised me
of the evill report ... I ... dealt with Mrs. Hutchinson and others of
them, declaring to them the erroneousnesse of those tenents, and the
injury done to myself in fathering them upon mee. Both shee and they
utterly denyed that they held such tenents, or that they had fathered
them upon mee. I returned their answer to the elders.... They answered
me they had but one witnesse, ... and that one both to be known.” ...
[Footnote: Cotton, _Way of New England Churches_, pp. 39, 40.] Moreover,
it is a remarkable fact that, notwithstanding the advantage it would
have given the reactionists to have been able to fix subversive opinions
upon their prominent opponents, it was found impossible to prove heresy
in a single case which was brought to trial. The legislature chosen
in May was apparently unfit for the work now to be done, for the
extraordinary step of a dissolution was decided on, and a new election
held, under circumstances in which it was easy to secure the return of
suitable candidates. The session opened on November 2, and Wheelwright
was summoned to appear. He was ordered to submit, or prepare for
sentence. He replied that he was guilty of neither sedition nor
contempt; that he had preached only the truth of Christ, the application
of which was for others, not for him. “To which it was answered by the
court that they had not censured his doctrine, but left it as it was;
but his application, by which hee laid the magistrates and ministers and
most of the people of God in these churches under a covenant of works.”
 [Footnote: _Short Story_, p. 24.] The prisoner was then sentenced to be
disfranchised and banished. He demanded an appeal to the king; it was
refused; and he was given fourteen days to leave Massachusetts. So
he went forth alone in the bitter winter weather and journeyed to the
Piscataqua,--yet “it was marvellous he got thither at that time, when
they expelled him, by reason of the deep snow in which he might
have perished.” [Footnote: Wheelwright, Prince Soc. ed. _Mercurius
Americanus_, p. 24.] Nor was banishment by any means the trivial penalty
it has been described. On the contrary, it was a punishment of the
utmost rigor. The exiles were forced suddenly to dispose of their
property, which, in those times, was mostly in houses and land, and go
forth among the savages with helpless women and children. Such an ordeal
might well appall even a brave man; but Wheelwright was sacrificing
his intellectual life. He was leaving books, friends, and the mental
activity, which made the world to him, to settle in the forests among
backwoodsmen; and yet even in this desolate solitude the theocracy
continued to pursue him with persevering hate.

But there were others beside Wheelwright who had sinned, and some
pretext had to be devised by which to reach them. The names of most
of his friends were upon the petition that had been drawn up after
his trial. It is true it was a proceeding with which the existing
legislature was not concerned, since it had been presented to one of its
predecessors; it is also true that probably never, before or since, have
men who have protested they have not drawn the sword rashly, but have
come as humble suppliants to offer their cheeks to the smiters, been
held to be public enemies. Such scruples, however, never hampered the
theocracy. Their justice was trammelled neither by judges, by juries,
nor by laws; the petition was declared to be a seditious libel, and the
petitioners were given their choice of disavowing their act and making
humble submission, or exile.

Aspinwall was at once disfranchised and banished. [Footnote: _Mass.
Rec._ i. 207.] Coddington, Coggeshall, and nine more were given leave
to depart within three months, or abide the action of the court; others
were disfranchised; and fifty-eight of the less prominent of the party
were disarmed in Boston alone. [Footnote: _Idem_, i. 223.]

Thus were the early liberals crushed in Massachusetts; the bold were
exiled, the timid were terrified; as a political organization they moved
no more till the theocracy was tottering to its fall; and for forty
years the power of the clergy was absolute in the land.

The fate of Anne Hutchinson makes a fit ending to this sad tale of
oppression and of wrong. In November, 1637, when her friends were
crushed, and the triumphant priests felt that their victim’s doom was
sure, she was brought to trial before that ghastliest den of human
iniquity, an ecclesiastical criminal court. The ministers were her
accusers, who came burning with hate to testify to the words she had
spoken to them at their own request, in the belief that the confidence
she reposed was to be held sacred. She had no jury to whose manhood she
could appeal, and John Winthrop, to his lasting shame, was to prosecute
her from the judgment seat. She was soon to become a mother, and her
health was feeble, but she was made to stand till she was exhausted; and
yet, abandoned and forlorn, before those merciless judges, through two
long, weary days of hunger and of cold, the intrepid woman defended her
cause with a skill and courage which even now, after two hundred
and fifty years, kindles the heart with admiration. The case for the
government was opened by John Winthrop, the presiding justice, the
attorney-general, the foreman of the jury, and the chief magistrate of
Massachusetts Bay. He upbraided the prisoner with her many evil courses,
with having spoken things prejudicial to the honor of the ministers,
with holding an assembly in her house, and with divulging the opinions
held by those who had been censured by that court; closing in these
words, which sound strangely in the mouth of a New England judge:--

       *       *       *       *       *

We have thought good to send for you ... that if you be in an erroneous
way we may reduce you that so you may become a profitable member here
among us, otherwise if you be obstinate ... that then the court may
take such course that you may trouble us no further, therefore I would
entreat you ... whether you do not justify Mr. Wheelwright’s sermon and
the petition.

_Mrs. H._ I am called here to answer before you, but I hear no things
laid to my charge.

_Gov._ I have told you some already, and more I can tell you.

_Mrs. H._ Name one, sir.

_Gov._ Have I not named some already?

_Mrs. H._ What have I said or done?...

_Gov._ You have joined with them in the faction.

_Mrs. H._ In what faction have I joined with them?

_Gov._ In presenting the petition....

_Mrs. H._ But I had not my hand to the petition.

_Gov._ You have counselled them.

_Mrs. H._ Wherein?

_Gov._ Why, in entertaining them.

_Mrs. H._ What breach of law is that, sir?

_Gov._ Why, dishonoring of parents....

_Mrs. H._ I may put honor upon them as the children of God and as they
do honor the Lord.

_Gov._ We do not mean to discourse with those of your sex but only this;
you do adhere unto them, and do endeavor to set forward this faction,
and so you do dishonor us.

_Mrs. H._ I do acknowledge no such thing, neither do I think that I ever
put any dishonor upon you.

       *       *       *       *       *

And, on the whole, the chief justice broke down so hopelessly in his
examination, that the deputy governor, or his senior associate upon the
bench, thought it necessary to interfere.

       *       *       *       *       *

_Dep. Gov._ I would go a little higher with Mrs. Hutchinson. Now ...
if she in particular hath disparaged all our ministers in the land that
they have preached a covenant of works, and only Mr. Cotton a covenant
of grace, why this is not to be suffered...

_Mrs. H._ I pray, sir, prove it, that I said they preached nothing but a
covenant of works....

_Dep. Gov._ If they do not preach a covenant of grace, clearly, then,
they preach a covenant of works.

_Mrs. H._ No, sir, one may preach a covenant of grace more clearly than
another, so I said.

       *       *       *       *       *

Dudley was faring worse than Winthrop, and the divines, who had been
bursting with impatience, could hold no longer. The Rev. Hugh Peters
broke in: “That which concerns us to speak unto, as yet we are sparing
in, unless the court command us to speak, then we shall answer to Mrs.
Hutchinson, notwithstanding our brethren are very unwilling to answer.”
 And without further urging, that meek servant of Christ went on to
tell how he and others had heard that the prisoner said they taught a
covenant of works, how they had sent for her, and though she was “very
tender” at first, yet upon being begged to speak plainly, she had
explained that there “was a broad difference between our Brother Mr.
Cotton and ourselves. I desired to know the difference. She answered
‘that he preaches the covenant of grace and you the covenant of works,
and that you are not able ministers of the New Testament, and know no
more than the apostles did before the resurrection.’”...

       *       *       *       *       *

_Mrs. H._ If our pastor would show his writings you should see what I
said, and that many things are not so as is reported.

_Mr. Wilson._ Sister Hutchinson, for the writings you speak of I have
them not....

       *       *       *       *       *

Five more divines followed, who, though they were “loth to speak in that
assembly concerning that gentlewoman,” yet to ease their consciences in
“the relation wherein” they stood “to the Commonwealth and... unto God,”
 felt constrained to state that the prisoner had said they were not able
ministers of the New Testament, and that the whole of the evidence of
Hugh Peters was true, and in so doing they came to an issue of veracity
with Cotton.

An adjournment soon followed till next day, and the presiding justice
seems to have considered his case against his prisoner as closed.

In the morning Mrs. Hutchinson opened her defence by calling three
witnesses, Leverett, Coggeshall, and John Cotton.

       *       *       *       *       *

_Gov._ Mr. Coggeshall was not present.

_Mr. C._ Yes, but I was, only I desired to be silent till I should be
called.

_Gov._ Will you ... say that she did not say so?

_Mr. C._ Yes, I dare say that she did not say all that which they lay
against her.

_Mr. Peters._ How dare you look into the court to say such a word?

_Mr. C._ Mr. Peters takes upon him to forbid me. I shall be silent....

_Gov._ Well, Mr. Leverett, what were the words? I pray speak.

_Mr. L._ To my best remembrance ... Mr. Peters did with much vehemency
and entreaty urge her to tell what difference there was between Mr.
Cotton and them, and upon his urging of her she said: “The fear of man
is a snare, but they that trust upon the Lord shall be safe.” And ...
that they did not preach a covenant of grace so clearly as Mr. Cotton
did, and she gave this reason of it, because that as the apostles were
for a time without the Spirit so until they had received the witness of
the Spirit they could not preach a covenant of grace so clearly.

       *       *       *       *       *

The Rev. John Cotton was then called. He was much embarrassed in giving
his evidence, but, if he is to be believed, his brethren, in their
anxiety to make out a case, had colored material facts. He closed his
account of the interview in these words: “I must say that I did not find
her saying they were under a covenant of works, nor that she said they
did preach a covenant of works.”

       *       *       *       *       *

_Gov._ You say you do not remember, but can you say she did not speak
so?

_Mr. C._ I do remember that she looked at them as the apostles before
the ascension....

_Dep. Gov._ They affirm that Mrs. Hutchinson did say they were not able
ministers of the New Testament.

_Mr. C._ I do not remember it.

       *       *       *       *       *

Mrs. Hutchinson had shattered the case of the government in a style
worthy of a leader of the bar, but she now ventured on a step for which
she has been generally condemned. She herself approached the subject
of her revelations. To criticise the introduction of evidence is always
simpler than to conduct a cause, but an analysis of her position tends
to show not only that her course was the result of mature reflection,
but that her judgment was in this instance correct. She probably assumed
that when the more easily proved charges had broken down she would be
attacked here; and in this assumption she was undoubtedly right. The
alternative presented to her, therefore, was to go on herself, or
wait for Winthrop to move. If she waited she knew she should give the
government the advantage of choosing the ground, and she would thus be
subjected to the danger of having fatal charges proved against her by
hearsay or distorted evidence. If she took the bolder course, she could
explain her revelations as monitions coming to her through texts in
Scripture, and here she was certain of Cotton’s support. Before that
tribunal she could hardly have hoped for an acquittal; but if anything
could have saved her it would have been the sanction given to her
doctrines by the approval of John Cotton. At all events, she saw the
danger, for she closed her little speech in these touching words: “Now
if you do condemn me for speaking what in my conscience I know to be
truth, I must commit myself unto the Lord.”

_Mr. Nowell._ How do you know that that was the Spirit?

_Mrs. H._ How did Abraham know that it was God?...

_Dep. Gov._ By an immediate voice.

_Mrs. H._ So to me by an immediate revelation.

       *       *       *       *       *

Then she proceeded to state how, through various texts which she cited,
the Lord showed her what He would do; and she particularly dwelt on one
from Daniel. So far all was well; she had planted herself on ground upon
which orthodox opinion was at least divided; but she now committed
the one grave error of her long and able defence. As she went on her
excitement gained upon her, and she ended by something like a defiance
and denunciation: “You have power over my body, but the Lord Jesus hath
power over my body and soul; and assure yourselves thus much, you do as
much as in you lies to put the Lord Jesus Christ from you, and if you
go on in this course you begin, you will bring a curse upon you and your
posterity, and the mouth of the Lord hath spoken it.”

       *       *       *       *       *

_Gov._ Daniel was delivered by miracle. Do you think to be delivered so
too?

_Mrs. H._ I do here speak it before the court. I look that the Lord
should deliver me by his providence....

_Dep. Gov._ I desire Mr. Cotton to tell us whether you do approve of
Mrs. Hutchinson’s revelations as she hath laid them down.

_Mr. C._ I know not whether I do understand her, but this I say, if she
doth expect a deliverance in a way of providence, then I cannot deny it.

_Gov._ ... I see a marvellous providence of God to bring things to this
pass.... God by a providence hath answered our desires, and made her
to lay open herself and the ground of all these disturbances to be by
revelations. . . .

_Court._ We all consent with you.

_Gov._ Ey, it is the most desperate enthusiasm in the world....

_Mr. Endicott._ I speak in reference to Mr. Cotton.... Whether do you
witness for her or against her.

_Mr. C._ This is that I said, sir, and my answer is plain, that if she
doth look for deliverance from the hand of God by his providence, and
the revelation be ... according to a word [of Scripture] that I cannot
deny.

_Mr. Endicott._ You give me satisfaction.

_Dep. Gov._ No, no, he gives me none at all....

_Mr. C._ I pray, sir, give me leave to express myself. In that sense
that she speaks I dare not bear witness against it.

_Mr. Nowell._ I think it is a devilish delusion.

_Gov._ Of all the revelations that ever I read of I never read the like
ground laid as is for this. The enthusiasts and Anabaptists had never
the like....

_Mr. Peters._ I can say the same ... and I think that is very disputable
which our brother Cotton hath spoken....

_Gov._ I am persuaded that the revelation she brings forth is delusion.

All the court but some two or three ministers cry out, We all believe
it, we all believe it....

       *       *       *       *       *

And then Coddington stood up before that angry meeting like the brave
man he was, and said, “I beseech you do not speak so to force things
along, for I do not for my own part see any equity in the court in all
your proceedings. Here is no law of God that she hath broken, nor
any law of the country that she hath broke, and therefore deserves no
censure; and if she say that the elders preach as the apostles did, why
they preached a covenant of grace and what wrong is that to them, ...
therefore I pray consider, what you do, for here is no law of God or man
broken.”

       *       *       *       *       *

_Mr. Peters._ I profess I thought Mr. Cotton would never have took her
part.

_Gov._ The court hath already declared themselves satisfied ...
concerning the troublesomeness of her spirit and the danger of her
course amongst us which is not to be suffered. Therefore if it be the
mind of the court that Mrs. Hutchinson ... shall be banished out of our
liberties and imprisoned till she be sent away let them hold up their
hands.

All but three consented.

Those contrary minded hold up yours. Mr. Coddington and Colburn only.

_Gov._ Mrs. Hutchinson, the sentence of the court you hear is that you
are banished from out of our jurisdiction as being a woman not fit for
our society, and are to be imprisoned till the court shall send you
away.

_Mrs. H._ I desire to know wherefore I am banished.

_Gov._ Say no more, the court knows wherefore and is satisfied.
[Footnote: Hutch. _Hist._ vol. ii. App. 2.]

       *       *       *       *       *

With refined malice she was committed to the custody of Joseph Welde of
Roxbury, the brother of the Rev. Thomas Welde who thought her a Jezebel.
Here “divers of the elders resorted to her,” and under this daily
torment rapid progress was made. Probably during that terrible interval
her reason was tottering, for her talk came to resemble ravings.
[Footnote: _Brief Apologie_, p. 59.] When this point was reached the
divines saw their object attained, and that “with sad hearts” they could
give her up to Satan. [Footnote: _Brief Apologie_, p. 59.] Accordingly
they “wrote to the church at Boston, offering to make proof of the
same,” whereupon she was summoned and the lecture appointed to begin at
ten o’clock. [Footnote: Winthrop, i. 254.]

“When she was come one of the ruling elders called her forth before
the assembly,” and read to her the twenty-nine errors of which she was
accused, all of which she admitted she had maintained. “Then she asked
by what rule such an elder would come to her pretending to desire light
and indeede to entrappe her.” He answered that he came not to “entrap
her but in compassion to her soule....”

“Then presently she grew into passion ... professing withall that she
held none of these things ... before her imprisonment.” [Footnote:
_Brief Apol._ pp. 59-61.]

The court sat till eight at night, when “Mr. Cotton pronounced the
sentence of admonition ... with much zeal and detestation of her errors
and pride of spirit.” [Footnote: Winthrop, i. 256.] An adjournment was
then agreed on for a week and she was ordered to return to Roxbury; but
this was more than she could bear, and her distress was such that the
congregation seem to have felt some touch of compassion, for she was
committed to the charge of Cotton till the next lecture day, when the
trial was to be resumed. [Footnote: _Brief Apol._ p. 62.] At his house
her mind recovered its tone and when she again appeared she not only
retracted the wild opinions she had broached while at Joseph Welde’s,
but admitted “that what she had spoken against the magistrates at
the court (by way of revelation) was rash and ungrounded.” [Footnote:
Winthrop, i. 258.]

But nothing could avail her. She was in the hands of men determined
to make her expiation of her crimes a by-word of terror; her fate was
sealed. The doctrines she now professed were less objectionable, so
she was examined as to former errors, among others “that she had denied
inherent righteousness;” she “affirmed that it was never her judgment;
and though it was proved by many testimonies ... yet she impudently
persisted in her affirmation to the astonishment of all the assembly.
So that ... the church with one consent cast her out.... After she was
excommunicated her spirit, which seemed before to be somewhat dejected,
revived again and she gloried in her sufferings.” [Footnote: Winthrop,
i. 258.] And all this time she had been alone; her friends were far
away.

That no circumstances of horror might be lost, she and one of her most
devoted followers, Mary Dyer, were nearing their confinements during
this time of misery. Both cases ended in misfortunes over whose
sickening details Thomas Welde and his reverend brethren gloated with a
savage joy, declaring that “God himselfe was pleased to step in with
his casting vote ... as clearly as if he had pointed with his finger.”
 [Footnote: _Short Story_, Preface, Section 5.] Let posterity draw a veil
over the shocking scene.

Two or three days after her condemnation “the governor sent [her] a
warrant ... to depart ... she went by water to her farm at the Mount ...
and so to the island in the Narragansett Bay which her husband and the
rest of that sect had purchased of the Indians.” [Footnote: Winthrop, i.
259.]

This pure and noble but most unhappy woman had sinned against the
clergy, past forgiveness here or hereafter. They gibbeted her as
Jezebel, and her name became a reproach in Massachusetts through two
hundred years. But her crimes and the awful ending of her life are
best read in the Christian words of the Rev. Thomas Welde, whose gentle
spirit so adorned his holy office.

“For the servants of God who came over into New England ... seeing their
ministery was a most precious sweete savour to all the saints before
she came hither, it is easie to discerne from what sinke that ill vapour
hath risen which hath made so many of her seduced party to loath now
the smell of those flowers which they were wont to find sweetnesse in.
[Footnote: _Short Story_, p. 40.] ... The Indians set upon them, and
slew her and all the family. [Footnote: Mrs. Hutchinson and her family
were killed in a general massacre of the Dutch and English by the
Indians on Long Island. Winthrop, ii. 136.] ... Some write that the
Indians did burne her to death with fire, her house and all the rest
named that belonged to her; but I am not able to affirme by what kind
of death they slew her, but slaine it seemes she is, according to all
reports. I never heard that the Indians in those parts did ever before
this, commit the like outrage ...; and therefore God’s hand is the more
apparently seene herein, to pick out this wofull woman, to make her and
those belonging to her, an unheard of heavie example of their cruelty
above al others.” [Footnote: _Short Story_, Preface.]




CHAPTER III.

THE CAMBRIDGE PLATFORM.


With the ruin of the Antinomians, opposition to the clergy ceased within
the church itself, but many causes combined to prevent the bulk of the
people from participating in the communion. Of those who were excluded,
perhaps even the majority might have found it impossible to have secured
their pastor’s approbation, but numbers who would have been gladly
received were restrained by conscientious scruples; and more shrank from
undergoing the ordeal to which they would have been obliged to submit.
It was no light matter for a pious but a sincerely honest man to profess
his conversion, and how God had been pleased to work “in the inward
parts of his soul,” when he was not absolutely certain that he had
indeed been visited by the Spirit. And it is no exaggeration to say that
to sensitive natures the initiation was appalling. The applicant had
first to convince the minister of his worthiness, then his name was
openly propounded, and those who knew of any objection to his character,
either moral or religious, were asked to give notice to the presbytery
of elders. If the candidate succeeded in passing this private
examination as to his fitness the following scene took place in
church:--

“The party appearing in the midst of the assembly ... the ruling elder
speaketh in this manner: Brethren of this congregation, this man or
woman ... hath beene heretofore propounded to you, desiring to enter
into church fellowship with us, and we have not since that heard
anything from any of you to the contrary of the parties admittance but
that we may goe on to receive him: therefore now, if any of you know
anything against him, why he may not be admitted, you may yet speak....
Whereupon, sometimes men do speak to the contrary ... and so stay the
party for that time also till this new offence be heard before the
elders, so that sometimes there is a space of divers moneths between
a parties first propounding and receiving, and some are so bashfull as
that they choose rather to goe without the communion than undergoe
such publique confessions and tryals, but that is held their fault.”
 [Footnote: Lechford, _Plain Dealing_, pp. 6, 7.]

Those who were thus disfranchised, Lechford, who knew what he was
talking about, goes on to say, soon began to complain that they were
“ruled like slaves;” and there can be no doubt that they had to submit
to very substantial grievances. The administration of justice especially
seems to have been defective. “Now the most of the persons at New
England are not admitted of their church, and therefore are not freemen,
and when they come to be tryed there, be it for life or limb, name or
estate, or whatsoever, they must bee tryed and judged too by those of
the church, who are in a sort their adversaries: how equall that
hath been, or may be, some by experience doe know, others may judge.”
 [Footnote: _Plain Dealing_, p. 23.]

The government was in fact in the hands of a small oligarchy of saints,
[Footnote: “Three parts of the people of the country remaine out of the
church.” _Plain Dealing_, p. 73. A. D. 1642.] who were, in their turn,
ruled by their priests, and as the repression of thought inevitable
under such a system had roused the Antinomians, who were voters,
to demand a larger intellectual freedom, so the denial of ordinary
political rights to the majority led to discontent.

Since under the theocracy there was no department of human affairs in
which the clergy did not meddle, they undertook as a matter of course to
interfere with the militia, and the following curious letter written to
the magistrates by the ministers of Rowley shows how far they carried
their supervision even so late as 1689.

       *       *       *       *       *

ROWLEY, _July_ 24th, 1689.

_May it please your honors,_

The occasion of these lines is to inform you that whereas our military
company have nominated Abel Platts, for ensign, we conceive that it is
our duty to declare that we cannot approve of their choice in that he is
corrupt in his judgment with reference to the Lord’s Supper, declaring
against Christ’s words of justification, and hereupon hath withdrawn
himself from communion with the church in that holy ordinance some
years, besides some other things wherein he hath shown no little vanity
in his conversation and hath demeaned himself unbecomingly toward the
word and toward the dispensers of it....

SAMUEL PHILLIPS. EDWARD PAISON. [Footnote: _History of Newbury_, p. 80.]

       *       *       *       *       *

A somewhat similar difficulty, which happened in Hingham in 1645,
produced very serious consequences. A new captain had been chosen for
their company; but a dispute having arisen, the magistrates, on the
question being submitted to them, set the election aside and directed
the old officers to keep their places until the General Court should
meet. Notwithstanding this order the commotion continued to increase,
and the pastor, Mr. Peter Hubbert, “was very forward to have
excommunicated the lieutenant,” who was the candidate the magistrates
favored. [Footnote: Winthrop, ii. 222, 223.] Winthrop happened to be
deputy governor that year, and the aggrieved officer applied to him
for protection; whereupon, as the defendants seemed inclined to be
recalcitrant, several were committed in open court, among whom were
three of Mr. Hubbert’s brothers.

Forthwith the clergyman in great wrath headed a petition to which he
obtained a large number of signatures, in which he prayed the General
Court to take cognizance of the cause, since it concerned the public
liberty and the liberty of the church.

At its next session, the legislature proceeded to examine the whole
case, and Winthrop was brought to trial for exceeding his jurisdiction
as a magistrate. A contest ensued between the deputies and assistants,
which was finally decided by the influence of the elders. The result was
that Winthrop was acquitted and Mr. Hubbert and the chief petitioners
were fined. [Footnote: Winthrop, ii. 227.]

In March the constable went to Hingham to collect the money, [Footnote:
1645-46, 18 March.] but he found the minister indisposed to submit in
silence. About thirty people had collected, and before them all Mr.
Hubbert demanded the warrant; when it was produced he declared it
worthless because not in the king’s name, and then went on to add that
the government “was not more then a corporation in England, and ... had
not power to put men to death ... that for himself he had neither horn
nor hoofe of his own, nor anything wherewith to buy his children cloaths
... if he must pay the fine he would pay it in books, but that he knew
not for what they were fined, unlesse it were for petitioning: and if
they were so waspish they might not be petitioned, then he could not
tell what to say.” [Footnote: _New Eng. Jonas_, Marvin’s ed. p. 5.]

Unluckily for Mr. Hubbert he had taken the popular side in this dispute
and had thus been sundered from his brethren, who sustained Winthrop,
and in the end carried him through in triumph; and not only this, but he
was suspected of Presbyterian tendencies, and a committee of the
elders who had visited Hingham to reconcile some differences in the
congregation had found him in grave fault. The government was not sorry,
therefore, to make him a public example, as appeared not only by these
proceedings, but by the way he was treated in the General Court the next
autumn. He was accordingly indicted for sedition, tried and convicted
in June, fined twenty pounds, and bound over to good behavior in forty
pounds more. [Footnote: _New Eng. Jonas_, p. 6., 2 June, 1646.] Such a
disturbance as this seems to have been all that was needed to bring the
latent discontent to a focus.

William Vassal had been an original patentee and was a member of the
first Board of Assistants, who were appointed by the king. Being,
however, a man of liberal views he had not found Massachusetts
congenial; he had returned to England after a stay of only a month, and
when he came again to America in 1635, he had settled at Scituate, the
town adjoining Hingham, but in the Plymouth jurisdiction. Having both
wealth and social position he possessed great influence, and he
now determined to lead an agitation for equal rights and liberty of
conscience in both colonies at once, by petitioning the legislatures,
and in case of failure there, presenting similar petitions to
Parliament.

Bradford was this year [Footnote: 1645.] governor of Plymouth, and
Edward Winslow was an assistant. Winslow himself had been governor
repeatedly, was a thorough-going churchman, and deep in all the
councils of the conservative party. There was, however, no religious
qualification for the suffrage in the old colony, and the complexion of
its politics was therefore far more liberal than in Massachusetts; so
Vassal was able to command a strong support when he brought forward his
proposition. Winslow, writing to his friend Winthrop at Boston, gives
an amusing account of his own and Bradford’s consternation, and the
expedients to which they were forced to resort in the legislature to
stave off a vote upon the petition, when Vassal made his motion in
October, 1645.

“After this, the first excepter [Vassal] having been observed to tender
the view of a scroule from man to man, it came at length to be tendered
to myself, and withall, said he, it may be you will not like this.
Having read it, I told him I utterly abhorred it as such as would make
us odious to all Christian commonweales: But at length he told the
governor [Bradford] he had a written proposition to be propounded to
the court, which he desired the court to take into consideration, and
according to order, if thought meet, to be allowed: To this the deputies
were most made beforehand, and the other three assistants, who applauded
it as their Diana; and the sum of it was, to allow and maintaine full
and free tollerance of religion to all men that would preserve the
civill peace and submit unto government; and there was no limitation
or exception against Turke, Jew, Papist, Arian, Socinian, Nicholaytan,
Familist, or any other, &c. But our governor and divers of us having
expressed the sad consequences would follow, especially myselfe and Mr.
Prence, yet notwithstanding it was required, according to order, to be
voted: But the governor would not suffer it to come to vote, as being
that indeed would eate out the power of Godlines, &c.... You would have
admired to have seen how sweet this carrion relished to the pallate of
most of the deputies! What will be the issue of these things, our all
ordering God onely knows.... But if he have such a judgment for this
place, I trust we shall finde (I speake for many of us that groane under
these things) a resting place among you for the soales of our feet.”
 [Footnote: _Hutch. Coll._, Prince Soc. ed. i. 174.]

As just then nothing more could be done in Plymouth, proceedings were
transferred to Massachusetts. Samuel Maverick is a bright patch of color
on the sad Puritan background. He had a dwelling at Winnisime, that “in
the yeare 1625 I fortified with a pillizado and fflankers and gunnes
both belowe and above in them which awed the Indians who at that time
had a mind to cutt off the English.” [Footnote: Mass. _Hist. Soc.
Proceedings_, Oct. 1884, p. 236.] When Winthrop landed, he found him
keeping open house, so kindly and freehanded that even the grim Johnson
relaxes when he speaks of him: “a man of very loving and curteous
behaviour, very ready to entertaine strangers, yet an enemy to the
reformation in hand, being strong for the lordly prelatical power.”
 [Footnote: _Wonder-Working Providence_, Poole’s ed. p. 37.]

This genial English churchman entertained every one at his home on
Noddle’s Island, which is now East Boston: Vane and Lord Ley, and La
Tour when he came to Boston ruined, and even Owen when he ran off with
another man’s wife, and so brought a fine of £100 on his host. Josselyn
says with much feeling: “I went a shore upon Noddles Island to Mr.
Samuel Maverick, ... the only hospitable man in the whole countrey.”
 He was charitable also, and Winthrop relates how, when the Indians were
dying of the smallpox, he, “his wife and servants, went daily to them,
ministered to their necessities, and buried their dead, and took home
many of their children.” He was generous, too, with his wealth; and when
the town had to rebuild the fort on Castle Island much of the money came
from him.

But, as Endicott told the Browns, when he shipped them to England,
because their practice in adhering to their Episcopal orders tended to
“mutiny,” “New England was no place for such as they.” One by one they
had gone,--the Browns first, and afterward William Blackstone, who had
found it best to leave Boston because he could not join the church; and
now the pressure on Maverick began to make him restive. Though he had
been admitted a freeman in the early days, he was excluded from all
offices of importance; he was taxed to support a church of which he
disapproved, yet was forced to attend, though it would not baptize his
children; and he was so suspected that, in March, 1635, he had been
ordered to remove to Boston, and was forbidden to lodge strangers
for more than one night without leave from a magistrate. Under such
circumstances he could not but sympathize with Vassal in his effort
to win for all men equal rights before the law. Next after him in
consequence was Dr. Robert Childe, who had taken a degree at Padua, and
who, though not a freeman, had considerable interests in the country,--a
man of property and standing. There were five more signers of the
petition: Thomas Burton, John Smith, David Yale, Thomas Fowle, and John
Dand, but they do not require particular notice. They prayed that “civil
liberty and freedome be forthwith granted to all truly English, equall
to the rest of their countrymen, as in all plantations is accustomed to
be done, and as all free-borne enjoy in our native country.... Further
that none of the English nation ... be banished unlesse they break the
known lawes of England.... We therefore humbly intreat you, in whose
hands it is to help ... for the glory of God ... to give liberty to the
members of the churches of England not scandalous in their lives ...
to be taken into your congregations, and to enjoy with you all those
liberties and ordinances Christ hath purchased for them, and into
whose name they are baptized... or otherwise to grant liberty to settle
themselves here in a church way according to the best reformations of
England and Scotland. If not, we and they shall be necessitated to apply
our humble desires to the Honorable Houses of Parliament.” [Footnote:
_New Eng. Jonas_, Marvin’s ed. pp. 13-15.]

This petition was presented to the court on May 19, 1646; but the
session was near its close, and it was thought best to take no immediate
steps. The elders, however, became satisfied that the moment had come
for a thorough organization of the church, and they therefore caused the
legislature to issue a general invitation to all the congregations
to send representatives to a synod to be held at Cambridge. But
notwithstanding the inaction of the authorities, the clergy were
perfectly aware of the danger, and they passed the summer in creating
the necessary indignation among the voters: they bitterly denounced
from their pulpits “the sons of Belial, Judasses, sons of Corah,” “with
sundry appellations of that nature ... which seemed not to arise from
a gospel spirit.” Sometimes they devoted “a whole sermon, and that
not very short,” to describing the impending ruin and exhorting the
magistrates “to lay hold upon” the offenders. [Footnote: _New Eng.
Jonas_, Marvin’s ed. p. 19.] Winthrop had been chosen governor in May,
and, when the legislature met in October, he was made chairman of a
committee to draft an answer to Childe. This document may be found in
Hutchinson’s Collection. As a state paper devoted to the discussion of
questions of constitutional law it has little merit, but it may have
been effective as a party manifesto. A short adjournment followed till
November, when, on reassembling, the elders were asked for their advice
upon this absorbing topic.

“Mr. Hubbard of Hingham came with the rest, but the court being informed
that he had an hand in a petition, which Mr. Vassall carried into
England against the country in general, the governour propounded, that
if any elder present had any such hand, &c., he would withdraw himself.”
 Mr. Hubbert sitting still a good space, one of the deputies stated that
he was suspected, whereupon he rose and said he knew nothing of such a
petition.

Then Winthrop replied that he “must needs deliver his mind about him,”
 and though he had no proof about the petition, “yet in regard he had so
much opposed authority and offered such contempt to it, ... he thought
he would (in discretion) withdraw himself, &c., whereupon he went out.”
 [Footnote: Winthrop, ii. 278.]

The ministers who remained then proceeded to define the relations of
Massachusetts toward England, and the position they assumed was very
simple.

“I. We depend upon the state of England for protection and immunities of
Englishmen.... II. We conceive ... we have granted by patent such full
and ample power ... of making all laws and rules of our obedience, and
of a full and final determination of all cases in the administration of
justice, that no appeals or other ways of interrupting our proceedings
do lie against us.” [Footnote: Winthrop, ii. 282.]

In other words, they were to enjoy the privileges and safeguards of
British subjects without yielding obedience to British law.

Under popular governments the remedy for discontent is free discussion;
under despotisms it is repression. In Massachusetts energetic steps were
promptly taken to punish the ring-leaders in what the court now
declared to be a conspiracy. The petitioners were summoned, and on
being questioned refused to answer until some charge was made. A hot
altercation followed, which ended in the defendants tendering an
appeal, which was refused; and they were committed for trial. [Footnote:
Winthrop, ii. 285.] A species of indictment was then prepared in which
they were charged with publishing seditious libels against the Church
of Christ and the civil government. The gravamen of the offence was the
attempt to persuade the people “that the liberties and privileges in our
charter belong to all freeborn Englishmen inhabitants here, whereas they
are granted only to such as the governour and company shall think fit to
receive into that fellowship.” [Footnote: _Idem_.] The appeal was held
criminal because a denial of the jurisdiction of the government. The
trial resembled Wheelwright’s. Like him the defendants refused to
make submission, but persisted “obstinately and proudly in their evil
practice;” that is to say, they maintained the right of petition and the
legality of their course. They were therefore fined: Childe £50; Smith
£40; Maverick, because he had not yet appealed, £10; and the others £30
each; three magistrates dissented.

Childe at once began hasty preparations to sail. To prevent him Winthrop
called the assistants together, without, however, giving the dissenting
magistrates notice, and arranged to have him arrested and searched.

One striking characteristic of the theocracy was its love for inflicting
mental suffering upon its victims. The same malicious vindictiveness
which sent Morton to sea in sight of his blazing home, and which
imprisoned Anne Hutchinson in the house of her bitterest enemy, now
suggested a scheme for making Childe endure the pangs of disappointment,
by allowing him to embark, and then seizing him as the ship was setting
sail. And though the plan miscarried, and the arrest had to be made the
night before, yet even as it was the prisoner took his confinement very
“grievously, but he could not help it.” [Footnote: Winthrop, ii. 294.]

Nothing criminating was found in his possession, but in Dand’s study,
which was ransacked, copies of two petitions were discovered, with a
number of queries relating to certain legal aspects of the charter, and
intended to be submitted to the Commissioners for the Plantations at
London.

These petitions were substantially those already presented, except
that, by way of preamble, the story of the trial was told; and how the
ministers “did revile them, &c., as far as the wit or malice of man
could, and that they meddled in civil affaires beyond their calling, and
were masters rather than ministers, and ofttimes judges, and that
they had stirred up the magistrates against them, and that a day of
humiliation was appointed, wherein they were to pray against them.”
 [Footnote: Winthrop, ii. 293.]

Such words had never been heard in Massachusetts. The saints were
aghast. Winthrop speaks of the offence as “being in nature capital,” and
Johnson thought the Lord’s gracious goodness alone quelled this malice
against his people.

Of course no mercy was shown. It is true that the writings were lawful
petitions by English subjects to Parliament; that, moreover, they had
never been published, but were found in a private room by means of a
despotic search. Several of the signers were imprisoned for six months
and then were punished in May:--

  Doctor Childe, (imprisonment till paid,)       £200
  John Smith,         “          “    “           100
  John Dand,          “          “    “           200
  Tho. Burton,        “          “    “           100
  Samuel Maverick, for his offence in being party
                   to ye conspiracy, (imprisonment
                   till paid,)                    100
 Samuel Maverick, for his offence in breaking his
                  oath and in appealing against ye
                  intent of his oath of a freeman, 50
[Footnote: _Mass. Rec._ iii, 113. May 26, 1647. £200 was the equivalent
of about $5,000.]

The conspirators of the poorer class were treated with scant ceremony.
A carpenter named Joy was in Dand’s study when the officers entered. He
asked if the warrant was in the king’s name. “He was laid hold on, and
kept in irons about four or five days, and then he humbled himself...for
meddling in matters belonging not to him, and blessed God for these
irons upon his legs, hoping they should do him good while he lived.”
 [Footnote: Winthrop, ii. 294.]

But though the government could oppress the men, they could not make
their principles unpopular, and the next December after Vassal and his
friends had left the colony, the orthodox Samuel Symonds of Ipswich
wrote mournfully to Winthrop: “I am informed that coppies of the
petition are spreading here, and divers (specially young men and women)
are taken with it, and are apt to wonder why such men should be troubled
that speake as they doe: not being able suddenly to discerne the poyson
in the sweet wine, nor the fire wrapped up in the straw.” [Footnote:
Felt’s _Eccl. Hist._ i. 593.] The petitioners, however, never found
redress. Edward Winslow had been sent to London as agent, and in 1648 he
was able to write that their “hopes and endeavours ... had been blasted
by the special providence of the Lord who still wrought for us.”
 And Winthrop piously adds: “As for those who went over to procure us
trouble, God met with them all. Mr. Vassall, finding no entertainment
for his petitions, went to Barbadoes,” [Footnote: Winthrop, ii. 321.]
... “God had brought” Thomas Fowle “very low, both in his estate and in
his reputation, since he joined in the first petition.” And “God had so
blasted” Childe’s “estate as he was quite broken.” [Footnote: Winthrop,
ii. 322.]

Maverick remained some years in Boston, being probably unable to abandon
his property; during this interval he made several efforts to have his
fine remitted, and he did finally secure an abatement of one half.
He then went to England and long afterward came back as a royal
commissioner to try his fortune once again in a contest with the
theocracy.

Dr. Palfrey has described this movement as a plot to introduce a
direct government by England by inducing Parliament to establish
Presbyterianism. By other than theological reasoning this inference
cannot be deduced from the evidence. All that is certainly known about
the leaders is that they were not of any one denomination. Maverick was
an Episcopalian; Vassal was probably an Independent like Cromwell or
Milton; and though the elders accused Childe of being a Jesuit, there
is some ground to suppose that he inclined toward Geneva. So far as
the testimony goes, everything tends to prove that the petitioners were
perfectly sincere in their effort to gain some small measure of civil
and religious liberty for themselves and for the disfranchised majority.

Viewed from the standpoint of history and not of prejudice, the events
of these early years present themselves in a striking and unmistakable
sequence.

They are the phenomena that regularly attend a certain stage of human
development,--the absorption of power by an aristocracy. The clergy’s
rule was rigid, and met with resistance, which was crushed with an iron
hand. Was it defection from their own ranks, the deserters met the fate
of Wheelwright, of Williams, of Cotton, or of Hubbert; were politicians
contumacious, they were defeated or exiled, like Vane, or Aspinwall, or
Coddington; were citizens discontented, they were coerced like Maverick
and Childe. The process had been uninterrupted alike in church and
state. The congregations, which in theory should have included all the
inhabitants of the towns, had shrunk until they contained only a third
or a quarter of the people; while the churches themselves, which were
supposed to be independent of external interference and to regulate
their affairs by the will of the majority, had become little more
than the chattels of the priests, and subject to the control of the
magistrates who were their representatives. This system has generally
prevailed; in like manner the Inquisition made use of the secular arm.
The condition of ecclesiastical affairs is thus described by the highest
living authority on Congregationalism:--

“Our fathers laid it down--and with perfect truth--that the will of
Christ, and not the will of the major or minor part of a church, ought
to govern that church. But somebody must interpret that will. And they
quietly assumed that Christ would reveal his will to the elders, but
would not reveal it to the church-members; so that when there arose a
difference of opinion as to what the Master’s will might be touching any
particular matter, the judgment of the elders, rather than the judgment
even of a majority of the membership, must be taken as conclusive. To
all intents and purposes, then, this was precisely the aristocracy which
they affirmed that it was not. For the elders were to order business in
the assurance that every truly humble and sincere member would consent
thereto. If any did not consent, and after patient debate remained
of another judgment, he was ‘partial’ and ‘factious,’ and continuing
‘obstinate,’ he was ‘admonished’ and his vote ‘nullified;’ so that the
elders could have their way in the end by merely adding the insult of
the apparent but illusive offer of cooperation to the injury of their
absolute control. As Samuel Stone of Hartford no more tersely than
truly put it, this kind of Congregationalism was simply a ‘speaking
Aristocracy in the face of a silent Democracy.’” [Footnote: _Early
New England Congregationalism, as seen in its Literature_, p. 429. Dr.
Dexter.]

It is true that Vassal’s petition was the event which made the ministers
decide to call a synod [Footnote: Winthrop, ii. 264.] by means of an
invitation of the General Court; but it is also certain that under no
circumstances would the meeting of some such council have been long
delayed. For sixteen years the well-known process had been going on,
of the creation of institutions by custom, having the force of law; the
stage of development had now been reached when it was necessary that
those usages should take the shape of formal enactments. The Cambridge
platform therefore marks the completion of an organization, and as such
is the central point in the history of the Puritan Commonwealth.
The work was done in August, 1648: the Westminster Confession was
promulgated as the creed; the powers of the clergy were minutely
defined, and the duty of the laity stated to be “obeying their elders
and submitting themselves unto them in the Lord.” [Footnote: _Cambridge
Platform,_ ch. x. section 7.] The magistrate was enjoined to punish
“idolatry, blasphemy, heresy,” and to coerce any church becoming
“schismatical.”

In October, 1649, the court commended the platform to the consideration
of the congregations; in October, 1651, it was adopted; and when church
and state were thus united by statute the theocracy was complete.

The close of the era of construction is also marked by the death of
those two remarkable men whose influence has left the deepest imprint
upon the institutions they helped to mould: John Winthrop, who died in
1649, and John Cotton in 1652.

Winthrop’s letters to his wife show him to have been tender and gentle,
and that his disposition was one to inspire love is proved by the
affection those bore him who had suffered most at his hands. Williams
and Vane and Coddington kept their friendship for him to the end. But
these very qualities, so amiable in themselves, made him subject to the
influence of men of inflexible will. His dream was to create on earth
a commonwealth of saints whose joy would be to walk in the ways of God.
But in practice he had to deal with the strongest of human passions. In
1634, though supported by Cotton, he was defeated by Dudley, and there
can be no doubt that this was caused by the defection of the body of the
clergy. The evidence seems conclusive, for the next year Vane brought
about an interview between the two at which Haynes was present, and
there Haynes upbraided him with remissness in administering justice.
[Footnote: Winthrop, i. 178.] Winthrop agreed to leave the question to
the ministers, who the next morning gave an emphatic opinion in favor of
strict discipline. Thenceforward he was pliant in their hands, and
with that day opened the dark epoch of his life. By leading the crusade
against the Antinomians he regained the confidence of the elders and
they never again failed him; but in return they exacted obedience
to their will; and the rancor with which he pursued Anne Hutchinson,
Gorton, and Childe cannot be extenuated, and must ever be a stain upon
his fame.

As Hutchinson points out, in early life his tendencies were liberal, but
in America he steadily grew narrow. The reason is obvious. The leader of
an intolerant party has himself to be intolerant. His claim to eminence
as a statesman must rest upon the purity of his moral character, his
calm temper, and his good judgment; for his mind was not original or
brilliant, nor was his thought in advance of his age. Herein he differed
from his celebrated contemporary, for among the long list of famous
men, who are the pride of Massachusetts, there are few who in mere
intellectual capacity outrank Cotton. He was not only a profound
scholar, an eloquent preacher, and a famous controversialist, but a
great organizer, and a natural politician. He it was who constructed the
Congregational hierarchy; his publications were the accepted authority
both abroad and at home; and the system which he developed in his books
was that which was made law by the Cambridge Platform.

Of medium height, florid complexion, and as he grew old some tendency
to be stout, but with snowy hair and much personal dignity, he seems to
have had an irresistible charm of manner toward those whom he wished to
attract.

Comprehending thoroughly the feelings and prejudices of the clergy, he
influenced them even more by his exquisite tact than by his commanding
ability; and of easy fortune and hospitable alike from inclination
and from interest, he entertained every elder who went to Boston. He
understood the art of flattery to perfection; or, as Norton expressed
it, “he was a man of ingenuous and pious candor, rejoicing (as
opportunity served) to take notice of and testifie unto the gifts of
God in his brethren, thereby drawing the hearts of them to him....”
 [Footnote: Norton’s _Funeral Sermon_, p. 37.] No other clergyman has
ever been able to reach the position he held with apparent ease, which
amounted to a sort of primacy of New England. His dangers lay in
the very fecundity of his mind. Though hampered by his education and
profession, he was naturally liberal; and his first miscalculation was
when, almost immediately on landing, he supported Winthrop, who was in
disgrace for the mildness of his administration, against the austerer
Dudley.

