as we have seen, first roused all Salem against him, and then banished him out of the colony altogether to the wilds of Narraganset Bay. (2) Anabaptism. Even before 1640 there were a few Baptists in New England, stigmatized there, as in the old world, with the name of Anabaptists, in order to identify them with the famous German Anabaptists of the Reformation epoch, of whose excesses there were horrible traditions. Their main difference, however, from the Independents among whom they were dispersed was simply their Anti-Pædobaptism, or objection to the baptism of infants, though some conjoined with this Arminian views of free-will and the extent of redemption. Now, just as Robinson in Holland had denounced Smyth for his Baptist heresy, so the Independents of New England would not acknowledge Baptists as properly within the pale of Christian law. Probably because they were few and scattered, one does not hear as yet of direct persecution of them by the civil authorities, though that was to come in time. But individuals known to hold Baptist opinions were looked on coldly and made uncomfortable. Thus Mr. Chauncey, in spite of his merits, was kept back because he avowed such opinions; and Hanserd Knollys, partly for the same reason, seems to have found no rest for the sole of his foot in Massachusetts. It was also the climax of Roger Williams's offences that, in his Narraganset retreat, he had turned Baptist. (3.) Antinomianism. This is the name given to a set of opinions, first propagated in Germany by John Agricola, a contemporary of Luther, to the effect that, as men are justified by faith alone, true Christians are not to be tried or ascertained by the consistency of their conduct with the merely moral law. Now there had been a most picturesque outbreak of some such opinions in Massachusetts. A Mrs. Ann Hutchinson, "a gentlewoman of an haughty carriage, busy spirit, competent wit, and a voluble tongue," had come over in 1634 with her husband and children from their home in Lincolnshire. One of her inducements was that she might not lose the ministrations of her favourite Mr. Cotton, who had left Boston in Lincolnshire for Boston in New England in the preceding year. Even on the voyage out

she had uttered opinions which some of her fellow-passengers thought questionable; and no sooner had she and her husband settled in Boston, and become members of Mr. Cotton's church, than she began to be a power in the place. It was the custom of the men of the congregation to hold meetings for recapitulating Mr. Cotton's sermons and discussing points suggested by them. Mrs. Hutchinson got up a twice-a-week meeting of the women for the same purpose, and was the chief speaker in those gatherings. There she began to ventilate her "two dangerous errors: " viz. "that the person of the Holy Ghost dwells in a justified person," and "that no sanctification can help to evidence to us our justification." Branching out from these, in the course of a year or two, by her eloquence, as well as by her generous activity among the sick and distressed, she had brought a large number of the Boston people, men as well as women, into sympathy with her. She was called fondly" THE NON-SUCH" (an anagram of her name "Hutchinson," if spelt "Hutchenson"); and, when she began to denounce the New England ministers generally as being mere preachers of a dry "Covenant of Works," Boston was not sure but she might be right. Mr. Cotton, and her own brother-in-law Wheelwright (which last had come out from England in the meantime), were the ministers who chiefly satisfied her; and they in turn stood by her. In short, Massachusetts was divided, socially and politically, into a " Covenant of Works" party and a Hutchinsonian, Antinomian, or "Covenant of Grace" party. The former, including almost all the ministers out of Boston, found themselves attacked, and could not but retaliate. It was now the year of young Vane's governorship (1636), and the Hutchinsonians were strong in his support; while ex-governor Winthrop led the other party. Hugh Peters went with Winthrop, and did not hesitate to reprove Vane to his face, bidding him "consider his youth, and short experience of the ways of God, and to beware of peremptory conclusions, which he perceived him to be very apt unto." Wilder and wilder grew the war of words, and of electioneering tactics, the Hutchinsonians appearing to have the better. But, the Anti-Hutchinsonians having managed, in May 1637, to

