The frequent experience of your loving eare ready and open toward me (in what your Conscience hath permitted) as allso of that excellent spirit of wisedome and prudence wherewith the Father of Lights hath endued you, embolden me to request a word of private advise with the soonest Convenience, if it may be, by this Messenger.

The Condicion of my selfe and those few families here planting with me, you know full well: We haue no Pattent: nor doth the face of Magistracie suite with our present Condicion: Hietherto, the Masters of Families haue ordinarily mett once a fortnight and consulted about our common peace, watch, and planting; and mutuall Consent hath finished all matters with speede and peace.

Now of late some young men single persons (of whome we had much neede) being admitted to freedome of Inhabitation, and promising to subiect to the Orders made by the Consent of the Howseholders, are discontented with their estate, and seeke the Freedome of Vote allso, and aequalitie etc.

Beside, our dangers (in the midst of these dens of Lyons) now especially, call vpon vs to be Compact in a Civill way and power.

I haue therefore had thoughts of propounding to my neighbours a double subscription, concerning which I shall humbly craue your helpe.

The first concerning our selues, the masters of families: thus

We whose names are here vnder written, late Inhabitants of the Massachusetts (vpon occasion of some difference of Conscience) being permitted to depart from the Limits of that Pattent, vnder the which we came over into these parts, and being cast by the Providence of the God of Heaven, remote from others of our Countriemen amongst the Barbarous in this towne of New Providence, doe with free and ioynt Consent promise each vnto other, that, for our common peace and wellfare (vntill we heare further of the Kings royall pleasure concerning our selues) we will from time to time subiect our selues in Actiue or passiue Obedience to such Orders and Agreements, as shall be made by the greater number of the present Howseholders, and such as shall be hereafter admitted by their Consent into the same Priviledge and Covenant in our ordinarie meeting. In witnes whereof we herevnto subscribe etc.

Concerning those few young men, and any who shall hereafter (by your favourable Connivence) desire to plant with vs: this

We whose names are here vnder written being desirous to inhabite in this Towne of New Providence, doe promise to subiect our selues in actiue or passiue Obedience to such Orders and Agreements as shall be made from time to time, by the greater number of the present Howseholders of this Towne, and such whome they shall admit into the same fellowship and priviledge. In witnes whereof etc.

Hietherto we chose one (named the officer,) to call the meeting at the appointed Time: now it is desird by some of vs that the Howseholders by Course performe that worcke, as allso gather Votes and see the watch goe on etc.

I haue not yet mencioned these things to my neighbours but shall as I see Cause vpon your loving Councell.

As allso, since the place I haue purchased 2ly at mine owne charge and engagements the inhabitants paying, (by Consent) 30s piece as they come vntill my Charge be out for their particular Lots: and 3rdly, that I never made any other Covenant with any person, but that if I got a place he should plant there with me: my quaere is this.

Whither I may not lawfully desire this of my neighbours, that as I freely subiect my selfe to Common Consent and shall not bring in any person into the Towne without their Consent: so allso that against my Consent no person be Violently brought in and receaved.

I desire not to sleepe in securitie and dreame of a Nest which no hand can reach. I cannot but expect changes, and the change of the last Enemie Death, yet dare I not despise a Libertie, which the Lord seemeth to offer me, if for mine owne or others Peace: and therefore haue I bene thus bold to present my thoughts vnto you.

The Pequts heare of your preparations etc. and comfort them selues in this that a witch amongst them will sinck the pinnaces by diving vnder water and making holes etc. as allso that they shall now enrich themselues with store of guns but I hope their dreames (through the mercie of the Lord) shall vanish, and the Devill and his lying Sorcerers shall be confounded.