The consciousness of his intellectual superiority seems to have given
him an almost overweening confidence in his ability to induce his
brethren to accept the broader theology he loved to preach; nor did he
apparently realize that comprehension was incompatible with a theocratic
government, and that his success would have undermined the organization
he was laboring to perfect. He thus committed the error of his life
in undertaking to preach a religious reformation, without having the
resolution to face a martyrdom. But when he saw his mistake, the way in
which he retrieved himself showed a consummate knowledge of human nature
and of the men with whom he had to deal. Nor did he ever forget the
lesson. From that time forward he took care that no one should be able
to pick a flaw in his orthodoxy; and whatever he may have thought
of much of the policy of his party, he was always ready to defend it
without flinching.

Neither he nor Winthrop died too soon, for with the completion of the
task of organization the work that suited them was finished, and they
were unfit for that which remained to be done. An oligarchy, whose power
rests on faith and not on force, can only exist by extirpating all who
openly question their pretensions to preeminent sanctity; and neither of
these men belonged to the class of natural persecutors,--the one was
too gentle, the other too liberal. An example will show better than much
argument how little in accord either really was with that spirit which,
in the regular course of social development, had thenceforward to
dominate over Massachusetts.

Captain Partridge had fought for the Parliament, and reached Boston at
the beginning of the winter of 1645. He was arrested and examined as a
heretic. The magistrates referred the case to Cotton, who reported that
“he found him corrupt in judgment,” but “had good hope to reclaim him.”
 [Footnote: Winthrop, ii. 251.] An instant recantation was demanded; it
was of course refused, and, in spite of all remonstrance, the family was
banished in the snow. Winthrop’s sad words were: “But sure, the rule of
hospitality to strangers, and of seeking to pluck out of the fire such
as there may be hope of, ... do seem to require more moderation and
indulgence of human infirmity where there appears not obstinacy against
the clear truth.” [Footnote: Winthrop, ii. 251.]

But in the savage and bloody struggle that was now at hand there was no
place for leaders capable of pity or remorse, and the theocracy found
supremely gifted chieftains in John Norton and John Endicott.

Norton approaches the ideal of the sterner orders of the priesthood.
A gentleman by birth and breeding, a ripe scholar, with a keen though
polished wit, his sombre temper was deeply tinged with fanaticism.
Unlike so many of his brethren, temporal concerns were to him of but
little moment, for every passion of his gloomy soul was intensely
concentrated on the warfare he believed himself waging with the fiend.
Doubt or compassion was impossible, for he was commissioned by the Lord.
He was Christ’s elected minister, and misbelievers were children of the
devil whom it was his sacred duty to destroy. He knew by the Word of
God that all save the orthodox were lost, and that heretics not only
perished, but were the hirelings of Satan, who tempted the innocent
to their doom; he therefore hated and feared them more than robbers or
murderers. Words seemed to fail him when he tried to express his horror:
“The face of death, the King of Terrours, the living man by instinct
turneth his face from. An unusual shape, a satanical phantasm, a ghost,
or apparition, affrights the disciples. But the face of heresie is of
a more horrid aspect than all ... put together, as arguing some signal
inlargement of the power of darkness as being diabolical, prodigeous,
portentous.” [Footnote: _Heart of New Eng. Rent_, p. 46.] By nature,
moreover, he had in their fullest measure the three attributes of a
preacher of a persecution,--eloquence, resolution, and a heart callous
to human suffering. To this formidable churchman was joined a no less
formidable magistrate.

No figure in our early history looms out of the past like Endicott’s.
The harsh face still looks down from under the black skull-cap, the gray
moustache and pointed beard shading the determined mouth, but throwing
into relief the lines of the massive jaw. He is almost heroic in his
ferocious bigotry and daring,--a perfect champion of the church.

The grim Puritan soldier is almost visible as, standing at the head of
his men, he tears the red cross from the flag, and defies the power of
England; or, in that tremendous moment, when the people were hanging
breathless on the fate of Christison, when insurrection seemed bursting
out beneath his feet, and his judges shrunk aghast before the peril, we
yet hear the savage old man furiously strike the table, and, thanking
God that he at least dares to do his duty, we see him rise alone before
that threatening multitude to condemn the heretic to death.




CHAPTER IV.

THE ANABAPTISTS.


The Rev. Thomas Shepard, pastor of Charlestown, was such an example, “in
word, in conversation, in civility, in spirit, in faith, in purity, that
he did let no man despise his youth;” [Footnote: _Magnalia_, bk. 4,
ch. ix. Section 6.] and yet, preaching an election sermon before the
governor and magistrates, he told them that “anabaptisme ... hath ever
been lookt at by the godly leaders of this people as a scab.” [Footnote:
_Eye Salve_, p. 24.] While the Rev. Samuel Willard, president of
Harvard, declared that “such a rough thing as a New England Anabaptist
is not to be handled over tenderly.” [Footnote: _Ne Sutor_, p. 10.]

So early as 1644, therefore, the General Court “Ordered and agreed,
yt if any person or persons within ye iurisdiction shall either openly
condemne or oppose ye baptizing of infants, or go about secretly to
seduce others from ye app’bation or use thereof, or shall purposely
depart ye congregation at ye administration of ye ordinance, ... and
shall appear to ye Co’t willfully and obstinately to continue therein
after due time and meanes of conviction, every such person or persons
shallbe sentenced to banishment.” [Footnote: _Mass. Rec._ ii. 85. 13
November, 1644.]

The legislation, however, was unpopular, for Winthrop relates that in
October, 1645, divers merchants and others petitioned to have the act
repealed, because of the offense taken thereat by the godly in England,
and the court seemed inclined to accede, “but many of the elders ...
entreated that the law might continue still in force, and the execution
of it not suspended, though they disliked not that all lenity and
patience should be used for convincing and reclaiming such erroneous
persons. Whereupon the court refused to make any further order.”
 [Footnote: Winthrop, ii. 251.] And Edward Winslow assured Parliament
in 1646, when sent to England to represent the colony, that, some
mitigation being desired, “it was answered in my hearing. ‘T is true
we have a severe law, but wee never did or will execute the rigor of it
upon any.... But the reason wherefore wee are loath either to repeale
or alter the law is, because wee would have it ... to beare witnesse
against their judgment, ... which we conceive ... to bee erroneous.”
 [Footnote: _Hypocrisie Unmasked_, 101.]

Unquestionably, at that time no one had been banished; but in 1644 “one
Painter, for refusing to let his child be baptized, ... was brought
before the court, where he declared their baptism to be anti-Christian.
He was sentenced to be whipped, which he bore without flinching, and
boasted that God had assisted him.” [Footnote: Hutch. _Hist._ i. 208,
note.] Nor was his a solitary instance of severity. Yet, notwithstanding
the scorn and hatred which the orthodox divines felt for these
sectaries, many very eminent Puritans fell into the errors of that
persuasion. Roger Williams was a Baptist, and Henry Dunster, for the
same heresy, was removed from the presidency of Harvard, and found it
prudent to end his days within the Plymouth jurisdiction. Even that
great champion of infant baptism, Jonathan Mitchell, when thrown into
intimate relations with Dunster, had doubts.

“That day ... after I came from him I had a strange experience; I found
hurrying and pressing suggestions against Pædobaptism, and injected
scruples and thoughts whether the other way might not be right, and
infant baptism an invention of men; and whether I might with good
conscience baptize children and the like. And these thoughts were darted
in with some impression, and left a strange confusion and sickliness
upon my spirit. Yet, methought, it was not hard to discern that they
were from the _Evil One_; ... And it made me fearful to go needlessly to
Mr. D.; for methought I found a venom and poison in his insinuations and
discourses against Pædobaptism.” [Footnote: _Magnalia_, bk. 4, ch. iv.
Section 10.]

Henry Dunster was an uncommon man. Famed for piety in an age of
fanaticism, learned, modest, and brave, by the unremitting toil of
thirteen years he raised Harvard from a school to the position which
it has since held; and though very poor, and starving on a wretched and
ill-paid pittance, he gave his beloved college one hundred acres of
land at the moment of its sorest need. [Footnote: Quincy’s _History
of Harvard_, i. 15.] Yet he was a criminal, for he would not baptize
infants, and he met with the “lenity and patience” which the elders were
not unwilling should be used toward the erring.

He was indicted and convicted of disturbing church ordinances, and
deprived of his office in October, 1654. He asked for leave to stay in
the house he had built for a few months, and his petition in November
ought to be read to understand how heretics were made to suffer:--

“1st. The time of the year is unseasonable, being now very near the
shortest day, and the depth of winter.

“2d. The place unto which I go is unknown to me and my family, and the
ways and means of subsistance....

“3d. The place from which I go hath fire, fuel, and all provisions for
man and beast, laid in for the winter.... The house I have builded upon
very damageful conditions to myself, out of love for the college, taking
country pay in lieu of bills of exchange on England, or the house would
not have been built....

“4th. The persons, all beside myself, are women and children, on whom
little help, now their minds lie under the actual stroke of affliction
and grief. My wife is sick, and my youngest child extremely so, and hath
been for months, so that we dare not carry him out of doors, yet much
worse now than before.... Myself will willingly bow my neck to any
yoke of personal denial, for I know for what and for whom, by grace I
suffer.” [Footnote: _History of Harvard_, i. 18.]

He had before asked Winthrop to cause the government to pay him what it
owed, and he ended his prayer in these words: “Considering the poverty
of the country, I am willing to descend to the lowest step; and if
nothing can comfortably be allowed, I sit still appeased; desiring
nothing more than to supply me and mine with food and raiment.”
 [Footnote: _Idem_, i. 20.] He received that mercy which the church has
ever shown to those who wander from her fold; he was given till March,
and then, with dues unpaid, was driven forth a broken man, to die in
poverty and neglect.

But Jonathan Mitchell, pondering deeply upon the wages he saw paid at
his very hearthstone, to the sin of his miserable old friend, snatched
his own soul from Satan’s jaws. And thenceforward his path lay in
pleasant places, and he prospered exceedingly in the world, so that “of
extream lean he grew extream fat; and at last, in an extream hot season,
a fever arrested him, just after he had been preaching.... Wonderful
were the lamentations which this deplorable death fill’d the churches
of New England withal.... Yea ... all New England shook when that pillar
fell to the ground.” [Footnote: _Magnalia_, bk. 4, ch. iv. Section 16.]

Notwithstanding, therefore, clerical promises of gentleness,
Massachusetts was not a comfortable place of residence for Baptists,
who, for the most part, went to Rhode Island; and John Clark [Footnote:
For sketch of Clark’s life see _Allen’s Biographical Dictionary_.]
became the pastor of the church which they formed at Newport about
1644. He had been born about 1610, and had been educated in London as
a physician. In 1637 he landed at Boston, where he seems to have become
embroiled in the Antinomian controversy; at all events, he fared so ill
that, with several others, he left Massachusetts ‘resolving, through
the help of Christ, to get clear of all [chartered companies] and be
of ourselves.’ In the course of their wanderings they fell in with
Williams, and settled near him.

Clark was perhaps the most prominent man in the Plantations, filled many
public offices, and was the commissioner who afterward secured for the
colony the famous charter that served as the State Constitution till
1842.

Obediah Holmes, who succeeded him as Baptist minister of Newport, is
less well known. He was educated at Oxford, and when he emigrated he
settled at Salem; from thence he went to Seaconk, where he joined the
church under Mr. Newman. Here he soon fell into trouble for resisting
what he maintained was an “unrighteous act” of his pastor’s; in
consequence he and several more renounced the communion, and began
to worship by themselves; they were baptized and thereafter they were
excommunicated; the inevitable indictment followed, and they, too, took
refuge in Rhode Island. [Footnote: Holmes’s Narrative, Backus, i. 213.]

William Witter [Footnote: For the following events, see “_Ill Newes from
New England” Mass. Hist. Coll._ fourth series, vol. ii.] of Lynn was an
aged Baptist, who had already been prosecuted, but, in 1651, being blind
and infirm, he asked the Newport church to send some of the brethren
to him, to administer the communion, for he found himself alone in
Massachusetts. [Footnote: Backus, i. 215.] Accordingly Clark undertook
the mission, with Obediah Holmes and John Crandall.

They reached Lynn on Saturday, July 19, 1651, and on Sunday stayed
within doors in order not to disturb the congregation. A few friends
were present, and Clark was in the midst of a sermon, when the house
was entered by two constables with a warrant signed by Robert Bridges,
commanding them to arrest certain “erroneous persons being strangers.”
 The travellers were at once seized and carried to the tavern, and after
dinner they were told that they must go to church.

Gorton, like many another, had to go through this ordeal, and he speaks
of his Sundays with much feeling: “Only some part of those dayes they
brought us forth into their congregations, to hear their sermons ...
which was meat to be digested, but only by the heart or stomacke of an
ostrich.” [Footnote: _Simplicitie’s Defence_, p. 57.]

The unfortunate Baptists remonstrated, saying that were they forced into
the meeting-house, they should be obliged to dissent from the service,
but this, the constable said, was nothing to him, and so he carried them
away. On entering, during the prayer, the prisoners took off their
hats, but presently put them on again and began reading in their seats.
Whereupon Bridges ordered the officers to uncover their heads, which
was done, and the service was then quietly finished. When all was over,
Clark asked leave to speak, which, after some hesitation, was granted,
on condition he would not discuss what he had heard. He began to explain
how he had put on his hat because he could not judge that they were
gathered according to the visible order of the Lord; but here he was
silenced, and the three were committed to custody for the night. On
Tuesday they were taken to Boston, and on the 31st were brought before
Governor Endicott. Their trial was of the kind reserved by priests for
heretics. No jury was impanelled, no indictment was read, no evidence
was heard, but the prisoners were reviled by the bench as Anabaptists,
and when they repudiated the name were asked if they did not deny infant
baptism. The theological argument which followed was cut short by a
recommitment to await sentence.

That afternoon John Cotton exhorted the judges from the pulpit. He
expounded the law, and commanded them to do their duty; he told them
that the rejection of infant baptism would overthrow the church;
that this was a capital crime, and therefore the captives were “foul
murtherers.” [Footnote: _Ill Newes_, p. 56.] Thus inspired, the court
came in toward evening.

The record recites a number of misdemeanors, such as wearing the hat in
church, administering the communion to the excommunicated, and the
like, but no attempt was made to prove a single charge. [Footnote: _Ill
Newes_, pp. 31-44.] The reason is obvious: the only penalty provided
by statute for the offence of being a Baptist was banishment, hence
the only legal course would have been to dismiss the accused.
Endicott condemned them to fines of twenty, thirty, and five pounds,
respectively, or to be whipped. Clark understood his position perfectly,
and from the first had demanded to be shown the law under which he was
being tried. He now, after sentence, renewed the request. Endicott well
knew that in acting as the mouthpiece of the clergy he was violating
alike justice, his oath of office, and his honor as a judge; and, being
goaded to fury, he broke out: You have deserved death; I will not have
such trash brought into our jurisdiction. [Footnote: _Idem_, p. 33.]
Holmes tells the rest: “As I went from the bar, I exprest myself in
these words,--I blesse God I am counted worthy to suffer for the name of
Jesus; whereupon John Wilson (their pastor, as they call him) strook me
before the judgement seat, and cursed me, saying, The curse of God ...
goe with thee; so we were carried to the prison.” [Footnote: _Idem_, p.
47.]

All the convicts maintained that their liberty as English subjects had
been violated, and they refused to pay their fines. Clark’s friends,
however, alarmed for his safety, settled his for him, and he was
discharged.

Crandall was admitted to bail, but being misinformed as to the time of
surrender, he did not appear, his bond was forfeited, and on his return
to Boston he found himself free.

Thus Holmes was left to face his punishment alone. Actuated apparently
by a deep sense of duty toward himself and his God, he refused the help
of friends, and steadfastly awaited his fate. As he lay in prison he
suffered keenly as he thought of his birth and breeding, his name, his
worldly credit, and the humiliation which must come to his wife and
children from his public shame; then, too, he began to fear lest he
might not be able to bear the lash, might flinch or shed tears, and
bring contempt on himself and his religion. Yet when the morning came
he was calm and resolute; refusing food and drink, that he might not be
said to be sustained by liquor, he betook himself to prayer, and when
his keeper called him, with his Bible in his hand, he walked cheerfully
to the post. He would have spoken a few words, but the magistrate
ordered the executioner to do his office quickly, for this fellow would
delude the people; then he was seized and stripped, and as he cried,
“Lord, lay not this sin unto their charge,” he received the first blow.
[Footnote: _Ill Newes_, pp. 48, 56.]

They gave him thirty lashes with a three-thonged whip, of such horrible
severity that it was many days before he could endure to have his
lacerated body touch the bed, and he rested propped upon his hands and
knees. [Footnote: Backus, i. 237, note. MS. of Gov. Jos. Jencks.] Yet,
in spite of his torture, he stood firm and calm, showing neither pain
nor fear, breaking out at intervals into praise to God; and his dignity
and courage so impressed the people that, in spite of the danger,
numbers flocked about him when he was set free, in sympathy and
admiration. John Spur, being inwardly affected by what he saw and heard,
took him by the hand, and, with a joyful countenance, said: “Praised be
the Lord,” and so went back with him. That same day Spur was arrested,
charged with the crime of succoring a heretic. Then said the undaunted
Spur: “Obediah Holmes I do look upon as a godly man: and do affirm
that he carried himself as did become a Christian, under so sad an
affliction.” “We will deal with you as we have dealt with him,” said
Endicott. “I am in the hands of God,” answered Spur; and then his keeper
took him to his prison. [Footnote: _Ill Newes_, p. 57.]

Perhaps no persecutor ever lived who was actuated by a single motive:
Saint Dominic probably had some trace of worldliness; Henry VIII. some
touch of bigotry; and this was preeminently true of the Massachusetts
elders. Doubtless there were among them men like Norton, whose
fanaticism was so fierce that they would have destroyed the heretic like
the wild beast, as a child of the devil, and an abomination to God.
But with the majority worldly motives predominated: they were always
protesting that they did not constrain men’s consciences, but only
enforced orderly living. Increase Mather declared: in “the same
church there have been Presbyterians, Independents, Episcopalians, and
Antipædobaptists, all welcome to the same table of the Lord when
they have manifested to the judgment of Christian charity a work of
regeneration in their souls.” [Footnote: _Vindication of New Eng._
p. 19.] And Winslow solemnly assured Parliament, “Nay, some in our
churches” are “of that judgment, and as long as they [Baptists] carry
themselves peaceably as hitherto they doe, wee will leave them to God.”
 [Footnote: _Hypocrisie Unmasked_, p. 101. A. D. 1646.]

Such statements, although intended to convey a false impression,
contained this much truth: provided a man conformed to all the
regulations of the church, paid his taxes, and held his tongue, he would
not, in ordinary circumstances, have been molested under the Puritan
Commonwealth. But the moment he refused implicit obedience, or, above
all, if he withdrew from his congregation, he was shown no mercy,
because such acts tended to shake the temporal power. John Wilson,
pastor of Boston, was a good example of the average of his order. On his
death-bed he was asked to declare what he thought to be the worst sins
of the country. “‘I have long feared several sins, whereof one,’ he
said, ‘was Corahism: that is, when people rise up as Corah against their
ministers, as if they took too much upon them, when indeed they do but
rule for Christ, and according to Christ.’” [Footnote: _Magnalia_,
bk. 3, ch. iii. Section 17.] Permeated with this love of power, and
possessed of a superb organization, the clergy never failed to act on
public opinion with decisive effect whenever they saw their worldly
interests endangered. Childe has described the attack which overwhelmed
him, and Gorton gives a striking account of their process of inciting a
crusade:--

“These things concluded to be heresies and blasphemies.... The ministers
did zealously preach unto the people the great danger of such things,
and the guilt such lay under that held them, stirring the people up to
labour to find such persons out and to execute death upon them, making
persons so execrable in the eyes of the people, whom they intimated
should hold such things, yea some of them naming some of us in their
pulpits, that the people that had not seen us thought us to be worse by
far in any respect then those barbarous Indians are in the country....
Whereupon we heard a rumor that the Massachusets was sending out an army
of men to cut us off.” [Footnote: _Simplicitie’s Defence_, p. 32.]

The persecution of the Baptists lays bare this selfish clerical policy.
The theory of the suppression of heresy as a sacred duty breaks down
when it is conceded that the heretic may be admitted to the orthodox
communion without sin; therefore the motives for cruelty were sordid.
The ministers felt instinctively that an open toleration would impair
their power; not only because the congregations would divide, but
because these sectaries listened to “John Russell the shoemaker.”
 [Footnote: _Ne Sutor_, p. 26.] Obviously, were cobblers to usurp the
sacerdotal functions, the superstitious reverence of the people for the
priestly office would not long endure: and it was his crime in upholding
this sacrilegious practice which made the Rev. Thomas Cobbett cry out in
his pulpit “against Gorton, that arch-heretick, who would have al men to
be preachers.” [Footnote: _Simplicities Defence_, p. 32. See _Ne Sutor_,
p. 26.]

Therefore, though Winslow solemnly protested before the Commissioners at
London that Baptists who lived peaceably would be left unmolested, yet
such of them as listened to “foul-murtherers” [Footnote: “_Ill Newes_,”
 _Mass. Hist. Coll._ fourth series, vol. ii. p. 56.] were denounced
by the divines as dangerous fanatics who threatened to overthrow the
government, and were hunted through the country like wolves.

Thomas Gould was an esteemed citizen of Charles-town, but, unfortunately
for himself, he had long felt doubt concerning infant baptism; so when,
in 1655, a child was born to him, he “durst not” have it christened.
“The elder pressed the church to lay me under admonition, which the
church was backward to do. Afterward I went out at the sprinkling of
children, which was a great trouble to some honest hearts, and they told
me of it. But I told them I could not stay, for I lookt upon it as no
ordinance of Christ. They told me that now I had made known my judgment
I might stay.... So I stayed and sat down in my seat when they were at
prayer and administring the service to infants. Then they dealt with me
for my unreverent carriage.” [Footnote: Gould’s Narrative, Backus,
i. 364-366.] That is to say, his pastor, Mr. Symmes, caused him to be
admonished and excluded from the communion. In October, 1656, he was
presented to the county court for “denying baptism to his child,”
 convicted, admonished, and given till the next term to consider of his
error; and gradually his position at Charlestown became so unpleasant
that he went to church at Cambridge, which was a cause of fresh offence
to Mr. Symmes. [Footnote: _History of Charlestown_, Frothingham, p.
164.]

From this time forward for several years, though no actual punishment
seems to have been inflicted, Gould was subjected to perpetual
annoyance, and was repeatedly summoned and admonished, both by the
courts and the church, until at length he brought matters to a crisis by
withdrawing, and with eight others forming a church, on May 28, 1665.

He thus tells his story: “We sought the Lord to direct us, and taking
counsel of other friends who dwelt among us, who were able and godly,
they gave us counsel to congregate ourselves together; and so we did,
... to walk in the order of the gospel according to the rule of Christ,
yet knowing it was a breach of the law of this country.... After we had
been called into one or two courts, the church understanding that we
were gathered into church order, they sent three messengers from the
church to me, telling me the church required me to come before them the
next Lord’s day.” [Footnote: Gould’s Narrative, Backus, i. 369.] That
Sunday he could not go, but he promised to attend on the one following;
[Footnote: Gould’s Narrative, Backus, i. 371.] and his wife relates what
was then done: “The word was carried to the elder, that if they were
alive and well they would come the next day, yet they were so hot upon
it that they could not stay, but master Sims, when he was laying out the
sins of these men, before he had propounded it to the church, to know
their mind, the church having no liberty to speak, he wound it up in
his discourse, and delivered them up to Satan, to the amazement of the
people, that ever such an ordinance of Christ should be so abused, that
many of the people went out; and these were the excommunicated persons.”
 [Footnote: Mrs. Gould’s Answer, Backus, i. 384.] The sequence is
complete: so long as Gould confined his heresy to pure speculation upon
dogma he was little heeded; when he withheld his child from baptism and
went out during the ceremony he was admonished, denied the sacrament,
and treated as a social outcast; but when he separated, he was
excommunicated and given to the magistrate to be crushed.

Passing from one tribunal to another the sectaries came before the
General Court in October, 1665: such as were freemen were disfranchised,
and all were sentenced, upon conviction before a single magistrate
of continued schism, to be imprisoned until further order. [Footnote:
_Mass. Rec._ vol. iv. pt. 2, p. 291.] The following April they were
fined four pounds and put in confinement, where they lay till the 11th
of September, when the legislature, after a hearing, ordered them to be
discharged upon payment of fines and costs. [Footnote: _Mass. Rec._ vol.
iv. pt. 2, p. 316.]

How many Baptists were prosecuted, and what they suffered, is not known,
as only an imperfect record remains of the fortunes of even the leaders
of the movement; this much, however, is certain, they not only continued
contumacious, but persecution added to their numbers. So at length the
clergy decided to try what effect a public refutation of these heretics
would have on popular opinion. Accordingly the governor and council,
actuated by “Christian candor,” ordered the Baptists to appear at the
meeting-house, at nine o’clock in the morning, on the 14th of April,
1668; and six ministers were deputed to conduct the disputation.
[Footnote: Backus, i. 375.]

During the immolation of Dunster the Rev. Mr. Mitchell had made up his
mind that he “would have an argument able to remove a mountain” before
he would swerve from his orthodoxy; he had since confirmed his faith by
preaching “more than half a score ungainsayable sermons” “in defence of
this comfortable truth,” and he was now prepared to maintain it against
all comers. Accordingly this “worthy man was he who did most service
in this disputation; whereof the effect was, that although the erring
brethren, as is usual in such cases, made this their last answer to the
arguments which had cast them into much confusion: ‘Say what you will
we will hold our mind.’ Yet others were happily established in the right
ways of the Lord.” [Footnote: _Magnalia_, bk. 4, ch. iv. Section 10.]

Such is the account of Cotton Mather: but the story of the Baptists
presents a somewhat different view of the proceedings. “It is true there
were seven elders appointed to discourse with them.... and when they
were met, there was a long speech made by one of them of what vile
persons they were, and how they acted against the churches and
government here, and stood condemned by the court. The others desiring
liberty to speak, they would not suffer them, but told them they stood
there as delinquents and ought not to have liberty to speak.... Two
days were spent to little purpose; in the close, master Jonathan Mitchel
pronounced that dreadful sentence against them in Deut. xvii. 8, to the
end of the 12th, and this was the way they took to convince them, and
you may see what a good effect it had.” [Footnote: Mrs. Gould’s Answer,
Backus, i. 384, 385.]

The sentence pronounced by Mitchell was this: “And the man that will do
presumptuously, and will not hearken unto the priest that standeth to
minister there before the Lord thy God, or unto the judge, even that
man shall die: and thou shalt put away the evil from Israel.” [Footnote:
_Deut._ xvii. 12.]

On the 27th of May, 1668, Gould, Turner, and Farnum, “obstinate
& turbulent Annabaptists,” were banished under pain of perpetual
imprisonment. [Footnote: _Mass. Rec._ vol. iv. pt. ii, pp. 373-375.]
They determined to stay and face their fate: afterward they wrote to the
magistrates:--

       *       *       *       *       *

HONOURED SIRS: ... After the tenders of our service according to Christ,
his command to your selves and the country, wee thought it our duty and
concernment to present your honours with these few lines to put you
in remembrance of our bonds: and this being the twelfth week of our
imprisonment, wee should be glad if it might be thought to stand
with the honour and safety of the country, and the present government
thereof, to be now at liberty. For wee doe hereby seriously profess,
that as farre as wee are sensible or know anything of our own hearts,
wee do prefer their peace and safety above our own, however wee have
been resented otherwise: and wherein wee differ in point of judgment
wee humbly beeseech you, let there be a bearing with us, till god
shal reveale otherwise to us; for there is a spirit in man and the
inspiration of the Almighty giveth them understanding, therefore if wee
are in the dark, wee dare not say that wee doe see or understand, till
the Lord shall cleare things up to us. And to him wee can appeale to
cleare up our innocency as touching the government, both in your civil
and church affaires. That it never was in our hearts to thinke of doing
the least wrong to either: but have and wee hope, by your assistance,
shal alwaies indeavour to keepe a conscience void of offence towards god
and men. And if it shal be thought meete to afforde us our liberty, that
wee may take that care, as becomes us, for our families, wee shal engage
ourselves to be alwayes in a readines to resigne up our persons to your
pleasure. Hoping your honours will be pleased seriously to consider our
condition, wee shall commend both you and it to the wise disposing and
blessing of the Almighty, and remaine your honours faithful servants in
what we may.

THO: GOLD WILL: TURNER JOHN FARNUM. [Footnote: _Mass. Archives_, x.
220.]

       *       *       *       *       *

Such were the men whom the clergy daily warned their congregations
“would certainly undermine the churches, ruine order, destroy piety, and
introduce prophaneness.” [Footnote: _Ne Sutor_, p. 11.] And when they
appealed to their spotless lives and their patience under affliction,
they were told “that the vilest hereticks and grossest blasphemers have
resolutely and cheerfully (at least sullenly and boastingly) suffered as
well as the people of God.” [Footnote: _Ne Sutor_, p. 9.]

The feeling of indignation and of sympathy was, notwithstanding, strong;
and in spite of the danger of succoring heretics, sixty-six inhabitants,
among whom were some of the most respected citizens of Charlestown,
petitioned the legislature for mercy: “They being aged and weakly men;
... the sense of this their ... most deplorable and afflicted condition
hath sadly affected the hearts of many ... Christians, and such as
neither approve of their judgment or practice; especially considering
that the men are reputed godly, and of a blameless conversation.... We
therefore most humbly beseech this honored court, in their Christian
mercy and bowels of compassion, to pity and relieve these poor
prisoners.” [Footnote: Backus, i. 380, 381.] On November 7, 1668, the
petition was voted “scandalous & reproachful,” the two chief promoters
were censured, admonished, and fined ten and five pounds respectively;
the others were made, under their own hands, to express their sorrow,
“for giving the court such just ground of offence.” [Footnote: _Mass.
Rec._ vol. iv. pt. 2, p. 413.]

The shock was felt even in England. In March, 1669, thirteen of the most
influential dissenting ministers wrote from London earnestly begging
for moderation lest they should be made to suffer from retaliation; but
their remonstrance was disregarded. [Footnote: Backus, i. 395.] What
followed is not exactly known; the convicts would seem to have lain
in jail about a year, and they are next mentioned in a letter to Clark
written in November, 1670, in which he was told that Turner had been
again arrested, but that Gould had eluded the officers, who were waiting
for him in Boston; and was on Noddle’s Island. Subsequently all were
taken and treated with the extremest rigor; for in June, 1672, Russell
was so reduced that it was supposed he could not live, and he was
reported to have died in prison. Six months before Gould and Turner had
been thought past hope; their sufferings had brought them all to the
brink of the grave. [Footnote: Backus, i. 398-404, 405.] But relief was
at hand: the victory for freedom had been won by the blood of heretics,
as devoted, as fearless, but even unhappier than they; and the election
of Leverett, in 1673, who was opposed to persecution, marks the moment
when the hierarchy admitted their defeat. During his administration the
sectaries usually met in private undisturbed; and soon every energy
of the theocracy became concentrated on the effort to repulse the ever
contracting circle of enemies who encompassed it.

During the next few years events moved fast. In 1678 the ecclesiastical
power was so shattered that the Baptists felt strong enough to build a
church; but the old despotic spirit lived even in the throes of death,
and the legislature passed an act forbidding the erection of unlicensed
meeting-houses under penalty of confiscation. Nevertheless it was
finished, but on the Sunday on which it was to have been opened the
marshal nailed the doors fast and posted notices forbidding all persons
to enter, by order of the court. After a time the doors were broken
open, and services were held; a number of the congregation were summoned
before the court, admonished, and forbidden to meet in any public place;
[Footnote: June 11, 1680. _Mass. Rec._ v. 271.] but the handwriting was
now glowing on the wall, priestly threats had lost their terror;
the order was disregarded; and now for almost two hundred years
Massachusetts has been foremost in defending the equal rights of men
before the law.

The old world was passing away, a new era was opening, and a few words
are due to that singular aristocracy which so long ruled New England.
For two centuries Increase Mather has been extolled as an eminent
example of the abilities and virtues which then adorned his order. In
1681, when all was over, he published a solemn statement of the attitude
the clergy had held toward the Baptists, and from his words posterity
may judge of their standard of morality and of truth.

“The Annabaptists in New England have in their narrative lately
published, endeavoured to ... make themselves the innocent persons and
the Lord’s servants here no better than persecutors.... I have been
a poor labourer in the Lord’s Vineyard in this place upward of twenty
years; and it is more than I know, if in all that time, any of those
that scruple infant baptism, have met with molestation from the
magistrate merely on account of their opinion.” [Footnote: Preface to
_Ne Sutor_.]




CHAPTER V.

THE QUAKERS.


The lower the organism, the less would seem to be the capacity for
physical adaptation to changed conditions of life; the jelly-fish dies
in the aquarium, the dog has wandered throughout the world with his
master. The same principle apparently holds true in the evolution of the
intellect; for while the oyster lacks consciousness, the bee modifies
the structure of its comb, and the swallow of her nest, to suit
unforeseen contingencies, while the dog, the horse, and the elephant are
capable of a high degree of education. [Footnote: _Menial Evolution in
Animals_, Romanes, Am. ed. pp. 203-210.]

Applying this law to man, it will be found to be a fact that, whereas
the barbarian is most tenacious of custom, the European can adopt
new fashions with comparative ease. The obvious inference is, that
in proportion as the brain is feeble it is incapable of the effort of
origination; therefore, savages are the slaves of routine. Probably
a stronger nervous system, or a peculiarity of environment, or both
combined, served to excite impatience with their surroundings among the
more favored races, from whence came a desire for innovation. And the
mental flexibility thus slowly developed has passed by inheritance,
and has been strengthened by use, until the tendency to vary, or think
independently, has become an irrepressible instinct among some modern
nations. Conservatism is the converse of variation, and as it springs
from mental inertia it is always a progressively salient characteristic
of each group in the descending scale. The Spaniard is less mutable than
the Englishman, the Hindoo than the Spaniard, the Hottentot than
the Hindoo, and the ape than the Hottentot. Therefore, a power whose
existence depends upon the fixity of custom must be inimical to
progress, but the authority of a sacred caste is altogether based upon
an unreasoning reverence for tradition,--in short, on superstition;
and as free inquiry is fatal to a belief in those fables which awed the
childhood of the race, it has followed that established priesthoods have
been almost uniformly the most conservative of social forces, and
that clergymen have seldom failed to slay their variable brethren when
opportunity has offered. History teems with such slaughters, some of the
most instructive of which are related in the Old Testament, whose code
of morals is purely theological.

Though there may be some question as to the strict veracity of the
author of the Book of Kings, yet, as he was evidently a thorough
churchman, there can be no doubt that he has faithfully preserved the
traditions of the hierarchy; his chronicle therefore presents, as
it were, a perfect mirror, wherein are reflected the workings of the
ecclesiastical mind through many generations. According to his account,
the theocracy only triumphed after a long and doubtful struggle. Samuel
must have been an exceptionally able man, for, though he failed to
control Saul, it was through his intrigues that David was enthroned,
who was profoundly orthodox; yet Solomon lapsed again into heresy, and
Jeroboam added to schism the even blacker crime of making “priests
of the lowest of the people, which were not of the sons of Levi,”
 [Footnote: I Kings xii. 31.] and in consequence he has come down to
posterity as the man who made Israel to sin. Ahab married Jezebel, who
introduced the worship of Baal, and gave the support of government to a
rival church. She therefore roused a hate which has made her immortal;
but it was not until the reign of her son Jehoram that Elisha apparently
felt strong enough to execute a plot he had made with one of the
generals to precipitate a revolution, in which the whole of the house of
Ahab should be murdered and the heretics exterminated. The awful story
is told with wonderful power in the Bible.

“And Elisha the prophet called one of the children of the prophets,
and said unto him, Gird up thy loins, and take this box of oil in thine
hand, and go to Ramoth-gilead: and when thou comest thither, look out
there Jehu, ... and make him arise up ... and carry him to an inner
chamber; then take the box of oil, and pour it on his head, and say,
Thus saith the Lord, I have anointed thee king over Israel....

“So the young man ... went to Ramoth-gilead.... And he said, I have an
errand to thee, O captain....

“And he arose, and went into the house; and he poured the oil on his
head, and said unto him, Thus saith the Lord God of Israel, I have
anointed thee king over the people of the Lord, even over Israel.

“And thou shalt smite the house of Ahab thy master, that I may avenge
the blood of my servants the prophets....

“For the whole house of Ahab shall perish: ... and I will make the house
of Ahab like the house of Jeroboam the son of Nebat, ... and the dogs
shall eat Jezebel....

“Then Jehu came forth to the servants of his lord: ... And he said, Thus
spake he to me, saying, Thus saith the Lord, I have anointed thee king
over Israel.

“Then they hasted, ... and blew with trumpets, saying, Jehu is king. So
Jehu ... conspired against Joram....

“But king Joram was returned to be healed in Jezreel of the wounds which
the Syrians had given him, when he fought with Hazael king of Syria....

“So Jehu rode in a chariot, and went to Jezreel; for Joram lay there....

“And Joram ... went out ... in his chariot, ... against Jehu.... And it
came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And
he answered, What peace, so long as the whoredoms of thy mother Jezebel
and her witchcrafts are so many?

“And Joram turned his hands, and fled, and said to Ahaziah, There is
treachery, O Ahaziah.

“And Jehu drew a bow with his full strength, and smote Jehoram between
his arms, and the arrow went out at his heart, and he sunk down in his
chariot....

“But when Ahaziah the king of Judah saw this, he fled by the way of the
garden house. And Jehu followed after him, and said, Smite him also in
the chariot. And they did so....

“And when Jehu was come to Jezreel, Jezebel heard of it; and she painted
her face, and tired her head, and looked out at a window.

“And as Jehu entered in at the gate, she said, Had Zimri peace, who slew
his master?...

“And he said, Throw her down. So they threw her down: and some of her
blood was sprinkled on the wall, and on the horses: and he trod her
under foot....

“And Ahab had seventy sons in Samaria. And Jehu wrote letters, ... to
the elders, and to them that brought up Ahab’s children, saying, ... If
ye be mine, ... take ye the heads of ... your master’s sons, and come to
me to Jezreel by to-morrow this time.... And it came to pass, when the
letter came to them, that they took the king’s sons, and slew
seventy persons, and put their heads in baskets, and sent him them to
Jezreel....

“And he said, Lay ye them in two heaps at the entering in of the gate
until the morning....

“So Jehu slew all that remained of the house of Ahab in Jezreel, and
all his great men, and his kinsfolks, and his priests, until he left him
none remaining.

“And he arose and departed, and came to Samaria. And as he was at the
shearing house in the way, Jehu met with the brethren of Ahaziah king of
Judah....

“And he said, Take them alive. And they took them alive, and slew them
at the pit of the shearing house, even two and forty men; neither left
he any of them....

“And when he came to Samaria, he slew all that remained unto Ahab in
Samaria, till he had destroyed him, according to the saying of the Lord,
which he spake to Elijah.

“And Jehu gathered all the people together, and said unto them, Ahab
served Baal a little; but Jehu shall serve him much. Now therefore call
unto me all the prophets of Baal, all his servants, and all his priests;
let none be wanting: for I have a great sacrifice to do to Baal;
whosoever shall be wanting, he shall not live. But Jehu did it in
subtilty, to the intent that he might destroy the worshippers of
Baal....

“And Jehu sent through all Israel: and all the worshippers of Baal came,
so that there was not a man left that came not. And they came into
the house of Baal; and the house of Baal was full from one end to
another....

“And it came to pass, as soon as he had made an end of offering the
burnt offering, that Jehu said to the guard and to the captains, Go in,
and slay them; let none come forth. And they smote them with the edge of
the sword; and the guard and the captains cast them out....

“Thus Jehu destroyed Baal out of Israel.” [Footnote: 2 _Kings_ ix., x.]

Viewed from the standpoint of comparative history, the policy
of theocratic Massachusetts toward the Quakers was the necessary
consequence of antecedent causes, and is exactly parallel with the
massacre of the house of Ahab by Elisha and Jehu. The power of a
dominant priesthood depended on conformity, and the Quakers absolutely
refused to conform; nor was this the blackest of their crimes: they
believed that the Deity communicated directly with men, and that these
revelations were the highest rule of conduct. Manifestly such a doctrine
was revolutionary. The influence of all ecclesiastics must ultimately
rest upon the popular belief that they are endowed with attributes which
are denied to common men. The syllogism of the New England elders was
this: all revelation is contained in the Bible; we alone, from our
peculiar education, are capable of interpreting the meaning of the
Scriptures: therefore we only can declare the will of God. But it was
evident that, were the dogma of “the inner light” once accepted, this
reasoning must fall to the ground, and the authority of the ministry be
overthrown. Necessarily those who held so subversive a doctrine would
be pursued with greater hate than less harmful heretics, and thus
contemplating the situation there is no difficulty in understanding why
the Rev. John Wilson, pastor of Boston, should have vociferated in his
pulpit, that “he would carry fire in one hand and faggots in the other,
to burn all the Quakers in the world;” [Footnote: _New England Judged_,
ed. 1703, p. 124.] why the Rev. John Higginson should have denounced the
“inner light” as “a stinking vapour from hell;” [Footnote: _Truth and
Innocency Defended_, ed. 1703, p. 80.] why the astute Norton should have
taught that “the justice of God was the devil’s armour;” [Footnote: _New
England Judged_, ed. 1703, p. 9.] and why Endicott sternly warned the
first comers, “Take heed you break not our ecclesiastical laws, for then
ye are sure to stretch by a halter.” [Footnote: _Idem_, p. 9.]

Nevertheless, this view has not commended itself to those learned
clergymen who have been the chief historians of the Puritan
commonwealth. They have, on the contrary, steadily maintained that
the sectaries were the persecutors, since the company had exclusive
ownership of the soil, and acted in self-defence.

The case of Roger Williams is thus summed up by Dr. Dexter: “In all
strictness and honesty he persecuted them--not they him; just as the
modern ‘Come-outer,’ who persistently intrudes his bad manners and
pestering presence upon some private company, making himself, upon
pretence of conscience, a nuisance there; is--if sane--the persecutor,
rather than the man who forcibly assists, as well as courteously
requires, his desired departure.” [Footnote: _As to Roger Williams_, p.
90.]

Dr. Ellis makes a similar argument regarding the Quakers: “It might
appear as if good manners, and generosity and magnanimity of spirit,
would have kept the Quakers away. Certainly, by every rule of right and
reason, they ought to have kept away. They had no rights or business
here.... Most clearly they courted persecution, suffering, and death;
and, as the magistrates affirmed, ‘they rushed upon the sword.’ Those
magistrates never intended them harm, ... except as they believed that
all their successive measures and sharper penalties were positively
necessary to secure their jurisdiction from the wildest lawlessness and
absolute anarchy.” [Footnote: _Mass. and its Early History_, p. 110]
His conclusion is: “It is to be as frankly and positively affirmed that
their Quaker tormentors were the aggressive party; that they wantonly
initiated the strife, and with a dogged pertinacity persisted in
outrages which drove the authorities almost to frenzy....” [Footnote:
_Idem_, p. 104]

The proposition that the Congregationalists owned the territory granted
by the charter of Charles I. as though it were a private estate, has
been considered in an earlier chapter; and if the legal views there
advanced are sound, it is incontrovertible, that all peaceful British
subjects had a right to dwell in Massachusetts, provided they did not
infringe the monopoly in trade. The only remaining question, therefore,
is whether the Quakers were peaceful. Dr. Ellis, Dr. Palfrey, and Dr.
Dexter have carefully collected a certain number of cases of misconduct,
with the view of proving that the Friends were turbulent, and the
government had reasonable grounds for apprehending such another outbreak
as one which occurred a century before in Germany and is known as
the Peasants’ War. Before, however, it is possible to enter upon a
consideration of the evidence intelligently, it is necessary to fix the
chronological order of the leading events of the persecution.

The twenty-one years over which it extended may be conveniently divided
into three periods, of which the first began in July, 1656, when Mary
Fisher and Anne Austin came to Boston, and lasted till December, 1661,
when Charles II. interfered by commanding Endicott to send those under
arrest to England for trial. Hitherto John Norton had been preeminent,
but in that same December he was appointed on a mission to London, and
as he died soon after his return, his direct influence on affairs then
probably ceased. He had been chiefly responsible for the hangings
of 1659 and 1660, but under no circumstances could they have been
continued, for after four heretics had perished, it was found impossible
to execute Wenlock Christison, who had been condemned, because of
popular indignation.

Nevertheless, the respite was brief. In June, 1662, the king, in a
letter confirming the charter, excluded the Quakers from the general
toleration which he demanded for other sects, and the old legislation
was forthwith revived; only as it was found impossible to kill the
schismatics openly, the inference, from what occurred subsequently,
is unavoidable, that the elders sought to attain their purpose by what
their reverend historians call “a humaner policy,” [Footnote: _As to
Roger Williams_, p. 134.] or, in plain English, by murdering them by
flogging and starvation. Nor was the device new, for the same stratagem
had already been resorted to by the East India Company, in Hindostan,
before they were granted full criminal jurisdiction. [Footnote: Mill’s
_British India_, i. 48, note.]

