worship of New England
as an abomination, and its
government as treason; and therefore they were excluded on pain of death.
The fanatic for Calvinism was a fanatic for liberty; and he defended his creed; for, in the moral warfare for freedom, his creed was a part of his army, and his most faithful ally in the battle.
For ‘New England
was a religious plantation, not a plantation for trade.
The profession of the purity of doctrine, worship, and discipline, was written on her forehead.’
‘We all,’ says the confederacy in the oldest of American written constitutions, ‘came into these parts of America
to enjoy the liberties of the gospel in purity and peace.’
‘He that made religion as twelve, and the world as thirteen, had not the spirit of a true New England
Religion was the object of the emigrants; it was also their consolation.
With this the wounds of the outcast were healed, and the tears of exile sweetened.1
was the colony of conscience.’2
Of all contemporary sects, the Puritans were the most free from credulity, and, in their zeal for reform, pushed their regulations to what some would consider a skeptical extreme.
So many superstitions had been bundled up with every venerable institution of Europe
, that ages have not yet dislodged them all. The Puritans at once emancipated themselves from a crowd of observances.
They established a worship purely spiritual.
To them the elements remained but wine and bread; they invoked no saints; they raised no altar; they adored no crucifix; they kissed no book; they