You may please Sir to take notice that it is of maine Consequence to take some Course with the Wunnashowatuckoogs and Wusquowhananawkits, who are the furthermost Neepnet men for the Pequts driven from the Sea coast with Ease, yet there secure and strengthen themselues and are then brought downe so much the neerer to you. Thus with my best respects to your loving selfe and Mrs. Wintrop I rest Your Worships vnfeigned, praying to meete you in this Vale of Teares or hills of mercie aboue

Whereas abowte 12 moneth synce came forthe a boocke in defence of the orthodoxall doctrine of the church of Englande against Sabbatarian noveltie,2 whereat many began secretly to murmure, for that it was bytter and dyd overthrowe the tenents of the church of England in that poynte which none durste publickly oppose, bycawse many defended it so earnestly at the lengthe abowte whitsontyde laste there was scattered abroade a very lytle treatise of 16 leaves in 4to entyteled a briefe awnswere to a late treatise of the Sabbath daye, digested dialogue wyse betweene 2 divines A and B, withowte the name of any awthor.3

These 2 divines meetinge and conferringe of this boocke, the one of them thowghte it a verye dangerous boocke to the awthor, if it mighte be well ex­299amined before competente judges bycawse as he sayeth it overthroweth the doctryne of the church of England in the poynte of the Sabbathe for the very tytle is A defense of the Orthodoxal doctrine of the church of Englande agaynst Sab batarian Noueltye. These divine shewe that the boocke is dedicated to the Archbishop of Canterbury by whose direction, and that accordinge to his majestyes sacred comande he sett vpon this woork bothe for the preventinge of mischeefe, (as he sayeth in his Epistlle dedicated to the Archbishop) and to setle the Kings good Subiectes, who of longe tyme had byn dystracted abowte Sabbatarian questions. Nexte of all these devynes doe shewe, that the awthor can have but smalle thankes for his labor, when as the King who is the defender of the faythe of the church of England hathe often solomly protested, and that in his publicke declarations in printe, as at the dissolvinge of the parliamente, and declaration before the 39 Articles that he wyll neuer suffer therein the leaste innouation. So agayne one of them alledgeth there adversary is a greate Scholler deepely learned a Reuerende father of the church his Judgemente muste be taken for an oracle. Accordinge to that in a late boocke established by aucthoritie as the Communion boocke expounded by Reue4 page 20, sayeth, that the holy fathers in God the Bishops are to be guydes in divinitie, vnto the wholle clargie of inferior order, vnto whose godly Judgements in all matters pertayninge to Religeon all owghte to submitte them selves, bycawse the fathers in the church now and allwayes doe in the greate mistery of Godlines comprehende which the common people do not, and some thinges which the ministers of the inferiour order do not apprehende, so that whatsoeuer thay delyver, muste be beleeved as sownde rewles. And heere the divines take occasion to speake that wee lyve in a learned age, that wee denie the popes infallabyllytie, or that it can convaye it selfe as from the heade, and so confine it selfe within the veines of the body of the prelacye; or that a Rochett can confine this grace ex opere operato. Then thay saye thay had neede to vindicate not only the doctrine of the church of England which is by this boocke cleane overthrowne, but also those calumnious and odious tearmes which he geveth to those whose opinions he impugneth in this treatise, as venemous Serpents, noysome tares, pestilente weeds, vncleane beastes and novell Sabbatarians.

Now to shewe how the doctryne of the church of England is overthrowne in this poynte of the Sabbath these divines say that the doctrine of the church of Englande concerninge the Sabbath is moste cleerely sett downe in the boocke of homylyes vnto which all mynisters do subscribe, and by 39 articles is 300comended as whollsome necessary etc. Heere the severall places are alledged at large, and then observeth owte of them these conclusions as i That all Christians are bownde in conscience of the 4 Commandment to keepe the lords day holyly. Secondly, that by force of the 4 Commandment one day in 7 is perpetually to be kepte holy. Thirdly, that the keepinge of the lords day is grownded vpon and commanded in the 4 commandment, and so is not of humane institution. Forthely That the lords daye is and may be called our Christian Sabbath daye, therefore it is not Jewish so to call it. 5ly that this daye is wholly to be spente in holy reste and dutyes of sanctification, and therefore no parte of it owghte to be spente in vayne pleasures and prophane sportes, all which conclusions the adversarye overthroweth by this boocke. The adversary to this sayeth that this position (to wytt the 4 commandment is properly and perpetuallye morall, and is for qualytie and obligation equall to the other 9 commandments which for many yeeres hathe reigned in pamphletts, pulpitts, and conventicles, (and is entertayned as an oracle by all suche as eyther openly professe, or do leane to the desciplinarian faction) is destitute of truthe. These woords compared to the homylye ar fownde quite contrarye.