The Vagabond Act was too well contrived for compassing such an end, to
have been an accident, and portions of it strongly suggest the hand of
Norton. It was passed in May, 1661, when it was becoming evident that
hanging must be abandoned, and its provisions can only be explained
on the supposition that it was the intention to make the infliction of
death discretionary with each magistrate. It provided that any foreign
Quaker, or any native upon a second conviction, might be ordered to
receive an unlimited number of stripes. It is important also to observe
that the whip was a two-handed implement, armed with lashes made of
twisted and knotted cord or catgut. [Footnote: _New England Judged_, ed.
1703, p. 357, note.] There can be no doubt, moreover, that sundry of
the judgments afterward pronounced would have resulted fatally had
the people permitted their execution. During the autumn following its
enactment this statute was suspended, but it was revived in about ten
months.

Endicott’s death in 1665 marks the close of the second epoch, and ten
comparatively tranquil years followed. Bellingham’s moderation may have
been in part due to the interference of the royal commissioners, but a
more potent reason was the popular disgust, which had become so strong
that the penal laws could not be enforced.

A last effort was made to rekindle the dying flame in 1675, by fining
constables who failed in their duty to break up Quaker meetings, and
offering one third of the penalty to the informer. Magistrates were
required to sentence those apprehended to the House of Correction,
where they were to be kept three days on bread and water, and whipped.
[Footnote: _Mass. Rec._ v. 60.] Several suffered during this revival,
the last of whom was Margaret Brewster. At the end of twenty-one years
the policy of cruelty had become thoroughly discredited and a general
toleration could no longer be postponed; but this great liberal triumph
was only won by heroic courage and by the endurance of excruciating
torments. Marmaduke Stevenson, William Robinson, Mary Dyer, and William
Leddra were hanged, several were mutilated or branded, two at least are
known to have died from starvation and whipping, and it is probable
that others were killed whose fate cannot be traced. The number tortured
under the Vagabond Act is unknown, nor can any estimate be made of the
misery inflicted upon children by the ruin and exile of parents.

The early Quakers were enthusiasts, and therefore occasionally spoke and
acted extravagantly; they also adopted some offensive customs, the most
objectionable of which was wearing the hat; all this is immaterial.
The question at issue is not their social attractiveness, but the
cause whose consequence was a virulent persecution. This can only be
determined by an analysis of the evidence. If, upon an impartial review
of the cases of outrage which have been collected, it shall appear
probable that the conduct of the Friends was sufficiently violent to
make it credible that the legislature spoke the truth, when it
declared that “the prudence of this court was exercised onely in making
provission to secure the peace & order heere established against theire
attempts, whose designe (wee were well assured by our oune experjence,
as well as by the example of theire predecessors in Munster) was to
vndermine & ruine the same;” [Footnote: _Mass. Rec._ vol. iv. pt. 1, p.
385.] then the reverend historians of the theocracy must be considered
to have established their proposition. But if, on the other hand, it
shall seem apparent that the intense vindictiveness of this onslaught
was due to the bigotry and greed of power of a despotic priesthood, who
saw in the spread of independent thought a menace to the ascendency of
their order, then it must be held to be demonstrated that the clergy of
New England acted in obedience to those natural laws, which have always
regulated the conduct of mankind.


CHRONOLOGY.


1656, July. First Quakers came to Boston.

1656, 14 Oct. First act against Quakers passed. Providing that
ship-masters bringing Quakers should be fined £100. Quakers to be
whipped and imprisoned till expelled. Importers of Quaker books to be
fined. Any defending Quaker opinions to be fined, first offence, 40s.;
second, £4; third, banishment.

1657, 14 Oct. By a supplementary act; Quakers returning after one
conviction for first offence, for men, loss of one ear; imprisonment
till exile. Second offence, loss other ear, like imprisonment. For
females; first offence, whipping, imprisonment. Second offence, idem.
Third offence, men and women alike; tongue to be bored with a hot iron,
imprisonment, exile. [Footnote: _Mass. Rec._ vol. iv. pt. 1, p. 309.]

1658. In this year Rev. John Norton actively exerted himself to secure
more stringent legislation; procured petition to that effect to be
presented to court.

1658, 19 Oct. Enacted that undomiciled Quakers returning from banishment
should be hanged. Domiciled Quakers upon conviction, refusing to
apostatize, to be banished, under pain of death on return. [Footnote:
_Idem_, p. 346.]

Under this act the following persons were hanged:

1659, 27 Oct. Robinson and Stevenson hanged.

1660, 1 June. Mary Dyer hanged. (Previously condemned, reprieved, and
executed for returning.)

1660-1661, 14 Mar. William Leddra hanged.

1661, June. Wenlock Christison condemned to death; released.

1661, 22 May. Vagabond Act. Any person convicted before a county
magistrate of being an undomiciled or vagabond Quaker to be stripped
naked to the middle, tied to the cart’s tail, and flogged from town to
town to the border. Domiciled Quakers to be proceeded against under Act
of 1658 to banishment, and then treated as vagabond Quakers. The death
penalty was still preserved but not enforced. [Footnote: _Mass. Rec._
vol. iv. pt. 2, p. 3.]

1661, 9 Sept. King Charles II. wrote to Governor Endicott directing the
cessation of corporal punishment in regard to Quakers, and ordering the
accused to be sent to England for trial.

1661. 27 Nov. Vagabond Act suspended.

1662. 28 June. The company’s agents, Bradstreet and Norton, received
from the king his letter of pardon, etc., wherein, however, Quakers are
excepted from the demand made for religious toleration.

1662, 8 Oct. Encouraged by the above letter the Vagabond law revived.

1664-5, 15 March. Death of John Endicott. Bellingham governor.
Commissioners interfere on behalf of Quakers in May. The persecution
subsides.

1672, 3 Nov. Persecution revived by passage of law punishing persons
found at Quaker meeting by fine or imprisonment and flogging. Also
fining constables for neglect in making arrests and giving one third the
fine to informers. [Footnote: _Mass. Rec._ v. 60.]

1677, Aug. 9. Margaret Brewster whipped for entering the Old South in
sackcloth.


TURBULENT QUAKERS.


  1656, Mary Prince.        1662, Deborah Wilson.
  1658, Sarah Gibbons.      1663, Thomas Newhouse.
    “   Dorothy Waugh.        “   Edward Wharton.
  1660, John Smith.         1664, Hannah Wright. [Footnote: Uncertain.]
  1661, Katherine Chatham.    “   Mary Tomkins.
    “   George Wilson.      1665, Lydia Wardwell.
  1662, Elizabeth Hooton.   1677, Margaret Brewster.

“It was in the month called July, of this present year [1656] when Mary
Fisher and Ann Austin arrived in the road before Boston, before ever
a law was made there against the Quakers; and yet they were very ill
treated; for before they came ashore, the deputy governor, Richard
Bellingham (the governor himself being out of town) sent officers
aboard, who searched their trunks and chests, and took away the books
they found there, which were about one hundred, and carried them ashore,
after having commanded the said women to be kept prisoners aboard;
and the said books were, by an order of the council, burnt in the
market-place by the hangman.... And then they were shut up close
prisoners, and command was given that none should come to them without
leave; a fine of five pounds being laid on any that should otherwise
come at, or speak with them, tho’ but at the window. Their pens, ink,
and paper were taken from them, and they not suffered to have any
candle-light in the night season; nay, what is more, they were stript
naked, under pretence to know whether they were witches [a true touch of
sacerdotal malignity] tho’ in searching no token was found upon them but
of innocence. And in this search they were so barbarously misused that
modesty forbids to mention it: And that none might have communication
with them a board was nailed up before the window of the jail. And
seeing they were not provided with victuals, Nicholas Upshal, one who
had lived long in Boston, and was a member of the church there, was so
concerned about it, (liberty being denied to send them provision) that
he purchased it of the jailor at the rate of five shillings a week,
lest they should have starved. And after having been about five weeks
prisoners, William Chichester, master of a vessel, was bound in one
hundred pound bond to carry them back, and not suffer any to speak with
them, after they were put on board; and the jailor kept their beds ...
and their Bible, for his fees.” [Footnote: Sewel, p. 160.]

Endicott was much dissatisfied with the forbearance of Bellingham,
and declared that had he “been there ... he would have had them well
whipp’d.” [Footnote: _New England Judged_, ed. 1703, p. 10.] No exertion
was spared, nevertheless, to get some hold upon them, the elders
examining them as to matters of faith, with a view to ensnare them as
heretics. In this, however, they were foiled.

On the authority of Hutchinson, Dr. Dexter [Footnote: _As to Roger
Williams_, p. 127.] and r. Palfrey complain [Footnote: Palfrey, ii.
464.] that Mary Prince reviled two of the ministers, who “with much
moderation and tenderness endeavored to convince her of her errors.”
 [Footnote: Hutch. _Hist._ i. 181.] A visitation of the clergy was a form
of torment from which even the boldest recoiled; Vane, Gorton, Childe,
and Anne Hutchinson quailed under it, and though the Quakers abundantly
proved that they could bear stripes with patience, they could not endure
this. She called them “Baal’s priests, the seed of the serpent.” Dr.
Ellis also speaks of “stinging objurgations screamed out ... from
between the bars of their prisons.” [Footnote: _Mem. Hist. of Boston_,
i. 182.] He cites no cases, but he probably refers to the same woman who
called to Endicott one Sunday on his way from church: “Woe unto thee,
thou art an oppressor.” [Footnote: Hutch. _Hist._ i. 181.] If she said
so she spoke the truth, for she was illegally imprisoned, was deprived
of her property, and subjected to great hardship.

In October, 1656, the first of the repressive acts was passed, by which
the “cursed” and “blasphemous” intruders were condemned to be “comitted
to the house of correction, and at theire entrance to be seuerely whipt
and by the master thereof to be kept constantly to worke, and none
suffered to converse or speak with them;” [Footnote: _Mass. Rec._ vol.
iv. pt. 1, p. 278.] and any captain knowingly bringing them within the
jurisdiction to be fined one hundred pounds, with imprisonment till
payment.

“When this law was published at the door of the aforenamed Nicholas
Upshall, the good old man, grieved in spirit, publickly testified
against it; for which he was the next morning sent for to the General
Court, where he told them that: ‘The execution of that law would be a
forerunner of a judgment upon their country, and therefore in love and
tenderness which he bare to the people and place, desired them to take
heed, lest they were found fighters against God.’ For this, he, though
one of their church-members, and of a blameless conversation, was fined
£20 and £3 more for not coming to church, whence the sense of their
wickedness had induced him to absent himself. They also banished him
out of their jurisdiction, allowing him but one month for his departure,
though in the winter season, and he a weakly ancient man: Endicott the
governor, when applied to on his behalf for a mitigation of his fine,
churlishly answered, ‘I will not bate him a groat.’” [Footnote: Besse,
ii. 181.]

Although, after the autumn of 1656, whippings, fines, and banishments
became frequent, no case of misconduct is alleged until the 13th of
the second month, 1658, when Sarah Gibbons and Dorothy Waugh broke
two bottles in Mr. Norton’s church, after lecture, to testify to his
emptiness; [Footnote: This charge is unproved.] both had previously
been imprisoned and banished, but the ferocity with which Norton at that
moment was forcing on the persecution was the probable incentive to the
trespass. “They were sent to the house of correction, where, after being
kept three days without any food, they were cruelly whipt, and kept
three days longer without victuals, though they had offered to buy some,
but were not suffered.” [Footnote: Besse, ii. 184.]

In 1661 Katharine Chatham walked through Boston, in sackcloth. This was
during the trial of Christison for his life, when the terror culminated,
and hardly needs comment.

George Wilson is charged with having “rushed through the streets of
Boston, shouting: ‘The Lord is coming with fire and sword!’” [Footnote:
_As to Roger Williams_, p. 133.] The facts appear to be these: in 1661,
just before Christison’s trial, he was arrested, without any apparent
reason, and, as he was led to prison, he cried, that the Lord was
coming with fire and sword to plead with Boston. [Footnote: _New England
Judged_, ed. 1703, p. 351.] At the general jail delivery [Footnote:
_Mass. Rec._ vol. iv. pt. 2, p. 19. Order passed 28 May, 1661.] in
anticipation of the king’s order, he was liberated, but soon rearrested,
“sentenced to be tied to the cart’s tail,” and flogged with so severe
a whip that the Quakers wanted to buy it “to send to England for the
novelty of the cruelty, but that was not permitted.” [Footnote: Besse,
ii. 224.]

Elizabeth Hooton coming from England in 1661, with Joan Brooksup, “they
were soon clapt up in prison, and, upon their discharge thence,
being driven with the rest two days’ journey into the vast, howling
wilderness, and there left ... without necessary provisions.” [Footnote:
Besse, ii. 228, 229.] They escaped to Barbadoes. “Upon their coming
again to Boston, they were presently apprehended by a constable, an
ignorant and furious zealot, who declared, ‘It was his delight, and he
could rejoice in following the Quakers to their execution as much as
ever.’” Wishing to return once more, she obtained a license from the
king to buy a house in any plantation. Though about sixty, she was
seized at Dover, where the Rev. Mr. Rayner was settled, put into the
stocks, and imprisoned four days in the dead of winter, where she nearly
perished from cold. [Footnote: Besse, ii. 229.] Afterward, at Cambridge,
she exhorted the people to repentance in the streets, [Footnote:
“Repentance! Repentance! A day of howling and sad lamentation is coming
upon you all from the Lord.”] and for this crime, which is cited as an
outrage to Puritan decorum, [Footnote: _As to Roger Williams_, p. 133.]
she was once more apprehended and “imprisoned in a close, stinking
dungeon, where there was nothing either to lie down or sit on, where
she was kept two days and two nights without bread or water,” and then
sentenced to be whipped through three towns. “At Cambridge she was tied
to the whipping-post, and lashed with ten stripes with a three-stringed
whip, with three knots at the end: At Watertown she was laid on with ten
stripes more with rods of willow: At Dedham, in a cold frosty morning,
they tortured her aged body with ten stripes more at a cart’s tail.” The
peculiar atrocity of flogging from town to town lay in this: that the
victim’s wounds became cold between the times of punishment, and in
winter sometimes frozen, which made the torture intolerably agonizing.
Then, as hanging was impossible, other means were tried to make an
end of her: “Thus miserably torn and beaten, they carried her a weary
journey on horseback many miles into the wilderness, and toward night
left her there among wolves, bears, and other wild beasts, who, though
they did sometimes seize on living persons, were yet to her less cruel
than the savage-professors of that country. When those who conveyed her
thither left her, they said, ‘They thought they should never see her
more.’” [Footnote: Besse, ii. 229. See _New England Judged_, p. 413.]

The intent to kill is obvious, and yet Elizabeth Hooton suffered less
than many of those convicted and sentenced after public indignation had
forced the theocracy to adopt what their reverend successors are pleased
to call the “humaner policy” of the Vagabond Act. [Footnote: _As to
Roger Williams_, p. 134.]

Any want of deference to a clergyman is sure to be given a prominent
place in the annals of Massachusetts; and, accordingly, the breaking of
bottles in church, which happened twice in twenty-one years, is never
omitted.

In 1663 “John Liddal, and Thomas Newhouse, having been at meeting” (at
Salem), “were apprehended and ... sentenced to be whipt through three
towns as vagabonds,” which was accordingly done.

“Not long after this, the aforesaid Thomas Newhouse was again
whipt through the jurisdiction of Boston for testifying against the
persecutors in their meeting-house there; at which time he, in a
prophetick manner, having two glass bottles in his hands, threw them
down, saying, ‘so shall you be dashed in pieces.’” [Footnote: Besse, ii.
232.]

The next turbulent Quaker is mentioned in this way by Dr. Dexter:
“Edward Wharton was ‘pressed in spirit’ to repair to Dover and proclaim
‘Wo, vengeance, and the indignation of the Lord’ upon the court in
session there.” [Footnote: _As to Roger Williams_, p. 133.] This
happened in the summer of 1663, and long ere then he had seen and
suffered the oppression that makes men mad. He was a peaceable and
industrious inhabitant of Salem; in 1659 he had seen Robinson and
Stevenson done to death, and, being deeply moved, he said, “the guilt of
[their] blood was so great that he could not bear it;” [Footnote: Besse,
ii. 205.] he was taken from his home, given twenty lashes and fined
twenty pounds; the next year, just at the time of Christison’s trial, he
was again seized, led through the country like a notorious offender,
and thrown into prison, “where he was kept close, night and day, with
William Leddra, sometimes in a very little room, little bigger than a
saw-pit, having no liberty granted them.”

“Being brought before their court, he again asked, ‘What is the cause,
and wherefore have I been fetcht from my habitation, where I was
following my honest calling, and here laid up as an evil-doer?’ They
told him, that ‘his hair was too long, and that he had disobeyed that
commandment which saith, Honour thy father and mother.’ He asked,
‘Wherein?’ ‘In that you will not,’ said they, ‘put off your hat to
magistrates.’ Edward replied, ‘I love and own all magistrates and
rulers, who are for the punishment of evil doers, and for the praise of
them that do well.’” [Footnote: Besse, ii. 220.]

Then Rawson pronounced the sentence: “You are upon pain of death to
depart this jurisdiction, it being the 11th of this instant March, by
the one and twentieth of the same, on the pain of death.... ‘Nay [said
Wharton], I shall not go away; therefore be careful what you do.’”
 [Footnote: Besse, ii. 221.]

And he did not go, but was with Leddra when he died upon the tree. On
the day Leddra suffered, Christison was brought before Endicott, and
commanded to renounce his religion; but he answered: “Nay, I shall not
change my religion, nor seek to save my life; ... but if I lose my life
for Christ’s sake and the preaching of the gospel, I shall save it.”
 They then sent him back to prison to await his doom. At the next court
he was brought to the bar, where he demanded an appeal to England; but
in the midst a letter was brought in from Wharton, signifying, “That
whereas they had banished him on pain of death, yet he was at home in
his own house at Salem, and therefore proposing, ‘That they would take
off their wicked sentence from him, that he might go about his occasions
out of their jurisdiction.’” [Footnote: Besse, ii. 222, 223.]

Endicott was exasperated to frenzy, for he felt the ground crumbling
beneath him; he put the fate of Christison to the vote, and failed to
carry a condemnation. “The governor seeing this division, said, ‘I could
find it in my heart to go home;’ being in such a rage, that he flung
something furiously on the table. ...Then the governor put the court to
vote again; but this was done confusedly, which so incensed the governor
that he stood up and said, ‘You that will not consent record it: I thank
God I am not afraid to give judgment...Wenlock Christison, hearken to
your sentence: You must return unto the place from whence you came,
and from thence to the place of execution, and there you must be hang’d
until you are dead, dead, dead.’” [Footnote: Sewel, p. 279.] Thereafter
Wharton invoked the wrath of God against the theocracy.

To none of the enormities committed, during these years are the divines
more keenly alive than to the crime of disturbing what they call “public
Sabbath worship;” [Footnote: _As to Roger Williams_, p. 139.] and since
their language conveys the impression that such acts were not only very
common, but also unprovoked, whereas the truth is that they were rare,
it cannot fail to be instructive to relate the causes which led to the
interruption of the ordination of that Mr. Higginson, who called the
“inner light” “a stinking vapour from hell.” [Footnote: Ordained July 8,
1660. _Annals of Salem_.]

John and Margaret Smith were members of the Salem church, and John was a
freeman. In 1658, Margaret became a Quaker, and though in feeble health,
she was cast into prison, and endured the extremities of privation;
her sufferings and her patience so wrought upon her husband that he too
became a convert, and a few weeks before the ceremony wrote to Endicott:

“O governour, governour, do not think that my love to my wife is at all
abated, because I sit still silent, and do not seek her ... freedom,
which if I did would not avail.... Upon examination of her, there being
nothing justly laid to her charge, yet to fulfil your wills, it was
determined, that she must have ten stripes in the open market place,
it being very cold, the snow lying by the walls, and the wind blowing
cold.... My love is much more increased to her, because I see your
cruelty so much enlarged to her.” [Footnote: Besse, ii. 208, 209.]

Yet, though laboring under such intense excitement, the only act of
insubordination wherewith this man is charged was saying in a loud voice
during the service, “What you are going about to set up, our God is
pulling down.” [Footnote: Hutch. _Hist._ i. 187.]

Dr. Dexter also speaks with pathos of the youth of some of the
criminals.

“Hannah Wright, a mere girl of less than fifteen summers, toiled ...
from Oyster Bay ... to Boston, that she might pipe in the ears of the
court ‘a warning in the name of the Lord.’” [Footnote: _As to Roger
Williams,_ p. 133.] This appears to have happened in 1664, [Footnote:
Besse, ii. 234. _New England Judged_, ed. 1703, p. 461.] yet the name of
Hannah Wright is recorded among those who were released in the general
jail delivery in 1661, [Footnote: Besse, ii. 224.] when she was only
twelve; and her sister had been banished. [Footnote: _New England
Judged_, ed. 1703, p. 461.]

But of all the scandals which have been dwelt on for two centuries
with such unction, none have been made more notorious than certain
extravagances committed by three women; and regarding them, the
reasoning of Dr. Dexter should be read in full.

“The Quaker of the seventeenth century ... was essentially a coarse,
blustering, conceited, disagreeable, impudent fanatic; whose religion
gained subjective comfort in exact proportion to the objective comfort
of which it was able to deprive others; and which broke out into its
choicest exhibitions in acts which were not only at that time in the
nature of a public scandal and nuisance, but which even in the brightest
light of this nineteenth century ... would subject those who should be
guilty of them to the immediate and stringent attention of the police
court. The disturbance of public Sabbath worship, and the indecent
exposure of the person--whether conscience be pleaded for them or
not--are punished, and rightly punished, as crimes by every civilized
government.” [Footnote: _As to Roger Williams_, pp. 138, 139.]

This paragraph undoubtedly refers to Mary Tomkins, who “on the First Day
of the week at Oyster River, broke up the service of God’s house ...
the scene ending in deplorable confusion;” [Footnote: _As to Roger
Williams_, p. 133.] and to Lydia Wardwell and Deborah Wilson, who
appeared in public naked.

Mary Tomkins and Alice Ambrose came to Massachusetts in 1662; landing
at Dover, they began preaching at the inn, to which a number of people
resorted. Mr. Rayner, hearing the news, hurried to the spot, and in
much irritation asked them what they were doing there? This led to an
argument about the Trinity, and the authority of ministers, and at
last the clergyman “in a rage flung away, calling to his people, at the
window, to go from amongst them.” [Footnote: _New England Judged_, ed.
1703, p. 362.] Nothing was done at the moment, but toward winter the two
came back from Maine, whither they had gone, and then Mr. Rayner saw
his opportunity. He caused Richard Walden to prosecute them, and as
the magistrate was ignorant of the technicalities of the law, the elder
acted as clerk, and drew up for him the following warrant:--

       *       *       *       *       *

To the Constables of Dover, Hampton, Salisbury, Newbury, Rowley,
Ipswich, Wenham, Linn, Boston, Roxbury, Dedham, and until these vagabond
Quakers are carried out of this jurisdiction. You and every of you are
required, in the King’s Majesty’s name, to take these vagabond Quakers,
Anne Coleman, Mary Tomkins and Alice Ambrose, and make them fast to the
cart’s tail, and driving the cart through your several towns, to whip
them on their backs, not exceeding ten stripes apiece on each of them in
each town, and so to convey them from constable to constable, till they
come out of this jurisdiction, as you will answer it at your peril: and
this shall be your warrant.

Per me RICHARD WALDEN. At Dover, dated December the 22d, 1662.
[Footnote: Besse, ii. 227.]

       *       *       *       *       *

The Rev. John Rayner pronounced judgment of death by flogging, for the
weather was bitter, the distance to be walked was eighty miles, and the
lashes were given with a whip, whose three twisted, knotted thongs cut
to the bone.

“So, in a very cold day, your deputy, Walden, caused these women to be
stripp’d naked from the middle upward, and tyed to a cart, and after
a while cruelly whipp’d them, whilst the priest stood and looked, and
laughed at it.... They went with the executioner to Hampton, and through
dirt and snow at Salisbury, half way the leg deep, the constable forced
them after the cart’s tayl at which he whipp’d them.” [Footnote: _New
England Judged_, pp. 366, 367.]

Had the Reverend John Rayner but followed the cart, to see that his
three hundred and thirty lashes were all given with the same ferocity
which warmed his heart to mirth at Dover, before his journey’s end he
would certainly have joyed in giving thanks to God over the women’s gory
corpses, freezing amid the snow. His negligence saved their lives, for
when the ghastly pilgrims passed through Salisbury, the people to their
eternal honor set the captives free.

Soon after, on Sunday,--“Whilst Alice Ambrose was at prayer, two
constables ... came ... and taking her ... dragged her out of doors, and
then with her face toward the snow, which was knee deep, over stumps and
old trees near a mile; when they had wearied themselves they ... left
the prisoner in an house ... and fetched Mary Tomkins, whom in like
manner they dragged with her face toward the snow....On the next
morning, which was excessive cold, they got a canoe ... and so carried
them to the harbour’s mouth, threatning, that ‘They would now so do with
them, as that they would be troubled with them no more.’ The women being
unwilling to go, they forced them down a very steep place in the snow,
dragging Mary Tomkins over the stumps of trees to the water side, so
that she was much bruised, and fainted under their hands: They plucked
Alice Ambrose into the water, and kept her swimming by the canoe in
great danger of drowning, or being frozen to death. They would in all
probability have proceeded in their wicked purpose to the murthering of
those three women, had they not been prevented by a sudden storm, which
drove them back to the house again. They kept the women there till near
midnight, and then cruelly turned them out of doors in the frost and
snow, Alice Ambrose’s clothes being frozen hard as boards.... It was
observable that those constables, though wicked enough of themselves,
were animated by a ruling elder of their church, whose name corresponded
not with his actions, for he was called Hate-evil Nutter, he put those
men forward, and by his presence encouraged them.” [Footnote: Besse, ii.
228.]

Subsequently, Mary Tomkins committed the breach of the peace complained
of, which was an interruption of a sermon against Quaker preaching.
[Footnote: _New England Judged_, ed. 1703, p. 386.]

Deborah Wilson, one of the women who went abroad naked, was insane, the
fact appearing of record subsequently as the judgment of the court. She
was flogged. [Footnote: _Quaker Invasion_, p. 104.]

Lydia Wardwell was the daughter of Isaac Perkins, a freeman. She married
Eliakim Wardwell, son of Thomas Wardwell, who was also a citizen. They
became Quakers; and the story begins when the poor young woman had
been a wife just three years. “At Hampton, Priest Seaborn Cotton,
understanding that one Eliakim Wardel had entertained Wenlock
Christison, went with some of his herd to Eliakim’s house, having like
a sturdy herdsman put himself at the head of his followers, with a
truncheon in his hand.” Eliakim was fined for harboring Christison, and
“a pretty beast for the saddle, worth about fourteen pound, was taken
... the overplus of [Footnote: Sewel, p. 340.] which to make up to him,
your officers plundred old William Marston of a vessel of green ginger,
which for some fine was taken from him, and forc’d it into Eliakim’s
house, where he let it lie and touched it not; ... and notwithstanding
he came not to your invented worship, but was fined ten shillings a
day’s absence, for him and his wife, yet was he often rated for priest’s
hire; and the priest (Seaborn Cotton, old John Cotton’s son) to obtain
his end and to cover himself, sold his rate to a man almost as bad
as himself, ... who coming in pretence of borrowing a little corn
for himself, which the harmless honest man willingly lent him; and he
finding thereby that he had corn, which was his design, Judas-like, he
went ... and measured it away as he pleased.”

“Another time, the said Eliakim being rated to the said priest, Seaborn
Cotton, the said Seaborn having a mind to a pied heifer Eliakim had, as
Ahab had to Naboth’s vineyard, sent his servant nigh two miles to fetch
her; who having robb’d Eliakim of her, brought her to his master.”...

“Again the said Eliakim was had to your court, and being by them fined,
they took almost all his marsh and meadow-ground from him to satisfie
it, which was for the keeping his cattle alive in winter ... and [so]
seized and took his estate, that they plucked from him most of that he
had.” [Footnote: _New England Judged,_ ed. 1703, pp. 374-376.] Lydia
Wardwell, thus reduced to penury, and shaken by the daily scenes of
unutterable horror through which she had to pass, was totally unequal to
endure the strain under which the masculine intellect of Anne Hutchinson
had reeled. She was pursued by her pastor, who repeatedly commanded her
to come to church and explain her absence from communion. [Footnote:
Besse, ii. 235.] The miserable creature, brooding over her blighted life
and the torments of her friends, became possessed with the delusion
that it was her duty to testify against the barbarity of flogging naked
women; so she herself went in among them naked for a sign. There could
be no clearer proof of insanity, for it is admitted that in every other
respect her conduct was exemplary.

Her judges at Ipswich had her bound to a rough post of the tavern, in
which they sat, and then, while the splinters tore her bare breasts,
they had her flesh cut from her back with the lash. [Footnote: _New
England Judged_, ed. 1703, p. 377.]

“Thus they served the wife, and the husband escaped not free; ... he
taxing Simon Broadstreet, ... for upbraiding his wife ... and telling
Simon of his malitious reproaching of his wife who was an honest woman
... and of that report that went abroad of the known dishonesty of
Simon’s daughter, Seaborn Cotton’s wife; Simon in a fierce rage, told
the court, ‘That if such fellows should be suffered to speak so in the
court, he would sit there no more:’ So to please Simon, Eliakim was
sentenc’d to be stripp’d from his waste upward, and to be bound to an
oak-tree that stood by their worship-house, and to be whipped fifteen
lashes; ... as they were having him out ... he called to Seaborn Cotton
... to come and see the work done (so far was he from being daunted by
their cruelty), who hastned out and followed him thither, and so did old
Wiggins, one of the magistrates, who when Eliakim was tyed to the tree
and stripp’d, said ... to the whipper... ‘Whip him a good;’ which the
executioner cruelly performed with cords near as big as a man’s little
finger;... Priest Cotton standing near him ... Eliakim ... when he was
loosed from the tree, said to him, amongst the people, ‘Seaborn, hath my
py’d heifer calv’d yet?’ Which Seaborn, the priest, hearing stole away
like a thief.” [Footnote: _New England Judged_, ed. 1703, pp. 377-379.]

As Margaret Brewster was the last who is known to have been whipped, so
is she one of the most famous, for she has been immortalized by Samuel
Sewall, an honest, though a dull man.

“July 8, 1677. New Meeting House Mane: In sermon time there came in a
female Quaker, in a canvas frock, her hair disshevelled and loose like
a Periwigg, her face as black as ink, led by two other Quakers, and two
other followed. It occasioned the greatest and most amazing uproar that
I ever saw. Isaiah 1. 12, 14.” [Footnote: _Mass. Hist. Coll._ fifth
series, v. 43.]

In 1675 the persecution had been revived, and the stories the woman
heard of the cruelties that were perpetrated on those of her own faith
inspired her with the craving to go to New England to protest against
the wrong; so she journeyed thither, and entered the Old South one
Sunday morning clothed in sackcloth, with ashes on her head.

At her trial she asked for leave to speak: “Governour, I desire thee to
hear me a little, for I have something to say in behalf of my friends in
this place: ... Oh governour! I cannot but press thee again and again,
to put an end to these cruel laws that you have made to fetch my friends
from their peaceable meetings, and keep them three days in the house of
correction, and then whip them for worshipping the true and living God:
Governour! Let me entreat thee to put an end to these laws, for the
desire of my soul is, that you may act for God, and then would you
prosper, but if you act against the Lord and his blessed truth, you will
assuredly come to nothing, the mouth of the Lord hath spoken it.” ...

“Margaret Brewster, You are to have your clothes stript off to the
middle, and to be tied to a cart’s tail at the South Meeting House, and
to be drawn through the town, and to receive twenty stripes upon your
naked body.”

“The will of the Lord be done: I am contented.” ...

_Governour._ “Take her away.” [Footnote: Besse, ii. 263, 264.]

So ends the sacerdotal list of Quaker outrages, for, after Margaret
Brewster had expiated her crime of protesting against the repression
of free thought, there came a toleration, and with toleration a deep
tranquillity, so that the very name of Quaker has become synonymous with
quietude. The issue between them and the Congregationalists must be left
to be decided upon the legal question of their right as English subjects
to inhabit Massachusetts; and secondarily upon the opinion which shall
be formed of their conduct as citizens, upon the testimony of those
witnesses whom the church herself has called. But regarding the great
fundamental struggle for liberty of individual opinion, no presentation
of the evidence could be historically correct which did not include at
least one example of the fate that awaited peaceful families, under this
ecclesiastical government, who roused the ire of the priests.

Lawrence and Cassandra Southwick were an aged couple, members of the
Salem church, and Lawrence was a freeman. Josiah, their eldest son,
was a man; but they had beside a younger boy and girl named Daniel and
Provided.

The father and mother were first arrested in 1657 for harboring two
Quakers; Lawrence was soon released, but a Quaker tract was found upon
Cassandra. [Footnote: Besse, ii. 183.] Although no attempt seems to have
been made to prove heresy to bring the case within the letter of
the law, the paper was treated as a heretical writing, and she was
imprisoned for seven weeks and fined forty shillings.

Persecution made converts fast, and in Salem particularly a number
withdrew from the church and began to worship by themselves. All were
soon arrested, and the three Southwicks were again sent to Boston, this
time to serve as an example. They arrived on the 3d of February, 1657;
without form of trial they were whipped in the extreme cold weather and
imprisoned eleven days. Their cattle were also seized and sold to pay a
fine of £4 13s. for six weeks’ absence from worship on the Lord’s day.

The next summer, Leddra, who was afterwards hanged, and William Brend
went to Salem, and several persons were seized for meeting with them,
among whom were the Southwicks. A room was prepared for the criminals in
the Boston prison by boarding up the windows and stopping ventilation.
[Footnote: _New England Judged_, ed. 1703, p. 64.] They were refused
food unless they worked to pay for it; but to work when wrongfully
confined was against the Quaker’s conscience, so they did not eat for
five days. On the second day of fasting they were flogged, and then,
with wounds undressed, the men and women together were once more locked
in the dark, close room, to lie upon the bare boards, in the stifling
July heat; for they were not given beds. On the fourth day they were
told they might go if they would pay the jail fees and the constables;
but they refused, and so were kept in prison. On the morrow the jailer,
thinking to bring them to terms, put Brend in irons, neck and heels,
and he lay without food for sixteen hours upon his back lacerated with
flogging.

The next day the miserable man was ordered to work, but he lacked the
strength, had he been willing, for he was weak from starvation and pain,
and stiffened by the irons. And now the climax came. The jailer seized
a tarred rope and beat him till it broke; then, foaming with fury,
he dragged the old man down stairs, and, with a new rope, gave him
ninety-seven blows, when his strength failed; and Brend, his flesh
black and beaten to jelly, and his bruised skin hanging in bags full of
clotted blood, was thrust into his cell. There, upon the floor of that
dark and fetid den, the victim fainted. But help was at hand; an outcry
was raised, the people could bear no more, the doors were opened, and he
was rescued. [Footnote: _New England Judged_, ed. 1703, p. 66.]

The indignation was deep, and the government was afraid. Endicott sent
his own doctor, but the surgeon said that Brend’s flesh would “rot
from off his bones,” and he must die. And now the mob grew fierce
and demanded justice on the ruffian who had done this deed, and the
magistrates nailed a paper on the church door promising to bring him to
trial.

Then it was that the true spirit of his order blazed forth in Norton,
for the jailer was fashioned in his own image, and he threw over him the
mantle of the holy church. He made the magistrates take the paper down,
rebuking them for their faintness of heart, saying to them:--

William “Brend endeavoured to beat our gospel ordinances black and blue,
if he then be beaten black and blue, it is but just upon him, and I will
appear in his behalf that did so.” [Footnote: Besse, ii. 186.] And the
man was justified, and commanded to whip “the Quakers in prison ...
twice a week, if they refused to work, and the first time to add five
stripes to the former ten, and each time to add three to them.... Which
order ye sent to the jaylor, to strengthen his hands to do yet more
cruelly; being somewhat weakened by the fright of his former doings.”
 [Footnote: _New England Judged_, ed. 1703, p. 67.]

After this the Southwicks, being still unable to obtain their freedom,
sent the following letter to the magistrates, which is a good example
of the writings of these “coarse, blustering, ... impudent
fanatics:”--[Footnote: _As to Roger Williams_, p. 138.]

       *       *       *       *       *

_This to the Magistrates at Court in Salem._

FRIENDS,

Whereas it was your pleasures to commit us, whose names are
under-written, to the house of correction in Boston, altho’ the Lord,
the righteous Judge of heaven and earth, is our witness, that we had
done nothing worthy of stripes or of bonds; and we being committed by
your court, to be dealt withal as the law provides for foreign Quakers,
as ye please to term us; and having some of us, suffered your law
and pleasures, now that which we do expect, is, that whereas we have
suffered your law, so now to be set free by the same law, as your manner
is with strangers, and not to put us in upon the account of one law, and
execute another law upon us, of which, according to your own manner, we
were never convicted as the law expresses. If you had sent us upon the
account of your new law, we should have expected the jaylor’s order to
have been on that account, which that it was not, appears by the warrant
which we have, and the punishment which we bare, as four of us were
whipp’d, among whom was one that had formerly been whipp’d, so now also
according to your former law. Friends, let it not be a small thing in
your eyes, the exposing as much as in you lies, our families to ruine.
It’s not unknown to you the season, and the time of the year, for
those that live of husbandry, and what their cattle and families may be
exposed unto; and also such as live on trade; we know if the spirit of
Christ did dwell and rule in you, these things would take impression on
your spirits. What our lives and conversations have been in that place,
is well known; and what we now suffer for, is much for false reports,
and ungrounded jealousies of heresie and sedition. These thing lie upon
us to lay before you. As for our parts, we have true peace and rest in
the Lord in all our sufferings, and are made willing in the power and
strength of God, freely to offer up our lives in this cause of God, for
which we suffer; Yea and we do find (through grace) the enlargements
of God in our imprisoned state, to whom alone we commit ourselves and
families, for the disposing of us according to his infinite wisdom and
pleasure, in whose love is our rest and life.

From the House of Bondage in Boston wherein we are made captives by the
wills of men, although made free by the Son, John 8, 36. In which we
quietly rest, this 16th of the 5th month, 1658.

LAWRENCE | CASSANDRA | SOUTHWICK JOSIAH | SAMUEL SHATTOCK JOSHUA BUFFUM.
[Footnote: _New England Judged_, ed. 1703, p. 74.]

       *       *       *       *       *

What the prisoners apprehended was being kept in prison and punished
under an _ex post facto_ law, and this was precisely what was done. When
brought into court they demanded to be told the crime wherewith they
were charged. They were answered: “It was ‘Entertaining the Quakers
who were their enemies; not coming to their meetings; and meeting by
themselves.’ They adjoyned, ‘That as to those things they had already
fastned their law upon them.’ ... So ye had nothing left but the hat,
for which (then) ye had no law. They answered--that they intended no
offence to ye in coming thither ... for it was not their manner to
have to do with courts. And as for withdrawing from their meetings, or
keeping on their hats, or doing anything in contempt of them, or their
laws, they said, the Lord was their witness ... that they did it not. So
ye rose up, and bid the jaylor take them away.” [Footnote: _New England
Judged,_ ed. 1703, p. 85.]

An acquittal seemed certain; yet it was intolerable to the clergy that
these accursed blasphemers should elude them when they held them
in their grasp; wherefore, the next day, the Rev. Charles Chauncy,
preaching at Thursday lecture, thus taught Christ’s love for men:
“Suppose ye should catch six wolves in a trap ... [there were six Salem
Quakers] and ye cannot prove that they killed either sheep or lambs;
and now ye have them they will neither bark nor bite: yet they have the
plain marks of wolves. Now I leave it to your consideration whether ye
will let them go alive, yea or nay.” [Footnote: _Idem_, pp. 85, 86.]

Then the divines had a consultation, “and your priests were put to
it, how to prove them as your law had said: and ye had them before you
again, and your priests were with you, every one by his side (so came
ye to your court) and John Norton must ask them questions, on purpose to
ensnare them, that by your standing law for hereticks, ye might condemn
them (as your priests before consulted) and when this would not do (for
the Lord was with them, and made them wiser than your teachers) ye made
a law to banish them, upon pain of death....” [Footnote: _Idem_, p. 87.]

After a violent struggle, the ministers, under Norton’s lead, succeeded,
on the 19th of October, 1658, in forcing the capital act through the
legislature, which contained a clause making the denial of reverence
to superiors, or in other words, the wearing the hat, evidence of
Quakerism. [Footnote: _New England Judged_, ed. 1703, pp. 100, 101;
_Mass. Rec._ vol. iv. pt. 1, p. 346.]

On that very day the bench ordered the prisoners at Ipswich to be
brought to the bar, and the Southwicks were bidden to depart before the
spring elections. [Footnote: _Mass. Rec._ vol. iv. pt. 1, p. 349.] They
did not go, and in May were once more in the felon’s dock. They asked
what wrong they had done. The judges told them they were rebellious for
not going as they had been commanded. The old man and woman piteously
pleaded “that they had no otherwhere to go,” nor had they done anything
to deserve banishment or death, though £100 (all they had in the world)
had been taken from them for meeting together. [Footnote: _New England
Judged_, ed. 1703, p. 106.]

“Major-General Dennison replied, that ‘they stood against the authority
of the country, in not submitting to their laws: that he should not go
about to speak much concerning the error of their judgments: but,’ added
he, ‘you and we are not able well to live together, and at present
the power is in our hand, and therefore the stronger must send off.’”
 [Footnote: Besse, ii. 198.]

The father, mother, and son were banished under pain of death. The aged
couple were sent to Shelter Island, but their misery was well-nigh done;
they perished within a few days of each other, tortured to death by
flogging and starvation.

Josiah was shipped to England, but afterward returned, was seized,
and in the “seventh month, 1661, you had him before you, and at which
according to your former law, he should have been tried for his life.”

“But the great occasion you took against him, was his hat, which you
commanded him to pull off: ‘He told your governour he could not.’ You
said, ‘He would not.’ He told you, ‘It was a cross to his will to keep
it on; ... and that he could not do it for conscience sake.’ ... But
your governour told him, ‘That he was to have been tryed for his life,
but that you had made your late law to save his life, which, you said,
was mercy to him.’ Then he asked you, ‘Whether you were not as good to
take his life now, as to whip him after your manner, twelve or fourteen
times at the cart’s tail, through your towns, and then put him to death
afterward?’” He was condemned to be flogged through Boston, Roxbury, and
Dedham; but he, when he heard the judgment, “with arms stretched out,
and hands spread before you, said, ‘Here is my body, if you want a
further testimony of the truth I profess, take it and tear it in pieces
... it is freely given up, and as for your sentence I matter it not.’”
 [Footnote: _New England Judged_, ed. 1703, pp. 354-356.]

This coarse, blustering, impudent fanatic had, indeed, “with a dogged
pertinacity” persisted in outrages which “had driven” the authorities
almost to frenzy; “therefore they tied him to a cart and lashed him for
fifteen miles, and while he “sang to the praise of God,” his tormentor
swung with all his might a tremendous two-handed whip, whose knotted
thongs were made of twisted cat-gut; [Footnote: _New England Judged_,
ed. 1703, p. 357, note.] thence he was carried fifteen miles from any
town into the wilderness.” [Footnote: Besse, ii. 225.]

An end had been made of the grown members of the family, but the two
children were still left. To reach them, the device was conceived of
enforcing the penalty for not attending church, since “it was well known
they had no estate, their parents being already brought to poverty by
their rapacious persecutors.” [Footnote: Sewel, p. 223.]

Accordingly, they were summoned and asked to account for their absence
from worship. Daniel answered “that if they had not so persecuted his
father and mother perhaps he might have come.” [Footnote: _New England
Judged_, ed. 1703, p. 381.] They were fined; and on the day on which
they lost their parents forever, the sale as slaves of this helpless
boy and girl was authorized to satisfy the debt. [Footnote: _Mass. Rec._
vol. iv. pt. 1, p. 366.]

Edmund Batter, treasurer of Salem, brought the children to the town,
and went to a shipmaster who was about to sail, to engage a passage
to Barbadoes. The captain made the excuse that they would corrupt his
ship’s company. “Oh, no,” said Batter, “you need not fear that, for they
are poor harmless creatures, and will not hurt any body.” ... “Will they
not so?” broke out the sailor, “and will ye offer to make slaves of so
harmless creatures?” [Footnote: _New England Judged_, ed. 1703, p. 112.]

Thus were free-born English subjects and citizens of Massachusetts dealt
with by the priesthood that ruled the Puritan Commonwealth.

None but ecclesiastical partisans can doubt the bearing of such
evidence. It was the mortal struggle between conservatism and
liberality, between repression and free thought. The elders felt it in
the marrow of their bones, and so declared it in their laws, denouncing
banishment under pain of death against those “adhering to or approoving
of any knoune Quaker, or the tenetts & practices of the Quakers, ...
manifesting thereby theire compliance with those whose designe it is to
ouerthrow the order established in church and commonwealth.” [Footnote:
_Mass. Rec._ vol. iv. pt. 1, p. 346.]

Dennison spoke with an unerring instinct when he said they could
not live together, for the faith of the Friends was subversive of a
theocracy. Their belief that God revealed himself directly to man led
with logical certainty to the substitution of individual judgment for
the rules of conduct dictated by a sacred class, whether they claimed to
derive their authority from their skill in interpreting the Scriptures,
or from traditions preserved by Apostolic Succession. Each man,
therefore, became, as it were, a priest unto himself, and they
repudiated an ordained ministry. Hence, their crime resembled that
of Jeroboam, the son of Nebat, who “made priests of the lowest of the
people, which were not of the sons of Levi;” [Footnote: Jeroboam’s sin
is discussed in _Ne Sutor_, p. 25; _Divine Right of Infant Baptism_,
p. 26.] and it was for this reason that John Norton and John Endicott
resolved upon their extermination, even as Elisha and Jehu conspired to
exterminate the house of Ahab.

