however, an historical fact that the Robinson church was organized at the house of William Brewster, before 1602. But that whole church went into exile in Holland, and afterwards emigrated to Plymouth, New England, as has before been historically related.

Neal says (Hist. Pur. i. 244), "Jacob was beneficed at Cheriton, but going to Leyden and conversing with Mr. Robinson, he embraced his sentiments of discipline and government, and transplanted them into England."

Although persecution did not wholly crush the Southwark church, yet there seems to have been little increase of Independents until the imprisonment of Archbishop Laud, when certain exiles returned from Holland, and were called to the Westminster Assembly. Dr. Lingard says, "They were few, and could only compensate the paucity of their numbers by the energy and talent of their leaders. They never exceeded a dozen in the assembly; but they were veteran disputants, eager, fearless, and persevering, whose attachment to their favorite doctrine had been riveted by persecution and exile, and who had not escaped from the intolerance of one church to submit tamely to the control of another."— Hist. Eng. x. 274.

But the first permanent Independent church in England has attracted much interest, and as a pioneer church will justify the following extracts from a letter to the Rev. Mr. Wight, pastor of the church at Scituate, where Mr. Lothrop officiated. It is from the present pastor and deacons of the Southwark church, Rev. J. Waddington, pastor, B. Hanbury, M. Medwin, and J. E. Newson, deacons, dated 1853.

"It may not be unacceptable to you to receive from us a few facts and observations relative to the martyrs and pilgrims to whom, under God, we are so deeply indebted. The Puritans who followed in the wake of the Mayflower, though improved by the free air of the wilderness, would not have been suffered to go out, unless they could take the oaths submitted to them by the authorities, before they sailed from the ports of England. The facts of this important matter have not yet received the discriminating attention necessary to the full development of historical truth.

"Your countrymen naturally begin your historical records with the sailing of the Mayflower.' But the interest of that event would be greatly enhanced, by extending the inquiry half a century further back. In the space of a single letter we can only give a rude outline of the events which identify the church in Southwark with the Pilgrims of New England."

They speak of a prison near Southwark, in which John Penry,

while under sentence of death, (1593,) is writing an affecting letter to the distressed churches of the Separatists, a copy of which he enjoins them to read to their brethren in the north of England. Within a wretched dungeon in the Marshalsea is John Smith, subsequently pastor, in conjunction with Mr. Clifton, of the church in the north of England, which met at the house of William Brewster. In the third prison in Southwark is Francis Johnson, soon to be liberated, however, and to become a pioneer of the Pilgrims in Holland. John Robinson is entering Cambridge at this time. He succeeded John Smith and Richard Clifton in the pastorate of the church at Scrooby, and on his removal to Holland, with William Brewster, joined the church under the care of Francis Johnson, in the first instance. Henry Jacob, our first pastor, was a convert of Francis Johnson, and while at Leyden, in exile, he was the intimate friend and companion of Robinson.

On a visit to this country in 1595, Johnson was again thrown into prison, and during his incarceration, wrote two letters in answer to Arthur Hildersham, a leading Puritan opposed to the Separatists, "for the confirmation of a Christian gentleman," who was also a prisoner for the same cause. It is a remarkable circumstance, that this same Arthur Hildersham was himself immured in one of the prisons in Southwark in 1615, and might have occupied the cell of the martyr Penry.

In 1616 a new charge was preferred against him, as a ringleader of schism, and for holding private conventicles, and he was condemned to pay a fine of £2,000. To avoid renewed imprisonment, he went into concealment. At this juncture it was, that Henry Jacob came from Leyden for the purpose of forming a settled Congregational church. He found Mr. Hildersham in his obscure retreat, and they held together a secret conference.

Both these ministers had formerly opposed the Separatists, and both, in consequence of more advanced views, had suffered unto bonds. It was the conviction of Henry Jacob that the time was come to take a firm and decided, though quiet, stand, and plant a church in Southwark on the model of the New Testament. "Smaller numbers," he said, "uncertain and occasional in their assemblies, are not properly churches; a free and proper church being always necessarily an orderly set company and a constant society." Mr. Hildersham acquiesced in these views, and seeing no prospect of a reformation of the national church, encouraged Mr. Jacob in his design. A part of the church formed under these circumstances, sailed in the Mayflower from the wharves in 1620, and joined the brethren who came from Leyden, at Southampton.

It seems their worship was held in the night time for concealment. But that ecclesiastical tyrant, Archbishop Laud, "breathing out threatening and slaughter against the disciples of the Lord, made havoc of the church, entering into every house, and hauling men and women, committed them to prison." Still they persevered until the day of deliverance came by his overthrow. After this event, Thomas Goodwin, Philip Nye, and a few other "Independents," distinguished as popular and effective preachers, returned from exile, and constituted a very small minority in the Westminster Assembly. The people seemed "with one accord to give heed to the things which were spoken;" churches were multiplied under their ministry, until the restoration of the monarchy.