The divine sayeth that the 4 commandment determynes expressely the tyme and daye for the Sabothe and Service of God. The keepinge of the Lords day is grownded vpon the equitie of the 4 Commandment. The tyme for this resteth in no mans pover to determyn but only in Gods.

The adversary sayeth the particular forme and circumstances of restinge are prescribed vnto vs by the precepts of the church our Spirituall actions are tawghte by the Evangelicall lawe; our modification, limitation in respecte of rytes, forme, place, duration, gesture, habytt etc. are prescribed by the lawe of the church and so pag. 270: It was in the free election of the church to appoynte what day or dayes or tymes shee thowghte good for religeous dutyes, etc.

The devines saye that the 4 commandment prescribes a certayne proportion of tyme and a fixed daye consecrated by God hym selfe vnto his solemne and sacred woorship, which in that very respecte is perpetually morall. The adversary confesseth naturall equitie in the 4 commandment that some tyme is to be sett aparte for the service of God, but lefte to the liberty of the church to determyn and lymytt the speciall tyme when, and how longe, what portion or proportion is to be allowed, whither one day in 20, or 40, or 100, or one day in the yeere or but one peece of a daye in suche a revolution of tyme, and not one wholle or entyre daye muche lesse one wholle daye in 301euery 7. And so pag. 98, the 4 commandment in respecte of any one defenite and speciall daye of every weeke was not symply and perpetually morall but posityve and temporary onlye.

This the divines say is contrary to the homylies even in terminis which saye by the 4 commandment wee owghte to have a tyme as one day in a weeke etc. and this appurtayneth to the lawe of nature as a thinge moste godly moste juste and needefull for the settinge forthe of gods glory, and therefore owghte to be retayned and kepte of all good Christian people. No sayeth the adversary one day in the weeke was but posityve and temporary only.

But the divine leavinge to presse the adversary any more with auctorytie of the church observeth these reasons and growndes owte of the woords of the commandimente. Remember the Sabboth daye to keepe it holy, which woords are the very morall substance of the 4 Commandment. The Lord sayeth not Remember to sanctefye some conveniente and sufficiente tyme as the church shall thinke fytt. The commandment prescribeth a certayne and sett tyme, yea a daye, the sabbath daye, one daye in the weeke, which is the Sabbath daye.

Agayne it teacheth vs what daye in the weeke, the Sabbathe daye is, to wytt, the Sabbothe day of the lorde thie God: that day in the weeke wherein the Lorde our God resteth muste be our Sabbath day: So that as the commandment prescribes vnto vs a weekely Sabbath daye to be sanctefied: so Gods precedente and example poyntes owte vnto vs, what or which daye in the weeke wee muste reste on, to sanctefye it. And this is not only the naturall equitie, but the very naturall lawe and substance of the 4 Commandment to prescribe a sett solemne day in the weeke, and not to leave it in the power of man or of the church to appoynte what tyme thay please.