That they failed was due to no mercy for their victims, nor remorse
for the blood they made to flow, but to their inability to control the
people. Nothing is plainer upon the evidence, than that popular sympathy
was never with the ecclesiastics in their ferocious policy; and nowhere
does the contrast of feeling shine out more clearly than in the story of
the hanging of Robinson and Stevenson.

The figure of Norton towers above his contemporaries. He held the
administration in the hollow of his hand, for Endicott was his
mouthpiece; yet even he, backed by the whole power of the clergy,
barely succeeded in forcing through the Chamber of Deputies the statute
inflicting death.

“The priests and rulers were all for blood, and they pursued it.... This
the deputies withstood, and it could not pass, and the opposition grew
strong, for the thing came near. Deacon Wozel was a man much affected
therewith; and being not well at that time that he supposed the vote
might pass, he earnestly desired the speaker ... to send for him when it
was to be, lest by his absence it might miscarry. The deputies that were
against the ... law, thinking themselves strong enough to cast it
out, forbore to send for him. The vote was put and carried in the
affirmative,--the speaker and eleven being in the negative and thirteen
in the affirmative: so one vote carried it; which troubled Wozel so ...
that he got to the court, ... and wept for grief, ... and said ‘If he
had not been able to go, he would have crept upon his hands and knees,
rather than it should have been.’” [Footnote: _New England Judged_, ed.
1703, pp. 101, 102.]

After the accused had been condemned, the people, being strongly moved,
flocked about the prison, so that the magistrates feared a rescue, and a
guard was set.

As the day approached the murmurs grew, and on the morning of the
execution the troops were under arms and the streets patrolled.
Stevenson and Robinson were loosed from their fetters, and Mary Dyer,
who also was to die, walked between them; and so they went bravely hand
in hand to the scaffold. The prisoners were put behind the drums, and
their voices drowned when they tried to speak; for a great multitude was
about them, and at a word, in their deep excitement, would have risen.
[Footnote: _Idem_, pp. 122, 123.]

As the solemn procession moved along, they came to where the Reverend
John Wilson, the Boston pastor, stood with others of the clergy. Then
Wilson “fell a taunting at Robinson, and, shaking his hand in a light,
scoffing manner, said, ‘Shall such Jacks as you come in before authority
with your hats on?’ with many other taunting words.” Then Robinson
replied, “Mind you, mind you, it is for the not putting off the hat we
are put to death.” [Footnote: _New England Judged_, ed. 1703, p. 124.]

When they reached the gallows, Robinson calmly climbed the ladder and
spoke a few words. He told the people they did not suffer as evil-doers,
but as those who manifested the truth. He besought them to mind the
light of Christ within them, of which he testified and was to seal with
his blood.

He had said so much when Wilson broke in upon him: “Hold thy tongue,
be silent; thou art going to dye with a lye in thy mouth.” [Footnote:
_Idem_, p. 125.] Then they seized him and bound him, and so he died; and
his body was “cast into a hole of the earth,” where it lay uncovered.

Even the voters, the picked retainers of the church, were almost equally
divided, and beyond that narrow circle the tide of sympathy ran strong.

The Rev. John Rayner stood laughing with joy to see Mary Tomkins and
Alice Ambrose flogged through Dover, on that bitter winter day; but
the men of Salisbury cut those naked, bleeding women from the cart, and
saved them from their awful death.

The Rev. John Norton sneered at the tortures of Brend, and brazenly
defended his tormentor; but the Boston mob succored the victim as lie
lay fainting on the boards of his dark cell.

The Rev. Charles Chauncy, preaching the word of God, told his hearers to
kill the Southwicks like wolves, since he could not have their blood by
law; but the honest sailor broke out in wrath when asked to traffic in
the flesh of our New England children.

The Rev. John Wilson jeered at Robinson on his way to meet his death,
and reviled him as he stood beneath the gibbet, over the hole that
was his grave; but even the savage Endicott knew well that all the
trainbands of the colony could not have guarded Christison to the
gallows from the dungeon where he lay condemned.

Yet awful as is this Massachusetts tragedy, it is but a little
fragment of the sternest struggle of the modern world. The power of
the priesthood lies in submission to a creed. In their onslaughts on
rebellion they have exhausted human torments; nor, in their lust for
earthly dominion, have they felt remorse, but rather joy, when slaying
Christ’s enemies and their own. The horrors of the Inquisition, the
Massacre of St. Bartholomew, the atrocities of Laud, the abominations
of the Scotch Kirk, the persecution of the Quakers, had one object,--the
enslavement of the mind.

Freedom of thought is the greatest triumph over tyranny that brave men
have ever won; for this they fought the wars of the Reformation; for
this they have left their bones to whiten upon unnumbered fields
of battle; for this they have gone by thousands to the dungeon, the
scaffold, and the stake. We owe to their heroic devotion the most
priceless of our treasures, our perfect liberty of thought and speech;
and all who love our country’s freedom may well reverence the memory
of those martyred Quakers by whose death and agony the battle in New
England has been won.




CHAPTER VI.

THE SCIRE FACIAS.


Had the Puritan Commonwealth been in reality the thing which its
historians have described; had it been a society guided by men devoted
to civil liberty, and as liberal in religion as was consistent with the
temper of their age, the early relations of Massachusetts toward Great
Britain might now be a pleasanter study for her children. Cordiality
toward Charles I. would indeed have been impossible, for the Puritans
well knew the fate in store for them should the court triumph. Gorges
was the representative of the despotic policy toward America, and so
early as 1634, probably at his instigation, Laud became the head of a
commission, with absolute control over the plantations, while the next
year a writ of _quo warranto_ was brought against the patent. [Footnote:
See introduction to _New Canaan_, Prince Soc. ed.] With Naseby, however,
these dangers vanished, and thenceforward there would have been nothing
to mar an affectionate confidence in both Parliament and the Protector.

In fact, however, Massachusetts was a petty state, too feeble for
independence, yet ruled by an autocratic priesthood whose power
rested upon legislation antagonistic to English law; therefore the
ecclesiastics were jealous of Parliament, and had little love for
Cromwell, whom they found wanting in “a thorough testimony against the
blasphemers of our days.” [Footnote: Diary of Hull, Palfrey, ii. 400,
401, and note.]

The result was that the elders clung obstinately to every privilege
which served their ends, and repudiated every obligation which
conflicted with their ambition. Clerical political morality seldom fails
to be instructive, and the following example is typical of that peculiar
mode of reasoning. The terms of admission to ordinary corporations were
fixed by each organization for itself, but in case of injustice the
courts could give relief by setting aside unreasonable ordinances, and
sometimes Parliament itself would interfere, as it did upon the petition
against the exactions of the Merchant Adventurers. Now there was nothing
upon which the theocracy more strongly insisted than that “our charter
doeth expresly give vs an absolute & free choyce of our oune members;”
 [Footnote: _Mass. Rec._ v. 287.] because by means of a religious test
the ministers could pack the constituencies with their tools; but on the
other hand they as strenuously argued “that no appeals or other ways of
interrupting our proceedings do lie against us,” [Footnote: Winthrop,
ii. 283.] because they well knew that any bench of judges before whom
such questions might come would annul the most vital of their statutes
as repugnant to the British Constitution.

Unfortunately for these churchmen, their objects, as ecclesiastical
politicians, could seldom be reconciled with their duty as English
subjects. At the outset, though made a corporation within the realm,
they felt constrained to organize in America to escape judicial
supervision. They were then obliged to incorporate towns and counties,
to form a representative assembly, and to levy general taxes and duties,
none of which things they had power to do. Still, such irregularities as
these, had they been all, most English statesmen would have overlooked
as unavoidable. But when it came to adopting a criminal code based on
the Pentateuch, and, in support of a dissenting form of worship, fining
and imprisoning, whipping, mutilating, and hanging English subjects
without the sanction of English law; when, finally, the Episcopal Church
itself was suppressed, and peaceful subjects were excluded from the
corporation for no reason but because they partook of her communion, and
were forbidden to seek redress by appealing to the courts of their king,
it seems impossible that any self-respecting government could have long
been passive.

At the Restoration Massachusetts had grown arrogant from long impunity.
She thought the time of reckoning would never come, and even in trivial
matters seemed to take a pride in slighting Great Britain and in
vaunting her independence. Laws were enacted in the name of the
Commonwealth, the king’s name was not in the writs, nor were the
royal arms upon the public buildings; even the oath of allegiance
was rejected, though it was unobjectionable in form. She had grown to
believe that were offence taken she had only to invent pretexts for
delay, to have her fault forgotten in some new revolution. General
Denison, at the Quaker trials, put the popular belief in a nut-shell:
“This year ye will go to complain to the Parliament, and the next year
they will send to see how it is; and the third year the government is
changed.” [Footnote: Sewel, p. 280.]

But, beside these irritating domestic questions, the corporation was
bitterly embroiled with its neighbors. Samuel Gorton and his friends
were inhabitants of Rhode Island, and were, no doubt, troublesome to
deal with; but their particular offence was ecclesiastical. An armed
force was sent over the border and they were seized. They were brought
to Boston and tried on the charge of being “blasphemous enemies of the
true religion of our Lord Jesus Christ, and of all his holy ordinances,
and likewise of all civil government among his people, and particularly
within this jurisdiction.” [Footnote: Winthrop, ii. 146.] All the
magistrates but three thought that Gorton ought to die, but he was
finally sentenced to an imprisonment of barbarous cruelty. The invasion
of Rhode Island was a violation of an independent jurisdiction, the
arrest was illegal, the sentence an arbitrary outrage. [Footnote:
See paper of Mr. Charles Deane, _New Eng. Historical and Genealogical
Register_, vol. iv.]

Massachusetts was also at feud in the north, and none of her quarrels
brought more serious results than this with the proprietors of New
Hampshire and Maine. The grant in the charter was of all lands between
the Charles and Merrimack, and also all lands within the space of three
miles to the northward of the said Merrimack, or to the northward of any
part thereof, and all lands lying within the limits aforesaid from the
Atlantic to the South Sea.

Clearly the intention was to give a margin of three miles beyond a river
which was then supposed to flow from west to east, and accordingly
the territory to the north, being unoccupied, was granted to Mason and
Gorges. Nor was this construction questioned before 1639--the General
Court having at an early day measured off the three miles and marked the
boundary by what was called the Bound House.

Gradually, however, as it became known that the Merrimack rose to the
north, larger claims were made. In 1641 the four New Hampshire towns
were absorbed with the consent of their inhabitants, who thus gained
a regular government; another happy consequence was the settlement of
sundry eminent divines, by whose ministrations the people “were very
much civilized and reformed.” [Footnote: Neal’s New England, i. 210.]

In 1652 a survey was made of the whole river, and 43° 40’ 12” was fixed
as the latitude of its source. A line extended east from three miles
north of this point came out near Portland, and the intervening space
was forthwith annexed. The result of such a policy was that Charles
had hardly been crowned before complaints poured in from every side.
Quakers, Baptists, Episcopalians, all who had suffered persecution,
flocked to the foot of the throne; and beside these came those who had
been injured in their estates, foremost of whom were the heirs of Mason
and Gorges. The pressure was so great and the outcry so loud that, in
September, 1660, it was thought in London a governor-general would be
sent to Boston; [Footnote: Leverett to Endicott. Hutch. Coll., Prince
Soc. ed. ii. 40.] and, in point of fact, almost the first communication
between the king and his colony was his order to spare the Quakers.

The outlook was gloomy, and there was hesitation as to the course
to pursue. At length it was decided to send Norton and Bradstreet to
England to present an address and protect the public interests. The
mission was not agreeable; Norton especially was reluctant, and with
reason, for he had been foremost in the Quaker persecutions, and was
probably aware that in the eye of English law the executions were
homicide.

However, after long vacillation, “the Lord so encouraged and
strengthened” his heart that he ventured to sail. [Footnote: Feb.
11, 1661-2. Palfrey, ii. 524.] So far as the crown was concerned
apprehension was needless, for Lord Clarendon was prime minister, whose
policy toward New England was throughout wise and moderate, and the
agents were well received. Still they were restless in London, and Sewel
tells an anecdote which may partly account for their impatience to be
gone.

“Now the deputies of New England came to London, and endeavored to clear
themselves as much as possible, but especially priest Norton, who bowed
no less reverently before the archbishop, than before the king....

“They would fain have altogether excused themselves; and priest Norton
thought it sufficient to say that he did not assist in the bloody trial,
nor had advised to it. But John Copeland, whose ear was cut off at
Boston, charged the contrary upon him: and G. Fox, the elder, got
occasion to speak with them in the presence of some of his friends, and
asked Simon Broadstreet, one of the New England magistrates, ‘whether he
had not a hand in putting to death those they nicknamed Quakers?’ He not
being able to deny this confessed he had. Then G. Fox asked him and his
associates that were present, ‘whether they would acknowledge themselves
to be subjects to the laws of England? and if they did by what law they
had put his friends to death?’ They answered, ‘They were subjects to the
laws of England; and they had put his friends to death by the same law,
as the Jesuits were put to death in England.’ Hereupon G. Fox asked,
‘whether they did believe that those his friends, whom they had put to
death, were Jesuits, or jesuitically affected?’ They said ‘Nay.’ ‘Then,’
replied G. Fox, ‘ye have murdered them; for since ye put them to death
by the law that Jesuits are put to death here in England, it plainly
appears, you have put them to death arbitrarily, without any law.’
Thus Broadstreet, finding himself and his company ensnar’d by their own
words, ask’d, ‘Are you come to catch us?’ But he told them ‘They had
catch’d themselves, and they might justly be questioned for their lives;
and if the father of William Robinson (one of those that were put to
death) were in town, it was probable he would question them, and bring
their lives into jeopardy. For he not being of the Quakers persuasion,
would perhaps not have so much regard to the point of forbearance, as
they had.’ Broadstreet seeing himself thus in danger began to flinch and
to sculk; for some of the old royalists were earnest with the Quakers to
prosecute the New England persecutors. But G. Fox and his friends said,
‘They left them to the Lord, to whom vengeance belonged, and he would
repay it.’ Broadstreet however, not thinking it safe to stay in England,
left the city, and with his companions went back again to New England.”
 [Footnote: Sewel, p. 288.]

The following June the agents were given the king’s answer [Footnote:
1662, June 28.] to their address and then sailed for home. It is
certainly a most creditable state paper. The people of Massachusetts
were thanked for their good will, they were promised oblivion for the
past, and were assured that they should have their charter confirmed to
them and be safe in all their privileges and liberties, provided they
would make certain reforms in their government. They were required to
repeal such statutes as were contrary to the laws of England, to take
the oath of allegiance, and to administer justice in the king’s name.
And then followed two propositions that were crucial: “And since the
principle and foundation of that charter was and is the freedom of
liberty of conscience, wee do hereby charge and require you that that
freedom and liberty be duely admitted,” especially in favor of those
“that desire to use the Book of Common Prayer.” And secondly, “that
all the freeholders of competent estates, not vicious in conversations,
orthodox in religion (though of different perswasions concerning church
government) may have their vote in the election of all officers civill
or millitary.” [Footnote: Hutch. Coll., Prince Soc. ed. ii. 101-103.]

However judicious these reforms may have been, or howsoever strictly
they conformed with the spirit of English law, was immaterial. They
struck at the root of the secular power of the clergy, and they roused
deep indignation. The agents had braved no little danger, and had shown
no little skill in behalf of the commonwealth; and the fate of John
Norton enables us to realize the rancor of theological feeling. The
successor of Cotton, by general consent the leading minister, in some
respects the most eminent man in Massachusetts, he had undertaken a
difficult mission against his will, in which he had acquitted himself
well; yet on his return he was so treated by his brethren and friends
that he died in the spring of a broken heart. [Footnote: April 5, 1663.]

The General Court took no notice of the king’s demands except to order
the writs to run in the royal name. [Footnote: Oct. 8, 1662. _Mass.
Rec._ vol. iv. pt. 2, p. 58.] And it is a sign of the boldness, or else
of the indiscretion, of those in power, that this crisis was chosen
for striking a new coin, [Footnote: 1662, May 7.]--an act confessedly
illegal and certain to give offence in England, both as an assumption of
sovereignty and an interference with the currency.

From the first Lord Clarendon paid some attention to colonial affairs,
and he appears to have been much dissatisfied with the condition in
which he found them. At length, in 1664, he decided to send a commission
to New England to act upon the spot.

Great pressure must have been brought by some who had suffered, for
Samuel Maverick, the Episcopalian, who had been fined and imprisoned
in 1646 for petitioning with Childe, was made a member. Colonel Richard
Nichols, the head of the board, was a man of ability and judgment;
the choice of Sir Robert Carr and Colonel George Cartwright was less
judicious.

The commissioners were given a public and private set of instructions,
[Footnote: Public Instructions, Hutch. _Hist._ i. 459.] and both were
admirable. They were to examine the condition of the country and its
laws, and, if possible, to make some arrangement by which the crown
might have a negative at least upon the choice of the governor; they
were to urge the reforms already demanded by the king, especially
a larger toleration, for “they doe in truth deny that liberty of
conscience to each other, which is equally provided for and granted to
every one of them by their charter.” [Footnote: Private Instructions
_O’Callaghan Documents_, iii. 58.] They were directed to be conciliatory
toward the people, and under no circumstances to meddle with public
worship, nor were they to press for any sudden enforcement of the
revenue acts. On one point alone they were to insist: they were
instructed to sit to hear appeals in causes in which the parties alleged
they had been wronged by colonial decisions.

Unquestionably the chancellor was right in principle. The only way
whereby such powerful corporations as the trade-guilds or the East India
Company could be kept from acts of oppression was through the appellate
jurisdiction, by which means their enactments could be brought before
the courts, and those annulled which in the opinion of the judges
transcended the charters. The Company of Massachusetts Bay was a
corporation having jurisdiction over many thousand English subjects,
only a minority of whom were freemen and voters. So long, therefore,
as she remained within the empire, the crown was bound to see that
the privileges of the English Constitution were not denied within her
territory. Yet, though this is true, it is equally certain that the
erection of a commission of appeal without an act of Parliament
was irregular. The stretch of prerogative, nevertheless, cannot be
considered oppressive when it is remembered that Massachusetts was a
corporation which had escaped from the realm to avoid judicial process,
and which refused to appear and plead; hence Lord Clarendon had but
this alternative: he could send judges to sit upon the spot, or he could
proceed against the charter in London. The course he chose may have been
illegal, but it was the milder of the two.

The commissioners landed on July 23, 1664, but they did not stay in
Boston. Their first business was to subdue the Dutch at New York, and
they soon left to make the attack. The General Court now recurred, for
the first time, to the dispatch which their agents had brought home, and
proceeded to amend the law relating to the franchise. They extended the
qualification by enacting that Englishmen who presented a certificate
under the hands of the minister of the town that they were orthodox in
religion and not vicious in life, and who paid, beside, 10s. at a single
rate, might become freemen, as well as those who were church-members.
[Footnote: _Mass. Rec._ vol. iv. pt. 2, p. 117.] The effect of such
a change could hardly have been toward liberality, rather, probably,
toward concentration of power in the church. However slight, there
was some popular control over the rejection of an applicant to join
a congregation; but giving a certificate was an act that must have
depended on the pastor’s will alone.

The court then drew up an address to the king: “If your poore subjects,
... doe... prostrate themselues at your royal feete, & begg yor favor,
wee hope it will be graciously accepted by your majestje, and that as
the high place you sustejne on earth doeth number you here among the
gods, [priests can cringe as well as torture] so you will jmitate the
God of heaven, in being ready... to receive their crjes...,” [Footnote:
_Mass. Rec._ vol. iv. pt. 2, p. 129.] And he was implored to reflect on
the affliction of heart it was to them, that their sins had provoked
God to permit their adversaries to procure a commission, under the great
seal, to four persons to hear appeals. When this address reached London
it caused surprise. The chancellor was annoyed. He wrote to America,
pointing out that His Majesty would hardly think himself well used
at complaints before a beginning had been made, and a demand that his
commission should be revoked before his commissioners had been able
to deliver their instructions. “I know,” he said, “they are expressly
inhibited from intermedling with, or instructing the administration of
justice, according to the formes observed there; but if in truth, in
any extraordinary case, the proceedings there have been irregular, and
against the rules of justice, as some particular cases, particularly
recommended to them by His Majesty, seeme to be, it cannot be presumed
that His Majesty hath or will leave his subjects of New England, without
hope of redresse by an appeale to him, which his subjects of all his
other kingdomes have free liberty to make.” [Footnote: Hutch. _Hist._ i.
465.]

The campaign against New York was short and successful, and the
commissioners were soon at leisure. As they had reason to believe that
Massachusetts would prove stubborn, they judged it wiser to begin with
the more tractable colonies first. They therefore went to Plymouth,
[Footnote: Feb. 1664-5.] and, on their arrival, according to their
instructions, submitted the four following propositions:--

First. That all householders should take the oath of allegiance, and
that justice should be administered in the king’s name.

Second. That all men of competent estates and civil conversation,
though of different judgments, might be admitted to be freemen, and have
liberty to choose and be chosen officers, both civil and military.

Third. That all men and women of orthodox opinions, competent knowledge,
and civil lives not scandalous, should be admitted to the Lord’s Supper
[and have baptism for their children, either in existing churches or
their own].

Fourth. That all laws ... derogatory to his majesty should be repealed.
[Footnote: Palfrey, ii. 601.]

Substantially the same proposals were made subsequently in Rhode Island
and Connecticut. They were accepted without a murmur. A few appeal cases
were heard, and the work was done.

The commissioners reported their entire satisfaction to the government,
the colonies sent loyal addresses, and Charles returned affectionate
answers.

Massachusetts alone remained to be dealt with, but her temper was in
striking contrast to that of the rest of New England. The reason is
obvious. Nowhere else was there a fusion of church and state. The
people had, therefore, no oppressive statutes to uphold, nor anything
to conceal. Provided the liberty of English subjects was secured to them
they were content to obey the English Constitution. On the other hand,
Massachusetts was a theocracy, the power of whose priesthood rested on
enactments contrary to British institutions, and which, therefore, would
have been annulled upon appeal. Hence the clerical party were wild with
fear and rage, and nerved themselves to desperate resistance.

“But alasse, sir, the commission impowering those commisioners to heare
and determine all cases whatever, ... should it take place, what would
become of our civill government which hath binn, under God, the heade
of that libertie for our consciences for which the first adventurers
... bore all ... discouragements that encountered them ... in this
wildernes.” Rather than submit, they protested they had “sooner leave
our place and all our pleasant outward injoyments.” [Footnote: Court to
Boyle. _Hutch. Coll._, Prince Soc. ed. ii. 113.]

Under such conditions a direct issue was soon reached. The General
Court, in answer to the commissioners’ proposals, maintained that the
observance of their charter was inconsistent with appeals; that they had
already provided an oath of allegiance; that they had conformed to
his majesty’s requirements in regard to the franchise; and lastly, in
relation to toleration, there was no equivocation. “Concerning the vse
of the Common Prayer Booke”... we had not become “voluntary exiles from
our deare native country, ... could wee haue seene the word of God,
warranting us to performe our devotions in that way, & to haue the same
set vp here; wee conceive it is apparent that it will disturbe our peace
in our present enjoyments.” [Footnote: 1665. _Mass. Rec._ vol. iv. pt.
2, p.200]

Argument was useless. The so-called oath of allegiance was not that
required by Parliament; the alteration in the franchise was a sham;
while the two most important points, appeals to England and toleration
in religion, were rejected. The commissioners, therefore, asked for
a direct answer to this question: “Whither doe yow acknowledge his
majestjes comission ... to be of full force?” [Footnote: _Mass. Rec._
vol. iv. pt. 2, p.204] They were met by evasion. On the 23d of May they
gave notice that they should sit the next morning to hear the case of
Thos. Deane et al. vs. The Gov. & Co. of Mass. Bay, a revenue appeal.
Forthwith the General Court proclaimed by trumpet that the hearing would
not be permitted.

Coercion was impossible, as no troops were at hand. The commissioners
accordingly withdrew and went to Maine, which they proceeded to sever
from Massachusetts. [Footnote: June, 1665] In this they followed the
king’s instructions, who himself acted upon the advice of the law
officers of the crown, who had given an opinion sustaining the claim of
Gorges. [Footnote: Charles II.’s letter to Inhabitants of Maine. _Hutch.
Coll._, Prince Soc. ed. ii. 110; Palf. ii. 622.]

The triumph was complete. All that the English government was then able
to do was to recall the commissioners, direct that agents should be sent
to London at once, and forbid interference with Maine. No notice was
taken of the order to send agents; and in 1668 possession was again
taken of the province, and the courts of the company once more sat in
the county of York. [Footnote: July, 1668. Report of Com. _Mass. Rec._
vol. iv. pt. 2, p. 401.]

This was the culmination of the Puritan Commonwealth. The clergy were
exultant, and the Rev. Mr. Davenport of New Haven wrote in delight to
Leverett:--

“Their claiming power to sit authoritatively as a court for appeales,
and that to be managed in an arbitrary way, was a manifest laying of
a groundworke to undermine your whole government established by your
charter. If you had consented thereunto, you had plucked downe with
your owne hands that house which wisdom had built for you and your
posterity.... As for the solemnity of publishing it, in three places,
by sounding a trumpet, I believe you did it upon good advice, ... for
declaring the courage and resolution of the whole countrey to defend
their charter liberties and priviledges, and not to yeeld up theire
right voluntarily, so long as they can hold it, in dependence upon God
in Christ, whose interest is in it, for his protection and blessing,
who will be with you while you are with him.” [Footnote: Davenport to
Leverett. _Hutch. Coll._, Prince Soc. ed. ii. 119.]

Although the colonists were alarmed at their own success, there was
nothing to fear. At no time before or since could England have been so
safely defied. In 1664 war was begun against Holland; 1665 was the
year of the plague; 1666 of the fire. In June, 1667, the Dutch, having
dispersed the British fleets, sailed up the Medway, and their guns were
heard in London. Peace became necessary, and in August Clarendon was
dismissed from office. The discord between the crown and Parliament
paralyzed the nation, and the wastefulness of Charles kept him always
poor. By the treaty of Dover in 1670 he became a pensioner of Louis XIV.
The Cabal followed, probably the worst ministry England ever saw; and
in 1672, at Clifford’s suggestion, the exchequer was closed and the debt
repudiated to provide funds for the second Dutch war. In March fighting
began, and the tremendous battles with De Ruyter kept the navy in the
Channel. At length, in 1673, the Cabal fell, and Danby became prime
minister.

Although during these years of disaster and disgrace Massachusetts was
not molested by Great Britain, they were not all years during which the
theocracy could tranquilly enjoy its victory.

So early as 1671 the movements of the Indians began to give anxiety; and
in 1675 Philip’s War broke out, which brought the colony to the brink
of ruin, and in which the clergy saw the judgment of God against the
Commonwealth, for tenderness toward the Quakers. [Footnote: _Reforming
Synod, Magnalia_, bk. 5, pt. 4.]

With the rise of Danby a more regular administration opened, and, as
usual, the attention of the government was fixed upon Massachusetts by
the clamors of those who demanded redress for injuries alleged to have
been received at her hands. In 1674 the heirs of Mason and Gorges, in
despair at the reoccupation of Maine, proposed to surrender their claim
to the king, reserving one third of the product of the customs for
themselves. The London merchants also had become restive under the
systematic violation of the Navigation Acts. The breach in the
revenue laws had, indeed, been long a subject of complaint, and the
commissioners had received instructions relating thereto; but it was not
till this year that these questions became serious.

The first statute had been passed by the Long Parliament, but the one
that most concerned the colonies was not enacted till 1663. The object
was not only to protect English shipping, but to give her the entire
trade of her dependencies. To that end it was made illegal to import
European produce into any plantation except through England; and,
conversely, colonial goods could only be exported by being landed in
England.

The theory upon which this legislation was based is exploded; enforced,
it would have crippled commerce; but it was then, and always had been,
a dead letter at Boston. New England was fast getting its share of the
carrying trade. London merchants already began to feel the competition
of its cheap and untaxed ships, and manufacturers to complain that they
were undersold in the American market, by goods brought direct from the
Continental ports. A petition, therefore, was presented to the king, to
carry the law into effect. No colonial office then existed; the affairs
of the dependencies were assigned to a committee of the Privy Council,
called the Lords of Committee of Trade and Plantations; and on
these questions being referred by them to the proper officers, the
commissioners of customs sustained the merchants; the attorney-general,
the heirs of Mason and Gorges. [Footnote: Palfrey, iii. 281; Chalmers’s
_Political Annals of the United Colonies_, p. 262.] The famous Edward
Randolph now appears. The government was still too deeply embarrassed to
act with energy. A temporizing policy was therefore adopted; and as
the experiment of a commission had failed, Randolph was chosen as a
messenger to carry the petitions and opinions to Massachusetts; together
with a letter from the king, directing that agents should be sent in
answer thereto. After delivering them, he was ordered to devote himself
to preparing a report upon the country. He reached Boston June 10, 1676.
Although it was a time of terrible suffering from the ravages of the
Indian war, the temper of the magistrates was harsher than ever.

The repulse of the commissioners had convinced them that Charles was
not only lazy and ignorant, but too poor to use force; and they also
believed him to be so embroiled with Parliament as to make his overthrow
probable. Filled with such feelings, their reception of Randolph was
almost brutal. John Leverett was governor, who seems to have taken pains
to mark his contempt in every way in his power. Randolph was an able,
but an unscrupulous man, and probably it would not have been difficult
to have secured his good-will. Far however from bribing, or even
flattering him, they so treated him as to make him the bitterest enemy
the Puritan Commonwealth ever knew.

Being admitted into the council chamber, he delivered the letter.
[Footnote: Randolph’s Narrative. _Hutch. Coll._, Prince Soc. ed. ii.
240.] The governor opened it, glanced at the signature, and, pretending
never to have heard of Henry Coventry, asked who he might be. He was
told he was his majesty’s principal secretary of state. He then read it
aloud to the magistrates. Even the fierce Endicott, when he received the
famous “missive” from the Quaker Shattock, “laid off his hat ... [when]
he look’d upon the papers,” [Footnote: Sewel, p. 282.] as a mark of
respect to his king; but Leverett and his council remained covered.
Then the governor said “that the matters therein contained were very
inconsiderable things and easily answered, and it did no way concern
that government to take any notice thereof;” and so Randolph was
dismissed. Five days after he was again sent for, and asked whether he
“intended for London by that ship that was ready to saile?” If so, he
could have a duplicate of the answer to the king, as the original was to
go by other hands. He replied that he had other business in charge, and
inquired whether they had well considered the petitions, and fixed upon
their agents so soon. Leverett did not deign to answer, but told him
“he looked upon me as Mr. Mason’s agent, and that I might withdraw.” The
next day he saw the governor at his own house, who took occasion, when
Randolph referred to the Navigation Acts, to expound the legal views
of the theocracy. “He freely declared to me that the lawes made by your
majestie and your Parliament obligeth them in nothing but what consists
with the interest of that colony, that the legislative power is and
abides in them solely ... and that all matters in difference are to
be concluded by their finall determination, without any appeal to your
majestie, and that your majestie ought not to retrench their liberties,
but may enlarge them.” [Footnote: Randolph’s Narrative. _Hutch. Coll._,
Prince Soc. ed. ii. 243.] One last interview took place when Randolph
went for dispatches for England, after his return from New Hampshire;
then he “was entertained by” Leverett “with a sharp reproof for
publishing the substance of my errand into those parts, contained
in your majestie’s letters, ... telling me that I designed to make a
mutiny.... I told him, if I had done anything amisse, upon complaint
made to your majestie he would certainly have justice done him.”...

“At my departure ... he ... intreated me to give a favourable report of
the country and the magistrates thereof, adding that those that blessed
them God would blesse, and those that cursed them God would curse.” And
that “they were a people truely fearing the Lord and very obedient to
your majestie.” [Footnote: _Hutch. Coll._, Prince Soc. ed. ii. 248.] And
so the royal messenger was dismissed in wrath, to tell his story to the
king.

The legislature met in August, 1676, and a decision had to be made
concerning agents. On the whole, the clergy concluded it would be
wiser to obey the crown, “provided they be, with vtmost care & caution,
qualified as to their instructions.” [Footnote: _Mass. Rec._ v. 99.]
Accordingly, after a short adjournment, the General Court chose William
Stoughton and Peter Bulkely; and having strictly limited their power
to a settlement of the territorial controversy, they sent them on their
mission. [Footnote: _Mass. Rec._ v. 114.]

Almost invariably public affairs were seen by the envoys of the Company
in a different light from that in which they were viewed by the clerical
party at home, and these particularly had not been long in London before
they became profoundly alarmed. There was, indeed, reason for grave
apprehension. The selfish and cruel policy of the theocracy had borne
its natural fruit: without an ally in the world, Massachusetts was beset
by enemies. Quakers, Baptists, and Episcopalians whom she had persecuted
and exiled; the heirs of Mason and Gorges, whom she had wronged; Andros,
whom she had maligned; [Footnote: He had been accused of countenancing
aid to Philip when governor of New York. O’Callaghan Documents, iii.
258.] and Randolph, whom she had insulted, wrought against her with
a government whose sovereign she had offended and whose laws she had
defied. Even her English friends had been much alienated. [Footnote:
Palfrey, iii. 278, 279.]

The controversy concerning the boundary was referred to the two chief
justices, who promptly decided against the Company; [Footnote: See
Opinion; Chalmers’s _Annals_, p. 504.] and the easy acquiescence of the
General Court must raise a doubt as to their faith in the soundness
of their claims. And now again the fatality which seemed to pursue
the theocracy in all its dealings with England led it to give fresh
provocation to the king by secretly buying the title of Gorges for
twelve hundred and fifty pounds. [Footnote: May, 1677. Chalmers’s
_Annals_, pp. 396, 397. See notes, Palfrey, iii. 312.]

Charles had intended to settle Maine on the Duke of Monmouth. It was a
worthless possession, whose revenue never paid for its defence; yet so
stubborn was the colony that it made haste to anticipate the crown and
thus become “Lord Proprietary” of a burdensome province at the cost of
a slight which was never forgiven. Almost immediately the Privy Council
had begun to open other matters, such as coining and illicit trade; and
the attorney-general drew up a list of statutes which, in his opinion,
were contrary to the laws of England. The agents protested that they
were limited by their instructions, but were sharply told that his
majesty did not think of treating with his own subjects as with
foreigners, and it would be well to intimate the same to their
principals. [Footnote: Palfrey, iii. 309.] In December, 1677, Stoughton
wrote in great alarm that something must be done concerning the
Navigation Acts or a breach would be inevitable. [Footnote: Hutch.
_Hist._ i. 288.] And the General Court saw reason in this emergency to
increase the tension by reviving the obnoxious oath of fidelity to the
country, [Footnote: _Mass. Rec._ v. 154.]--the substitute for the oath
of allegiance,--and thus gave Randolph a new and potent weapon. In the
spring [Footnote: Palfrey, iii. 316, 317; Chalmers’s _Annals_, p. 439.]
the law officers gave an opinion that the misdemeanors alleged against
Massachusetts were sufficient to avoid her patent; and the Privy
Council, in view of the encroachments and injuries which she had
continually practised on her neighbors, and her contempt of his
majesty’s commands, advised that a _quo warranto_ should be brought
against the charter. Randolph was appointed collector at Boston.
[Footnote: 1678, May 31.]

Even Leverett now saw that some concessions must be made, and the
General Court ordered the oath of allegiance to be taken; nothing but
perversity seems to have caused the long delay. [Footnote: Oct. 2, 1678.
_Mass. Rec._ v. 193. See Palfrey, iii. 320, note 2.] The royal arms were
also carved in the court-house; and this was all, for the clergy were
determined upon those matters touching their authority. The agents
were told, “that which is farr more considerable then all these is the
interest of the Lord Jesus & of his churches ... which ought to be
farr dearer to us than our liues; and ... wee would not that by any
concessions of ours, or of yours... the least stone should be put out of
the wall.” [Footnote: _Mass. Rec._ v. 202.]

Both agents and magistrates were, nevertheless, thoroughly frightened,
and being determined not to yield, in fact, they resorted to a policy
of misrepresentation, with the hope of deceiving the English government.
[Footnote: See Answers of Agents, Chalmers’s _Annals_, p. 450.]
Stoughton and Bulkely had already assured the Lords of Committee that
the “rest of the inhabitants were very inconsiderable as to number,
compared with those that were acknowledged church-members.” [Footnote:
Palfrey, iii. 318.] They were in fact probably as five to one. The
General Court had been censured for using the word Commonwealth in
official documents, as intimating independence. They hastened to
assure the crown that it had not of late been used, and should not be
thereafter; [Footnote: _Mass. Rec._ v. 198. And see, in general,
the official correspondence, pp. 197-203.] yet in November, 1675,
commissions were thus issued. [Footnote: Palfrey, iii. 322.] But the
breaking out of the Popish plot began to absorb the whole attention of
the government at London; and the agents, after receiving a last rebuke
for the presumption of the colony in buying Maine, were at length
allowed to depart. [Footnote: Nov. 1679.]

Nearly half a century had elapsed since the emigration, and with
the growth of wealth and population changes had come. In March, John
Leverett, who had long been the head of the high-church party, died, and
the election of Simon Bradstreet as his successor was a triumph for the
opposition. Great as the clerical influence still was, it had lost much
of its old despotic power, and the congregations were no longer united
in support of the policy of their pastors. This policy was singularly
desperate. Casting aside all but ecclesiastical considerations, the
clergy consistently rejected any compromise with the crown which
threatened to touch the church. Almost from the first they had
recognized that substantial independence was necessary in order to
maintain the theocracy. Had the colony been strong, they would doubtless
have renounced their allegiance; but its weakness was such that, without
the protection of England, it would have been seized by France. Hence
they resorted to expedients which could only end in disaster, for it
was impossible for Massachusetts, while part of the British Empire, to
refuse obedience at her pleasure to laws which other colonies cheerfully
obeyed.

Without an ally, no resistance could be made to England, when at length
her sovereignty should be asserted; and an armed occupation and military
government were inevitable upon a breach.

Though such considerations are little apt to induce a priesthood
to surrender their temporal power, they usually control commercial
communities. Accordingly, Boston and the larger towns favored
concession, while the country was the ministers’ stronghold. The result
of this divergence of opinion was that the moderate party, to which
Bradstreet and Dudley belonged, predominated in the Board of Assistants,
while the deputies remained immovable. The branches of the legislature
thus became opposed; no course of action could be agreed on, and the
theocracy drifted to its destruction.

The duplicity characteristic of theological politics grew daily more
marked. In May, 1679, a law had been passed forbidding the building
of churches without leave from the freemen of the town or the General
Court. [Footnote: Mass. Rec. v. 213.] On the 11th of June, 1680, three
persons representing the society of Baptists were summoned before the
legislature, charged with the crime of erecting a meeting-house. They
were admonished and forbidden to meet for worship except with the
established congregations; and their church was closed. [Footnote:
Mass. Rec. v. 271.] That very day an address was voted to the king, one
passage of which is as follows: “Concerning liberty of conscience, ...
that after all, a multitude of notorious errors ... be openly broached,
... amongst us, as by the Quakers, &c., wee presume his majesty doeth
not intend; and as for other Prottestant dissenters, that carry it
peaceably & soberly, wee trust there shallbe no cause of just complaint
against us on their behalfe.” [Footnote: _Mass. Rec._ v. 287.]

Meanwhile Randolph had renewed his attack. He declared that in spite of
promises and excuses the revenue laws were not enforced; that his men
were beaten, and that he hourly expected to be thrown into prison;
whereas in other colonies, he asserted, he was treated with great
respect. [Footnote: June, 1680. Palfrey, iii. 340.] There can be no
doubt ingenuity was used to devise means of annoyance, and certainly
the life he was made to lead was hard. In March [Footnote: March 15,
1680-1.] he sailed for home, and while in London he made a series of
reports to the government which seem to have produced the conviction
that the moment for action had come. In December he returned,
commissioned as deputy-surveyor and auditor-general for all New England,
except New Hampshire. When Stoughton and Bulkely were dismissed, the
colony had been commanded to send new agents within six months. In
September, 1680, another royal letter had been written, in which the
king dwelt upon the misconduct of his subjects, “when ... we signified
unto you our gracious inclination to have all past deeds forgotten...
wee then little thought that those markes of our grace and favour should
have found no better acceptance amoung you.... We doe therefore by
these our letters, strictly command and require you, as you tender your
allegiance unto us, and will deserve the effects of our grace and favour
(which wee are enclyned to afford you) seriously to reflect upon our
commands; ... and particularly wee doe hereby command you to send over,
within three months after the receipt hereof, such... persons as
you shall think fitt to choose, and that you give them sufficient
instructions to attend the regulation and settlement of that our
government.” [Footnote: Sept. 30. _Hutch. Coll. _, Prince Soc. ed. ii.
261.]

The General Court had not thought fit to regard these communications,
and now Randolph came charged with a long and stern dispatch, in which
agents were demanded forthwith, “in default whereof, we are fully
resolved, in Trinity Term next ensuing, to direct our attorney-general
to bring a quo warranto in our court of kings-bench, whereby our charter
granted unto you, with all the powers thereof, may be legally evicted
and made void; and so we bid you farewel.” [Footnote: Chalmers’s
_Annals_, p. 449.]

Hitherto the clerical party had procrastinated, buoyed up by the
hope that in the fierce struggle with the commons Charles might be
overthrown; but this dream ended with the dissolution of the Oxford
Parliament, and further inaction became impossible. Joseph Dudley and
John Richards were chosen agents, and provided with instructions bearing
the peculiar tinge of ecclesiastical statesmanship.

They were directed to represent that appeals would be intolerable;
and, for their private guidance, the legislature used these words: “We
therefore doe not vnderstand by the regulation of the gouernment, that
any alteration of the patent is intended; yow shall therefore neither
doe nor consent to any thing that may violate or infringe the liberties
& priuiledges granted to us by his majesties royall charter, or the
gouernment established thereby; but if any thing be propounded that may
tend therevnto, yow shall say, yow haue received no instruction in
that matter.” [Footnote: _Mass. Rec._ v. 349.] With reference to the
complaints made against the colony, they were to inform the king “that
wee haue no law prohibbiting any such as are of the perswasion of the
church of England, nor haue any euer desired to worship God accordingly
that haue been denyed.” [Footnote: _Mass. Rec._ v. 347. March 23.]

Such a statement cannot be reconciled with the answer made the
commissioners; and the laws compelled Episcopalians to attend the
Congregational worship, and denied them the right to build churches of
their own.

“As for the Annabaptists, they are now subject to no other poenal
statutes then those of the Congregational way.” This sophistry is
typical. The law under which the Baptist church was closed applied in
terms to all inhabitants, it is true; but it was contrived to suppress
schism, it was used to coerce heretics, and it was unrepealed. Moreover,
it would seem as though the statute inflicting banishment must then have
still been in force.

The assurances given in regard to the reform of the suffrage were
precisely parallel:--

“For admission of ffreemen, wee humbly conceive it is our liberty, by
charter, to chuse whom wee will admitt into our oune company, which yet
hath not binn restrayned to Congregational men, but others haue
been admitted, who were also provided for according to his majestjes
direction.” [Footnote: 1681-2, March 23.]

Such insincerity gave weight to Randolph’s words when he wrote: “My
lord, I have but one thing to reminde your lordship, that nothing their
agents can say or doe in England can be any ground for his majestie to
depend upon.” [Footnote: Randolph to Clarendon. _Hutch. Coll._, Prince
Soc. ed. ii. 277]

With these documents and one thousand pounds for bribery, soon after
increased to three, [Footnote: Chalmers’s _Annals_, p. 461.] Dudley
and Richards sailed. Their powers were at once rejected at London as
insufficient, and the decisive moment came. [Footnote: _Idem_, p. 413.]
The churchmen of Massachusetts had to determine whether to accept the
secularization of their government or abandon every guaranty of popular
liberty. The clergy did not hesitate before the momentous alternative:
they exerted themselves to the utmost, and turned the scale for the last
time. [Footnote: Hutch. _Hist._ i. 303, note.] In fresh instructions the
agents were urged to do what was possible to avert, or at least delay,
the stroke; but they were forbidden to consent to appeals, or to
alterations in the qualifications required for the admission of freemen.
[Footnote: 1683, March 30. _Mass. Rec._ v. 390.] They had previously
been directed to pacify the king by a present of two thousand pounds;
and this ill-judged attempt at bribery had covered them with ridicule.
[Footnote: Hutch. _Hist._ i. 303, note.]

Further negotiation would have been futile. Proceedings were begun
at once, and Randolph was sent to Boston to serve the writ of _quo
warranto_; [Footnote: 1683, July 20.] he was also charged with a royal
declaration promising that, even then, were submission made, the
charter should be restored with only such changes as the public welfare
demanded. [Footnote: _Mass. Rec._ v. 422, 423.] Dudley, who was a man of
much political sagacity, had returned and strongly urged moderation. The
magistrates were not without the instincts of statesmanship: they saw
that a breach with England must destroy all safeguards of the common
freedom, and they voted an address to the crown accepting the proffered
terms. [Footnote: 1683, 15 Nov. Hutch. _Hist._ i. 304.] But the clergy
strove against them: the privileges of their order were at stake; they
felt that the loss of their importance would be “destructive to the
interest of religion and of Christ’s kingdom in the colony,” [Footnote:
Palfrey, iii. 381.] and they roused their congregations to resist. The
deputies did not represent the people, but the church. They were men who
had been trained from infancy by the priests, who had been admitted to
the communion and the franchise on account of their religious fervor,
and who had been brought into public life because the ecclesiastics
found them pliable in their hands. The influence which had moulded their
minds and guided their actions controlled them still, and they rejected
the address. [Footnote: Nov. 30. Palfrey, iii. 385.] Increase Mather
took the lead. He stood up at a great meeting in the Old South, and
exhorted the people, “telling them how their forefathers did purchase
it [the charter], and would they deliver it up, even as Ahab required
Naboth’s vineyard, Oh! their children would be bound to curse them.”
 [Footnote: Palfrey, iii. 388, note 1.]