bring back Winthrop into the governorship, with others of his party in subordinate posts, and Vane having shortly afterwards departed for England, the tide was turned. At a synod of all the ministers of the colony, held, with the consent of the magistrates, at Newtown, in August 1637, eighty-two opinions said to be spreading in the colony were condemned as erroneous, Mrs. Hutchinson's heresies figuring most prominently. "It was proved that more than a score of Antinomian and Familistical errors had been held forth by her;" and so, after some delay, "the sentence of excommunication was passed upon her." Even Mr. Cotton gave his assent to this condemnation. The civil authorities then felt themselves entitled to press certain charges of sedition, contumacy, and the like, which they had ready against the culprits; and, before the end of the year, sentences of banishment from the colony were pronounced against Mrs. Hutchinson, Mr. Wheelwright, and another, while about a dozen more were disfranchised, or fined, or both, some were suffered to withdraw in a kind of stipulated self-banishment, and as many as seventy-six were otherwise punished. Thus was brought about what is known in the history of Massachusetts as the Antinomian Dispersion. Wheelwright, as we saw, withdrew for a time to the outlying Plantations north of Massachusetts (New Hampshire and Maine), where there was a rough refuge, and plenty of work, for wanderers like him and Hanserd Knollys. It was Mrs. Hutchinson's intention to follow him thither; but, on farther advice, she, her husband, and some of their adherents, resolved on a new plantation of their own, quite on the other extreme of New England as then colonized-i.e. south beyond New Haven, and about either Long Island or Delaware Bay, as the Dutch might permit. Their journey in this direction, however, leading them to visit Roger Williams at his plantation of Providence, then two years old, that worthy man entered heartily into their counsels, and recommended them not to persist in going so far south, but to become neighbours of his on Rhode Island, then called Aquetnet. Here, accordingly (March 1638), was founded a little community of democratic Antinomians; which, considerably increased by new

comers, was split, by dissensions within itself, into the two towns of Portsmouth and Newport, at opposite ends of Rhode Island. It was in the first of these that the Antinomian heroine, and her husband, Mr. William Hutchinson, “a man of very mild temper and weak parts, and wholly guided by his wife," took up their dwelling. Mr. Hutchinson was, in fact, the principal man in Portsmouth, while Newport was represented in chief by Mr. Coddington, another of the dispersed Antinomians. But in 1640, with a view to the possibility of a patent from England that should erect the settlements in Rhode Island, with the neighbouring one of Providence, into a distinct colony, Newport and Portsmouth united themselves in a common jurisdiction, choosing Coddington to be first Governor of the two-towned Island, and Hutchinson to be one of his Assistants. This is the last we hear of Mr. Hutchinson. He died probably in the following year; for in 1642 Mrs. Hutchinson is heard of as "a widow," with her family, including a married daughter, that daughter's husband, and young children of theirs, still living in Portsmouth, but getting weary of it and of Rhode Island, and having some new views about the "unlawfulness of magistracy." Alas! hers was to be a tragic end. What it was we shall see. Meanwhile it is with some satisfaction that one leaves her in Rhode Island, so near to Roger Williams These two, I should say--this man, yet in his prime, from Carmarthenshire, and this woman, from Lincolnshire, now with wrinkles round her eloquent eyes-were the two spirits in New England that had most of the incalculable in them, and had shot farthest ahead in the speculative gloom. Williams, long after Mrs. Hutchinson was dead, and had become a myth or a monster in the imagination of the orthodox religious world, defended her memory. He had been "familiarly acquainted" with her, he told people who talked of her from hearsay as doubtlessly one of the damned; and he "spake much good" of her.1

1 Cotton Mather's Magnalia, Book VII. Chap. III.; Palfrey's History of New England, I. 472-516, and 606 -609.

ENGLISH INDEPENDENCY:-V. ITS CONTINUATION IN HOLLAND (1620-1640).

Since 1620, New England had been preferable to Holland as a refuge for English Puritans bent on emigrating. Still Holland was near to England, while America was far off; and the use of Holland as an asylum for English Separatists had not quite ceased.

What had become of the remains of Johnson's English congregation in Emden, of Jacob's in Middleburg, and even of Robinson's in Leyden, or what ministers succeeded, in these towns respectively, those three chiefs of early English Independency, the records hardly permit us to see. But in the great city of Amsterdam the tradition is more distinct. There is still in Amsterdam an alley known as "The Brownists' Gang;" and there is no doubt that the successor of Ainsworth in the ministry to the English Brownists or Independents who met in that alley was a certain John Canne, who is remembered yet by antiquaries in literature as the author of many controversial tracts, and of a learned edition of the Bible with marginal references. Besides being pastor of this congregation, he had a printer's office in Amsterdam, and, if contemporary gossip is to be believed, "a brandery, or aquavitæ shop," and also "an alchemist's laboratory," there or somewhere else. His Independency was of the ultra-Separatist order, if indeed he was not an avowed Baptist; and hence there was a split in his congregation; but, though he is found visiting England occasionally, he had his head-quarters in Amsterdam from 1622 to 1667. Two other Dutch towns, however, not heard of before as sheltering English Independents, are now found sharing that distinction with Amsterdam. These are Arnheim and Rotterdam.Settled in Arnheim, one of the pleasantest of the Dutch towns, are found, between 1638 and 1640, Mr. Thomas Goodwin and Mr. Philip Nye, acting as copastors to a small number of English families associated together on the Congregationalist principle, not only with