The Reasons ar these 1 bycawse the commandment expressely lymiteth one sett daye in the weeke, beinge the Sabbothe day of the Lorde our God. Now the Commandment prescribinge a sett and fixed daye in the weeke, what humane power shall dare to alter it into an indefinite tyme? 2 The seconde Reason whie it is not lefte in the power of the church to prescribe what tyme men please, bycawse it is Gods prerogatyve as a maister to appoynte his owne woorship and service, so the tyme wherein he wylbe served. 3 Reason is, becawse an indeffenite tyme muste eyther binde to all moments of tyme, as a debtte when the daye of paymente is not expressed is liable to paymente eny momente, or else it bynds to no tyme at all. For if the lawe of God binds vs not to an expresse determinate tyme, or daye consecrate to his service: then the not allowenge hym a sett tyme or daye there is no 302transgression, if a sett tyme or daye be not observed. For where no lawe is, there is no transgression. Heere he alledgeth sondry remarkable judgements of suche as have profaned and polluted some parte of the Lords daye within 2 yeeres.

Agayne the divines affirme thay have harde the Adversary say in open courte, that a man mighte be iustefyed to daye and condemned to morowe. That there is no sanctification of the Sabbath but reste, reste only. And bycawse the dyvines woolde not be taxed of a pryvate interpretation of the homely as a factious Sabbatarian noveliste enclined to the disciplinarian faction, he sheweth the Judgemente and vnderstandinge of others which do agree in the same interpretation of the doctrine of our church layed downe in the homylie as Mr. Hooker and Dr. Andrewes from whose woorkes thay alledge sondry playne places withowte exception, so that thay conclude that the lords daye is come in place of the olde Sabbathe daye, and so is become our Sabbathe daye, and by necessary consequence grownded vpon the 4 commandment. And if it be asked Quo Jure, by what righte doothe the Lords daye take the place of the Sabbath daye? It is awnswered owte of the Psalme, God made it so; And Christes Resurrection declared it to be so: and the Appostles observed it so; yea and commanded it so too. After thay shewe it was the tenet of the antiente catholicke church which dyd observe it, and call the lords daye, the Sabbath of the Lorde which thay kepte in place of the olde Sabbath daye.

And bycawse there is a greate clamor of late for applienge the name of the Sabbothe to the lords daye thay proove it may be so called by these Reasons. 1. Becawse it is our Reste daye. 2. The Appostles calle it our Reste a Sabbatisme. 3. The very name of the lords daye importes so moche as beinge the lords holy daye as Esay 58: 13: and that day whereon the lorde rested from the woorke of his Redemption, and so sanctefied by hym and to hym.

And so thay showe, that in the sayde homyly, it is called the Sabbathe daye 10 tymes, in one other homylie 8 tymes, and in a 3 homely 2 tymes: And in King James his proclamation 7 of May 1603, twyce.

Then thay come to all recreations on the Sabbath daye, which thay proove vnlawefull, by lawes domesticke, by the Imperiall lawes, by the Edictes and constitutions of famous princes, comon lawes and cyvill lawes, and by all the reformed churches, thowghe the adversary nullefyes them, for no true churches, bycawse thay have no prelates, to putt them in order and governe them, who all calle the Lords daye the Sabbathe daye, for the due sanctification whereof, they pleade moste earnestly and zealouslye.

In May laste came forthe a boocke allowed by aucthoritie, and withowte 303the name of the awthor entytled A Coale from the Altar,5 or an awnswere to a lettre not longe synce wrytten to the vicar of Grantham against the placinge of the Communion table at the Easte ende of the chancell, and now of late dispersed abroade to the disturbance of the church. Heere I pray you I vnderstande that the vicar of Grantham was deade 6 years synce, and this supposed lettre is sayde to be wrytten at a leaste 11 yeeres synce by the Bishop of Lyncolne one not in the favor of these tymes, but labored by his adversaryes to have all disgrace heaped vpon hym. And the Author of this Coale from the Alter is an notable flatterer of the Courte one Dr. Helyn, one that hathe mooche for abrogatinge the olde syncerytie of the Sabbathe.