All that could be resolved on was to retain Robert Humphrys of the
Middle Temple to interpose such delays as the law permitted; but no
attempt was made at defence upon the merits of their cause, probably
because all knew well that no such defence was possible.

Meanwhile, for technical reasons, the _quo warranto_ had been abandoned,
and a writ of _scire facias_ had been issued out of chancery. On June
18, 1684, the lord keeper ordered the defendant to appear and plead
on the first day of the next Michaelmas Term. The time allowed was too
short for an answer from America, and judgment was entered by default.
[Footnote: Decree entered June 21, 1684; confirmed, Oct. 23. Palfrey,
iii. 393, note.] The decree was arbitrary, but no effort was made to
obtain relief. The story, however, is best told by Humphrys himself:--

“It is matter of astonishment to me, to think of the returnes I haue had
from you in the affaire of your charter; that a prudent people should
think soe little, in a thing of the greatest moment to them.

“Which charge I humbly justify in the following particulars, and yet at
the same time confess that all you could haue done would but haue gained
more time, and spent more money, since the breaches assigned against
you, were as obvious as vnanswerable, soe as all the service your
councill and friends could haue done you here, would haue onely served
to deplore, not prevent the inevitable loss.

“When I sent you the lord keeper’s order of the 18th of June 1684
requireing your appeareing peromptorily the first day of Michaelmas
Tearme then next, and pleading to yssue ... you may remember I sent with
it such drafts of lettres of attorney, to pass vnder your comon seale as
were essentially necessary to empower and justify such appearance, and
pleading for you here, which you could not imagine but that you
must haue had due time to returne them in, noe law compelling
impossibilities.

“When the first day of that Michaelmas Tearme came, and your lettres
of attorney neither were, nor indeed could be return’d ... I applyd
by councill to the Court of Chancery to enlarge that time urgeing the
impossibility of hauing a returne from you in the time allotted.... But
it is true my lord keeper cutt the ground from under us which wee stood
upon, by telling us the order of the 18th of June was a surprize upon
his lordship and that he ought not to haue granted it, for that every
corporacon ought to haue an attorney in every court to appeare to his
majesties suite, and that London had such.... However certainely you
ought when my lettres were come to you, nunc pro tune, to haue past the
lettres of attorney I sent you under your comon seale and sent them me,
and not to haue stopt them upon any private surmises from other hands
then his you had entrusted in that matter; and the rather for that
the judgments of law, espetially those taken by defaults for
non appearances, are not like the laws of the Medes and Persians
irrevocable, but are often on just grounds sett aside by the court here,
and the defendants admitted to plead as if noe such judgments had been
entred vp, and the very order it selfe of the 18th of June guies you a
home instance of it.

“And indeed I did therefore forbeare giueing you an account of a further
time being denyd, and the entry of judgment against you, expecting you
would before such lettre could haue reacht you haue sent me the lettres
of attorney vnder your corporacon seale that the court might haue been
moved to admitt your appearance and plea and waiued the judgment.

“But instead of those lettres of attorney under your seale you sent me
an address to his late majesty, I confess judiciously drawne. But it
is my wonder in which of your capacityes you could imagine it should be
presented to his majesty, for if as a corporacon, a body politique,
it should have been putt under your corporacon seale if as a private
comunity it should haue been signed by your order. But the paper has
neither private hand nor publique seale to it and soe must be lost....

“In this condicon what could a man doe for you, nothing publiquely for
he had noe warrant from you to justify the accon.” [Footnote: _Mass.
Archives_, cvi. 343.]

So perished the Puritan Commonwealth. The child of the Reformation,
its life sprang from the assertion of the freedom of the mind; but
this great and noble principle is fatal to the temporal power of a
priesthood, and during the supremacy of the clergy the government was
doomed to be both persecuting and repressive. Under no circumstance
could the theocracy have endured: it must have fallen by revolt from
within if not by attack from without. That Charles II. did in fact cause
its overthrow gives him a claim to our common gratitude, for he then
struck a decisive blow for the emancipation of Massachusetts; and thus
his successor was enabled to open before her that splendid career of
democratic constitutional liberty which was destined to become the basis
of the jurisprudence of the American Union.




CHAPTER VII.

THE WITCHCRAFT.


The history of the years between the dissolution of the Company of
Massachusetts Bay and the reorganization of the country by William III.
in 1692 has little bearing upon the development of the people; for the
presidency of Dudley and the administration of Andros were followed by
a revolution that paralyzed all movement. During the latter portion of
this interval the colony was represented at London by three agents, of
whom Increase Mather was the most influential, who used every effort
to obtain the reëstablishment of the old government; they met, however,
with insuperable obstacles. Quietly to resume was impossible; for the
obstinacy of the clergy, in refusing all compromise with Charles II.,
had caused the patent to be cancelled; and thus a new grant had become
necessary. Nor was this all, for the attorney and solicitor general,
with whom the two chief justices concurred, [Footnote: _Parentator_,
p. 139] gave it as their opinion that, supposing no decree had been
rendered, and the same powers were exercised as before, a writ of _scire
facias_ would certainly be issued, upon which a similar judgment would
inevitably be entered. These considerations, however, became immaterial,
as the king was a statesman, and had already decided upon his policy.
His views had little in common with those held by the Massachusetts
ecclesiastics, and when the Rev. Mr. Mather first read the instrument in
which they had been embodied, he declared he “would sooner part with his
life than consent unto such minutes.” [Footnote: _Parentator_, p. 134.]
He grew calmer, however, when told that his “consent was not expected
nor desired;” and with that energy and decision for which he was
remarkable, at once secured the patronage.

The constitutional aspect of the Provincial Charter is profoundly
interesting, and it will be considered in its legal bearings hereafter.
Its political tendencies, however, first demand attention, for it
wrought a complete social revolution, since it overthrew the
temporal power of the church. Massachusetts, Maine, and Plymouth were
consolidated, and within them toleration was established, except in
regard to Papists; the religious qualification was swept away, and
in its stead freeholders of forty shillings per annum, or owners of
personal property to the value of forty pounds sterling, were
admitted to the franchise; the towns continued to elect the house of
representatives, and the whole Assembly chose the council, subject to
the approval of the executive. [Footnote: Hutch. _Hist._ ii. 15, 16]
The governor, lieutenant-governor, and secretary were appointed by
the crown; the governor had a veto, and the king reserved the right to
disallow legislation within three years of the date of its enactment.
Thus the theocracy fell at a single blow; and it is worthy of remark
that thenceforward prosecutions for sedition became unknown among the
people of the Province of Massachusetts Bay. Yet, though the clerical
oligarchy was no longer absolute, the ministers still exerted a
prodigious influence upon opinion. Not only did they speak with all the
authority inherited with the traditions of the past; not only had they
or their predecessors trained the vast majority of the people from their
cradles to reverence them more than anything on earth, but their compact
organization was as yet unimpaired, and at its head stood the two
Mathers, the pastors of the Old North Church. Thus venerated and thus
led, the elders were still able to appeal to the popular superstition
and fanaticism with terrible effect.

Widely differing judgments have been formed of these two celebrated
divines; the ecclesiastical view is perhaps well summed up by the Rev.
John Eliot, who thus describes the President of Harvard: “He was the
father of the New England clergy, and his name and character were
held in veneration, not only by those, who knew him, but by succeeding
generations.” [Footnote: _Biographical Dictionary_, p. 312.] All must
admit his ability and learning, while in sanctimoniousness of deportment
he was unrivalled. His son Cotton says he had such a “gravity as made
all sorts of persons, wherever he came, to be struck with a sensible awe
of his presence, ... yea, if he laughed on them, they believed it not.”
 “His very countenance carried the force of a sermon with it.” [Footnote:
_Parentator_, p. 40.] He kept a strict account of his mental condition,
and always was pleased when able to enter in his diary at the end of the
day, “heart serious.” He was unctuous in his preaching, and wept much
in the pulpit; he often mentions being “quickened at the Lord’s table
[during which] tears gushed from me before the Lord,” [Footnote:
_Parentator_, p. 48.] but of his self-sacrifice, his mercy, and his
truth, his own acts and words are the best evidence that remain.

When the new government was about to be put in operation, an
extraordinary amount of patronage lay at the disposal of the crown;
for, beside the regular executive officers, the entire council had to
be named, since they could not be elected until a legislature had been
organized to choose them. Increase Mather, Elisha Cooke, and Thomas
Oakes were acting as agents, and all had been bitterly opposed to the
new charter; but of the three, the English ministers thought Mather the
most important to secure. And now an odd coincidence happened in
the life of this singular man. He suddenly one day announced himself
convinced that the king’s project was not so intolerable as to be
unworthy of support; and then it very shortly transpired that he
had been given all the spoil before the patent had passed the
seals. [Footnote: Palfrey, iv. 85.] The proximity of these events is
interesting as bearing on the methods of ecclesiastical statesmen, and
it is also instructive to observe how thorough a master of the situation
this eminent divine proved himself to be. He not only appointed all his
favorite henchmen to office, but he rigidly excluded his colleagues at
London, who had continued their opposition, and every one else who had
any disposition to be independent. His creature, Sir William Phips, was
made governor; William Stoughton, who was bred for the church, and whose
savage bigotry endeared him to the clergy, was lieutenant-governor; and
the council was so packed that his excellent son broke into a shout of
triumph when he heard the news:--

“The time has come! the set time has come! I am now to receive an answer
of so many prayers. All the councellors of the province are of my own
father’s nomination; and my father-in-law, with several related unto me,
and several brethren of my own church are among them. The governor
of the province is not my enemy, but one whom I baptized; namely, Sir
William Phips, one of my own flock, and one of my dearest friends.”
 [Footnote: Cotton Mather’s _Diary_; Quincy’s _History of Harvard_,
i. 60.] Such was the government the theocracy left the country as its
legacy when its own power had passed away, and dearly did Massachusetts
rue that fatal gift in her paroxysms of agony and blood.

At the close of the seventeenth century the belief in witchcraft
was widespread, and among the more ignorant well-nigh universal. The
superstition was, moreover, fostered by the clergy, who, in adopting
this policy, were undoubtedly actuated by mixed motives. Their credulity
probably made them for the most part sincere in the unbounded confidence
they professed in the possibility of compacts between the devil and
mankind; but, nevertheless, there is abundant evidence in their writings
of their having been keenly alive to the fact that men horror-stricken
at the sight of the destruction of their wives and children by magic
would grovel in the submission of abject terror at the feet of the
priest who promised to deliver them.

The elders began the agitation by sending out a paper of proposals for
collecting stories of apparitions and witchcrafts, and in obedience to
their wish Increase Mather published his “Illustrious Providences” in
1683-4. Two chapters of this book were devoted to sorceries, and the
reverend author took occasion to intimate his opinion that those who
might doubt the truth of his relations were probably themselves either
heretics or wizards. This movement of the clergy seems to have highly
inflamed the popular imagination, [Footnote: Hutch. _Hist._ ii. 24.]
yet no immediate disaster followed; and the nervous exaltation did not
become deadly until 1688. In the autumn of that year four children of a
Boston mason named Goodwin began to mimic the symptoms they had so
often heard described; the father, who was a pious man, called in
the ministers of Boston and Charlestown, who fasted and prayed, and
succeeded in delivering the youngest, who was five. Meanwhile, one of
the daughters had “cried out upon” an unfortunate Irish washerwoman,
with whom she had quarrelled. Cotton Mather was now in his element.
He took the eldest girl home with him and tried a great number of
interesting experiments as to the relative power of Satan and the Lord;
among others he gravely relates how when the sufferer was tormented
elsewhere he would carry her struggling to his own study, into which
entering, she stood immediately upon her feet, and cried out, “They are
gone! They are gone! They say they cannot--God won’t let ‘em come here.”
 [Footnote: _Memorable Providences_, pp. 27, 28]

It is not credible that an educated and a sane man could ever have
honestly believed in the absurd stuff which he produced as evidence of
the supernatural; his description of the impudence of the children is
amazing.

“They were divers times very near burning or drowning of themselves, but
... by their own pittiful and seasonable cries for help still procured
their deliverance: which made me consider, whether the little ones had
not their angels, in the plain sense of our Saviour’s intimation.... And
sometimes, tho’ but seldome, they were kept from eating their meals, by
having their teeth sett when they carried any thing to their mouthes.”
 [Footnote: _Idem_, pp. 15-17.]

And it was upon such evidence that the washerwoman was hanged. There is
an instant in the battle as the ranks are wavering, when the calmness
of the officers will avert the rout; and as to have held their soldiers
then is deemed their highest honor, so to have been found wanting is
their indelible disgrace; the people stood poised upon the panic’s
brink, their pastors lashed them in.

Cotton Mather forthwith published a terrific account of the ghostly
crisis, mixed with denunciations of the Sadducee or Atheist who
disbelieved; and to the book was added a preface, written by the four
other clergymen who had assisted with their prayers, the character of
which may be judged by a single extract. “The following account
will afford to him that shall read with observation, a further clear
confirmation, that, there is both a God, and a devil, and witchcraft:
that there is no outward affliction, but what God may, (and sometimes
doth) permit Satan to trouble his people withal.” [Footnote: _Memorable
Providences_, Preface.] Not content with this, Mather goaded his
congregation into frenzy from the pulpit. “Consider also, the misery of
them whom witchcraft may be let loose upon. What is it to fall into
the hands of devils?... O what a direful thing is it, to be prickt with
pins, and stab’d with knives all over, and to be fill’d all over with
broken bones? ‘Tis impossible to reckon up the varieties of miseries
which those monsters inflict where they can have a blow. No less than
death, and that a languishing and a terrible death will satisfie the
rage of those formidable dragons.” [Footnote: _Discourse on Witchcraft_,
p. 19.] The pest was sure to spread in a credulous community, fed by
their natural leaders with this morbid poison, and it next broke out
in Salem village in February, 1691-2. A number of girls had become
intensely excited by the stories they had heard, and two of them, who
belonged to the family of the clergyman, were seized with the
usual symptoms. Of Mr. Parris it is enough to say that he began the
investigation with a frightful relish. Other ministers were called
in, and prayer-meetings lasting all day were held, with the result
of throwing the patients into convulsions. [Footnote: Calef’s _More
Wonders_, p. 90 _et seq._] Then the name of the witch was asked, and the
girls were importuned to make her known. They refused at first, but soon
the pressure became too strong, and the accusations began. Among the
earliest to be arrested and examined was Goodwife Cory. Mr. Noyes,
teacher of Salem, began with prayer, and when she was brought in the
sufferers “did vehemently accuse her of afflicting them, by biting,
pinching, strangling, &c., and they said, they did in their fits see
her likeness coming to them, and bringing a book for them to sign.”
 [Footnote: _Idem_, p. 92] By April the number of informers and of the
suspected had greatly increased and the prisons began to fill. Mr.
Parris behaved like a madman; not only did he preach inflammatory
sermons, but he conducted the examinations, and his questions were such
that the evidence was in truth nothing but what he put in the mouths of
the witnesses; yet he seems to have been guilty of the testimony it was
his sacred duty to truly record [Footnote: _Grounds of Complaint against
Parris_, Section 6; _More Wonders_, p. 96 (_i.e._ 56).]. And in all this
he appears to have had the approval and the aid of Mr. Noyes. Such was
the crisis when Sir William Phips landed on the 14th of May, 1692;
he was the Mathers’ tool, and the result could have been foretold.
Uneducated and credulous, he was as clay in the hands of his creators;
and his first executive act was to cause the miserable prisoners to
be fettered. Jonathan Cary has described what befell his wife: “Next
morning the jaylor put irons on her legs (having received such a
command) the weight of them was about eight pounds; these irons and
her other afflictions, soon brought her into convulsion fits, so that I
thought she would have died that night.” [Footnote: _More Wonders_, p.
97]

At the beginning of June the governor, by an arbitrary act, created a
court to try the witches, and at its head put William Stoughton. Even
now it is impossible to read the proceedings of this sanguinary tribunal
without a shudder, and it has left a stain upon the judiciary of
Massachusetts that can never be effaced.

Two weeks later the opinion of the elders was asked, as it had been of
old, and they recommended the “speedy and vigorous prosecutions of such
as have rendered themselves obnoxious,” [Footnote: Hutch. _Hist._
ii. 53.] nor did their advice fall upon unwilling ears. Stoughton was
already at work, and certain death awaited all who were dragged before
that cruel and bloodthirsty bigot; even when the jury acquitted, the
court refused to receive the verdict. The accounts given of the legal
proceedings seem monstrous. The preliminary examinations were conducted
amid such “hideous clamours and screechings,” that frequently the voice
of the defendant was drowned, and if a defence was attempted at a trial,
the victim was browbeaten and mocked by the bench. [Footnote: _More
Wonders_, p. 102.]

The ghastly climax was reached in the case of George Burroughs, who had
been the clergyman at Wells. At his trial the evidence could hardly be
heard by reason of the fits of the sufferers. “The chief judge asked
the prisoner, who he thought hindered these witnesses from giving
their testimonies? and he answered, he supposed it was the devil. That
honourable person then replied, How comes the devil so loath to have any
testimony born against you? Which cast him into very great confusion.”
 Presently the informers saw the ghosts of his two dead wives, whom
they charged him with having murdered, stand before him “crying for
vengeance;” yet though much appalled, he steadily denied that they were
there. He also roused his judges’ ire by asserting that “there neither
are, nor ever were, witches.” [Footnote: _Idem_, pp. 115-119.]

He and those to die with him were carried through the streets of Salem
in a cart. As he climbed the ladder he called God to witness he was
innocent, and his words were so pathetic that the people sobbed aloud,
and it seemed as though he might be rescued even as he stood beneath the
tree. Then when at last he swung above them, Cotton Mather rode among
the throng and told them of his guilt, and how the fiend could come to
them as an angel of light, and so the work went on. They cut him down
and dragged him by his halter to a shallow hole among the rocks, and
threw him in, and there they lay together with the rigid hand of the
wizard Burroughs still pointing upward through his thin shroud of earth.
[Footnote: _More Wonders_, pp. 103, 104.]

By October it seemed as though the bonds of society were dissolving;
nineteen persons had been hanged, one had been pressed to death, and
eight lay condemned; a number had fled, but their property had been
seized and they were beggars; the prisons were choked, while more than
two hundred were accused and in momentary fear of arrest; [Footnote:
_Idem_, p. 110.] even two dogs had been killed. The plague propagated
itself; for the only hope for those cried out upon was to confess their
guilt and turn informers. Thus no one was safe. Mr. Willard, pastor
of the Old South, who began to falter, was threatened; the wife of Mr.
Hale, pastor of Beverly, who had been one of the great leaders of the
prosecutions, was denounced; Lady Phips herself was named. But the race
who peopled New England had a mental vigor which even the theocracy
could not subdue, and Massachusetts had among her sons liberal and
enlightened men, whose voice was heard, even in the madness of the
terror. Of these, the two Brattles, Robert Calef, and John Leverett
were the foremost; and they served their mother well, though the debt of
gratitude and honor which she owes them she has never yet repaid.

On the 8th, four days before the meeting of the legislature, and
probably at the first moment it could be done with safety, Thomas
Brattle wrote an admirable letter, [Footnote: _Mass. Hist. Coll._ first
series, v. 61.] in which he exposed the folly and wickedness of the
delusion with all the energy the temper of the time would bear; had he
miscalculated, his error of judgment would probably have cost him his
life. At the meeting of the General Court the illegal and blood-stained
commission came to an end, and as the reaction slowly and surely set
in, Phips began to feel alarm lest he should Be called to account in
England; accordingly, he tried to throw the blame on Stoughton: “When
I returned, I found people much dissatisfied at the proceedings of the
court; ... The deputy-governor, [Stoughton] notwithstanding, persisted
vigorously in the same method.... When I put an end to the court, there
was at least fifty persons in prison, in great misery by reason of the
extreme cold and their poverty.... I permitted a special superior
court to be held at Salem, ... on the third day of January, the
lieutenant-governor being chief judge.... All ... were cleared,
saving three.... The deputy-governor signed a warrant for their speedy
execution, and also of five others who were condemned at the former
court.... But ... I sent a reprieve; ... the lieutenant-governor upon
this occasion was enraged and filled with passionate anger, and
refused to sit upon the bench at a superior court, at that time held
at Charlestown; and, indeed, hath from the beginning hurried on these
matters with great precipitancy, and by his warrant hath caused the
estates, goods, and chattels of the executed to be seized and disposed
of without my knowledge or consent.” [Footnote: Phips to the Earl
of Nottingham, Feb. 21, 1693. Palfrey, iv. 112, note 2.] Some months
earlier, also, just before the meeting of the legislature, he had called
on Cotton Mather to defend him against the condemnation he had even then
begun to feel, and the elder had responded with a volume which remains
as a memorial of him and his compeers [Footnote: _Wonders of the
Invisible World_.] He gave thanks for the blood that had already flowed,
and “prayed to God for more.” They were some of the gracious words,
inserted in the advice, which many of the neighbouring ministers, did
this summer humbly lay before our honourable judges: ‘We cannot but with
all thankfulness, acknowledge the success which the merciful God has
given unto the sedulous and assiduous endeavours of our honourable
rulers, to detect the abominable witchcrafts which have been committed
in the country; humbly praying that the discovery of those mysterious
and mischievous wickednesses, may be perfected.’ If in the midst of the
many dissatisfactions among us, the publication of these trials, may
promote such a pious thankfulness unto God, for justice being so far,
executed among us, I shall rejoyce that God is glorified; and pray
that no wrong steps of ours may ever sully any of his glorious works.”
 [Footnote: _Wonders of the Invisible World_, pp. 82, 83.]

“These witches ... have met in hellish randez-vouszes.... In these
hellish meetings, these monsters have associated themselves to do no
less a thing than to destroy the kingdom of our Lord Jesus Christ, in
these parts of the world.... We are truly come into a day, which by
being well managed might be very glorious, for the exterminating of
those, accursed things,... But if we make this day quarrelsome,...
Alas, O Lord, my flesh trembles for fear of thee, and I am afraid of thy
judgments.” [Footnote: _Idem_, pp. 49-60.]

While reading such words the streets of Salem rise before the eyes,
with the cart dragging Martha Cory to the gallows while she protests her
innocence, and there, at her journey’s end, at the gibbet’s foot, stands
the Rev. Nicholas Noyes, pointing to the dangling corpses, and saying:
“What a sad thing it is to see eight firebrands of hell hanging there.”
 [Footnote: _More Wonders_, p. 108.]

The sequence of cause and effect is sufficiently obvious. Although at a
moment when the panic had got beyond control, even the most ultra of the
clergy had been forced by their own danger to counsel moderation, the
conservatives were by no means ready to abandon their potent allies from
the lower world; the power they gave was too alluring. “‘Tis a strange
passage recorded by Mr. Clark, in the life of his father, That the
people of his parish refusing to be reclaimed from their Sabbath
breaking, by all the zealous testimonies which that good man bore
against it; at last [one night] ... there was heard a great noise,
with rattling of chains, up and down the town, and an horrid scent of
brimstone.... Upon which the guilty consciences of the wretches, told
them, the devil was come to fetch them away; and it so terrify’d them,
that an eminent reformation follow’d the sermons which that man of God
preached thereupon.” [Footnote: _Wonders of the Invisible World_, p.
65.] They therefore saw the constant acquittals, the abandonment of
prosecutions, and the growth of incredulity with regret. The next
year Cotton Mather laid bare the workings of their minds with cynical
frankness. “The devils have with most horrendous operations broke in
upon our neighbourhood, and God has at such a rate overruled all the
fury and malice of those devils, that ... the souls of many, especially
of the rising generation, have been thereby waken’d unto some
acquaintance with religion; our young people who belonged unto the
praying meetings, of both sexes, apart would ordinarily spend whole
nights by the whole weeks together in prayers and psalms upon these
occasions; ... and some scores of other young people, who were strangers
to real piety, were now struck with the lively demonstrations of hell
... before their eyes.... In the whole--the devil got just nothing, but
God got praises, Christ got subjects, the Holy Spirit got temples, the
church got addition, and the souls of men got everlasting benefits.”
 [Footnote: _More Wonders_, p. 12.]

Mather prided himself on what he had done. “I am not so vain as to say
that any wisdom or virtue of mine did contribute unto this good order
of things; but I am so just as to say, I did not hinder this good.”
 [Footnote: _Idem_, p. 12.] Men with such beliefs, and lured onward
by such temptations, were incapable of letting the tremendous power
superstition gave them slip from their grasp without an effort on their
own behalf; and accordingly it was not long before the Mathers were once
more at work. On the 10th of September, 1693, or about nine months after
the last spasms at Salem, and when the belief in enchantments was fast
falling into disrepute, a girl named Margaret Rule was taken with
the accustomed symptoms in Boston. Forthwith these two godly divines
repaired to her bedside, and this is what took place:--

       *       *       *       *       *

Then Mr. M---- father and son came up, and others with them, in the
whole were about thirty or forty persons, they being sat, the father on
a stool, and the son upon the bedside by her, the son began to question
her:

Margaret Rule, how do you do? Then a pause without any answer.

_Question._ What. Do there a great many witches sit upon you? _Answer._
Yes.

_Question._ Do you not know that there is a hard master?

Then she was in a fit. He laid his hand upon her face and nose, but, as
he said, without perceiving breath; then he brush’d her on the face with
his glove, and rubb’d her stomach (her breast not being covered with the
bed clothes) and bid others do so too, and said it eased her, then she
revived.

_Q._ Don’t you know there is a hard master? _A._ Yes.

_Reply._ Don’t serve that hard master, you know who.

_Q._ Do you believe? Then again she was in a fit, and he again rub’d her
breast &c.... He wrought his fingers before her eyes and asked her if
she saw the witches? _A._ No....

_Q._ Who is it that afflicts you? _A._ I know not, there is a great many
of them....

_Q._ You have seen the black man, hant you? _A._ No.

_Reply._ I hope you never shall.

_Q._ You have had a book offered you, hant you?

_A._ No.

_Q._ The brushing of you gives you ease, don’t it?

_A._ Yes. She turn’d herselfe, and a little groan’d.

_Q._ Now the witches scratch you, and pinch you, and bite you, don’t
they? _A._ Yes. Then he put his hand upon her breast and belly, viz. on
the clothes over her, and felt a living thing, as he said; which moved
the father also to feel, and some others.

_Q._ Don’t you feel the live thing in the bed?

_A._ No....

_Q._ Shall we go to pray ... spelling the word.

_A._ Yes. The father went to prayer for perhaps half an hour, chiefly
against the power of the devil and witchcraft, and that God would bring
out the afflicters.... After prayer he [the son] proceeded.

_Q._ You did not hear when we were at prayer did you? _A._ Yes.

_Q._ You don’t hear always? you don’t hear sometimes past a word or two,
do you? _A._ No. Then turning him about said, this is just another Mercy
Short....

_Q._ What does she eat or drink? _A._ Not eat at all; but drink rum.
[Footnote: _More Wonders_, pp. 13, 14.]

       *       *       *       *       *

To sanctify to the godly the ravings of this drunken and abandoned wench
was a solemn joy to the heart of this servant of Christ, who gave his
life to “unwearied cares and pains, to rescue the miserable from the
lions and bears of hell,” [Footnote: _Idem_, p. 10.] therefore he
prepared another tract. But his hour was well-nigh come. Though it was
impossible that retribution should be meted out to him for his crimes,
at least he did not escape unscathed, for Calef and the Brattles, who
had long been on his father’s track and his, now seized him by the
throat. He knew well they had been with him in the chamber of Margaret
Rule, that they had gathered all the evidence; and so when Calef sent
him a challenge to stand forth and defend himself, he shuffled and
equivocated.

At length a rumor spread abroad that a volume was to be published
exposing the whole black history, and then the priest began to cower.
His Diary is full of his prayers and lamentations. “The book is printed,
and the impression is this week arrived here.... I set myself to humble
myself before the Lord under these humbling and wondrous dispensations,
and obtain the pardon of my sins, that have rendered me worthy of such
dispensations....

“28d. 10m. Saturday.--The Lord has permitted Satan to raise an
extraordinary storm upon my father and myself. All the rage of Satan
against the holy churches of the Lord falls upon us. First Calf’s book,
and then Coleman’s, do set the people in a mighty ferment. All the
adversaries of the churches lay their heads together, as if, by blasting
of us, they hoped utterly to blow up all. The Lord fills my soul with
consolations, inexpressible consolations, when I think on my conformity
to my Lord Jesus Christ in the injuries and reproaches that are cast
upon me....

“5d. 2m. Saturday [1701].--I find the enemies of the churches are set
with an implacable enmity against myself; and one vile fool, namely, R.
Calf, is employed by them to go on with more of his filthy scribbles to
hurt my precious opportunities of glorifying my Lord Jesus Christ. I had
need be much in prayer unto my glorious Lord that he would preserve his
poor servant from the malice of this evil generation, and of that vile
man particularly.” [Footnote: _Mass. Hist. Soc. Proc._ 1855-58, pp.
290-293.]

“More Wonders of the Invisible World” appeared in 1700, and such was the
terror the clergy still inspired it is said it had to be sent to London
to be printed, and when it was published no bookseller in Boston dared
to offer it in his shop. [Footnote: _Some Few Remarks_, p. 9.] Yet
though it was burnt in the college yard by the order of Increase
Mather, it was widely read, and dealt the deathblow to the witchcraft
superstition of New England. It did more than this: it may be said to
mark an era in the intellectual development of Massachusetts, for it
shook to its centre that moral despotism which the pastors still
kept almost unimpaired over the minds of their congregations, by
demonstrating to the people the necessity of thinking for themselves.
But what the fate of its authors would have been had the priests still
ruled may be guessed by the onslaught made on them by those who sat at
the Mathers’ feet. “Spit on, Calf; thou shalt be but like the viper on
Pauls hand, easily shaken off, and without any damage to the servant of
the Lord.” [Footnote: _Idem_, p. 22.]




CHAPTER VIII.

BRATTLE CHURCH.


If the working of the human mind is mechanical, the quality of its
action must largely depend upon the training it receives. Viewed as
civilizing agents, therefore, systems of education might be tested by
their tendency to accelerate or retard the intellectual development
of the race. The proposition is capable of being presented with almost
mathematical precision; the receptive faculty begins to fail at a
comparatively early age; thereafter new opinions are assimilated with
increasing difficulty until the power is lost. This progressive period
of life, which is at best brief, may, however, be indefinitely shortened
by the interposition of artificial obstacles, which have to be overcome
by a waste of time and energy, before the reason can act with freedom;
and when these obstacles are sufficiently formidable, the whole time
is consumed and men are stationary. The most effectual impediments
are those prejudices which are so easily implanted in youth, and which
acquire tremendous power when based on superstitious terrors. Herein,
then, lies the radical divergence between theological and scientific
training: the one, by inculcating that tradition is sacred, that
accurate investigation is sacrilege, certain to be visited with
terrific punishment, and that the highest moral virtue is submission to
authority, seeks to paralyze exact thought, and to produce a condition
in which dogmatic statements of fact, and despotic rules of conduct,
will be received with abject resignation; the other, by stimulating the
curiosity, endeavors to provoke inquiry, and, by encouraging a
scrutiny of what is obscure, tries to put the mind in an impartial and
questioning attitude toward all the phenomena of the universe.

The two methods are irreconcilable, and spring from the great primary
instincts which are called conservatism and liberality. Necessarily the
movement of any community must correspond exactly with the preponderance
of liberalism. Where the theological incubus is unresisted it takes the
form of a sacred caste, as among the Hindoos; appreciable advance then
ceases, except from some external pressure, such as conquest. The same
tendencies in a mitigated form are seen in Spain, whereas Germany is
scientific.

Such being the ceaseless conflict between these natural forces, the
vantage-points for which the opposing parties have always struggled in
western Europe are the pulpits and the universities. Through women the
church can reach children at their most impressionable age, while at
the universities the teachers are taught. Obviously, if a priesthood can
control both positions their influence must be immense. At the beginning
of any movement the conservatives are almost necessarily in possession,
and their worst reverses have come from defection from within; for
unless their organization is so perfect as not only to be animated by
a single purpose, but capable of being controlled by a single will,
liberals will penetrate within the fold, and if they can maintain their
footing and preach with the authority of the ancient tradition it leads
to revolution. It was thus the Reformation was accomplished.

The clergy of Massachusetts, with the true priestly instinct, took in
the bearings of their situation from the instant they recognized that
their political supremacy was passing away, and in order to keep their
organization in full vigor they addressed themselves with unabated
energy to enforcing the discipline which had been established; at the
same time they set the ablest of their number on guard at Harvard. But
the task was beyond their strength; they might as well have tried to dam
the rising tide with sand.

There is a limit to the capacity of even the most gifted man, and
Increase Mather committed a fatal error when he tried to be professor,
clergyman, and statesman at once. He was, it is true, made president in
1685, but the next year John Leverett and William Brattle were chosen
tutors and fellows, who soon developed into ardent liberals; so it
happened that when the reverend rector went abroad in 1688, in his
character of politician, he left the college in the complete control of
his adversaries. He was absent four years, and during this interval the
man was educated who was destined to overthrow the Cambridge Platform,
the corner-stone of the conservative power.

Benjamin Colman was one of Leverett’s favorite pupils and the intimate
friend of Pemberton. As he was to be a minister, he stayed at Cambridge
until he took his master’s degree in 1695; he then sailed at once
for England in the Swan. When she had been some weeks at sea she was
attacked by a French privateer, who took her after a sharp action.
During the fight Colman attracted attention by his coolness; but he
declared that though he fired like the rest, “he was sensible of no
courage but of a great deal of fear; and when they had received two
or three broadsides he wondered when his courage would come, as he had
heard others talk.” [Footnote: _Life of B. Colman_, p. 6.]

After the capture the Frenchmen stripped him and put him in the hold,
and had it not been for a Madame Allaire, who kept his money for him, he
might very possibly have perished from the exposure of an imprisonment
in France, for his lungs were delicate. Moreover, at this time of his
life he was always a pauper, for he was not only naturally generous, but
so innocent and confiding as to fall a victim to any clumsy sharper. Of
course he reached London penniless and in great depression of spirits;
but he soon became known among the dissenting clergy, and at length
settled at Bath, where he preached two years. He seems to have formed
singularly strong friendships while in England, one of which was with
Mr. Walter Singer, at whose house he passed much time, and who wrote him
at parting, “Methinks there is one place vacant in my affections, which
nobody can fill beside you. But this blessing was too great for me, and
God has reserved it for those that more deserved it.--I cannot but hope
sometimes that Providence has yet in store so much happiness for me,
that I shall yet see you.” [Footnote: _Life of B. Colman_, p. 48.]

Meanwhile opinion was maturing fast at home; the passions of the
witchcraft convulsion had gone deep, and in 1697 a movement began
under the guidance of Leverett and the Brattles to form a liberal
Congregational church. The close on which the meetinghouse was to stand
was conveyed by Thomas Brattle to trustees on January 10, 1698, and
from the outset there seems to have been no doubt as to whom the pastor
should be. On the 10th of May, 1699, a formal invitation was dispatched
to Colman by a committee, of which Thomas Brattle was chairman, and it
was accompanied by letters from many prominent liberals. Leverett wrote,
“I shall exceedingly rejoice at your return to your country. We want
persons of your character. The affair offered to your consideration is
of the greatest moment.” William Brattle was even more emphatic, while
Pemberton assured him that “the gentlemen who solicit your return are
mostly known to you--men of repute and figure, from whom you may expect
generous treatment; ... I believe your return will be pleasing to all
that know you, I am sure it will be inexpressibly so to your unfeigned
friend and servant.” [Footnote: _Life of B. Colman_, pp. 43, 44.] It
was, however, thought prudent to have him ordained in London, since
there was no probability that the clergy of Massachusetts would perform
the rite. When he landed in November, after an absence of four years,
he was in the flush of early manhood, highly trained for theological
warfare, having seen the world, and by no means in awe of his old
pastor, the reverend president of Harvard.

The first step after his arrival was to declare the liberal policy,
and this was done in a manifesto which was published almost at once.
[Footnote: _History of Brattle St. Church_, p. 20.] The efficiency of
the Congregational organization depended upon the perfection of the
guard which the ministers and the congregations mutually kept over each
other. On the one hand no dangerous element could creep in among the
people through the laxness of the elder, since all candidates for the
communion had to pass through the ordeal of a public examination; on
the other the orthodoxy of the ministers was provided for, not only by
restricting the elective body to the communicants, but by the power of
the ordained clergy to “except against any election of a pastor who
... may be ... unfit for the common service of the gospel.” [Footnote:
Propositions determined by the Assembly of Ministers. _Magnalia_, bk. 5,
Hist. Remarks, Section 8.]

The declaration of the Brattle Street “undertakers” cut this system
at the root, for they announced their intention to dispense with the
relation of experiences, thus practically throwing their communion open
to all respectable persons who would confess the Westminster Creed; and
more fatal still, they absolutely destroyed the homogeneousness of the
ecclesiastical constituency: “We cannot confine the right of chusing
a minister to the male communicants alone, but we think that every
baptized adult person who contributes to the maintenance, should have
a vote in electing.” [Footnote: _History of Brattle St. Church_, p. 25,
Prop. 16.]

They also proposed several innovations of minor importance, such
as relaxing the baptismal regulations, and somewhat changing the
established service by having the Bible read without comment.

Their temporal power was gone, toleration was the law of the land
they had once possessed, and now an onslaught was to be made upon the
intellectual ascendency which the clergy felt certain of maintaining
over their people, if only they could enforce obedience in their own
ranks. The danger, too, was the more alarming because so insidious; for,
though their propositions seemed reasonable, it was perfectly obvious
that should the liberals succeed in forcing their church within the pale
of the orthodox communion, discipline must end, and the pulpits might
at any time be filled with men capable of teaching the most subversive
doctrines. Although such might be the inexorable destiny of the
Massachusetts hierarchy, it was not in ecclesiastical human nature
to accept the dispensation with meekness, and the utterances of the
conservative divines seem hardly to breathe the spirit of that gospel
they preached at such interminable length.

Yet it was very difficult to devise a scheme of resistance. They were
powerless to coerce; for, although Increase Mather had taken care,
when at the summit of his power, to have a statute passed which had the
effect of reënacting the Cambridge Platform, it had been disapproved by
the king; therefore, moral intimidation was the only weapon which could
be employed. Now, aside from the fact that men like Thomas Brattle
and Leverett were not timorous, their position was at this moment very
strong from the stand they had taken in the witchcraft troubles, and
worst of all, they were openly supported by William Brattle, who was
already a minister, and by Pemberton, who was a fellow of Harvard, and
soon to be ordained.

The attack was, however, begun by Mr. Higginson, and Mr. Noyes, of
witchcraft memory, in a long rebuke, whose temper may be imagined from
such a sentence as this: “We cannot but think you might have entered
upon your declaration with more reverence and humility than so solemnly
to appeal to God, your judge, that you do it with all the sincerity and
seriousness the nature of your engagement commands from you; seeing you
were most of you much unstudied in the controversial points of church
order and discipline, and yet did not advise with the neighboring
churches ... but with a great deal of confidence and freedom, set up
by yourselves.” The letter then goes on to adjure them to revoke the
manifesto, and adjust matters with the “neighbouring elders,” “that
so the right hand of fellowship may be given to your pastor by other
pastors, ... and that you may not be the beginning of a schism that will
dishonour God, ... and be a matter of triumph to the bad.” [Footnote:
_History of Brattle St. Church_, pp. 29-37.]

Cotton Mather’s Diary, however, gives the most pleasing view of the high
churchmen:--

“1699. 7th, 10th m. (Dec.) I see another day of temptation begun upon
the town and land. A company of headstrong men in the town, the chief of
whom are full of malignity to the holy ways of our churches, have built
in the town another meetinghouse. To delude many better meaning men in
their own company, and the churches in the neighbourhood, they passed a
vote in the foundation of the proceedings that they would not vary from
the practice of these churches, except in one little particular.

“But a young man born and bred here, and hence gone for England, is
now returned hither at their invitation, equipped with an ordination to
qualify him for all that is intended on his returning and arriving here;
these fallacious people desert their vote, and without the advice or
knowledge of the ministers in the vicinity, they have published, under
the title of a manifesto, certain articles that utterly subvert our
churches, and invite an ill party, through all the country, to throw
all into confusion on the first opportunities. This drives the ministers
that would be faithful unto the Lord Jesus Christ, and his interests in
the churches, unto a necessity of appearing for their defence. No little
part of these actions must unavoidably fall to my share. I have already
written a large monitory letter to these innovators, which, though most
lovingly penned, yet enrages their violent and imperious lusts to carry
on the apostacy.”

“1699. 5th d. 11th m. (Saturday.) I see Satan beginning a terrible shake
in the churches of New England, and the innovators that had set up a new
church in Boston (a new one indeed!) have made a day of temptation among
us. The men are ignorant, arrogant, obstinate, and full of malice and
slander, and they fill the land with lies, in the misrepresentations
whereof I am a very singular sufferer. Wherefore I set apart this day
again for prayer in my study, to cry mightily unto God.” [Footnote:
_History of Harvard_, Quincy, i. 486, 487, App. x.]

“21st d. 11th m. The people of the new church in Boston, who, by their
late manifesto, went on in an ill way, and in a worse frame, and
the town was filled with sin, and especially with slanders, wherein
especially my father and myself were sufferers. We two, with many
prayers and studies, and with humble resignation of our names unto
the Lord, prepared a faithful antidote for our churches against the
infection of the example, which we feared this company had given them,
and we put it into the press. But when the first sheet was near composed
at the press, I stopped it, with a desire to make one attempt more for
the bringing of this people to reason. I drew up a proposal, and, with
another minister, carried it unto them, who at first rejected it, but
afterward so far embraced it, as to promise that they will the next
week publicly recognize their covenant with God and one another, and
therewithall declare their adherence to the Heads of Agreement of the
United Brethren in England, and request the communion of our churches in
that foundation.” [Footnote: _History of Harvard_, i. 487, App. x.]

This last statement is marked by the exuberance of imagination for which
the Mathers are so famed. In truth, Dr. Mather had nothing to do with
the settlement. The facts were these: after Brattle Street Church
was organized, the congregation voted that Mr. Colman should ask the
ministers of the town to keep a day of prayer with them. On the 28th of
December, 1699, they received the following suggestive answer:--

       *       *       *       *       *

MR. COLMAN:

Whereas you have signified to us that your society have desired us to
join with them in a public fast, in order to your intended communion,
our answer is, that as we have formerly once and again insinuated
unto you, that if you would in due manner lay aside what you call your
manifesto, and resolve and declare that you will keep to the heads of
agreement on which the United Brethren in London have made their
union, and then publicly proceed with the presence, countenance, and
concurrence of the New England churches, we should be free to give you
our fellowship and our best assistance, which things you have altogether
declined and neglected to do; thus we must now answer, that, if you
will give us the satisfaction which the law of Christ requires for
your disorderly proceedings, we shall be happy to gratify your desires;
otherwise, we may not do it, lest ... we become partakers of the
guilt of those irregularities by which you have given just cause of
offence....

INCREASE MATHER. JAMES ALLEN. [Footnote: _History of Brattle St.
Church_, p. 55.]

       *       *       *       *       *

Under the theocracy a subservient legislature would have voted the
association “a seditious conspiracy,” and the country would have been
cleared of Leverett, Colman, the Brattles, and their abettors; but in
1700 the priests no longer manipulated the constituencies, and there was
actual danger to the conservative cause from their violence; therefore
Stoughton exerted himself to muzzle the Mathers, and he did succeed in
quieting them for the moment, though Sewall seems to intimate that they
submitted with no very good grace: [1699/1700.] “January 24th. The Lt
Govr [Stoughton] calls me with him to Mr. Willards, where out of two
papers Mr. Wm Brattle drew up a third for an accommodation to bring on
an agreement between the new-church and our ministers; Mr. Colman got
his brethren to subscribe it.... January 25th. Mr. I. Mather, Mr. C.
Mather, Mr. Willard, Mr. Wadsworth, and S. S. wait on the Lt Govr at Mr.
Coopers: to confer about the writing drawn up the evening before. Was
some heat; but grew calmer, and after lecture agreed to be present at
the fast which is to be observed January 31.” [Footnote: _Mass. Hist.
Coll._ fifth series, vi. 2.]

Humility has sometimes been extolled as the crowning grace of Christian
clergymen, but Cotton Mather’s Diary shows the intolerable arrogance of
the early Congregational divines.

“A wonderful joy filled the hearts of our good people far and near, that
we had obtained thus much from them. Our strife seemed now at an end;
there was much relenting in some of their spirits, when they saw our
condescension, our charity, our compassion. We overlooked all past
offences. We kept the public fast with them ... and my father preached
with them on following peace with holiness, and I concluded with
prayer.” [Footnote: _History of Harvard_, i. 487, App. x.]

