But, in this, they chiefly differed. That whereas the people in every parochial Congregation through the kingdom, containing all sorts of persons, both religious and profane, make up a Parochial Church under one Presbyter; and great numbers of these Parochial Churches made up a Diocesan Church, under one Diocesan Bishop; and several of these Diocesan Churches made up one Provincial Church under one Archbishop; and the two Provincial Churches in the Kingdom, viz., of York and Canterbury, make up a National Church, under one Primate, viz., the Archbishop of the latter; in which National Church, there were about forty different sorts of Officers, as among the Papists: the Separatists held that neither of these Churches were such sort of Churches, nor their Officers such sort of Officers, as Christ has instituted; neither in Matter, Form, nor Power. The matter of right, Christian Churches being only Visible Saints separate from the rest of the world, or as the Nineteenth Article of the Church of England has it, a Congregation of faithful Men or faithful Christians; the Form being a voluntary Convocation of such faithful Christians, not forced by human sanctions; and their Powers being confined to the mere laws of Christ, both in Worship, Government, and Discipline. From such unscriptural Churches; they therefore judged themselves obliged to separate, and set up such F sort of Churches and Church Officers, Discipline, and Worship only, as they found in the Apostles' days. And then the Church of England Order, Dis. cipline, and Worship, being not according to Christ's pure appointment; but polluted with human mixtures, which she refused to leave: the Separatists, at first, went further, and rigidly renounced Communion both with her and her Officers, as Popish and Anti-christian; and even with those who held communion with her. But as for their censoriousness; I cannot find but the Church of England writers against them, were as censorious and rigid, in those times, as theirs. Master Robinson, at first, indeed, went off among the more rigid Separatists, in 1602: but as Baylie informs us, by conversing in Holland with Doctor Ames and Master Parker, he grew more moderate, as we observed before: yet insisting that the unscriptural Ceremonies, Canons, and mixed Communion in the Church of England were sufficient grounds of separating from her, and of erecting Churches on the Scripture bottom; without denying Communion to her pious members, when they desired it of him. But how strenuously so ever the Puritans opposed the Separation; yet he was so well acquainted with them, that in his Answer to Master Barnard, in 1610, he says, "I doubt not but Master Barnard and a thousand more Ministers in the land, were they secure of the Magistrate's sword, and might go on, with his good licence, would wholly shake off their canonical obedience to their Ordinaries; neglect their citations and censures, and refuse to sue in their Courts. Could they but obtain licence from the Magistrate to use the liberty they are persuaded Christ has given them; they would soon shake off the Prelates' yoke, and draw no longer under the same in spiritual communion with all the profane in the land; but would break those bonds of iniquity," &c. Governor Bradford, also, treating of the afflictions of Master Robinson's People in Holland, and of the grounds of their removing to America ; says, "It was thought that if a better and easier place of living could be had, it would draw many; and take away those discouragements. Yea, their Pastor would often say, that many of those who both wrote and preached now against them if they were in a place where they might have liberty and live comfortably, would do as they did." But for a further account of the rise, sufferings, principles, and progress, both of the Puritans and Separatists; I must refer to the authors before mentioned; especially Mr. Neal's elaborate and valuable "History of the Puritans;" in two octavo volumes; which is a branch of English History the Nation wanted, and which ought to be read by every lover of Religious Liberty. Of these English Puritans, were the greater part of the Settlers of the Massachusetts Colony. They had been chiefly born and brought up in the National Church; and had hitherto lived in communion with her. As their Ministers had been ordained by her Bishops, they had officiated in her parochial Churches; and, till now, had made no secession from them; though, with multitudes of others, labouring under grievous impositions, conflicting with many difficulties, and looking earnestly for better times: till the High Flying Bishops both increased the ceremonies, and grew so rigorous in imposing them, as to allow no Worship in the Church without them; yea, so severely prosecute those who could not in conscience use them, as to let them live no longer in their native land in quiet. Finding therefore the impositions growing, losing all further hopes of reformation and indulg. ence there, and New England opening her arms to embrace them; they judged they now ought to improve the offer, and rather chose a hideous wilderness, 3,000 miles across the ocean: that here, being free from all restraint, they might set up Churches in their Worship, Matter, Form, and |