Drs. Goodwin and Nye, the most distinguished of them, wrote the preface to Mr. Cotton's "Keys," and how far they agreed with him has before been stated; and Dr. Owen, in his tract on schism, confesses that he was converted to agree with them by Mr. Cotton's books. The agreement of Lord Brooke and Lord Say with these views has

also been before stated.

In Collier's Ecclesiastical History, vol. ii. p. 681, he says of Drs. Goodwin and Nye, "These men, liking neither the strict discipline of the Presbyterians, nor the latitude and license of the Brownists, projected a temper, and settled upon Robinson's model."

Baillie, in his Dissuasive, p. 54, says: "Goodwin and Nye, Burroughs and Bridge, and Simpson, (1646,) are discreet and zealous men. Master Robinson did derive his way to his Separate congregation at Leyden, a part of them did carry it over to Plymouth in New England; here Master Cotton did take it up, and transmit it thence to Master Thomas Goodwin, who did help to propagate it to sundry others, till now, by many hands, it is sown thick in divers parts of this kingdom." See Han. iii. 135.

Mr. Cotton replies, "I hope there want not divers more to be added to them in other parts of England."- - Way, etc. 12.

Baillie said there were but six Independents in the Westminster Assembly; "but what it wants in numbers is multiplied by the weight of its followers. But it has had many bad fruits, notwithstanding all the gifts and graces with which Robinson and Ainsworth have been adorned by God."

THE ADDRESS OF REV. ROBERT VAUGHAN, D.D.

Dr. Vaughan is among the venerable Congregational divines of distinction in England. He made an Address, by request of "The Congregational Union of England and Wales," entitled "Congregationalism, or the polity of Independent Churches;" which has been printed, and it will, no doubt, be interesting to extract some of his views here, especially as the book is scarce, and the views seasonable and important. A single extract has before been made.

"One of the most characteristic features of modern society consists in the efforts which are made in favor of popular intelligence; and Congregationalism harmonizes with every thing that is wisely done in relation to that object. The discovery of printing, the right of private judgment, liberty of worship, and freedom of discussion on all subjects, -nothing could be more congenial to Congregationalism than these subjects. It is a system to be worked by popular power, and must depend, if worked orderly, upon popular intelligence. It bestows a kind of franchise upon all who become parties to it. Its aim is to make all men Christians, and to render all Christians competent to a well observance of the duties which arise out of the Christian fellowship. "It is said we are republicans in our church polity, and must, in consequence, be republicans in state affairs. As the principles which obtain in our churches are essentially popular, they are in agreement with the popular suffrage, in our social (civil) affairs. But there is nothing in Congregationalism to prevent its disciples from being good subjects under an aristocracy, or monarchy, or a despotism.

"Congregationalism in regard to other communions may claim equality, but it can take no precedence. In regard to the state, it may demand justice, but can never accept of favor. Neither the church nor the world has any thing to fear from it, but very much to hope. It can never do men harm, except as it may be done by reason or persuasion.

"The fault is entirely with ourselves if we do not, more fully than any other communion have done, realize the maxim, that' Union has strength.' It does not seek union for the sake of power, (as do some communions,) but for the sake of liberty. Every church, by its independent action, has to provide its own expenditure and its own discipline. If weak, these may well engage all its capabilities; if strong, it has to add attentions to plans, by which the strong may

assist the weak, and by which new ground may be occupied at home and abroad.

"Persons not Congregationalists, generally suppose that we have no such thing as union among us; that it is the very element of Independency that we should be much more enamored with isolation than union; that our system is the favorite with us because it serves to scatter us, in the disjecta membra fashion, in a thousand directions, and is, in its nature, opposed to our being joined into one body. They should ask themselves whether it is just to suppose we are without the disposition to attach some natural meaning to those Scriptures which so explicitly speak of the unity which must ever belong to the true church of Christ, and the obligation resting upon all churches and Christians, to exercise, as far as possible, mutual recognition, to hold mutual fellowship, and to abound in good offices one towards another."

He then appeals to the associations and unions of the Congregationalists in all parts of England, which are, in fact, home missionary societies, to assist the weak, and devise means of efficient action. When it is considered, "that our churches are not more characterized by their one polity, than by their one faith, it will be manifest that with much less of unity than some other religious bodies in appearance, we possess greatly more in reality. Without any denominational creed or confession, we possess already much more oneness in opinion than those who zealously uphold such things. If our conformity is neither so strict nor so obtrusive, our unity is greater. Within the last few years, independency has appeared strong enough to demonstrate its power of association, in the formation of this Union, [Congregational Union of England and Wales,] and wise enough to perceive the practical objects which might be aided by such means. While we are animated by that love of liberty which insures to our churches their separate independence, we are, at the same time, so far governed by a love of order as to be capable of giving to our entire denomination a character of unity, by a Union, which renounces all authority to legislate, and all power to coerce."

"At the last meeting of the Union, it was made to appear that the Congregationalists of England and Wales are steadily increasing in numbers and efficiency. Our places of worship multiply in an increased ratio every year, considerable accessions continue to be made, and our ministry is in a course of advancement. It is the belief of persons, who are no incompetent judges, that Congregationalism has