Yet, although there had been this ostensible reconciliation, those who
have appreciated the sensitiveness to sin, of him whom Dr. Eliot calls
the patriarch and his son, must already feel certain they were incapable
of letting Colman’s impiety pass unrebuked; indeed, the Diary says the
“faithful antidote” was at that moment in the press, and it was not
long before it was published, sanctified by their prayers. The patriarch
began by telling how he was defending the “cause of Christ and of his
churches in New England,” and “if we espouse such principles... we then
give away the whole Congregational cause at once.” [Footnote: _Order of
the Gospel_, pp. 8, 9.] He assured his hearers that a “wandering Levite”
 like Colman was no more a pastor than he who “has no children is a
father,” [Footnote: _Idem_, p. 102.] he was shocked at the abandonment
of the relation of experiences, and was so scandalized at reading the
Bible without comment he could only describe it as “dumb.” In a
word, there was nothing the new congregation had done which was not
displeasing to the Lord; but if they had offended in one particular
more than another it was in establishing a man in “the pastoral office
without the approbation of neighbouring churches or elders.” [Footnote:
_Idem_, p. 8.] To this solemn admonition Colman and William Brattle had
the irreverence to prepare a reply smacking of levity; nevertheless,
they began with a grave and noble definition of their principles. “The
liberties and privileges which our Lord Jesus Christ has given to his
church ... consist ... in ... that our consciences be not imposed on by
men or their traditions.” “We are reflected on as casting dishonour
on our parents, & their pious design in the first settlement of this
land.... Some have made this the great design, to be freed from the
impositions of men in the worship of God.... In this we are risen up
to make good their grounds.” [Footnote: _Gospel Order Revived_, Epistle
Dedicatory.]

They then went on to expose the abuse of public relations of
experiences: “But this is the misery, the more meek and fearful
are hereby kept out of God’s house, while the more conceited and
presumptuous never boggle at this, or anything else. But it seems there
is a gross corruption of this laudable practice which the author does
well to censure; and that is, when some, who have no good intention of
their own, get others to devise a relation for them.” [Footnote: _Idem_,
p. 9.] They even dared to intimate that it did not savor of modesty for
the patriarch “to think any one of his sermons, or short comments, can
edifie more than the reading of twenty chapters.” [Footnote: _Idem_, p.
15.] And then they added some sentences, which were afterward declared
by the venerable victim to be as scurrilous as other portions of the
pamphlet were profane.

“We are assured, the author is esteemed more a Presbyterian than a
Congregational man, by scores of his friends in London. He is lov’d and
reverenced for a moderate spirit, a peaceable disposition, and a
temper so widely different from his late brothers in London.... Did our
reverend author appear the same here, we should be his easie proselites
too. But we are loath to say how he forfeits that venerable character,
which might have consecrated his name to posterity, more than his
learning, or other honorary titles can.” [Footnote: _Gospel Order
Revived_, pp. 34, 35.]

No printer in Boston dared to be responsible for this ribaldry, and
when it came home from New York and was actually cast before the people,
words fail to convey the condition into which the patriarch was thrown.
At last his emotions found a vent in a tract which he prepared jointly
with his son.

“A moral heathen would not have done as he has done. [Footnote:
_Collection of Some of the More Offensive Matters_, Preface.]... There
is no one thing, which does more threaten or disgrace New-England, than
want of due respect unto superiors. [Footnote: _Idem_, p. 10.]... It
is a disgrace to the name of Presbyterian, that such as he is should
pretend unto it. [Footnote: _Idem_, p. 12.]... and if our children
should learn from them, ... we may tremble to think, what a flood of
profaneness and atheism would break in upon us, and ripen us for the
dreadfullest judgments of God. [Footnote: _Idem_, p. 7.]... They assault
him [the aged president] with a volley of rude jeers and taunts, as if
they were so many children of Bethel.” [Footnote: _Idem_, p. 8.]
Among these taunts some struck deep, for they are quoted at length.
“‘Abundance of people have long obstinately believed, that the contest
on his part, is more for lordship and dominion, than for truth.’ But
there are many more such passages, which laid altogether, would make a
considerable dung-hil.” [Footnote: _Idem_, p. 9.] They dwelt with pathos
upon those sacred rites desecrated by these “unsanctified” “young men”
 in their “miserable pamphlet.” “The Lord is exceedingly glorified, and
his people are edified, by the accounts, which the candidates, of the
communion in our churches give of that self-examination which is by
plain institution ... a qualification, of the communicants. Now these
think it not enough to charge the churches, which require & expect such
accounts, with exceedingly provoking the Lord. But of the tears dropt by
holy souls on those occasions, they say with a scoff, ‘whether they be
for joy or grief, we are left in the dark.’” [Footnote: _Collection of
Some of the More Offensive Matters_, p. 6.] But the suffering divines
found peace in knowing that Christ himself would inflict the punishment
upon these abandoned men which the priests would have meted out with
holy joy had they still possessed the power.

“Considering that the things contained in their pamphlet, are a deep
apostasy, in conjunction with such open impiety, and profane scurrility
against the holy wayes in which our fathers walked, in case it become
the sin of the land, (as it will do if not duely testified against) we
may fear that some heavy judgment will come upon the whole land. And
will not the holy Lord Jesus Christ, who walks in the midst of his
golden candlesticks, make all the churches to know ... that these men
have provoked the Lord!” [Footnote: _Idem_, pp. 18, 19.]

Yet, notwithstanding the Mathers’ piteous prayers, God heeded them
not, and the rising tide that was sweeping over them soon drowned their
cries. Brattle Street congregation became an honored member of the
orthodox communion, the principles which animated its founders spread
apace, and the name of Benjamin Colman waxed great in the land. The
liberals had penetrated the stronghold of the church.




CHAPTER IX.

HARVARD COLLEGE.


For more than two centuries one ceaseless anthem of adulation has been
chanted in Massachusetts in honor of the ecclesiastics who founded
Harvard University, and this act has not infrequently been cited as
incontrovertible proof that they were both liberal and progressive at
heart. The laudation of ancestors is a task as easy as it is popular;
but history deals with the sequence of cause and effect, and an
examination of facts, apart from sentiment, tends to show that in
building a college the clergy were actuated by no loftier motive than
intelligent self-interest, if, indeed, they were not constrained thereto
by the inexorable exigencies of their position.

The truth of this proposition becomes apparent if the soundness of the
following analysis be conceded.

There would seem to be a point in the pathway of civilization where
every race passes more or less completely under the dominion of a
sacred caste; when and how the more robust have emerged into freedom is
uncertain, but enough is known to make it possible to trace the process
by which this insidious power is acquired, and the means by which it is
perpetuated. A flood of light has, moreover, been shed on this class
of subjects by the recent remarkable investigations among the Zuñis.
[Footnote: Made by Mr. F. H. Cushing, of the Bureau of Ethnology,
Smithsonian Institution.]

Most American Indians are in the matriarchal period of development,
which precedes the patriarchal; and it is then, should they become
sedentary, that caste appears to be born. Some valuable secret, such as
a cure for the bite of the rattlesnake, is discovered, and this gives
the finder, and chosen members of his clan with whom he shares it, a
peculiar sanctity in the eyes of the rest of the tribe. Like facts,
however, become known to other clans, and then coalitions are made which
take the form of esoteric societies, and from these the stronger
savages gradually exclude the weaker and their descendants. Meanwhile
an elaborate ritual is developed, and so an hereditary priesthood
comes into life, which always claims to have received its knowledge by
revelation, and which teaches that resistance to its will is sacrilege.
Nevertheless the sacerdotal power is seldom firmly established without a
struggle, the memory whereof is carefully preserved as a warning of the
danger of incurring the divine wrath. A good example of such a myth is
the fable of the rebellious Zuñi fire-priest, who at the prayer of his
orthodox brethren was destroyed with all his clan by a boiling torrent
poured from the burning mountain, sacred to their order, by the avenging
gods. Compare this with the story of Korah; and it is interesting to
observe how the priestly chronicler, in order to throw the profounder
awe about his class, has made the great national prophet the author of
the exclusion of the body of the Levites from the caste, in favor of his
own brother. “And they gathered themselves together against Moses and
against Aaron, and said unto them, Ye take too much upon you, seeing
all the congregation are holy, ... wherefore then lift ye up yourselves
above the congregation of the Lord?

“And when Moses heard it, he fell upon his face.” Then he told Korah and
his followers, who were descendants of Levi and legally entitled to act
as priests by existing customs, to take censers and burn incense, and it
would appear whether the Lord would respect their offering. So every man
took his censer, and Korah and two hundred and fifty more stood in the
door of the tabernacle.

Then Moses said, if “the earth open her mouth, and swallow them up, with
all that appertain unto them, and they go down quick into the pit; then
ye shall understand that these men have provoked the Lord....

“And the earth opened her mouth, and swallowed them up, and their
houses, and all the men that appertained unto Korah, and all their
goods.

“They, and all that appertained to them, went down alive into the pit,
and the earth closed upon them:... And all Israel that were round about
them fled at the cry of them: for they said, Lest the earth swallow us
up also.” [Footnote: _Numbers_ xvi.] Traces of a similar conflict are
found in Hindoo sacred literature, and probably the process has been
well-nigh universal. The caste, therefore, originates in knowledge, real
and pretended, kept by secret tradition in certain families, and
its power is maintained by systematized terrorism. But to learn the
mysteries and ritual requires a special education, hence those destined
for the priesthood have careful provision made for their instruction.
The youthful Zuñi is taught at the sacred college at the shrine of his
order; the pious Hindoo lives for years with some famous Brahmin; as
soon as the down came on the cheek, the descendants of Aaron were taken
into the Temple at Jerusalem, and all have read how Hannah carried the
infant Samuel to the house of the Lord at Shiloh, and how the child did
minister unto the Lord before Eli the priest.

These facts seem to lead to well-defined conclusions when applied to New
England history. In their passionate zeal the colonists conceived
the idea of reproducing, as far as they could, the society of the
Pentateuch, or, in other words, of reverting to the archaic stage of
caste; and in point of fact they did succeed in creating a theocratic
despotism which lasted in full force for more than forty years.
Of course, in the seventeenth century such a phase of feeling was
ephemeral; but the phenomena which attended it are exceptionally
interesting, and possibly they are somewhat similar to those which
accompany the liberation of a primitive people.

The knowledge which divided the Massachusetts clergy from other men was
their supposed proficiency in the interpretation of the ancient writings
containing the revelations of God. For the perpetuation of this lore a
seminary was as essential to them as an association of priests for the
instruction of neophytes is to the Zuni now, or as the training at the
Temple was to the Jews. In no other way could the popular faith in their
special sanctity be sustained. It is also true that few priesthoods have
made more systematic use of terror. The slaughter of Anne Hutchinson
and her family was exultingly declared to be the judgment of God for
defaming the elders. Increase Mather denounced the disobedient Colman
in the words of Moses to Korah; Cotton Mather revelled in picturing
the torments of the bewitched; and, even in the last century Jonathan
Edwards frightened people into convulsions by his preaching. On the
other hand, it is obvious that the reproduction of the Mosaic law could
not in the nature of things have been complete; and the two weak points
in the otherwise strong position of the clergy were that the spirit
of their age did not permit them to make their order hereditary, nor,
although their college was a true theological school, did they perceive
the danger of allowing any lay admixture. The tendency to weaken the
force of the discipline is obvious, yet they were led to abandon the
safe Biblical precedent, not only by their own early associations, but
by their hatred of anything savoring of Catholicism.

Men to be great leaders must exalt their cause above themselves; and
if so godly a man as the Rev. Increase Mather can be said to have had
a human failing it was an inordinate love of money and of flattery. The
first of these peculiarities showed itself early in life when, as his
son says, he was reluctant to settle at the North Church, because of
“views he had of greater service elsewhere.” [Footnote: _Parentator_,
p. 25.] In other words, the parish was not liberal; for it seems “the
deacons ... were not spirited like some that have succeeded them; and
the leaders of the more honest people also, were men of a low,
mean, sordid spirit.... For one of his education, and erudition, and
gentlemanly spirit, and conversation, to be so creepled and kept in such
a depressing poverty!--In these distresses, it was to little purpose for
him to make his complaint unto man! If he had, it would have been basely
improved unto his disadvantage.” [Footnote: _Idem_, p. 30.] His diary
teemed with repinings. “Oh! that the Lord Jesus, who hears my complaints
before him, would either give an heart to my people to look after my
comfortable subsistance among them, or ... remove me to another people,
who will take care of me, that so I may be in a capacity to attend his
work, and glorify his name in my generation.” [Footnote: _Idem_, p. 33.]
However, matters mended with him, for we are assured that “the Glorious
One who knew the works, and the service and the patience of this tempted
man, ordered it, that several gentlemen of good estate, and of better
spirit, were become the members of his church;” and from them he had
“such filial usages... as took away from him all room of repenting,
that he had not under his temptations prosecuted a removal from them.”
 [Footnote: _Parentator_, pp. 34, 35.]

The presidency of Harvard, though nominally the highest place a
clergyman could hold in Massachusetts, had always been one of poverty
and self-denial; for the salary was paid by the legislature, which,
as the unfortunate Dunster had found, was not disposed to be generous.
Therefore, although Mr. Mather was chosen president in 1685, and was
afterward confirmed as rector by Andros, he was far too pious to be led
again into those temptations from which he had been delivered by the
interposition of the Glorious One; and the last thing he proposed was
to go into residence and give up his congregation. Besides, he was
engrossed in politics and went to England in 1688, where he stayed four
years. Meanwhile the real control of education was left in the hands of
Leverett, who was appointed tutor in 1686, and of William Brattle, who
was in full sympathy with his policy. Among the many powers usurped by
the old trading company was that of erecting corporations; hence the
effect of the judgment vacating the patent had been to annul the college
charter which had been granted by the General Court; [Footnote: 23 May,
1650. _Mass. Rec._ iii. 195.] and although the institution had gone
on much as usual after the Revolution, its position was felt to be
precarious. Such being the situation when the patriarch came home in
1692 in the plenitude of power, he conceived the idea of making himself
the untrammelled master of the university, and he forthwith caused a
bill to be introduced into the legislature which would certainly have
produced that result. [Footnote: _Province Laws_, 1692-93, c. 10.] Nor
did he meet with any serious opposition in Massachusetts, where his
power was, for the moment, well-nigh supreme. His difficulty lay
with the king, since the fixed policy of Great Britain was to foster
Episcopalianism, and of course to obtain some recognition for that sect
at Cambridge. And so it came to pass that all the advantage he reaped
by the enactment of this singular law was a degree of Doctor of Divinity
[Footnote: Sept. 5, 1692. Quincy’s _History of Harvard_, i. 71.] which
he gave himself between the approval of the bill by Phips and its
rejection at London. The compliment was the more flattering, however, as
it was the first ever granted in New England. But the clouds were fast
gathering over the head of this good man. Like many another benefactor
of his race, he was doomed to experience the pangs inflicted by
ingratitude, and indeed his pain was so acute he seldom lost an
opportunity of giving it public expression; to use his own words of some
years later, “these are the last lecture sermons... to be preached by
me.... The ill treatment which I have had from those from whom I had
reason to have expected better, have discouraged me from being any
more concerned on such occasions.” [Footnote: Address to Sermon, _The
Righteous Man a Blessing_, 1702.]

Certainly he was in a false position; he was necessarily unappreciated
by the liberals, and he had not only alienated many staunch
conservatives by his acceptance of the charter, but he had embittered
them, by rigorously excluding all except his particular faction from
Phips’s council. To his deep chagrin, the elections of 1693 went in
favor of many of these thankless men, and his discontent soon took the
form of an intense longing to go abroad in some official position which
would give him importance. The only possible opening seemed to be to get
himself made agent to negotiate a charter for Harvard; and therefore
he soon had “angelical” suggestions that God needed him in England to
glorify his name.

“1693. September 3d. As I was riding to preach at Cambridge, I prayed
to God,--begged that my labors might be blessed to the souls of the
students; at the which I was much melted. Also saying to the Lord,
that some workings of his Providence seemed to intimate, that I must be
returned to England again; ... I was inexpressibly melted, and that for
a considerable time, and a stirring suggestion, that to England I
must go. In this there was something extraordinary, either divine or
angelical.”

“December 30th. Meltings before the Lord this day when praying, desiring
being returned to England again, there to do service to his name, and
persuasions that the Lord will appear therein.”

“1694. January 27th. Prayers and supplications that tidings may come
from England, that may be some direction to me, as to my returning
thither or otherwise, as shall be most for his glory.”

“March 13th. This morning with prayers and tears I begged of God that
I might hear from my friends and acquaintance in England something that
should encourage and comfort me. Such tidings are coming, but I know not
what it is. God has heard me.” [Footnote: _History of Harvard_, i. 475,
476, App. ix.]

His craving to escape from the country was increased by the nagging of
the legislature; for so early as December, 1693, the representatives
passed the first of a long series of resolves, “that the president of
Harvard College for the time being shall reside there, as hath been
accustomed in time past.” [Footnote: _Court Rec._ vi. 316.] Now this was
precisely what the Reverend Doctor was determined he would not do; nor
could he resign without losing all hope of his agency; so it is not
surprising that as time went on he wrestled with the Deity.

1698. “September 25th. This day as I was wrestling with the Lord, he
gave me glorious and heart-melting persuasions, that he has work for me
to do in England, for the glory of his name. My soul rejoiceth in the
Lord.” [Footnote: _History of Harvard_, i. 480, App. ix.]

Doubtless his trials were severe, but the effect upon his temper was
unfortunate. He brought forward scheme after scheme, and the corporation
was made to address the legislature, and then the legislature was
pestered to accede to the prayer of the corporation, until everybody was
wrought to a pitch of nervous irritation; he himself was always jotting
in his Diary what he had on foot, mixed with his hopes and prayers.

“1696. December 11th. I was with the representatives in the General
Court, and did acquaint them with my purpose of undertaking a voyage for
England in the spring (if the Lord will), in order to the attainment of
a good settlement for the college.”

“December 28th. The General Court have done nothing for the poor
college.... The corporation are desirous that I should go to England on
the college’s account.”

1696. “April 19th (Sabbath.) In the morning, as I was praying in my
closet, my heart was marvellously melted with the persuasion, that I
should glorify Christ in England.”

“1697. June 7th. Discourse with ministers about the college, and the
corporation unanimously desired me to take a voyage for England on the
college’s account.” [Footnote: _History of Harvard_, i. 476, App. ix.]

But of what the senior tutor was doing with the rising generation he
took no note at all. His attention was probably first attracted by
rumors of the Brattle Church revolt, for not till 1697 was he able to
divert his thoughts from himself long enough to observe that all was not
as it should be at Cambridge. Then, at length, he made an effort to get
rid of Leverett by striking his name from the list of fellows when a
bill for incorporation was brought into the legislature; but this
crafty politician had already become too strong in the house of
representatives, of which he was soon after made speaker.

Two years later, however, the conservative clergy made a determined
effort and prepared a bill containing a religious test, which they
supported with a petition praying “that, in the charter for the college,
our holy religion may be secured to us and unto our posterity, by a
provision, that no person shall be chosen president, or fellow, of the
college, but such as declare their adherence unto the principles of
reformation, which were espoused and intended by those who first settled
the country ... and have hitherto been the general profession of New
England.” [Footnote: _Idem_, i. 99.] This time they narrowly missed
success, for the bill passed the houses, but was vetoed by Lord
Bellomont.

Hitherto Cotton Mather had shown an unfilial lack of interest in his
father’s ambition to serve the public; but this summer he also began
to have assurances from God. One cause for his fervor may have been
the death of the Rev. Mr. Morton, who was conceded to stand next in
succession to the presidency, and he therefore supposed himself to be
sure of the office should a vacancy occur. [Footnote: _Idem_, i. 102.]

“1699. 7th d. 4th m. (June.) The General Court has, divers times of
late years, had under consideration the matter of the settlement of
the college, which was like still to issue in a voyage of my father to
England, and the matter is now again considered. I have made much prayer
about it many and many a time. Nevertheless, I never could have my mind
raised unto any particular faith about it, one way or another. But this
day, as I was (may I not say) in the spirit, it was in a powerful manner
assured me from heaven, that my father should one day be carried into
England, and that he shall there glorify the Lord Jesus Christ;...
And thou, O Mather the younger, shalt live to see this accomplished!”
 [Footnote: _History of Harvard_, i. 482, 483, App. x.]

“16th d. 5th m. (July.) Being full of distress in my spirit, as I was at
prayer in my study at noon, it was told me from heaven, that my father
shall be carried from me unto England, and that my opportunities to
glorify the Lord Jesus Christ will, on that occasion, _be gloriously
accommodated_.”

“18th d. 5th m.... And now behold a most unintelligible dispensation!
At this very time, even about noon, instead of having the bill for the
college enacted, as was expected, the governor plainly rejected it,
because of a provision therein, made for the religion of the country.”

After the veto the patriarch seems to have got the upper hand for
a season, and to have made some arrangement by which he evicted his
adversary, as appears by a very dissatisfied letter written by Leverett
in August, 1699: “As soon as I got home I was informed, that Rev.
President (I. M.), held a corporation at the college the 7th inst., and
the said corporation, after the publication of the _new settlement_,
made choice of Mr. Flynt to be one of the tutors at college.... I have
not the late act for incorporating the college at hand, nor have I seen
the new temporary settlement; but I perceive, that all the members of
the late corporation were not notified to be at the meeting. I can’t
say how legal these late proceedings are; but it is wonderful, that an
establishment for so short a time as till October next, should be made
use of so soon to introduce an unnecessary addition to that society.”
 [Footnote: _History of Harvard_, i. 500, App. xvi.]

A long weary year passed, during which Dr. Mather must have suffered
keenly from the public ingratitude; still, at its end he was happy,
since he felt certain of being rewarded by the Lord; for, just as the
earl’s administration was closing, he had succeeded by unremitting toil
in so adjusting the legislature as to think the spoil his own; when,
alas, suddenly, without warning, in the most distressing manner, the
prize slipped into Bellomont’s pocket. How severely his faith was tried
appears from his son’s Diary.

“1700. 16th d. 4th mo. (Lord’s Day.) I am going to relate one of
the most astonishing things that ever befell in all the time of my
pilgrimage.

“A particular faith had been unaccountably produced in my father’s
heart, and in my own, that God will carry him unto England, and there
give him a short but great opportunity to glorify the Lord Jesus
Christ, before his entrance into the heavenly kingdom. There appears no
probability of my father’s going thither but in an agency to obtain a
charter for the college. This matter having been for several years upon
the very point of being carried in the General Assembly, hath strangely
miscarried when it hath come to the birth. It is now again before the
Assembly, in circumstances wherein if it succeed not, it is never like
to be revived and resumed any more....

“But the matter in the Assembly being likely now to come unto nothing, I
was in this day in extreme distress of spirit concerning it.... After I
had finished all the other duties of this day, I did in my distress cast
myself prostrate on my study floor before the Lord.... I spread before
him the consequences of things, and the present posture and aspect of
them, and, having told the Lord, that I had always taken a particular
faith to be a work of heaven on the minds of the faithful, but if it
should prove a deceit in that remarkable instance which was now the
cause of my agony, I should be cast into a most wonderful confusion; I
then begged of the Lord, that, if my particular faith about my father’s
voyage to England were not a delusion, he would be pleased to renew it
upon me. All this while my heart had the coldness of a stone upon it,
and the straitness that is to be expected from the lone exercise of
reason. But now all on the sudden I felt an inexpressible force to fall
on my mind, an afflatus, which cannot be described in words; _none knows
it but he that has it_.... It was told me, that the Lord Jesus Christ
loved my father, and loved me, and that he took delight in us, as in
two of his faithful servants, and that he had not permitted us to be
deceived in our particular faith, but that my father should be carried
into England, and there glorify the Lord Jesus Christ before his passing
into glory....

“Having left a flood of tears from me, by these rages from the invisible
world, on my study floor, I rose and went into my chair. There I took
up my Bible, and the first place that I opened was at Acts xxvii.
23-25, ‘There stood by me an angel of God, whose I am, and whom I serve,
saying, Fear not, thou must be brought before Caesar.’ ... A new
flood of tears gushed from my flowing eyes, and I broke out into these
expressions. ‘What! shall my father yet appear before Caesar! Has an
angel from heaven told me so! And must I believe what has been told me!
Well then, it shall be so! It shall be so!’”

“And now what shall I say! When the affair of my father’s agency after
this came to a turning point in the court, it strangely miscarried! All
came to nothing! Some of the Tories had so wrought upon the governor,
that, though he had first moved this matter, and had given us both
directions and promises about it, yet he now (not without base
unhandsomeness) deferred it. The lieutenant-governor, who had formerly
been for it, now (not without great ebullition of unaccountable
prejudice and ingratitude) appeared, with all the little tricks
imaginable, to confound it. It had for all this been carried, had not
some of the council been inconveniently called off and absent. But now
the whole affair of the college was left unto the management of the Earl
of Bellamont, so that all expectation of a voyage for my father unto
England, on any such occasion, is utterly at an end.” [Footnote:
_History of Harvard_, i. 484-486, App. x.]

During all these years the legislature had been steadily passing
resolutions requiring the president to go into residence; and in 1698
they went so far as to vote him the liberal salary, for that age, of two
hundred pounds, and appointed a committee to wait upon him. Judge Sewall
describes the interview:--

“Mr. President expostulated with Mr. Speaker ... about the votes being
alter’d from 250 [£.?].” ... “We urg’d his going all we could; I told
him of his birth and education here; that he look’d at work rather than
wages, all met in desiring him.... Objected want of a house, bill for
corporation not pass’d ... must needs preach once every week, which
he preferred before the gold and silver of the West-Indies. I told him
would preach twice aday to the students. He said that [exposition]
was nothing like preaching.” [Footnote: Sewall’s _Diary_. _Mass. Hist.
Coll._ fifth series, v. 487.] And in this the patriarch spoke the truth;
for if there was anything he loved more than money it was the incense of
adulation which steamed up to his nostrils from a great congregation.
Of course he declined; and yet this importunity pained the good man, not
because there was any conflict in his mind between his duty to a
cause he held sacred and his own interest, but because it was “a thing
contrary to the faith marvellously wrought into my soul, that God will
give me an opportunity to serve and glorify Christ in England, I set the
day apart to cry to heaven about it.” [Footnote: _History of Harvard_,
vi. 481, App. ix.]

There were limits, however, even to the patience of the Massachusetts
Assembly with an orthodox divine; and no sooner was the question of the
agency decided by the appointment of Bellomont, than it addressed itself
resolutely to the seemingly hopeless task of forcing Dr. Mather to
settle in Cambridge or resign his office. On the 10th of July, 1700,
they voted him two hundred and twenty pounds a year, and they appointed
a committee to obtain from him a categorical answer. This time he
thought it prudent to feign compliance; and after a “suitable place...
for the reception and entertainment of the president” had been prepared
at the public expense, he moved out of town and stayed till the 17th of
October, when he went back to Boston, and wrote to tell Stoughton his
health was suffering. His disingenuousness seems to have given Leverett
the opportunity for which he had been waiting; and his acting as
chairman of a committee appointed by the representatives suggests his
having forced the issue; it was resolved that, should Mr. Mather be
absent from the college, his duties should devolve upon Samuel Willard,
the vice-president; [Footnote: _History of Harvard_, i. 111; _Court
Rec._ vii. 172, 175.] and in March the committee apparently reported the
president’s house to be in good condition. Stimulated by this hint,
the doctor went back to Cambridge and stayed a little more than three
months, when he wrote a characteristic note to Stoughton, who was acting
governor. “I promised the last General Court to take care of the college
until the Commencement. Accordingly I have been residing in Cambridge
these three months. I am determined (if the Lord will) to return to
Boston the next week, and no more return to reside in Cambridge; for it
is not reasonable to desire me to be (as, out of respect to the public
interest, I have been six months within this twelve) any longer absent
from my family.... I do therefore earnestly desire, that the General
Court would... think of another president.... It would be fatal to
the interest of religion, if a person disaffected to the order of the
Gospel, professed and practised in these churches, should preside over
this society. I know the General Assembly, out of their regard to the
interest of Christ, will take care to prevent it.” [Footnote: _History
of Harvard_, i. 501, App. xvii.] Yet though he himself begged the
legislature to select his successor, in his inordinate vanity he did not
dream of being taken at his word; so when he was invited to meet both
houses in the council chamber he explained with perfect cheerfulness how
“he was now removed from Cambridge to Boston, and ... did not think fitt
to continue his residence there, ... but, if the court thought fit to
desire he should continue his care of the colledge as formerly, he would
do so.” [Footnote: _Court Records_, vii. 229.]

Increase Mather delighted to blazon himself as Christ’s foremost
champion in the land. He predicted, and with reason, that should those
who had been already designated succeed him at Harvard, it would be
fatal to that cause to which his life was vowed. The alternative was
presented of serving himself or God, and to him it seemed unreasonable
of his friends to expect of him a choice. And yet when, as was his wont,
he would describe himself from the pulpit, as a refulgent beacon blazing
before New England, he would use such words as these: “Every ... one
of a publick spirit ... will deny himself as to his worldly interests,
provided he may thereby promove the welfare of his people.... He
will not only deny himself, but if called thereto, will encounter the
greatest difficulties and dangers for the publicks sake.” [Footnote:
Sermon, _The Publick Spirited Man_, pp. 7, 9.]

The man had presumed too far; the world was wearying of him. On
September 6, 1701, the government was transferred to Samuel Willard,
the vice-president, and Harvard was lost forever. [Footnote: _History of
Harvard_, i. 116.]

No education is so baleful as the ecclesiastical, because it breeds the
belief in men that resistance to their will is not only a wrong to their
country and themselves, but a sacrilege toward God. The Mathers were now
to give an illustration of the degree to which the theocratic training
debauched the mind; and it is only necessary to observe that Samuel
Sewall, who tells the story, was educated for the ministry, and was
perhaps as staunch a conservative as there was in the province.

1701, “October 20. Mr. Cotton Mather came to Mr. Wilkins’s shop, and
there talked very sharply against me as if I had used his father worse
than a neger; spake so loud that people in the street might hear him....
I had read in the morn Mr. Dod’s saying; Sanctified afflictions are good
promotions. I found it now a cordial.”

“October 9. I sent Mr. Increase Mather a hanch of very good venison; I
hope in that I did not treat him as a negro.”

“October 2, 1701. I, with Major Walley and Capt. Samuel Checkly, speak
with Mr. Cotton Mather at Mr. Wilkins’s.... I told him of his book of
the Law of Kindness for the Tongue, whether this were correspondent with
that. Whether correspondent with Christ’s rule:

“He said, having spoken to me before there was no need to speak to me
again; and so justified his reviling me behind my back. Charg’d the
council with lying, hypocrisy, tricks, and I know not what all. I ask’d
him if it were done with that meekness as it should; Answer’d, Yes.
Charg’d the council in general, and then shew’d my share, which was my
speech in council; viz. If Mr. Mather should goe to Cambridge again to
reside there with a resolution not to read the Scriptures, and expound
in the Hall: I fear the example of it will do more hurt than his going
thither will doe good. This speech I owned.... I ask’d him if I should
supose he had done somthing amiss in his church as an officer; whether
it would be well for me to exclaim against him in the street for it.”

“Thorsday October 23. Mr. Increase Mather said at Mr. Wilkins’s, If I
am a servant of Jesus Christ, some great judgment will fall on Capt.
Sewall, or his family.” [Footnote: Sewall’s _Diary. Mass. Hist. Coll._
fifth series, vi. 43-45.]

Had the patriarch been capable of a disinterested action, for the
sake of those principles he professed to love, he would have stopped
Willard’s presidency, no matter at what personal cost, for he knew
him to be no better than a liberal in disguise, and he had already
quarrelled bitterly with him in 1697 when he was trying to eject
Leverett. Sewall noted on “Nov. 20.... Mr. Willard told me of the
falling out between the president and him about chusing fellows last
Monday. Mr. Mather has sent him word, he will never come to his house
more till he give him satisfaction.” [Footnote: _Mass. Hist. Coll._
fifth series, v. 464.] But they had in reality separated years before;
for when, in the witchcraft terror, Willard was cried out upon, and had
to look a shameful death in the face, he learned to feel that the men
who were willing to risk their lives to save him were by no means
public enemies. And so, as the vice-president lived in Boston, the
administration of the college was left very much to Leverett and the
Brattles, who were presently reinstated.

Joseph Dudley was the son of that old governor who wrote the verses
about the cockatrice to be hatched by toleration, yet he inherited very
little of his father’s disposition. He was bred for the ministry, and as
the career did not attract him, he turned to politics, in which he made
a brilliant opening. At first he was the hope of the high churchmen, but
they afterward learned to hate him with a rancor exceptional even toward
their enemies. And he gave them only too good a handle against him, for
he was guilty of the error of selling himself without reserve to the
Andros government. At the Revolution he suffered a long imprisonment,
and afterward went to England, where he passed most of William’s
reign. There his ability soon brought him forward, he was made
lieutenant-governor of the Isle of Wight, was returned to Parliament,
and at last appointed governor by Queen Anne. Though Massachusetts owes
a deeper debt to few of her chief magistrates, there are few who have
found scantier praise at the hands of her historians. He was, it is
true, an unscrupulous politician and courtier, but his mind was broad
and vigorous, his policy wise and liberal, and at the moment of his
power his influence was of inestimable value.

Among his other gifts, he was endowed with infinite tact, and when
working for his office he managed not only to conciliate the Mathers,
but even to induce the son to write a letter in his favor; and so when
he arrived in 1702 they were both sedulous in their attentions in the
expectation of controlling him. A month had not passed, however, before
this ominous entry was made in the younger’s diary:--

“June 16, 1702. I received a visit from Governour Dudley.... I said to
him ... I should be content, I would approve it, ... if any one should
say to your excellency, ‘By no means let any people have cause to say,
that you take all your measures from the two Mr. Mathers.’ By the same
rule I may say without offence,’ By no means let any people say,
that you go by no measures in your conduct, but Mr. Byfield’s and Mr.
Leverett’s.’... The WRETCH went unto those men and told them, that I
had advised him to be no ways advised by them; and inflamed them into
an implacable rage against me.” [Footnote: _Mass. Hist. Coll._ first
series, iii. 137.]

Leverett, on the contrary, now reached his zenith; from the house
he passed into the council and became one of Dudley’s most trusted
advisers. The Mathers were no match for these two men, and few routs
have been more disastrous than theirs. Lord Bellomont’s sudden death
had put an end to all hope of obtaining a charter by compromise with
England, and no further action had been taken, when, on September 12,
1707, Willard died. On the 28th of October the fellows met and
chose John Leverett president of Harvard College; and then came a
demonstration which proved not only Increase Mather’s prescience, when
he foretold how a liberal university would kill a disciplined church,
but which shows the mighty influence a devoted teacher can have upon his
age. Thirty-nine ministers addressed Governor Dudley thus:--

“We have lately, with great joy, understood the great and early care
that our brethren, who have the present care and oversight of the
college at Cambridge, have taken, ... by their unanimous choice of Mr.
John Leverett, ... to be the president ... Your Excellency personally
knows Mr. Leverett so well, that we shall say the less of him. However,
we cannot but give this testimony of our great affection to and esteem
for him; that we are abundantly satisfied ... of his religion, learning,
and other excellent accomplishments for that eminent service, a long
experience of which we had while he was senior fellow of that house; for
that, under the wise and faithful government of him, and the Rev. Mr.
Brattle, of Cambridge, the greatest part of the now rising ministry in
New England were happily educated; and we hope and promise ourselves,
through the blessing of the God of our fathers, to see religion and
learning thrive and flourish in that society, under Mr. Leverett’s wise
conduct and influence, as much as ever yet it hath done.” [Footnote:
_History of Harvard_, i. 504, App. xx.]

His salary was only one hundred and fifty pounds a year; but the man
worked for love of a great cause, and did not stop to haggle. Nor were
he and Dudley of the temper to leave a task half done. Undoubtedly at
the governor’s instigation, a resolve was introduced into the Assembly
reviving the Act of 1650 by which the university had been incorporated,
and it is by the sanction of this lawless and masterly feat of
statesmanship that Harvard has been administered for almost two hundred
years.

Sewall tells how Dudley went out in state to inaugurate his friend. “The
governour prepared a Latin speech for instalment of the president. Then
took the president by the hand and led him down into the hall;... The
governour sat with his back against a noble fire.... Then the governour
read his speech ... and mov’d the books in token of their delivery.
Then president made a short Latin speech, importing the difficulties
discouraging, and yet that he did accept: ... Clos’d with the hymn to
the Trinity. Had a very good dinner upon 3 or 4 tables.... Got home
very well. _Laus Deo._” [Footnote: _Mass. Hist. Coll._ fifth series, vi.
209.]

Nor did Dudley fail to provide the new executive with fit support. By
the old law he had revived the corporation was reduced to seven; of this
board Leverett himself was one, and on the day he took his office both
the Brattles and Pemberton were also appointed. And more than this,
when, a few years later, Pemberton died, the arch-rebel, Benjamin
Colman, was chosen in his place. The liberal triumph was complete, and
in looking back through the vista of the past, there are few pages of
our history more strongly stamped with the native energy of the New
England mind than this brilliant capture of Harvard, by which the
ancient cradle of bigotry and superstition was made the home of American
liberal thought. As for the Mathers, when they found themselves beaten
in fair fight, they conceived a revenge so dastardly that Pemberton
declared with much emotion he would humble them, were he governor,
though it cost him his head. Being unable longer to withstand Dudley by
honorable means, they tried to blast him by charging him with felony.
Their letters are too long to be reproduced in full; but their purport
may be guessed by the extracts given, and to this day they remain choice
gems of theocratic morality.

       *       *       *       *       *

SIR, That I have had a singular respect for you, the Lord knows; but
that since your arrival to the government, my charitable expectations
have been greatly disappointed, I may not deny....

1st. I am afraid you cannot clear yourself from the guilt of bribery and
unrighteousness....

2d. I am afraid that you have not been true to the interest of your
country, as God (considering his marvellous dispensations towards you)
and his people have expected from you....

3d. I am afraid that you cannot clear yourself from the guilt of much
hypocrisy and falseness in the affair of the college....

4th. I am afraid that the guilt of innocent blood is still crying in the
ears of the Lord against you. I mean the blood of Leister and Milburn.
My Lord Bellamont said to me, that he was one of the committee of
Parliament who examined the matter; and that those men were not only
murdered, but barbarously murdered....

5th. I am afraid that the Lord is offended with you, in that you
ordinarily forsake the worship of God in the holy church to which you
are related, in the afternoon on the Lord’s day, and after the publick
exercise, spend the whole time with some persons reputed very ungodly
men. I am sure your father did not so.... Would you choose to be
with them or such as they are in another world, unto which you are
hastening?... I am under pressures of conscience to bear a publick
testimony without respect of persons.... I trust in Christ that when I
am gone, I shall obtain a good report of my having been faithful before
him. To his mercy I commend you, and remain in him,

Yours to serve, I. MATHER. [Footnote: _Mass. Hist. Coll._ first series,
iii. 126.] BOSTON, _January_ 20, 1707-8. To the Governour.

       *       *       *       *       *

BOSTON, _Jan_. 20, 1707-8.

Sir, There have appeared such things in your conduct, that a just
concern for the welfare of your excellency seems to render it necessary,
that you should be _faithfully_ advised of them.... You will give me
leave to write nothing, but in a style, whereof an ignorant mob, to
whom (as well as the General Assembly) you think fit to communicate what
_fragments_ you please of my letters, must be _competent judges_. I must
proceed accordingly.... I weakly believed that the wicked and horrid
things done before the righteous Revolution, had been heartily repented
of; and that the rueful business at New York, which many illustrious
persons ... called a barbarous murder, ... had been considered with such
a repentance, as might save you and your family from any further storms
of heaven for the revenging of it.... Sir, your _snare_ has been that
thing, the _hatred_ whereof is most expressly required of the _ruler_,
namely COVETOUSNESS. When a governour shall make his government more an
engine to enrich himself, than to _befriend his country_, and shall by
the unhallowed hunger of riches be prevailed withal to do many wrong,
base, dishonourable things; it is a covetousness which will shut out
from the kingdom of heaven; and sometimes the _loss of a government
on earth_ also is the punishment of it.... The main channel of that
covetousness has been the reign of bribery, which you, sir, have set
up in the land, where it was hardly known, till you brought it in
fashion.... And there lie affidavits before the queen and council, which
affirm that you have been guilty of it in very many instances. I do also
know that you have....

Sir, you are sensible that there is a judgment to come, wherein the
glorious Lord will demand, how far you aimed at serving him in your
government; ... how far you did in your government encourage those that
had most of his image upon them, or place your eyes on the wicked of the
land. Your _age_ and _health_, as well as other circumstances, greatly
invite you, sir, to entertain _awful thoughts_ of this matter, and
solicit the divine mercy through the only sacrifice.... Yet if the
troubles you brought on yourself should procure your abdication and
recess unto a more private condition, and your present _parasites_
forsake you, as you _may be sure they will_, I should think it my duty
to do you all the good offices imaginable.

Finally, I can forgive and forget injuries; and I hope I am somewhat
ready for _sunset_; the more for having discharged the duty of this
letter....

Your humble and faithful servant,

COTTON MATHER. [Footnote: _Mass. Hist. Coll._ first series, iii. 128.]

       *       *       *       *       *

But these venomous priests had tried their fangs upon a resolute and an
able man. Dudley shook them off like vermin.

       *       *       *       *       *

GENTLEMEN, Yours of the 20th instant I received; and the contents, both
as to the matter and manner, astonish me to the last degree. I must
think you have extremely forgot your own station, as well as my
character; otherwise it had been impossible to have made such an open
breach upon all the laws of decency, honour, justice, and Christianity,
as you have done in treating me with an air of superiority and contempt,
which would have been greatly culpable towards a Christian of the lowest
order, and is insufferably rude toward one whom divine Providence has
honoured with the character of your governour....

Why, gentlemen, have you been so long silent? and suffered sin to lie
upon me years after years? You cannot pretend any new information as
to the main of your charge; for you have privately given your tongues
a loose upon these heads, I am well assured, when you thought you could
serve yourselves by exposing me. Surely murder, robberies, and other
such flaming immoralities were as reprovable then as now....

Really, gentlemen, conscience and religion are things too solemn,
venerable, or sacred, to be played with, or made a covering for actions
so disagreeable to the gospel, as these your endeavours to expose me
and my most faithful services to contempt; nay, to unhinge the
government....

I desire you will keep your station, and let fifty or sixty good
ministers, your equals in the province, have a share in the government
of the college, and advise thereabouts as well as yourselves, and I hope
all will be well....

I am your humble servant,

J. DUDLEY.

To the Reverend Doctors Mathers. [Footnote: _Mass. Hist. Coll._ first
series, iii. 135.]




CHAPTER X.

THE LAWYERS.


In the age of sacred caste the priest is likewise the law-maker and the
judge, and as succeeding generations of ecclesiastics slowly spin the
intricate web of their ceremonial code, they fail not to teach the
people that their holy ordinances were received of yore from divine lips
by some great prophet. This process is beautifully exemplified in the
Old Testament: though the complicated ritualism of Leviticus was always
reverently attributed to Moses, it was evidently the work of a much
later period; for the present purpose, however, its date is immaterial,
it suffices to follow the account the scribes thought fit to give in
Kings.

Long after the time of Solomon, Josiah one day sent to inquire about
some repairs then being made at the Temple, when suddenly, “Hilkiah the
high priest said unto Shaphan the scribe, I have found the book of the
law in the house of the Lord.” And he gave the book to Shaphan.

“And it came to pass, when the king had heard the words of the book...
he rent his clothes.” And he was greatly alarmed for fear of the wrath
of the Lord, because their fathers had not hearkened unto the words
of this book; as indeed it was impossible they should, since they knew
nothing about it. So, to find out what was best to be done, he sent
Hilkiah and others to Huldah the prophetess, who told them that the
wrath of the Lord was indeed kindled, and he would bring evil unto the
land; but, because Josiah’s heart had been tender, and he had humbled
himself, and rent his clothes, and wept when he had heard what was
spoken, he should be gathered into his grave in peace, and his eyes
should not see the evil. [Footnote: 2 _Kings_ xxii.]

Such is an example of the process whereby a compilation of canonical
statutes is brought into practical operation by adroitly working upon
the superstitions fears of the civil magistrate; at an earlier period
the priests administer justice in person.

Eli judged Israel forty years, and Samuel went on circuit all the days
of his life; “and he went from year to year in circuit to Bethel, and
Gilgal, and Mizpeh, and judged Israel in all those places.” [Footnote:
1 _Samuel_ iv., vii.] But, sooner or later, the time must come when a
soldier is absolutely necessary, both to fight foreign enemies and to
enforce obedience at home; and then some chief is set up whom the clergy
think they can control: thus Samuel anointed Saul to be captain over
the Lord’s inheritance. [Footnote: 1 _Samuel_ x.] So long as the king
is submissive to authority all goes well, but any insubordination is
promptly punished; and this was the fate of Saul. On one occasion, when
he was in difficulty and Samuel happened to be away, he was so rash
as to sacrifice a burnt offering himself; his presumption offended the
prophet, who forthwith declared that his kingdom should not continue.
[Footnote: 1 _Samuel_ xiii.] After this the relations between them
went from bad to worse, and it was not long before the priest began
to intrigue with David, whom he presently anointed. [Footnote: _Idem_,
xvi.] The end of it was that Saul was defeated in battle, as Samuel’s
ghost foretold, for not obeying “the voice of the Lord;” and after a
struggle between the houses of Saul and David, all the elders of Israel
went to Hebron, where David made a league with them, and in return they
anointed him king. [Footnote: 2 _Samuel_ v.].

Thenceforward, or from the moment when a layman assumed control of
the temporal power, the Jewish chronicles teem with the sins and the
disasters of those rulers who did not walk in the way of their fathers,
or who, in other words, were restive under ecclesiastical dictation.