The Doctor at the firste enterance gathereth that this lettre to the vicar of Grantham shoolde come from a Reuerende prelate of this church which lettre havinge muche discoraged a greate friende of the doctors, who had thowghte to have removed his communion table to the vpper ende of the chancell, vntyll readinge this lettre or Epistell he was wholly discorged, vpon the which the doctor wryteth his opinion of this lettre, and awnswereth every parte of it advisynge his friende to obay the orders now prescribed. Then he gathereth the passages in the Epistle for which it is probably beleeved the Epistle was wrytten by a Reuerende prelate as from a diocesan to a private parish prieste in his Jurisdiction, which when he had made as playne as he coolde, he sayeth that he can not thus beleeve but rather that this lettre was wrytten by Mr. Cotton of Boston, who meaninge one daye to take sanctuary in new Englande, was wyllinge to doe some greate acte before his goenge that he mighte be the better wellcome when he came amongest them. And thus he concludeth that this Epistle was now spreade abroade of purpose to discowntenance the vniformitie of publicke order, to which the pyetye of these tymes was so muche enclyned, And that this discourse or epistell which was so muche sowghte after applawded and scattered in sondrye coppies was so of purpose doone to distracte the common people, and to hinder that good woorke which was now in hande. As towchinge the preamble he had not sayd any thinge, but that there he mett with somewhat, which seemed to cast a scorne vpon the Reverence appoynted by the Canon vnto the blessed name of Jesus.

Then he discendeth to the 3 particulars wherein the vicar of Grantham desyred to be satisfied 1 for the havinge of an altar at the vpper ende of his quier 2 the placinge of the communion table Altarwyse. 3 the fixinge of it in the quier, so as it may not be removed into the bodye of the church. He 304sheweth that the Elders of the vestrye, and the vestry doctryne of these dayes, were againste this doctryne: he declared that as the lords Supper may be called a Sacrafize, so may the holy table be called an altar, and sett vp in the place where the altar stoodde. he shewed that the martyrs called the Lords Supper a Sacrifice and many tymes the Sacramentt of the altar. So that there is a Sacrefice Christes propitiatory Sacrefize, and there is an altar, not the Jewysh altar vpon which the Jewes were wonte to offer there burnt offeringes, but the table of the lorde, And there is the Sacra-mente of the altar, the sacra-mente of the body and bloodde of Christe.

He sheweth that the papistes calles the communion table sett in the myddest of the channcell an oyster boorde or oyster table, and when this table is fixed in the wall, the Puritane and Mr. Prinne calleth the communion table a dresser bourde; he expecteth that this trymme Epistoler wyll shortly contrary hym, and for the latter parte of dyvine service called the seconde Service, he sayeth there muste be some spare tyme for the mynister to goe from the readinge Pewe and the lordes table, there muste be some tyme reasonable betweene Morninge prayer and the Comunion, yea he affirmeth the wholle frame and fashion of divine Service had byn longe synce cleane loste in Englande had it not byn kepte and preserved in the Kings chappell, and cathedrall churches.

He calleth hym an extravagante Epistoler, by this you may see of what strayne the epistoler is, for the lorde table was awntiently called an Altar. In Kinge Edwards Raigne the comon people tooke the lordes table sett altar wyse for a dresser, thowghe Bishop Jewell sayeth that the holy table was called an altar only in allusion of the altars of the olde lawe.

He concludeth that the vicar of Grantham might safely holde his 3 conclusions. 1 that an alter maye be vsed in the Christian church. 2 that the communion tablie may stande alterwyse, the mynister officiatinge at the northe ende thereof. 3 That the table may stande constantly in the vpper parte of the channcell close alonge the walle bothe in the fyrste or seconde Service.

Laste of all he alledgeth that in a case of St. Gregoryes church nexte St. Pauls London his sacred majestie hathe declared his pleasure, that all Metropolitanes Bishops and Ordinaryes shall require in all the churches commytted to there charges that the communion tables be placed altarwyse, and this he sayeth he faythefully coppied owte of the registers of his cowncell table.