So long as this period lasts, during which the sovereign is forced
to obey the behests of the priesthood, an arbitrary despotism is
inevitable; nor can the foundation of equal justice and civil liberty be
laid until first the military, and then the legal profession, has become
distinct and emancipated from clerical control, and jurisprudence has
grown into the recognized calling of a special class.

These phenomena tend to explain the peculiar and original direction
taken by legal thought in Massachusetts, for they throw light upon the
influences under which her first generation of lawyers grew up, whose
destiny it was to impress upon her institutions the form they have ever
since retained.

The traditions inherited from the theocracy were vicious in the extreme.
For ten years after the settlement the clergy and their aristocratic
allies stubbornly refused either to recognize the common law or to enact
a code; and when at length further resistance to the demands of the
freemen was impossible, the Rev. Nathaniel Ward drew up “The Body
of Liberties,” which, though it perhaps sufficiently defined civil
obligations, contained this extraordinary provision concerning crimes:--

“No mans life shall be taken away, no mans honour or good name shall
be stayned, no mans person shall be arested, restrayned, banished,
dismembred, nor any wayes punished, ... unlesse it be by virtue or
equitie of some expresse law of the country waranting the same, ... or
in case of the defect of a law in any parteculer case by the word
of God. And in capitall cases, or in cases concerning dismembring or
banishment according to that word to be judged by the Generall Court.”
 [Footnote: _Mass. Hist. Coll._ third series, viii. 216]

The whole of the subtle policy, whereof this legislation forms a part,
well repays attentive study. The relation of the church to the state was
not unlike that of Samuel toward Saul, for no public man could withstand
its attack, as was demonstrated by the fate of Vane. Much of the story
has been told already in describing the process whereby the clergy
acquired a substantial ascendency over the executive and legislature,
through their command of the constituencies which it was the labor of
their lives to fill with loyal retainers. Nothing therefore remains to
be done but to trace the means they employed to invest their order with
judicial attributes.

From the outset lawyers were excluded from practice, so the magistrates
were nothing but common politicians who were nominated by the priests;
thus the bench was not only filled with trusty partisans without
professional training or instincts, but also, as they were elected
annually, they were practically removable at pleasure should they by
any chance rebel. Upon these points there is abundant evidence: “The
government was first by way of charter, which was chiefly managed by the
preachers, who by their power with the people made all the magistrates
& kept them so intirely under obedience, that they durst not act without
them. Soe that whensoever anything strange or unusuall was brought
before them, they would not determine the matter without consulting the
preachers, for should any bee soe sturdy as to presume to act of himself
without takeing advice & directions, he might bee sure of it, his
magistracy ended with the year. He could bee noe magistrate for them,
that was not approved and recommended from the pulpit, & he could expect
little recommendation who was not the preacher’s most humble servant.
Soe they who treated, caressed & presented the preachers most, were the
rulers & magistrates among the people.” [Footnote: An Account of the
Colonies, etc., Lambeth MSS. Perry’s _Historical Collections_, iii. 48.]

From the decisions of such a judiciary the only appeal lay to a popular
assembly, which could always be manipulated. Obviously, ecclesiastical
supervision over the ordinary course of litigation was amply provided
for. The adjudication of the more important controversies was reserved;
for it was expressly enacted that doubtful questions and the higher
crimes should be judged according to the Word of God. This master-stroke
resembled Hilkiah’s when he imposed his book on Josiah; for on no
point of discipline were the ministers so emphatic as on the sacred and
absolute nature of their prerogative to interpret the Scriptures; nor
did they fail to impress upon the people that it was a sin akin to
sacrilege for the laity to dispute their exposition of the Bible.

The deduction to be drawn from these premises is plain. The assembled
elders, acting in their advisory capacity, constituted a supreme
tribunal of last resort, wholly superior to carnal precedent, and
capable of evolving whatsoever decrees they deemed expedient from the
depths of their consciousness. [Footnote: See Gorton’s case, Winthrop,
ii. 146.] The result exemplifies the precision with which a cause
operating upon the human mind is followed by its consequence; and the
action of this resistless force is painfully apparent in every state
prosecution under the Puritan Commonwealth, from Wheelwright’s to
Margaret Brewster’s. The absorption of sacerdotal, political, and
juridical functions by a single class produces an arbitrary despotism;
and before judges greedy of earthly dominion, flushed by the sense of
power, unrestrained by rules of law or evidence, and unopposed by
a resolute and courageous bar, trials must become little more than
conventional forms, precursors of predetermined punishments.

After a period of about half a century these social conditions underwent
radical change, but traditions remained that deeply affected the
subsequent development of the people, and produced a marked bent of
thought in the lawyers who afterward wrote the Constitution.

At the accession of William III. great progress had been made in the
science of colonial government; charters had been granted to Connecticut
and Rhode Island in 1662 and 1663, which, except in the survival of the
ancient and meaningless jargon of incorporation, had a decidedly modern
form. By these regular local representative governments were established
with full power of legislation, save in so far as limited by clauses
requiring conformity with the law of England; and they served their
purpose well, for both were kept in force many years after the
Revolution, Rhode Island’s not having been superseded until 1843.

The stubborn selfishness of the theocracy led to the adoption of a less
liberal policy toward Massachusetts. The nomination of the executive
officers was retained by the crown, and the governor was given very
substantial means of maintaining his authority; he could reject the
councillors elected by the Assembly; he appointed the judges and
sheriffs with the advice of this body, whose composition he could thus
in a measure control; he had a veto, and was commander-in-chief. Appeals
to the king in council were also provided for in personal actions where
the matter in difference exceeded three hundred pounds.

On the other hand, the legislature made all appropriations, including
those for the salaries of the governor and judges, and was only limited
in its capacity to enact statutes by the clause invariably inserted in
these patents.

This, therefore, is the precise moment when the modern theory of
constitutional limitations first appears defined; distinct from the
ancient corporate precedents. By a combination of circumstances also,
a sufficient sanction for the written law happened to be provided, thus
making the conception complete, for the tribunal of last resort was an
English court sustained by ample physical force; nevertheless the
great principle of coordinate departments of government was not yet
understood, and substantial relief against legislative usurpation had
to be sought in a foreign jurisdiction. To lawyers of our own time it
is self-evident that the restrictions of an organic code must be futile
unless they are upheld by a judiciary not only secure in tenure and
pay, but removed as far as may be from partisan passions. This truth,
however, remained to be discovered amid the abuses of the eighteenth
century, for the position of the provincial bench was unsatisfactory
in the last degree. The justices held their commissions at the king’s
pleasure, but their salaries were at the mercy of the deputies; they
were therefore subject to the caprice of antagonistic masters. Nor was
this the worst, for the charter did not isolate the judicial office.
Under the theocracy the policy of the clergy had been to suppress the
study of law in order to concentrate their own power; hence no training
was thought necessary for the magistrate, no politician was considered
incompetent to fill the judgment-seat because of ignorance of his duty,
and the office-hunter, having got his place by influence, was deemed at
liberty to use it as a point of vantage, from whence to prosecute his
chosen career. For example, the first chief justice was Stoughton, who
was appointed by Phips, probably at the instigation of Increase Mather.
As he was bred for the church, he could have had no knowledge to
recommend him, and his peculiar qualifications were doubtless
family connections and a narrow and bigoted mind; he was also
lieutenant-governor, a member of the council, and part of the time
commander-in-chief.

Thomas Danforth was the senior associate, who is described by Sewall
as “a very good husbandman, and a very good Christian, and a good
councillor;” but his reputation as a jurist rested upon a spotless
record, he having been the most uncompromising of the high church
managers.

Wait Winthrop was a soldier, and was not only in the council, but so
active in public life that years afterward, while on the bench, he was
set up as a candidate for governor in opposition to Dudley.

John Richards was a merchant, who had been sent to England as agent in
1681, just when the troubles came to a crisis; but the labors by which
he won the ermine seem plain enough, for he was bail for Increase Mather
when sued by Randolph, and was appointed by Phips. Samuel Sewall was
brought up to preach, took to politics on the conservative side, and was
regularly chosen to the council.

This motley crew, who formed the first superior court, had but one trait
in common: they belonged to the clique who controlled the patronage; and
as it began so it continued to the end, for Hutchinson, the last
chief justice but one, was a merchant; yet he was also probate judge,
lieutenant-governor, councillor, and leader of the Tories. In so
intelligent a community such prostitution of the judicial office would
have been impossible but for the pernicious tradition that the civil
magistrate needed no special training to perform his duty, and was to
take his law from those who expounded the Word of God.

And there was another inheritance, if possible, more baleful still. The
legislature, under the Puritan Commonwealth, had been the court of last
resort, and it was by no means forward to abandon its prerogative. It
was consequently always ready to listen to the complaints of suitors who
thought themselves aggrieved by the decisions of the regular tribunals,
and it was fond of altering the course of justice to make it conform to
what the members were pleased to call equity. This abuse finally took
such proportions that Hutchinson remonstrated vigorously in a speech to
the houses in 1772.

“Much time is usually spent ... in considering petitions for new trials
at law, for leave to sell the real estates of persons deceased, by their
executors, or administrators, and the real estates of minors, by their
guardians. All such private business is properly cognizable by the
established judicatories.... A legislative body ... is extremely
improper for such decisions. The polity of the English government seldom
admits of the exercise of this executive and judiciary power by the
legislature, and I know of nothing special in the government of this
province, to give countenance to it.” [Footnote: Mass. State Papers,
1765-1775, p. 314.]

The disposition to interfere in what did not concern them was probably
aggravated by the presence of judicial politicians in the popular
assemblies, who seem to have been unable to resist the temptation of
intriguing to procure legislation to affect the litigation before them.
But the simplest way to illustrate the working of the system in all its
bearings will be to give a history of a celebrated case finally taken on
appeal to the Privy Council. The cause arose in Connecticut, it is true,
but the social condition of the two colonies was so similar as to make
this circumstance immaterial.

Wait Winthrop, [Footnote: This report of Winthrop v. Lechmere is taken
from a MS. brief in the possession of Hon. R. C. Winthrop.] grandson of
the first John Winthrop, died intestate in 1717, leaving two children,
John, of New London, and Anne, wife of Thomas Lechmere, of Boston. The
father intended his son should take the land according to the family
tradition, and in pursuance of this purpose he put him in actual
possession of the Connecticut property in 1711; but he neglected to make
a will.

By the common law of England real estate descended to the eldest son of
him who was last seised; but in 1699 the Assembly had passed a statute
of distribution, copied from a Massachusetts act, which directed the
probate court, after payment of debts, to make a “distribution of ...
all the residue ... of the real and personal estate by equal portions to
and among the children ... except the eldest son ... who shall have two
shares.”

Here, then, at the threshold, the constitutional question had to be
met, as to whether the colonial enactment was not in conflict with
the restriction in the charter, and therefore void. Winthrop took out
letters of administration, and Lechmere became one of the sureties on
his bond. There was no disagreement about the personalty, but the son’s
claim to the land was disputed, though suit was not brought against him
till 1723.

The litigation began in Boston, but was soon transferred to New London,
where, in July, 1724, Lechmere petitioned for an account. Winthrop
forthwith exhibited an inventory of the chattels, and moved that it
should be accepted as final; but the judge of probate declined so to
rule. Then Lechmere prayed for leave to sue on the bond in the name of
the judge. His prayer was granted, and he presently began no less than
six actions in different forms.

Much time was consumed in disposing of technicalities, but at length
two test cases were brought before the superior court. One, being in
substance an action on the bond, was tried on the general issue, and
the verdict was for the defendant. The other was a writ of partition,
wherein Anne was described as co-heir with her brother. It was argued on
demurrer to the declaration, and the defendant again prevailed.

Thus, so far as judicial decision could determine private rights to
property, Winthrop had established his title; but he represented the
unpopular side in the controversy, and his troubles were just beginning.
Christopher Christophers was the judge of probate, he was also a justice
of the superior court, and a member of the Assembly, of which body
the plaintiff’s counsel was speaker. In April, 1725, when Lechmere had
finally exhausted his legal remedies, he addressed a petition to the
legislature, where he had this strong support, and which was not to
meet till May, stating the impossibility of obtaining relief by ordinary
means, and asking to have one of the judgments set aside and a new
trial ordered, in such form as to enable him to maintain his writ of
partition, notwithstanding the solemn decision against him by the
court of last resort. The defendant in vain protested that no error was
alleged, no new evidence produced, nor any matter of equity advanced
which might justify interference: the Assembly had determined to sustain
the statute of distributions, and it accordingly resolved that in cases
of this description relief ought to be given in probate by means of a
new grant of administration, to be executed according to the terms of
the act.

Winthrop was much alarmed, and with reason, for he saw at once the
intention of the legislature was to induce the judges to assume an
unprecedented jurisdiction; he therefore again offered his account,
which Christophers rejected, and he appealed from the decision. Lechmere
also applied for administration on behalf of his wife; and upon his
prayer being denied, pending a final disposition of Winthrop’s cause, he
too went up. In March, 1725-6, final judgment was rendered, the judges
holding that both real and personal property should be inventoried.
Winthrop thereupon entered his appeal to the Privy Council, whose
jurisdiction was peremptorily denied.

From what afterward took place, the inference is that Christophers
shrank from assuming alone so great a responsibility as now devolved
upon him, and persuaded his brethren to share it with him; for the
superior court proceeded to issue letters of administration to Lechmere,
and took his bond, drawn to themselves personally, for the faithful
performance of his trust. This was a most high-handed usurpation, for
the function of the higher tribunal in these matters was altogether
appellate, it having nothing to do with such executive business as
taking bonds, which was the province of the judge of probate.

However this may have been, progress was thenceforward rapid. In April
Lechmere produced a schedule of debts, which have at this day a
somewhat suspicious look, and when they were allowed, he petitioned the
legislature for leave to sell land to pay them. Winthrop appeared and
presented a remonstrance, which “the Assembly, observing the common
course of justice, and the law of the colony being by application to the
said Assembly, when the judgments of the superior courts are grievous to
any person... dismissed,” and immediately passed an act authorizing the
sale, and making the administrators’ deed good to convey a title.

Then Winthrop was so incautious as to make a final effort: he filed a
protest and caution against any illegal interference with his property
pending his appeal, declaring the action already taken to be contrary to
the common and statute law of England, and to the tenor of the charter.

The Assembly being of the opinion that this protest “had in it a great
show of contempt,” caused Winthrop to be arrested and brought to the
bar; there he not only defended his representations as reasonable, but
avowed his determination to lay all these proceedings before the king
in council. “This was treated as an insolent contemptuous and disorderly
behaviour” in the prisoner, “as declaring himself _coram non judice_,
and putting himself on a par with them, and impeaching their authoritys
and the charter; and his said protest was declared to be full of
reflections, and to terrifie so far as in him lay all the authorities
established by the charter.” So they imprisoned him three days and fined
him twenty pounds for his contemptuous words.

This leading case was afterward elaborately argued in London, and
judgment was entered for Winthrop, upon the ground that the statute of
distribution was in conflict with the charter and therefore void; but
as Connecticut resolutely refused to abandon its own policy, the utmost
confusion prevailed for seventeen years regarding the settlement of
estates. During all this time the local government made unremitting
efforts to obtain relief, and seems to have used pecuniary as well as
legal arguments to effect its purpose; at all events, it finally secured
a majority in the Privy Council, who reversed Winthrop v. Lechmere, in
Clark v. Tousey. The same question was raised in Massachusetts in 1737,
in Phillips v. Savage, but enough influence was brought to bear to
prevent an adverse decision. [Footnote: _Conn. Coll. Rec._ vii. 191,
note; _Proc. Mass. Hist. Soc._ 1860-62, pp. 64-80, 165-171.] A possible
distinction between the two cases also lay in the fact that the
Massachusetts act had received the royal assent.

The history of this litigation is interesting, not only as illustrating
the defects in provincial justice, but as showing the process by which
the conception of constitutional limitations became rooted in the minds
of the first generation of lawyers; and in point of fact, they were
so thoroughly impregnated with the theory as to incline to carry it to
unwarrantable lengths. For example, so justly eminent a counsel as James
Otis, in his great argument on the Writs of Assistance in 1761, solemnly
maintained the utterly untenable proposition that an act of Parliament
“against the Constitution is void: an act against natural equity is
void: and if an act of Parliament should be made, in the very words
of this petition, it would be void.” [Footnote: Quincy’s _Reports_, p.
474.] While so sound a man, otherwise, as John Adams wrote, in 1776, to
Mr. Justice Cushing: “You have my hearty concurrence in telling the jury
the nullity of acts of Parliament.... I am determined to die of that
opinion, let the _jus gladii_ say what it will.” [Footnote: _Works of J.
Adams_, ix. 390.]

On looking back at Massachusetts as she was in the year 1700, permeated
with the evil theocratic traditions, without judges, teachers, or books,
the mind can hardly fail to be impressed with the unconquerable energy
which produced great jurists from such a soil; and yet in 1725 Jeremiah
Gridley graduated from Harvard, who may fairly be said to have been the
progenitor of a famous race; for long before the Revolution, men like
Prat, Otis, and John Adams could well have held their own before any
court of Common Law that ever sat. Such powerful counsel naturally felt
a contempt for the ignorant politicians who for the most part presided
over them, which they took little pains to hide. Ruggles one day had
an aged female witness who could find no chair and complained to him of
exhaustion. He told her to go and sit on the bench. His honor, in some
irritation, calling him to account, he replied: “I really thought that
place was made for old women.” Hutchinson says of himself: “It was an
eyesore to some of the bar to have a person at the head of the law who
had not been bred to it.” But he explains with perfect simplicity how
his occupation as chief justice “engaged his attention, and he applied
his intervals to reading the law.” [Footnote: _Diary and Letters of
Thomas Hutchinson_, p. 66.]

The British supremacy closed with the evacuation of Boston, and
the colony then became an independent state; yet in that singularly
homogeneous community, which had always been taught to regard their
royal patents as the bulwark of their liberties, no one seems to have
seriously thought it possible to dispense with a written instrument to
serve as the basis of the social organization. Accordingly, in 1779, the
legislature called a convention to draft a Constitution; and it was the
good fortune of the lawyers, who were chosen as delegates, to have
an opportunity, not only to correct those abuses from which the
administration of justice had so long suffered, but to carry into
practical operation their favorite theory, of the limitation of
legislative power by the intervention of the courts. The course pursued
was precisely what might have been predicted of the representatives of
a progressive yet sagacious people. Taking the old charter as the
foundation whereon to build, they made only such alterations as their
past experience had shown them to be necessary; they adopted no fanciful
schemes, nor did they lightly depart from a system with which they
were acquainted; and their almost servile fidelity to their precedent,
wherever it could be folio wed, is shown by the following extracts
relating to the legislative and executive departments.


CHARTER.


And we doe further for vs our heires and successors give and grant to
the said governor and the Great and Generall Court or Assembly of our
said province or territory for the time being full power and authority
from time to time to make ordaine and establish all manner of wholsome
and reasonable orders laws statutes and ordinances directions and
instructions either with penalties or without (soe as the same be not
repugnant or contrary to the lawes of this our realme of England) as
they shall judge to be for the good and welfare of our said province or
territory and for the gouernment and ordering thereof and of the people
inhabiting or who shall inhabit the same and for the necessary support
and defence of the government thereof.


CONSTITUTION.


And further, full power and authority are hereby given and granted
to the said General Court, from time to time, to make, ordain, and
establish, all manner of wholesome and reasonable orders, laws,
statutes, and ordinances, directions and instructions, either with
penalties or without; so as the same be not repugnant or contrary to
this constitution, as they shall judge to be for the good and welfare of
this commonwealth, and for the government and ordering thereof, and of
the subjects of the same, and for the necessary support and defence of
the government thereof.


CHARTER.


The governour of our said province for the time being shall have
authority from time to time at his discretion to assemble and call
together the councillors or assistants of our said province for the
time being and that the said governour with the said assistants or
councillors or seaven of them at the least shall and may from time
to time hold and keep a councill for the ordering and directing the
affaires of our said province.


CONSTITUTION.


The governour shall have authority, from time to time at his discretion,
to assemble and call together the councillors of this commonwealth for
the time being; and the governour, with the said councillors, or five
of them at least, shall, and may, from time to time, hold and keep a
council, for the ordering and directing the affairs of the commonwealth,
agreeably to the constitution and the laws of the land.

       *       *       *       *       *

The clause concerning the council is curious as an instance of the
survival of an antiquated form. In the province the body had a use, for
it was a regular upper chamber; but when, in 1779, a senate was added,
it became an anomalous and meaningless third house; yet it is still
regularly elected, though its inutility is obvious. So long ago as
1814 John Adams had become very tired of it; he then wrote: “This
constitution, which existed in my handwriting, made the governor
annually elective, gave him the executive power, shackled with a
council, that I now wish was annihilated.” [Footnote: _Works of J.
Adams_, vi. 465.]

On the other hand, the changes made are even more interesting, as an
example of the evolution of institutions. The antique document was
simplified by an orderly arrangement and division into sections; the
obsolete jargon of incorporation was eliminated, which had come down
from the mediaeval guilds; in the dispute with England the want of a
bill of rights had been severely felt, so one was prefixed; and then the
convention, probably out of regard to symmetry, blotted their otherwise
admirable work by creating an unnecessary senate. But viewed as a whole,
the grand original conception contained in this instrument, making it
loom up a landmark in history, is the theory of the three coordinate
departments in the administration of a democratic commonwealth,
which has ever since been received as the corner-stone of American
constitutional jurisprudence.

Though this assertion may at first sight seem too sweeping, it is borne
out by the facts. During the first sessions of the Continental Congress
no question was more pressing than the reorganization of the colonies
should they renounce their allegiance to the crown, nor was there one
in regard to which the majority of the delegates were more at sea.
From, their peculiar education the New Englanders were exceptions to the
general rule, and John Adams in particular had thought out the problem
in all its details. His conversation so impressed some of his colleagues
that he was asked to put his views in a popular form. His first attempt
was a short letter to Richard Henry Lee, in November, 1775, in which
he starts with this proposition as fundamental: “A legislative, an
executive, and a judicial power comprehend the whole of what is meant
and understood by government. It is by balancing each of these powers
against the other two, that the efforts in human nature towards tyranny
can alone be checked and restrained, and any degree of freedom preserved
in the constitution.” [Footnote: _Works of J. Adams_, iv. 186.]

His next tract, written in 1776 at the request of Wythe of Virginia, was
printed and widely circulated, and similar communications were sent
in reply to applications from New Jersey, North Carolina, and possibly
other States. The effect of this discussion is apparent in all of the
ten constitutions afterward drawn, with the exception of Pennsylvania’s,
which was a failure; but none of them passed beyond the tentative or
embryonic stage. It therefore remained for Massachusetts to present the
model, which in its main features has not yet been superseded.

A first attempt was deservedly rejected by the people, and the work was
not done until 1779; but the men who then met in convention at Cambridge
knew precisely what they meant to do. Though the executive and the
legislature were a direct inheritance, needing but little change, a
deep line was drawn between the three departments, and the theory of
the coordinate judiciary was first brought to its maturity within the
jurisdiction where it had been born. To attain this cherished object
was the chief labor of the delegates, for to the supreme court was to
be intrusted the dangerous task of grappling with the representative
chambers and enforcing the popular charter. Therefore they made the
tenure of the judges permanent; they secured their pay; to obtain
impartiality they excluded them from political office; while on the
other hand they confined the legislature within its proper sphere, to
the end that the government they created might be one of laws and not of
men.

The experiment has proved one of those memorable triumphs which mark an
era. Not only has the great conception of New England been accepted as
the fundamental principle of the Federal Union, but it has been adopted
by every separate State; and more than this, during the one hundred and
six years since the people of our Commonwealth wrote their Constitution,
they have had as large a measure of liberty and safety under the law
as men have ever known on earth. There is no jurisdiction in the world
where justice has been purer or more impartial; nor, probably, has
there ever been a community, of equal numbers, which has produced more
numerous or more splendid specimens of juridical and forensic talent.

When freed from the incubus of the ecclesiastical oligarchy the range of
intellectual activity expanded, and in 1780 Massachusetts may be said,
without exaggeration, to have led the liberal movement of the world;
for not only had she won almost in perfection the three chief prizes of
modern civilization, liberty of speech, toleration, and equality before
the law; but she had succeeded in formulating those constitutional
doctrines by which, during the nineteenth century, popular
self-government has reached the highest efficiency it has ever yet
attained.

A single example, however, must suffice to show what the rise of the
class of lawyers had done for individual security and liberty in that
comparatively short interval of ninety years.

Theocratic justice has been described; the trials of Wheelwright, and
of Anne Hutchinson, of Childe, of Holmes, and of Christison have been
related; and also the horrors perpetrated before that ghastly tribunal
of untrained bigots, which condemned the miserable witches undefended
and unheard. [Footnote: In England, throughout the eighteenth century,
counsel were allowed to speak in criminal trials, in cases of treason
and misdemeanor only. Nor is the conduct of Massachusetts in regard to
witches peculiar. Parallel atrocities might probably be adduced from
the history of every European nation, even though the procedure of the
courts were more regular than was that of the Commission of Phips. The
relation of the priest to the sorcerer is a most interesting phenomenon
of social development; but it would require a treatise by itself.]
For the honor of our Common wealth let the tale be told of a state
prosecution after her bar was formed.

In 1768 the British Ministry saw fit to occupy Boston with a couple of
regiments, a force large enough to irritate, but too small to overawe,
the town. From the outset bad feeling prevailed between the citizens and
the soldiers, but as the time went on the exasperation increased, and
early in 1770 that intense passion began to glow which precedes the
outbreak of civil war. Yet though there were daily brawls, no blood was
shed until the night of the 5th of March, when a rabble gathered about
the sentry at the custom-house in State Street. He became frightened and
called for help, Captain Preston turned out the guard, the mob pelted
them, and they fired on the people without warning. A terrific outbreak
was averted by a species of miracle, but the troops had to be withdrawn,
and Preston and his men were surrendered and indicted for murder.

John Adams, who was a liberal, heart and soul, had just come into
leading practice. His young friend Josiah Quincy was even more deeply
pledged to the popular cause. On the morning after the massacre,
Preston, doubtless at Hutchinson’s suggestion, sent Adams a guinea as a
retaining fee, which, though it seemed his utter ruin to accept, he did
not dream of refusing. What Quincy went through may be guessed from his
correspondence with his father.

       *       *       *       *       *

BRAINTREE, March 22, 1770.

MY DEAR SON, I am under great affliction at hearing the bitterest
reproaches uttered against you, for having become an advocate for those
criminals who are charged with the murder of their fellow-citizens. Good
God! Is it possible? I will not believe it.

Just before I returned home from Boston, I knew, indeed, that on the day
those criminals were committed to prison, a sergeant had inquired for
you at your brother’s house; but I had no apprehension that it was
possible an application would be made to you to undertake their defence.
Since then I have been told that you have actually engaged for Captain
Preston; and I have heard the severest reflections made upon the
occasion, by men who had just before manifested the highest esteem for
you, as one destined to be a saviour of your country. I must own to you,
it has filled the bosom of your aged and infirm parent with anxiety and
distress, lest it should not only prove true, but destructive of your
reputation and interest; and I repeat, I will not believe it, unless it
be confirmed by your own mouth, or under your own hand.

Your anxious and distressed parent,

JOSIAH QUINCY.

       *       *       *       *       *

BOSTON, March 26, 1770.

HONOURED SIR, I have little leisure, and less inclination, either to
know or to take notice of those ignorant slanderers who have dared to
utter their “bitter reproaches” in your hearing against me, for having
become an advocate for criminals charged with murder.... Before pouring
their reproaches into the ear of the aged and infirm, if they had been
friends, they would have surely spared a little reflection on the nature
of an attorney’s oath and duty....

Let such be told, sir, that these criminals, charged with murder, are
not yet legally proved guilty, and therefore, however criminal, are
entitled, by the laws of God and man, to all legal counsel and aid;
that my duty as a man obliged me to undertake; that my duty as a lawyer
strengthened the obligation.... This and much more might be told with
great truth; and I dare affirm that you and this whole people will one
day rejoice that I became an advocate for the aforesaid “criminals,”
 charged with the murder of our fellow-citizens.

I never harboured the expectation, nor any great desire, that all men
should speak well of me. To enquire my duty, and to do it, is my aim....
When a plan of conduct is formed with an honest deliberation, neither
murmuring, slander, nor reproaches move.... There are honest men in
all sects,--I wish their approbation;--there are wicked bigots in all
parties,--I abhor them.

I am, truly and affectionately, your son,

JOSIAH QUINCY, Jr. [Footnote: _Memoir of Josiah Quincy, Jr._ pp. 26,
27.]

       *       *       *       *       *

Many of the most respected citizens asserted and believed that the
soldiers had fired with premeditated malice, for the purpose of revenge;
and popular indignation was so deep and strong that even the judges were
inclined to shrink. As Hutchinson was acting governor at the time, the
chief responsibility fell on Benjamin Lynde, the senior associate, who
was by good fortune tolerably competent. He was the son of the elder
Lynde, who, with the exception of Paul Dudley, was the only provincial
chief justice worthy to be called a lawyer.

The juries were of course drawn from among those men who afterward
fought at Lexington and Bunker Hill, and, like the presiding judge and
the counsel, they sympathized with the Revolutionary cause. Yet the
prisoners were patiently tried according to the law and the evidence;
all that skill, learning, and courage could do for them was done, the
court charged impartially, and the verdicts were, Not guilty.




CHAPTER XI.

THE REVOLUTION.


Status appears to be that stage of civilisation whence advancing
communities emerge into the era of individual liberty. In its most
perfect development it takes the form of caste, and the presumption is
the movement toward caste begins upon the abandonment of a wandering
life, and varies in intensity with the environment and temperament of
each race, the feebler sinking into a state of equilibrium, when change
by spontaneous growth ceases to be perceptible. So long as the brain
remains too feeble for sustained original thought, and man therefore
lacks the energy to rebel against routine, this condition of existence
must continue, and its inevitable tendency is toward rigid distinctions
of rank, and as a necessary consequence toward the limitation of the
range of ambition, by the conventional lines dividing the occupations of
the classes. Such at least in a general way was the progression of the
Jews, and in a less marked degree of the barbarians who overran the
Roman Empire. Yet even these, when they acquired permanent abodes,
gravitated strongly enough toward caste to produce a social system based
on monopoly and privilege which lasted through many centuries. On the
other hand, the democratic formula of “equality before the law” best
defines the modern conception of human relations, and this maxim
indicates a tone of thought directly the converse of that which begot
status; for whereas the one strove to raise impassable barriers against
free competition in the struggle for existence, the ideal of the other
is to offer the fullest scope for the expansion of the faculties.

As in Western Europe church and state alike rested upon the customs
of the Middle Ages, a change so fundamental must have wrought the
overthrow, not only of the vastest vested interests, but of the
profoundest religious prejudices, consequently, it could not have been
accomplished peaceably; and in point of fact the conservatives were
routed in two terrific outbreaks, whereof the second was the sequence of
the first, though following it after a considerable interval of time.
By the wars of the Reformation freedom of thought was gained; by the
revolutions of the eighteenth century, which swept away the incubus
of feudalism, liberty of action was won; and as Massachusetts had
been colonized by the radicals of the first insurrection, it was not
unnatural that their children should have led the second. So much may be
readily conceded, and yet the inherited tendency toward liberalism alone
would have been insufficient to have inspired the peculiar unanimity
of sentiment which animated her people in their resistance to Great
Britain, and which perhaps was stronger among her clergy, whose
instincts regarding domestic affairs were intensely conservative,
than among any other portion of her population. The reasons for
this phenomenon are worthy of investigation, for they are not only
interesting in themselves, but they furnish an admirable illustration of
the irresistible action of antecedent and external causes on the human
mind.

Under the Puritan Commonwealth the church gave distinction and power,
and therefore monopolized the ability which sought professional life;
but under the provincial government new careers were opened, and
intellectual activity began to flow in broader channels. John Adams
illustrates the effect produced by the changed environment; when only
twenty he made this suggestive entry in his Diary: “The following
questions may be answered some time or other, namely,--Where do we find
a precept in the Gospel requiring Ecclesiastical Synods? Convocations?
Councils? Decrees? Creeds? Confessions? Oaths? Subscriptions? and whole
cart-loads of other trumpery that we find religion encumbered with in
these days?” [Footnote: _Works of J. Adams_, ii. 5.]

Such men became lawyers, doctors, or merchants; theology ceased to
occupy their minds; and gradually the secular thought of New England
grew to be coincident with that of the other colonies.

Throughout America the institutions favored individuality. No privileged
class existed among the whites. Under the careless rule of Great Britain
habits of personal liberty had taken root, which showed themselves
in the tenacity wherewith the people clung to their customs of
self-government; and so long as these usages were respected, under which
they had always lived, and which they believed to be as well established
as Magna Charta, there were not in all the king’s broad dominions more
loyal subjects than men like Washington, Jefferson, and Jay.

The generation now living can read the history of the Revolution
dispassionately, and to them it is growing clear that our ancestors
were technically in the wrong. For centuries Parliament has been
theoretically absolute; therefore it might constitutionally tax the
colonies, or do whatsoever else with them it pleased. Practically,
however, it is self-evident that the most perfect despotism must be
limited by the extent to which subjects will obey, and this is a matter
of habit; rebellions, therefore, are usually caused by the conservative
instinct, represented by the will of the sovereign, attempting to
enforce obedience to customs which a people have outgrown.

In 1776, though the Middle Ages had passed, their traditions still
prevailed in Europe, and probably the antagonism between this survival
of a dead civilization and the modern democracy of America was too deep
for any arbitrament save trial by battle. Identically the same dispute
had arisen in England the century before, when the commons rebelled
against the prerogatives of the crown, and Cromwell fought like
Washington, in the cause of individual emancipation; but the movement
in Great Britain was too radical for the age, and was followed by a
reaction whose force was not spent when George III. came to the throne.

Precedent is only inflexible among stationary races, and advancing
nations glory in their capacity for change; hence it is precisely those
who have led revolt successfully who have won the brightest fame. If,
therefore, it be admitted that they should rank among mankind’s noblest
benefactors, who have risked their lives to win the freedom we enjoy,
and which seems destined to endure, there are few to whom posterity owes
a deeper debt than to our early statesmen; nor, judging their handiwork
by the test of time, have many lived who in genius have surpassed them.
In the fourth article of their Declaration of Rights, the Continental
Congress resolved that the colonists “are entitled to a free and
exclusive power of legislation in their several provincial legislatures,
... in all cases of taxation and internal polity, subject only to the
negative of their sovereign, in such manner as has been heretofore used
and accustomed. But, ... we cheerfully consent to the operation of such
acts of Parliament as are, _bona fide_, restrained to the regulation of
our external commerce.”

In 1778 a statute was passed, of which an English jurist wrote in 1885:
“One act, indeed, of the British Parliament might, looked at in
the light of history, claim a peculiar sanctity. It is certainly an
enactment of which the terms, we may safely predict, will never
be repealed and the spirit never be violated.... It provides that
Parliament’ will not impose any duty, tax or assessment whatever,
payable in any of his majesty’s colonies ... except only such duties
as it may be expedient to impose for the regulation of commerce.’”
 [Footnote: _The Law of the Constitution_, Dicey, p. 62.]

Thus is the memory of their grievance held sacred by the descendants
of their adversaries after the lapse of a century, and the local
self-government for which they pleaded has become the immutable policy
of the empire. The principles they laid down have been equally enduring,
for they proclaimed the equality of men before the law, the corner-stone
of modern civilization, and the Constitution they wrote still remains
the fundamental charter of the liberties of the republic of the United
States.

Nevertheless it remains true that secular liberalism alone could never
have produced the peculiarly acrimonious hostility to Great Britain
wherein Massachusetts stood preeminent, whose causes, if traced, will be
found imbedded at the very foundation of her social organization, and to
have been steadily in action ever since the settlement. Too little study
is given to ecclesiastical history, for probably nothing throws so much
light on certain phases of development; and particularly in the case
of this Commonwealth the impulses which moulded her destiny cannot be
understood unless the events that stimulated the passions of her clergy
are steadily kept in view.

The early aggrandizement of her priests has been described; the
inevitable conflict with the law into which their ambition plunged them,
and the overthrow of the theocracy which resulted therefrom, have
been related; but the causes that kept alive the old exasperation with
England throughout the eighteenth century have not yet been told.

The influence of men like Leverett and Colman tended to broaden the
church, but necessarily the process was slow; and there is no lack of
evidence that the majority of the ministers had little relish for the
toleration forced upon them by the second charter. It is not surprising,
therefore, to find the sectaries soon again driven to invoke the
protection of the king.

Though doubtless some monastic orders have been vowed to poverty, it
will probably be generally conceded that a life of privation has not
found favor with divines as a class; and one of the earliest acts of
the provincial legislature bid each town choose an able and orthodox
minister to dispense the Word of God, who should be “suitably
encouraged” by an assessment on all inhabitants without distinction.
This was for many years a bitter grievance to the dissenting minority;
but there was worse to come; for sometimes the majority were heterodox,
when pastors were elected who gave great scandal to their evangelical
brethren. Therefore, for the prevention of “atheism, irreligion and
prophaness,” [Footnote: _Province Laws_, 1715, c. 17.] it was enacted in
1775 that the justices of the county should report any town without
an orthodox minister, and thereupon the General Court should settle a
candidate recommended to them by the ordained elders, and levy a special
tax for his support. Nor could men animated by the fervent piety which
raised the Mathers to eminence in their profession be expected to sit
by tamely while blasphemers not only worshipped openly, but refused to
contribute to their incomes.

“We expect no other but Satan will show his rage against us for
our endeavors to lessen his kingdom of darkness. He hath grievously
afflicted me (by God’s permission) by infatuating or bewitching three
or four who live in a corner of my parish with Quaker notions, [who]
now hold a separate meeting by themselves.” [Footnote: Rev. S. Danforth,
1720. _Mass. Hist. Coll._ fourth series, i.]

The heretics, on their side, were filled with the same stubborn spirit
which had caused them “obstinately and proudly” to “persecute” Norton
and Endicott in earlier days. In 1722 godly preachers were settled at
Dartmouth and Tiverton, under the act, the majority of whose people were
Quakers and Baptists; and the Friends tell their own story in a petition
they presented to the crown in 1724: “That the said Joseph Anthony and
John Siffon were appointed assessors of the taxes for the said town of
Tiverton, and the said John Akin and said Philip Tabor for the town of
Dartmouth, but some of the said assessors being of the people called
Quakers, and others of them also dissenting from the Presbyterians and
Independents, and greatest part of the inhabitants of the said towns
being also Quakers or Anabaptists ... the said assessors duly assessed
the other taxes ... relating to the support of government ... yet they
could not in conscience assess any of the inhabitants of the said towns
anything for or towards the maintenance of any ministers.

“That the said Joseph Anthony, John Siffon, John Akin and Philip Tabor,
(on pretence of their non-compliance with the said law) were on the 25th
of the month called May, 1723, committed to the jail aforesaid, where
they still continue prisoners under great sufferings and hardships both
to themselves and families, and where they must remain and die, if not
relieved by the king’s royal clemancy and favour.” [Footnote: Gough’s
_Quakers_, iv. 222, 223.]

A hearing was had upon this petition before the Privy Council, and in
June, 1724, an order was made directing the remission of the special
taxes and the release of the prisoners, who were accordingly liberated
in obedience thereto, after they had been incarcerated for thirteen
months.

The blow was felt to be so severe that the convention of ministers the
next May decided to convene a synod, and Dr. Cotton Mather was appointed
to draw up a petition to the legislature.

“Considering the great and visible decay of piety in the country, and
the growth of many miscarriages, which we fear may have provoked the
glorious Lord in a series of various judgments wonderfully to distress
us.... It is humbly desired that ... the ... churches ... meet by their
pastors ... in a synod, and from thence offer their advice upon.... What
are the miscarriages whereof we have reason to think the judgments of
heaven, upon us, call us to be more generally sensible, and what may be
the most evangelical and effectual expedients to put a stop unto those
or the like miscarriages.” [Footnote: Hutch. _Hist._ 3d ed. ii. 292,
note.]

The “evangelical expedient” was of course to revive the Cambridge
Platform; nor was such a scheme manifestly impossible, for the council
voted “that the synod ... will be agreeable to this board, and the
reverend ministers are desired to take their own time, for the said
assembly; and it is earnestly wished the issue thereof may be a happy
reformation.” [Footnote: Chalmers’s _Opinions_, i. 8.] In the house
of representatives this resolution was read and referred to the next
session.

Meanwhile the Episcopalian clergymen of Boston, in much alarm, presented
a memorial to the General Court, remonstrating against the proposed
measure; but the council resolved “it contained an indecent reflection
on the proceedings of that board,” [Footnote: _Idem_, p. 9.] and
dismissed it. Nothing discouraged, the remonstrants applied for
protection to the Bishop of London, who brought the matter to the
attention of the law officers of the crown. In their opinion to call
a synod would be “a contempt of his majesty’s prerogative,” and if
“notwithstanding, ... they shall continue to hold their assembly,
... the principal actors therein [should] be prosecuted ... for a
misdemeanour.” [Footnote: Chalmers’s _Opinions_, p. 13.]

Steadily and surely the coil was tightening which was destined to
strangle the established church of Massachusetts; but the resistance of
the ministers was desperate, and lent a tinge of theological hate to
the outbreak of the Revolution. They believed it would be impossible for
them to remain a dominant priesthood if Episcopalianism, supported by
the patronage of the crown, should be allowed to take root in the land;
yet the Episcopalians represented conservatism, therefore they were
forced to become radicals, and the liberalism they taught was fated to
destroy their power.

Meanwhile their sacred vineyard lay open to attack upon every side. At
Boston the royal governors went to King’s Chapel and encouraged the use
of the liturgy, while an inroad was made into Connecticut from New York.
Early in the century a certain Colonel Heathcote organized a regular
system of invasion. He was a man eminently fitted for the task, being
filled with zeal for the conversion of dissenters. “I have the charity
to believe that, after having heard one of our ministers preach,
they will not look upon our church to be such a monster as she is
represented; and being convinced of some of the cheats, many of them
may duly consider of the sin of schism.” [Footnote: Conn. _Church
Documents_, i. 12.]

“They have abundance of odd kind of laws, to prevent any dissenting
... and endeavour to keep the people in as much blindness and
unacquaintedness with any other religion as possible, but in a more
particular manner the church, looking upon her as the most dangerous
enemy they have to grapple withal, and abundance of pains is taken to
make the ignorant think as bad as possible of her; and I really believe
that more than half the people in that government think our church to be
little better than the Papist, and they fail not to improve every little
thing against us.” [Footnote: Conn. _Church Documents_, i. 9.]

He had little liking for the elders, whom he described as being “as
absolute in their respective parishes as the Pope of Rome;” but he felt
kindly toward “the passive, obedient people, who dare not do otherwise
than obey.” [Footnote: _Idem_, i. 10.] He explained the details of his
plan in his letters, and though he was aware of the difficulties, he did
not despair, his chief anxiety being to get a suitable missionary.
He finally chose the Rev. Mr. Muirson, and in 1706 began a series
of proselytizing tours. Nevertheless, the clergyman was wroth at the
treatment he received.

       *       *       *       *       *

HONOR’D SIR, I entreat your acceptance of my most humble and hearty
thanks for the kind and Christian advice you were pleased to tender me
in relation to Connecticut.... I know that meekness and moderation is
most agreeable to the mind of our blessed Saviour, Christ, who himself
was meek and lowly, and would have all his followers to learn that
lesson of him.... I have duly considered all these things, and have
carried myself civilly and kindly to the Independent party, but they
have ungratefully resented my love; yet I will further consider the
obligations that my holy religion lays upon me, to forgive injuries and
wrongs, and to return good for their evil.... I desired only a liberty
of conscience might be allowed to the members of the National Church
of England; which, notwithstanding, they seemed unwilling to grant, and
left no means untried, both foul and fair, to prevent the settling the
church among them; for one of their justices came to my lodging and
forewarned me, at my peril, from preaching, telling me that I did
an illegal thing in bringing in new ways among them; the people were
likewise threatened with prison, and a forfeiture of £5 for coming to
hear me. It will require more time than you will willingly bestow on
these lines to express how rigidly and severely they treat our people,
by taking their estates by distress, when they do not willingly pay
to support their ministers.... They tell our people that they will
not suffer the house of God to be defiled with idolatrous worship and
superstitious ceremonies.... They say the sign of the cross is the mark
of the beast and the sign of the devil, and that those who receive it
are given to the devil....

Honored sir, your most assured friend, ...

GEO. MUIRSON. RYE, _9th January_, 1707-8. [Footnote: _Conn. Church
Documents_, i. 29.]

       *       *       *       *       *

However, in spite of his difficulties, he was able to boast that “I have
... in one town, ... baptized about 32, young and old, and administered
the Holy Sacrament to 18, who never received it before. Each time I had
a numerous congregation.” [Footnote: _Conn. Church Documents_, i. 23.]

The foregoing correspondence was with the secretary of the Society for
the Propagation of the Gospel, which had been incorporated in 1701, and
had presently afterward appointed Colonel Heathcote as their agent.
They could have chosen no more energetic representative, nor was it long
before his exertions began to bear fruit. In 1707 nineteen inhabitants
of Stratford sent a memorial to the Bishop of London, the forerunner
of many to come. “Because by reason of the said laws we are not able to
support a minister, we further pray your lordship may be pleased to send
one over with a missionary allowance from the honourable corporation,
invested with full power, so as that he may preach and we hear the
blessed Gospel of Jesus Christ, without molestation and terror.”
 [Footnote: _Idem_, i. 34.]

The Anglican prelates conceived it to be their duty to meddle with
the religious concerns of New England; therefore, by means of the
organization of the venerable society, they proceeded to plant a number
of missions throughout the country, whose missionaries were paid from
the corporate funds. Whatever opinion may be formed of the wisdom of
a policy certain to exasperate deeply so powerful and so revengeful
a class as the Congregational elders, there can be no doubt the
Episcopalians achieved a measure of success, in the last degree
alarming, not only among the laity, but among the clergy themselves. Mr.
Reed, pastor of Stratford, was the first to go over, and was of course
deprived of his parish; his defection was followed in 1722 by that of
the rector of Yale and six other ministers; and the Rev. Joseph Webb,
who thought the end was near, wrote in deep affliction to break the news
to his friends in Boston.

       *       *       *       *       *

FAIRFIELD, _Oct._ 2, 1722.

REVEREND AND HONOURED SIR, The occasion of my now giving you the trouble
of these few lines is to me, and I presume to many others, melancholy
enough. You have perhaps heard before now, or will hear before these
come to hand, (I suppose) of the revolt of several persons of figure
among us unto the Church of England. There’s the Rev. Mr. Cutler, rector
of our college, and Mr. Daniel Brown, the tutor thereof. There are also
of ordained ministers, pastors of several churches among us, the Rev.
Messieurs following, viz. John Hart of East Guilford, Samuel Whittlesey
of Wallingford, Jared Eliot of Kennelworth, ... Samuel Johnson of
West-Haven, and James Wetmore of North-Haven. They are the most of them
reputed men of considerable learning, and all of them of a virtuous and
blameless conversation. I apprehend the axe is hereby laid to the root
of our civil and sacred enjoyments; and a doleful gap opened for trouble
and confusion in our churches.... It is a very dark day with us; and we
need pity, prayers and counsel. [Footnote: Rev. Joseph Webb to Dr. C.
Mather. _Mass. Hist. Coll._ second series, ii. 131.]

       *       *       *       *       *

From the tone in which these tidings were received it is plain that the
charity and humility of the golden age of Massachusetts were not yet
altogether extinct among her ecclesiastics. The ministers published
their “sentiments” in a document beginning as follows:--

“These new Episcopalians have declared their desire to introduce an
usurpation and a superstition into the church of God, clearly condemned
in the sacred Scriptures, which our loyalty and chastity to our Saviour,
obliges us to keep close unto; and a tyranny, from which the whole
church, which desires to be reformed, has groaned that it may be
delivered.... The scandalous conjunction of these unhappy men with
the Papists is, perhaps, more than what they have themselves duly
considered.” [Footnote: The Sentiments of the Several Ministers in
Boston. _Mass. Hist. Coll._ second series, ii. 133.] In “A Faithful
Relation” of what had happened it was observed: “It has caused some
indignation in them,” (the people) “to see the vile indignity cast
by these cudweeds upon those excellent servants of God, who were the
leaders of the flock that followed our Saviour into this wilderness:
and upon the ministry of them, and their successours, in which there has
been seen for more than forescore years together, the power and
blessing of God for the salvation of many thousands in the successive
generations; with a success beyond what any of them which set such an
high value on the Episcopal ordination could ever boast of!... It is a
sensible addition, unto their horrour, to see the horrid character of
more than one or two, who have got themselves qualified with Episcopal
ordination, ... and come over as missionaries, perhaps to serve scarce
twenty families of such people, in a town of several hundred families of
Christians, better instructed than the very missionaries: to think, that
they must have no other ministers, but such as are ordained, and ordered
by them, who have sent over such tippling sots unto them: instead of
those pious and painful and faithful instructors which they are now
blessed withal!” [Footnote: “A Faithful Relation of a Late Occurrence.”
 _Mass. Hist. Coll._ second series, ii. 138, 139.]

Only three of the converts had the fortitude to withstand the pressure
to which they were exposed: Cutler, Johnson, and Brown went to England
for ordination; there Brown died of small-pox, but Cutler returned to
Boston as a missionary, and as he, too, possessed a certain clerical
aptitude for forcible expression, it is fitting he should relate his own
experiences:--

“I find that, in spite of malice and the basest arts our godly
enemies can easily stoop to, that the interest of the church grows
and penetrates into the very heart of this country.... This great town
swarms with them “(churchmen),” and we are so confident of our power and
interest that, out of four Parliament-men which this town sends to our
General Assembly, the church intends to put up for two, though I am not
very sanguine about our success in it.... My church grows faster than I
expected, and, while it doth so, I will not be mortified by all the
lies and affronts they pelt me with. My greatest difficulty ariseth from
another quarter, and is owing to the covetous and malicious spirit of
a clergyman in this town, who, in lying and villany, is a perfect
overmatch for any dissenter that I know; and, after all the odium that
he contracted heretofore among them, is fully reconciled and endeared to
them by his falsehood to the church.” [Footnote: Dr. Timothy Cutler to
Dr. Zachary Grey, April 2, 1725, Perry’s _Collection_, iii. 663.]

Time did not tend to pacify the feud. There was no bishop in America,
and candidates had to be sent to England for ordination; nor without
such an official was it found possible to enforce due discipline; hence
the anxiety of Dr. Johnson, and, indeed, of all the Episcopalian
clergy, to have one appointed for the colonies was not unreasonable.
Nevertheless, the opposition they met with was acrimonious in the
extreme, so much so as to make them hostile to the charters themselves,
which they thought sheltered their adversaries.

“The king, by his instructions to our governor, demands a salary; and if
he punishes our obstinacy by vacating our charter, I shall think it an
eminent blessing of his illustrious reign.” [Footnote: Dr. Cutler to Dr.
Grey, April 20, 1731. Perry’s _Coll._ iii.]

Whitefield came in 1740, and the tumult of the great revival roused
fresh animosities.

“When Mr. Whitefield first arrived here the whole town was alarmed....
The conventicles were crowded; but he chose rather our Common, where
multitudes might see him in all his awful postures; besides that, in one
crowded conventicle, before he came in, six were killed in a fright.
The fellow treated the most venerable with an air of superiority. But
he forever lashed and anathematized the Church of England; and that was
enough.

“After him came one Tennent, a monster! impudent and noisy, and told
them all they were damn’d, damn’d, damn’d! This charmed them, and in the
most dreadful winter that i ever saw, people wallowed in the snow night
and day for the benefit of his beastly brayings; and many ended their
days under these fatigues. Both of them carried more money out of these
parts than the poor could be thankful for.” [Footnote: Dr. Cutler to Dr.
Grey, Sept. 24, 1743. Perry’s _Coll._ iii. 676.]

The excitement was followed by its natural reaction conversions became
numerous, and the unevangelical temper this bred between the rival
clergymen is painfully apparent in a correspondence wherein Dr. Johnson
became involved. Mr. Gold, the Congregationalist minister of Stratford,
whom he called a dissenter, had said of him “that he was a thief, and
robber of churches, and had no business in the place; that his church
doors stood open to all mischief and wickedness, and other words of
like import.” He therefore wrote to defend himself: “As to my having no
business here, I will only say that to me it appears most evident that
I have as much business here at least as you have,--being appointed by
a society in England incorporated by royal charter to provide ministers
for the church people in America; nor does his majesty allow of any
establishment here, exclusive of the church, much less of anything
that should preclude the society he has incorporated from providing and
sending ministers to the church people in these countries.” [Footnote:
_Life of Dr. Samuel Johnson_, p. 108.] To which Mr. Gold replied:--

       *       *       *       *       *

As for the pleas which you make for Col. Lewis, and others that have
broke away disorderly from our church, I think there’s neither weight
nor truth in them; nor do I believe such poor shifts will stand them
nor you in any stead in the awful day of account; and as for your saying
that as bad as you are yet you lie open to conviction,--for my part
I find no reason to think you do, seeing you are so free and full in
denying plain matters of fact.... I don’t think it worth my while to say
anything further in the affair, and as you began the controversy against
rule or justice, so I hope modesty will induce you to desist; and do
assure you that if you see cause to make any more replies, my purpose
is, without reading of them, to put them under the pot among my other
thorns and there let one flame quench the matter.... HEZ. GOLD.

STRATFORD, _July_ 21, 1741. [Footnote: _Life of Dr. Samuel Johnson,_ p.
111.]

       *       *       *       *       *

And so by an obvious sequence of cause and effect it came to pass
that the clergy were early ripe for rebellion, and only awaited their
opportunity. Nor could it have been otherwise. An autocratic priesthood
had seen their order stripped of its privileges one by one, until
nothing remained but their moral empire over their parishioners, and
then at last not only did an association of rival ecclesiastics send
over emissaries to steal away their people, but they proposed to
establish a bishop in the land. The thought was wormwood. He would be
rich, he would live in a palace, he would be supported by the patronage
and pomp of the royal governors; the imposing ceremonial would become
fashionable; and in imagination they already saw themselves reduced to
the humble position of dissenters in their own kingdom. Jonathan Mayhew
was called a heretic by his more conservative brethren, but he was one
of the ablest and the most acrid of the Boston ministers. He took little
pains to disguise his feelings, and so early as 1750 he preached a
sermon, which was once famous, wherein he told his hearers that it
was their duty to oppose the encroachment of the British prelates, if
necessary, by force.

“Suppose, then, it was allowed, in general, that the clergy were a
useful order of men; that they ought to be esteemed very highly in love
for their work’s sake, and to be decently supported by those they serve,
‘the laborer being worthy of his reward.’ Suppose, further, that a
number of reverend and right reverend drones, who worked not; who
preached, perhaps, but once a year, and then not the gospel of Jesus
Christ, but the divine right of tithes, the dignity of their office as
ambassadors of Christ, ... suppose such men as these, spending their
lives in effeminacy, luxury, and idleness; ... suppose this should
be the case, ... would not everybody be astonished at such insolence,
injustice, and impiety?” [Footnote: “Discourse concerning Unlimited
Submission,” Jonathan Mayhew. Thornton’s _American Pulpit_, pp. 71, 72.]
“Civil tyranny is usually small in its beginning, like ‘the drop of
a bucket,’ till at length, like a mighty torrent... it bears down all
before it.... Thus it is as to ecclesiastical tyranny also--the most
cruel, intolerable, and impious of any. From small beginnings, ‘it
exalts itself above all that is called God and that is worshipped.’
People have no security against being unmercifully priest-ridden but by
keeping all imperious bishops, and other clergymen who love to ‘lord
it over God’s heritage,’ from getting their foot into the stirrup at
all.... For which reason it becomes every friend to truth and human
kind, every lover of God and the Christian religion, to bear a part
in opposing this hateful monster.” [Footnote: Preface to “A Discourse
concerning Unlimited Submission,” Jonathan Mayhew. Thornton’s _Amer.
Pulpit_, pp. 50, 51.]

Between these envenomed priests peace was impossible; each year brought
with it some new aggression which added fuel to the flame. In 1763, Mr.
Apthorp, missionary at Cambridge, published a pamphlet, in answer, as
he explained, to “some anonymous libels which appeared in our newspapers
... grossly reflecting on the society & their missionaries, & in
particular on the mission at Cambridge.” [Footnote: East Apthorp to the
Secretary, June 25, 1763. Perry’s _Coll._ iii. 500.]

By this time the passions of the Congregationalist divines had reached
a point when words seemed hardly adequate to give them expression. The
Rev. Ezra Stiles wrote to Dr. Mayhew in these terms:--

“Shall we be hushed into silence, by those whose tender mercies are
cruelty; and who, notwithstanding their pretence of moderation, wish
the subversion of our churches, and are combined, in united, steady
and vigorous effort, by all the arts of subtlety and intreague, for our
ruin?” [Footnote: Dr. Ezra Stiles to Dr. Mayhew, 1763. _Life of Mayhew_,
p. 246.]

Mr. Stiles need have felt no anxiety, for, according to Mr. Apthorp,
“this occasion was greedily seized, ... by a dissenting minister of
Boston, a man of a singular character, of good abilities, but of a
turbulent & contentious disposition, at variance, not only with the
Church of England, but in the essential doctrines of religion, with most
of his own party.” [Footnote: East Apthorp to the Secretary. Perry’s
_Coll._ iii. 500.] He alluded to a tract written by Dr. Mayhew in answer
to his pamphlet, in which he reproduced the charge made by Mr. Stiles:
“The society have long had a formal design to dissolve and root out all
our New-England churches; or, in other words, to reduce them all to the
Episcopal form.” [Footnote: _Observations on the Charter, etc. of the
Society_, p. 107.] And withal he clothed his thoughts in language which
angered Mr. Caner:--

“A few days after, Mr. Apthorpe published the enclosed pamphlet,
in vindication of the institution and conduct of the society, which
occasioned the ungenteel reflections which your grace will find in Dr.
Mayhew’s pamphlet, in which, not content with the personal abuse of
Mr. Apthorpe, he has insulted the missions in general, the society, the
Church of England, in short, the whole rational establishment, in so
dirty a manner, that it seems to be below the character of a gentleman
to enter into controversy with him. In most of his sermons, of which
he published a great number, he introduces some malicious invectives
against the society or the Church of England, and if at any time the
most candid and gentle remarks are made upon such abuse, he breaks forth
into such bitter and scurrilous personal reflections, that in truth no
one cares to have anything to do with him. His doctrinal principles,
which seem chiefly copied from Lord Shaftsbury, Bolingbroke, &c., are so
offensive to the generalty of the dissenting ministers, that they
refuse to admit him a member of their association, yet they appear to
be pleased with his abusing the Church of England.” [Footnote: Rev. Mr.
Caner to the Archbishop of Canterbury, June 8, 1763. Perry’s _Coll._
iii. 497, 498.]

The Archbishop of Canterbury himself now interfered, and tried to calm
the tumult by a candid and dignified reply to Dr. Mayhew, in which he
labored to show the harmlessness of the proposed bishopric.

“Therefore it is desired, that two or more bishops may be appointed for
them, to reside where his majesty shall think most convenient [not in
New England, but in one of the Episcopalian colonies]; that they
may have no concern in the least with any person who do not profess
themselves to be of the Church of England, but may ordain ministers for
such as do; ... and take such oversight of the Episcopal clergy, as the
Bishop of London’s commissaries in those parts have been empowered to
take, and have taken, without offence. But it is not desired in the
least that they should hold courts ... or be vested with any authority,
now exercised either by provincial governors or subordinate magistrates,
or infringe or diminish any privileges and liberties enjoyed by any
of the laity, even of our own communion.” [Footnote: _An Answer to Dr.
Mayhew’s Observations_, etc. Dr. Secker, p. 51.]

But the archbishop should have known that the passions of rival
ecclesiastics are not to be allayed. The Episcopalians had become
so exasperated as to want nothing less than the overthrow of popular
government. Dr. Johnson wrote in 1763: “Is there then nothing more that
can be done either for obtaining bishops or demolishing these pernicious
charter governments, and reducing them all to one form in immediate
dependence on the king? I cannot help calling them pernicious, for they
are indeed so as well for the best good of the people themselves as for
the interests of true religion.” [Footnote: _Life of Samuel Johnson_, p.
279.]

The Congregationalists, on the other hand, inflamed with jealousy, were
ripe for rebellion. On March 22, 1765, the Stamp Act became law, and the
clergy threw themselves into the combat with characteristic violence.
Oliver had been appointed distributor, but his house was attacked and
he was forced to resign. The next evening but one the rabble visited
Hutchinson, who was lieutenant-governor, and broke his windows; and
there was general fear of further rioting. In the midst of this
crisis., on the 25th of August, Dr. Mayhew preached a sermon in the
West Meeting-house from the text, “I would they were even cut off which
trouble you.” [Footnote: _Galatians_ v. 12.] I That this discourse was
in fact an incendiary harangue is demonstrated by what followed. At
nightfall on the 26th a fierce mob forced the cellars of the comptroller
of the customs, and got drunk on the spirits stored within; then they
went on to Hutchinson’s dwelling: “The doors were immediately split to
pieces with broad axes, and a way made there, and at the windows, for
the entry of the mob; which poured in, and filled, in an instant, every
room.... They continued their possession until daylight; destroyed ...
everything ... except the walls, ... and had begun to break away the
brick-work.” [Footnote: Hutch. _Hist._ iii. 124.] His irreplaceable
collection of original papers was thrown into the street; and when a
bystander interfered in the hope of saving some of them, “answer was
made, that it had been resolved to destroy everything in the house; and
such resolve should be carried to effect.” [Footnote: _Idem_, p. 125,
note.] Malice so bitter bears the peculiar ecclesiastical tinge, and
is explained by the confession of one of the ring-leaders, who, when
subsequently arrested, said he had been excited by the sermon, “and that
he thought he was doing God service.” [Footnote: _Idem_, p. 123.]

The outbreak met with general condemnation, and Dr. Mayhew, who saw he
had gone too far, tried to excuse himself:--

“SIR,--I take the freedom to write you a few lines, by way of
condolence, on account of the almost unparalleled outrages committed
at your house last evening; and the great damage which I understand you
have suffered thereby. God is my witness, that, from the bottom of my
heart, I detest these proceedings; that I am most sincerely grieved at
them, and have a deep sympathy with you and your distressed family on
this occasion.” [Footnote: Mayhew to Hutchinson. _Life of Mayhew_, p.
420.]

Nevertheless, the repeal of the Stamp Act, which pacified the laity,
left the clergy as hot as ever; and so early as 1768, when no one
outside of the inmost ecclesiastical circle yet dreamed of independence,
but when the Rev. Andrew Eliot thought the erection of the bishopric was
near, he frankly told Hollis he anticipated war.

“You will see by this pamphlet, how we are cajoled. A colony bishop is
to be a more innocent creature than ever a bishop was, since diocesan
bishops were introduced to lord it over God’s heritage. ... Can the
A-b-p, and his tools, think to impose on the colonists by these artful
representations.... The people of New England are greatly alarmed; the
arrival of a bishop would raise them as much as any one thing.... Our
General Court is now sitting. I have hinted to some of the members, that
it will be proper for them to express their fears of the setting up
an hierarchy here. I am well assured a motion will be made to this
purpose.... I may be mistaken, but I am persuaded the dispute between
Great Britain and her colonies will never be _amicably_ settled.... I
sent you a few hasty remarks on the A-b-p’s sermon. ... I am more and
more convinced of the meanness, art--if he was not in so high a station,
I should say, falsehood--of that Arch-Pr-l-te.” [Footnote: Thomas
Seeker. Andrew Eliot to Thomas Hollis, Jan. 5, 1768. _Mass. Hist. Coll._
fourth series, iv. 422.] An established priesthood is naturally the
firmest support of despotism; but the course of events made that of
Massachusetts revolutionary. This was a social factor whose importance
it is hard to overestimate; for though the influence of the elders had
much declined during the eighteenth century, their political power was
still immense; and it is impossible to measure the degree in which the
drift of feeling toward independence would have been arrested had they
been thoroughly loyal. At all events, the evidence tends to show that it
is most improbable the first blood would have been shed in the streets
of Boston had it been the policy of Great Britain to conciliate the
Congregational Church; if, for example, the liberals had been forced to
meet the issue of taxation upon a statute designed to raise a revenue
for the maintenance of the evangelical clergy. How potent an ally King
George lost by incurring their hatred may be judged by the devotion of
the Episcopalian pastors, many of whom were of the same blood as their
Calvinistic brethren, often, like Cutler and Johnson, converts. They all
showed the same intensity of feeling; all were Tories, not one wavered;
and they boasted that they were long able to hold their parishioners in
check.

In September, 1765, those of Connecticut wrote to the secretary,
“although the commotions and disaffection in this country are very great
at present, relative to what they call the imposition of stamp duties,
yet ... the people of the Church of England, in general, in this colony,
as we hear, ... and those, in particular, under our respective charges,
are of a contrary temper and conduct; esteeming it nothing short of
rebellion to speak evil of dignities, and to avow opposition to this
last act of Parliament....

“We think it our incumbent duty to warn our hearers, in particular, of
the unreasonableness and wickedness of their taking the least part in
any tumult or opposition to his majesty’s acts, and we have obvious
reasons for the fullest persuasion, that they will steadily behave
themselves as true and faithful subjects to his majesty’s person and
government.” [Footnote: _Conn. Church Doc._ ii. 81.]

Even so late as April, 1775, Mr. Caner, at Boston, felt justified in
making a very similar report to the society: “Our clergy have in the
midst of these confusions behaved I think with remarkable prudence. None
of them have been hindered from exercising the duties of their office
since Mr. Peters, tho’ many of them have been much threat’ned; and as
their people have for the most part remained firm and steadfast in
their loyalty and attachment to goverment, the clergy feel themselves
supported by a conscious satisfaction that their labors have not been in
vain.” [Footnote: Perry’s _Coll._ iii. 579.]

Nor did they shrink because of danger from setting an example of passive
obedience to their congregations. The Rev. Dr. Beach graduated at
Yale in 1721 and became the Congregational pastor of Newtown. He was
afterward converted, and during the war was forbidden to read the
prayers for the royal family; but he replied, “that he would do his
duty, preach and pray for the king, till the rebels cut out his tongue.”
 [Footnote: _O’Callaghan Documents_, iii. 1053, 8vo ed.]

In estimating the energy of a social force, such as ecclesiasticism,
the indirect are often more striking than the direct manifestations of
power, and this is eminently true of Massachusetts; for, notwithstanding
her ministers had always been astute and indefatigable politicians,
their greatest triumphs were invariably won by some layman whose mind
they had moulded and whom they put forward as their champion. From
John Winthrop, who was the first, an almost unbroken line of these
redoubtable partisans stretched down to the Revolution, where it ended
with him who is perhaps the most celebrated of all.

Samuel Adams has been called the last of the Puritans. He was indeed
the incarnation of those qualities which led to eminence under the
theocracy. A rigid Calvinist, reticent, cool, and brave, matchless
in intrigue, and tireless in purpose, his cause was always holy, and
therefore sanctified the means.

Professor Hosmer thus describes him: “It was, however, as a manager
of men that Samuel Adams was greatest. Such a master of the methods by
which a town-meeting may be swayed, the world has never seen. On the
best of terms with the people, the shipyard men, the distillers, the
sailors, as well as the merchants and ministers, he knew precisely what
springs to touch. He was the prince of canvassers, the very king of the
caucus, of which his father was the inventor.... As to his tact, was it
ever surpassed?” [Footnote: Hosmer’s _Samuel Adams_, p. 363.] A bigot
in religion, he had the flexibility of a Jesuit; and though he abhorred
Episcopalians, he proposed that Mr. Duché should make the opening prayer
for Congress, in the hope of soothing the southern members. Strict in
all ceremonial observances, he was loose in money matters; yet even here
he stood within the pale, for Dr. Cotton Mather was looser, [Footnote:
See Letter on behalf of Dr. Cotton Mather to Sewall, _Mass. Hist. Coll._
fourth series, ii. 122.] who was the most orthodox of divines.

The clergy instinctively clave to him, and gave him their fullest
confidence. When there was any important work to do they went to him,
and he never failed them. On January 5, 1768, the Rev. Dr. Eliot told
Hollis he had suggested to some of the members of the legislature to
remonstrate against the bishops. [Footnote: _Mass. Hist. Coll._ fourth
series, iv. 422.] A week later the celebrated letter of instructions of
the house to the agent, De Berdt, was reported, which, was written by
Adams; and it is interesting to observe how, in the midst of a most
vigorous protest on the subject, he broke out: “We hope in God such an
establishment will never take place in America, and we desire you would
strenuously oppose it.” [Footnote: _Mass. State Papers_, 1765-1775, p.
132.]

The subtle but unmistakable flavor of ecclesiasticism pervades his whole
long agitation. He handled the newspapers with infinite skill, and the
way in which he used the toleration granted the Canadian Catholics
after the conquest, as a goad wherewith to inflame the dying Puritan
fanaticism, was worthy of St. Ignatius. He moved for the committee
who reported the resolutions of the town of Boston in 1772; his spirit
inspired them, and in these also the grievance of Episcopacy plays a
large part. How strong his prejudices were may be gathered from a few
words: “We think therefore that every design for establishing ...
a bishop in this province, is a design both against our civil and
religious rights.” [Footnote: _Votes and Proceedings of Boston_, Nov.
20, 1772, p. 28.]

The liberals, as loyal subjects of Great Britain, grieved over her
policy as the direst of misfortunes, which indeed they might be driven
to resist, but which they strove to modify.

Washington wrote in 1774: “I am well satisfied, ... that it is the
ardent wish of the warmest advocates for liberty, that peace and
tranquillity, upon constitutional grounds, may be restored, and the
horrors of civil discord prevented.” [Footnote: Washington to Mackenzie.
_Washington’s Writings_, ii. 402.] Jefferson affirmed: “Before the
commencement of hostilities ... I never had heard a whisper of a
disposition to separate from Great Britain; and after that, its
possibility was contemplated with affliction by all.” While John Adams
solemnly declared: “For my own part, there was not a moment during the
Revolution, when I would not have given everything I possessed for a
restoration to the state of things before the contest began, provided
we could have had a sufficient security for its continuance.” [Footnote:
Note of Sparks, _Washington’s Writings_, ii. 501.]

In such feelings Samuel Adams had no share. In each renewed aggression
he saw the error of his natural enemy, which brought ever nearer the
realization of the dream of independence he had inherited from the past;
for the same fierce passion burned within him that had made Endicott
mutilate his flag, and Leverett read his king’s letter with his hat on;
and the guns of Lexington were music in his ears.

He was not a lawyer, nor a statesman, in the true meaning of the word,
but he was a consummate agitator; and if this be remembered, his
career becomes clear. When he conceived the idea of the possibility of
independence is uncertain; probably soon after the passage of the
Stamp Act, but the evidence is strong that so early as 1768 he had
deliberately resolved to precipitate some catastrophe which would make
reconciliation impossible, and obviously an armed collision would have
suited his purpose best.

Troops were then first ordered to Boston, and at one moment he was
tempted to cause their landing to be resisted. An old affidavit is still
extant, presumably truthful enough, which brings him vividly before the
mind as he went about the town lashing up the people.

“Mr. Samuel Adams ... happened to join the same party ... trembling and
in great agitation.... The informant heard the said Samuel Adams
then say ... ‘If you are men, behave like men. Let us take up arms
immediately, and be free, and seize all the king’s officers. We shall
have thirty thousand men to join us from the country.’ ... And before
the arrival of the troops ... at the house of the informant ... the said
Samuel Adams said: ‘We will not submit to any tax, nor become slaves....
The country was first settled by our ancestors, therefore we are free
and want no king.’ ... The informant further sayeth, that about a
fortnight before the troops arrived, the aforesaid Samuel Adams, being
at the house of the informant, the informant asked him what he thought
of the times. The said Adams answered, with great alertness, that, on
lighting the beacon, we should be joined with thirty thousand men from
the country with their knapsacks and bayonets fixed, and added, ‘We will
destroy every soldier that dare put his foot on shore. His majesty has
no right to send troops here to invade the country, and I look upon them
as foreign enemies!’” [Footnote: Wells’s _Samuel Adams_, i. 210, 211.]

Maturer reflection must have convinced him his design was impracticable,
for he certainly abandoned it, and the two regiments disembarked in
peace; but their position was unfortunate. Together they were barely a
thousand strong, and were completely at the mercy of the populous and
hostile province they had been sent to awe.

The temptation to a bold and unscrupulous revolutionary leader must have
been intense. Apparently it needed but a spark to cause an explosion;
the rabble of Boston could be fierce and dangerous when roused, as had
been proved by the sack of Hutchinson’s house; and if the soldiers could
be goaded into firing on the citizens, the chances were they would be
annihilated in the rising which would follow, when a rupture would be
inevitable. But even supposing the militia abstained from participating
in the outbreak, and the tumult were suppressed, the indignation at the
slaughter would be deep enough to sustain him in making demands which
the government could not grant.

Hutchinson and the English officers understood the danger, and for many
months the discipline was exemplary, but precautions were futile.
Though he knew full well how to be all things to all men, the natural
affiliations of Samuel Adams were with the clergy and the mob, and in
the ship-yards and rope-walks he reigned supreme. Nor was he of a temper
to shrink from using to the utmost the opportunity his adversaries
had put in his hands, and he forthwith began a series of inflammatory
appeals in the newspapers, whereof this is a specimen: “And are the
inhabitants of this town still to be affronted in the night as well as
the day by soldiers arm’d with muskets and fix’d bayonets?... Will the
spirits of people, as yet unsubdued by tyranny, unaw’d by the menaces
of arbitary power, submit to be govern’d by military force?” [Footnote:
Vindex, _Boston Gazette_, Dec. 5, 1768.]

In 1770 it was notorious that “endeavors had been systematically
pursued for many months, by certain busy characters, to excite quarrels,
rencounters, and combats, single or compound, in the night, between the
inhabitants of the lower class and the soldiers, and at all risks to
enkindle an immortal hatred between them.” [Footnote: Autobiography of
John Adams. _Works of J. Adams_, ii. 229.] And it is curious to observe
how the British always quarrelled with the laborers about the wharves;
and how these, the closest friends of Adams, were all imbued with the
theory he maintained, that the military could not use their weapons
without the order of a civil magistrate. Little by little the animosity
increased, until on the 2d of March there was a very serious fray at
Gray’s rope-walk, which was begun by one of the hands, who knocked down
two soldiers who spoke to him in the street. Although Adams afterward
labored to convince the public that the tragedy which happened three
days later was the result of a deliberately matured conspiracy to
murder the citizens for revenge, there is nothing whereon to base such a
charge; on the contrary, the evidence tends to exonerate the troops, and
the verdicts show the opinion of the juries. There was exasperation on
both sides, but the rabble were not restrained by discipline, and on
the night of the 5th of March James Crawford swore he he saw at Calf’s
corner “about a dozen with sticks, in Quaker Lane and Green’s Lane, met
many going toward King Street. Very great sticks, pretty large cudgells,
not common walking canes.... At Swing bridge the people were walking
from all quarters with sticks. I was afraid to go home, ... the streets
in such commotion as I hardly ever saw in my life. Uncommon sticks such
as a man would pull out of an hedge.... Thomas Knight at his own door,
8 or 10 passed with sticks or clubs and one of them said ‘D--n their
bloods, let us go and attack the main guard first.’” [Footnote: Kidder’s
_Massacre_, p. 10.] The crown witnesses testified that the sentry was
surrounded by a crowd of thirty or forty, who pelted him with pieces of
ice “hard and large enough to hurt any man; as big as one’s fist.” And
ha said “he was afraid, if the boys did not disperse, there would be
trouble.” [Footnote: _Idem_, p. 138.] When the guard came to his help
the mob grew still more violent, yelling “bloody backs,” “lobster
scoundrels,” “damn you, fire! why don’t you fire?” striking them with
sticks.

“Did you observe anybody strike Montgomery, or was a club thrown? The
stroke came from a stick or club that was in somebody’s hand, and the
blow struck his gun and his arm.” “Was he knocked down?... He fell, I am
sure.... His gun flew out of hand, and as he stooped to take it up, he
fell himself.... Was any number of people standing near the man that
struck his gun? Yes, a whole crowd, fifty or sixty.” [Footnote: Kidder’s
_Massacre_, pp. 138, 139.] When the volley came at last the rabble fell
back, and the 29th was rapidly formed before the main guard, the front
rank kneeling, that the fire might sweep the street. And now when every
bell was tolling, and the town was called to arms, and infuriated men
came pouring in by thousands, Hutchinson showed he had inherited the
blood of his great ancestress, who feared little upon earth; but
then, indeed, their adversaries have seldom charged the Puritans with
cowardice in fight. Coming quickly to the council chamber he passed
into the balcony, which overhung the kneeling regiment and the armed and
maddened crowd, and he spoke with such calmness and courage that even
then he was obeyed. He promised that justice should be done and he
commanded the people to disperse. Preston and his men were at once
surrendered to the authorities to await their trial.

The next day Adams was in his glory. The meeting in the morning was as
wax between his fingers, and his friend, the Rev. Dr. Cooper, opened
it with fervent prayer. A committee was at once appointed to demand the
withdrawal of the troops, but Hutchinson thought he had no power and
that Gage alone could give the order. Nevertheless, after a conference
with Colonel Dalrymple he was induced to propose that the 29th should be
sent to the Castle, and the 14th put under strict restraint. [Footnote:
Kidder’s _Massacre_, p. 43.] To the daring agitator it seemed at last
his hour was come, for the whole people were behind him, and Hutchinson
himself says “their spirit” was “as high as was the spirit of their
ancestors when they imprisoned Andros.” As the committee descended
the steps of the State House to go to the Old South where they were to
report, the dense crowd made way for them, and Samuel Adams as he walked
bare-headed through their lines continually bowed to right and left,
repeating the catchword, “Both regiments or none.” His touch on human
passions was unerring, for when the lieutenant-governor’s reply was
read, the great assembly answered with a mighty shout, “Both regiments
or none,” and so instructed he returned. Then the nature of the man
shone out; the handful of troops were helpless, and he was as inflexible
as steel. The thin, strong, determined, gray-eyed Puritan stood before
Hutchinson, inwardly exulting as he marked his features change under
the torture. “A multitude highly incensed now wait the result of
this application. The voice of ten thousand freemen demands that both
regiments be forthwith removed.... Fail not then at your peril to comply
with this requisition!” [Footnote: Hosmer’s _Samuel Adams_, p. 173.] It
was the spirit of Norton and of Endicott alive again, and he was flushed
with the same stern triumph at the sight of his victim’s pain: “It
was then, if fancy deceived me not, I observed his knees to tremble. I
thought I saw his face grow pale (and I enjoyed the sight).” [Footnote:
Adams to Warren. Wells’s Samuel Adams, i. 324.]

Probably nothing prevented a complete rupture but the hopeless weakness
of the garrison, for Hutchinson, feeling the decisive moment had come,
was full of fight. He saw that to yield would destroy his authority,
and he opposed concession, but he stood alone, the officers knew their
position was untenable, and the council was unanimous against him.
“The Lt G. endeavoured to convince them of the ill consequence of this
advice, and kept them until late in the evening, the people remaining
assembled; but the council were resolute. Their advice, therefore, he
communicated to Col Dalrymple accompanied with a declaration, that he
had no authority to order the removal of the troops. This part Col.
D. was dissatisfied with, and urged the Lt G. to withdraw it, but he
refused, and the regiments were removed. He was much distressed, but he
brought it all upon himself by his offer to remove one of the regiments.
No censure, however, was passed upon him.” [Footnote: _Diary and Letters
of T. Hutchinson_, p. 80.]

Had the pacification of his country been the object near his heart,
Samuel Adams, after his victory, would have abstained from any act
however remotely tending to influence the course of justice; for he must
have known that it was only by such conduct the colonists could inspire
respect for the motives which actuated them in their resistance. A
capital sentence would have been doubly unfortunate, for had it been
executed it would have roused all England; while had the king pardoned
the soldiers, as assuredly he would have done, a deep feeling of wrong
would have rankled in America.

A fanatical and revolutionary demagogue, on the other hand, would have
longed for a conviction, not only to compass his ends as a politician,
but to glut his hate as a zealot.

Samuel Adams was a taciturn, secretive man, whose tortuous course would
have been hard to follow a century ago; now the attempt is hopeless. Yet
there is one inference it seems permissible to draw: his admirers
have always boasted that he was the inspiration of the town meetings,
presumably, therefore, the votes passed at them may be attributed to his
manipulation. And starting from this point, with the help of Hutchinson
and his own writings, it is still possible to discern the outlines of a
policy well worthy of a theocratic statesman.

The March meeting began on the 12th. On the 13th it was resolved:--

“That ---- He and they hereby are appointed a committee for and in
behalf of the town to find out who those persons are that were the
perpetrators of the horred murders and massacres done and committed
in King Street on several of the inhabitants in the evening of the 5th
instant and take such examinations and depositions as they can procure,
and lay the whole thereof before the grand inquest in order that such
perpetrators may be indicted and brought to tryal for the same, and upon
indictments being found, said committee are desired to prepare matters
for the king’s attorney, to attend at their tryals in the superior
court, subpoena all the witnesses, and do everything necessary for
bringing those murtherers to that punishment for such crimes, as the
laws of God and man require.” [Footnote: _Records of Boston_, v. 232.]

A day or two afterward a number of Adams’s friends, among whom were some
of the members of this committee, dined together, and Hutchinson tells
what he persuaded them to do.

“The time for holding the superior court for the county of Suffolk was
the next week after the tragical action in King Street. Although bills
were found by the grand jury, yet the court, considering the disordered
state of the town, had thought fit to continue the trials over to the
next term, when the minds of people would be more free from prejudice.”
 “A considerable number of the most active persons in all publick
measures of the town, having dined together, went in a body from table
to the superior court then sitting, and Mr. Adams, at their head and in
behalf of the town, pressed the bringing on the trial the same term with
so much spirit, that the judges did not think it advisable to abide by
their own order, but appointed a day for the trials, and adjourned the
court for that purpose.” [Footnote: Hutch. _Hist._ iii. 285, 286 and
note.]

The justices must afterward have grown ashamed of their cowardice, for
Rex _v._ Preston did not come on until the autumn, and altogether very
little was accomplished by these attempts to interfere with the due
administration of the law. “A committee had been appointed by the town
to assist in the prosecution of the soldiers ... but this was irregular.
The courts, according to the practice in the province, required no
prosecutors but the officers of the crown; much less would they have
thought it proper for the principal town in the province to have brought
all its weight, which was very great, into court against the prisoners.”
 [Footnote: _Idem_, iii. 286, note.]

Nevertheless, Adams had by no means exhausted his resources, for it was
possible so to inflame the public mind that dispassionate juries could
hardly be obtained.

At the same March meeting another committee was named, who were to
obtain a “particular account of all proceedings relative to the massacre
in King Street on Monday night last, that a full and just representation
may be made thereof?” [Footnote: Kidder’s _Massacre_, p. 23.] The
reason assigned for so unwonted a proceeding as the taking of _ex parte_
testimony by a popular assembly concerning alleged murders, for which
men were to be presently tried for their lives, was the necessity for
controverting the aspersions of the British officials; but the probable
truth of this explanation must be judged by the course actually pursued.
On the 19th the report was made, consisting of “A Short Narrative of the
Horrid Massacre in Boston,” together with a number of depositions;
and though perhaps it was natural, under the circumstances, for such a
pamphlet to have been highly partisan, it was unnatural for its authors
to have assumed the burden of proving that a deliberately planned
conspiracy had existed between the civilians and the military to murder
the citizens; especially as this tremendous charge rested upon no
better foundation than the fantastic falsehoods of “a French boy, whose
evidence appeared to the justice so improbable, and whose character was
so infamous, that the justice, who was one of the most zealous in the
cause of liberty, refused to issue a warrant to apprehend his master,
against whom he swore.” [Footnote: Hutch. _Hist_. iii. 279, 280.] “Then
I went up to the custom-house door and knocked, ... I saw my master and
Mr. Munroe come down-stairs, and go into a room; when four or five men
went up stairs, pulling and hauling me after them.... When I was carried
into the chamber, there was but one light in the room, and that in the
corner of the chamber, when I saw a tall man loading a gun (then I saw
two guns in the room) ... there was a number of gentlemen in the room.
After the gun was loaded, the tall man gave it to me, and told me to
fire, and said he would kill me if I did not; I told him I would not. He
drawing a sword out of his cane, told me, if I did not fire it, he would
run it through my guts. The man putting the gun out of the window, it
being a little open, I fired it side way up the street; the tall man
then loaded the gun again.... I told him I would not fire again; he told
me again, he would run me through the guts if I did not. Upon which I
fired the same way up the street. After I fired the second gun, I saw
my master in the room; he took a gun and pointed it out of the window;
I heard the gun go off. Then a tall man came and clapped me on the
shoulders above and below stairs, and said, that’s my good boy, I’ll
give you some money to-morrow.... And I ran home as fast as I could, and
sat up all night in my master’s kitchen. And further say, that my master
licked me the next night for telling Mrs. Waldron about his firing out
of the custom-house. And for fear that I should be licked again, I did
deny all that I said before Justice Quincy, which I am very sorry for.
[Footnote: Kidder’s _Massacre_, p. 82. Deposition 58.]

“CHARLOTTE BOURGATE + (his mark).”

       *       *       *       *       *

While it is inconceivable that a cool and sagacious politician, whose
object was to convince Parliament of the good faith of Massachusetts,
should have relied upon such incredible statements to sway the minds of
English statesmen and lawyers, it is equally inconceivable he should
not have known they were admirably adapted to still further exasperate
an already excited people; and that such was his purpose must be
inferred from the immediate publication of the substance of this
affidavit in the newspapers. [Footnote: _Boston Gazette_, March 19,
1770.]

Without doubt a vote was passed on the 26th of March, a week after the
committee had presented their report, desiring them to reserve all the
printed copies not sent to Europe, as their distribution might tend to
bias the juries; but even had this precaution been observed, it came
too late, for the damage was done when the Narrative was read in
Faneuil Hall; in fact, however, the order was eluded, for “many copies,
notwithstanding, got abroad, and some of a second edition were sent from
England, long before the trials of the officer and soldiers came on.”
 [Footnote: Hutch. _Hist._ iii. 279.] And at this cheap rate a reputation
for magnanimity was earned.

How thoroughly the clergy sympathized with their champion appears from
their clamors for blood. As the time drew near it was rumored Hutchinson
would reprieve the prisoners, should they be convicted, till the king’s
pleasure could be known. Then Dr. Chauncy, the senior minister of
Boston, cried out in his pulpit: “Surely he would not counteract the
operation of the law, both of God and of man! Surely he would not suffer
the town and land to lie under the defilement of blood! Surely he would
not make himself a partaker in the guilt of murder, by putting a stop
to the shedding of their blood, who have murderously spilt the blood of
others!” [Footnote: Hutch. _Hist._ iii. 329, note.] Adams attended when
the causes were heard and took notes of the evidence; and one of the few
occasions in his long life on which his temper seems to have got
beyond control was when the accused were acquitted. His writings betray
unmistakable chagrin; and nothing is more typical of the man, or of the
clerical atmosphere wherein he had been bred, than his comments upon the
testimony on which the lives of his enemies hung. His piety caused him
to doubt those whose evidence was adverse to his wishes, though they
appeared to be trying to speak the truth. “The credibility of a witness
perhaps cannot be impeach’d in court, unless he has been convicted of
perjury: but an immoral man, for instance one who will commonly prophane
the name of his maker, certainly cannot be esteemed of equal credit by
a jury, with one who fears to take that sacred name in vain: It is
impossible he should in the mind of any man.” [Footnote: _Boston
Gazette_, Jan. 21, 1771.]

And yet this rigid Calvinist, this incarnation of ecclesiasticism, had
no scruple in propagating the palpable and infamous lies of Charlotte
Bourgate, when by so doing he thought it possible to further his own
ends. He was bitterly mortified, for he had been foiled. Yet, though he
had failed in precipitating war, he had struck a telling blow, and
he had no reason to repine. Probably no single event, before fighting
actually began, left so deep a scar as the Boston massacre; and many
years later John Adams gave it as his deliberate opinion that, on
the night of the 5th of March, 1770, “the foundation of American
independence was laid.” Nor was the full realization of his hopes long
delayed. Gage occupied Boston in 1774. During the winter the tireless
agitator, from his place in the Provincial Congress, warned the people
to fight any force sent more than ten miles from the town; and so when
Paul Revere galloped through Middlesex on the night of the 18th of April
he found the farmers ready. Samuel Adams had slept at the house of the
Rev. Jonas Clark. Before sunrise the detachment sent to seize him was
close at hand. While they advanced, he escaped; and as he walked across
the fields toward Woburn, to the sound of the guns of Lexington, he
exclaimed, in a burst of passionate triumph, “What a glorious morning is
this!”

Massachusetts became the hot-bed of rebellion because of this unwonted
alliance between liberality and sacerdotalism. Liberality was her
birthright; for liberalism is the offspring of intellectual variation,
which makes mutual toleration of opinion a necessity; but that her
church should have been radical at this crisis was due to the action of
a long chain of memorable causes.

The exiles of the Reformation were enthusiasts, for none would then have
dared defy the pains of heresy, in whom the instinct onward was feebler
than the fear of death; yet when the wanderers reached America the
mental growth of the majority had culminated, and they had passed
into the age of routine; and exactly in proportion as their youthful
inspiration had been fervid was their later formalism intense. But
similar causes acting on the human mechanism produce like results;
hence bigotry and ambition fed by power led to persecution. Then, as
the despotism of the preachers deepened, their victims groaning in their
dungeons, or furrowed by their lash, implored the aid of England, who,
in defence of freedom and of law, crushed the theocracy at a blow. And
the clergy knew and hated their enemy from the earliest days; it was
this bitter theological jealousy which flamed within Endicott when he
mutilated his flag, and within Leverett when he insulted Randolph;
it was a rapacious lust for power and a furious detestation of rival
priests which maddened the Mathers in their onslaught upon Dudley, which
burned undimmed in Mayhew and Cooper, and in their champion, Samuel
Adams, and which at last made the hierarchy cast in its lot with an ally
more dangerous far than those prelates whom it deemed its foe. For no
church can preach liberality and not be liberalized. Of a truth the
momentary spasm may pass which made these conservatives progressive, and
they may once more manifest their reactionary nature, but, nevertheless,
the impulsion shall have been given to that automatic, yet resistless,
machinery which produces innovation; wherefore, in the next generation,
the great liberal secession from the Congregational communion broke
the ecclesiastical power forever. And so, through toil and suffering,
through martyrdoms and war, the Puritans wrought out the ancient destiny
which fated them to wander as outcasts to the desolate New England
shore; there, amidst hardship and apparent failure, they slowly achieved
their civil and religious liberty, and conceived that constitutional
system which is the root of our national life; and there in another
century the liberal commonwealth they had builded led the battle against
the spread of human oppression; and when the war of slavery burst forth
her soldiers rightly were the first to fall; for it is her children’s
heritage that, wheresoever on this continent blood shall flow in defence
of personal freedom, there must the sons of Massachusetts surely be.







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