And further sayeth that the communion table is to be placed altarwyse at the vpper ende of the channcell in suche manner as it standeth in the Kings chappell and in all colledgiate and cathedrall churches the moother churches 305(as consonante to the practise of approved antiquitie,) by which all other churches dependinge therevpon owghte to be guyded and governed.

I muste nowe entreate you to goe backe agayne to calle to mynde our Episcopall visitation in lente laste as you have harde, the strictest that euer was so many good men suspended and removed for not conformitie to the new orders, amonge which a lytle before harvest Mr. Stansby was deprived, thay enquire, whither the Surplyce hathe byn woorne and the signe of the cross vsed at euery tyme the Sacramente is administred, whither the Sacramente of the Supper byn admynistred to any not syttinge, standinge, or leaning vnreverently but humbly kneelinge vpon there knees in playne and open viewe withowte collusion and hipocresye. Doothe the communion table stande at the Easte ende of the chancell where the alter in former tymes stoodde doothe euery one vse lowly reverence at the name of Jesus? Dothe euery one stande vp at the Ghospell dooth all the people stande vp and say glory be to the father, at the ende of euery psalme readinge, to beginne the mariadge in the mariadge in the body of the church and then to goe to the communion table: at every mariadge to have a comunion; to kneele at all the collectes, at the Buriall and the comunion: the women to be churched with there vayles, which is begunne in the body of the church and then fynished at the communion table. No Mynister or Lecturer but muste fyrste in his whoodd and surplyce reade all the devine service what so euer befor the sermon, and then goenge into the pulpitt he muste saye his Sermon (for the woorde preache is obsolete) at the ende he muste goe to the hie altar there to saye the second service and to fynishe all. Is there any vestry meetinges who doe secretly hinder the peace of the church?

By this breviate heere formerly abstracted you may see how the Lords day is kepte heere. Maysters of famylies complayne exceedingly thay cannot contayne there servantes from excursions into all prophane sportes and pastimes on the lords daye; wee haue Judgements daylye vpon suche occasions, but no man regardeth them. It hathe byn well observed this laste Springe heere was very whotte and drye euen in seede tyme and so contynewed of longe tyme that the grasse was so burned vp, that at our vsuall hayseele wee had lytle or no grasse to cutt or to feede our catle. at laste God sente vs rayne, but it was so immoderate and vehimente even in our harvest with suche stronge blastes and stormes layenge moste of the come flatte vpon the grownde, that not halfe of the corne which came vp coolde be reaped, and that which was reaped is so growne that many feare but doe not knowe what maye heereof prove and ensewe. The plague and infection is come to 536 this laste weeke at London. The Kinge hathe byn very carefull to prevente the infection from dispersenge, 306for which cawse he adiourned parte of laste Trynitie tearme as from the second retorne called octavis trinitatis, vntill tres trinitatis then next followenge, at Cambrydge no publicke Commencemente, no Barthollmew fayer at London, or our lady fayer in Sowthewoorke, no Styrbrydge fayer, no Ely fayer etc. In all these calamyties wee never wente to God publickly by fastinge and prayer, which was deemed as hatefull as conventicles the frute of the vestry elders there vestry doctryne and the disciplinarian faction; yett at the lengthe vpon the private prayers and fastes of many of Gods deere Servants it pleased the lorde to sende suche an abundante frutefull Mihell Sprynge to the full supply of what so euer was wantynge in our soommer springe that for grasse haye and pasture euery one hathe an aboundante store and supplie. I woolde I coolde wryte vnto you of any lectures contynewed, our hie contempte of the woorde when wee had it abondantly, hathe begoonne this presente famyn, which is feared wyll styll encrease. I haue no more roome so that I can not now goe any farther, only I woolde entreate you remember vs in your prayers. And so after the true contynewance of our beste affection and respecte vnto you wee desyre the allmighty styll to preserve you with all yours. Yours euery wayes as I shoolde be or woolde be