morrow." It will be noted with what prudence and affectionate earnestness he warns and instructs the flock for their conduct in the wilderness. He begins with the duty of daily individual repentance and peace with Christ; next peace with all men, especially with one another, by love, by gentleness and patience towards the infirmities of one another, by great watchfulness against either giving or taking offence, reminding them what cause the beginning of their civil community will minister for such extreme and tender care. And how beautiful the added injunction, to take none offence at God himself, whose loving providence they were now sure to meet in the shape of many crosses!

Next, to guard anxiously against private selfishness, and have in all things an eye single to the general good, avoiding the indulgence of particular fancies and singular manners apart from the general conveniency. In this he refers also to the danger from the pushing of private opinions as law for others. And that sentence which follows ought to be engraven in every mind: "AS MEN ARE CAREFUL NOT

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TO HAVE A NEW HOUSE SHAKEN WITH ANY VIOLENCE BEFORE IT BE WELL SETTLED AND THE PARTS FIRMLY KNIT, SO BE YOU MUCH MORE CAREFUL THAT THE HOUSE OF GOD, WHICH YOU ARE, AND ARE TO BE, BE NOT SHAKEN WITH UNNECESSARY NOVELTIES OR OTHER OPPOSITIONS AT THE FIRST SETTLING THEREOF."

Then how important and just his hints for their guidance in regard to the choice and obedience of their officers of government. In all respects, this letter is one of the most remarkable ever penned. No wonder that it bore after-fruit in many; for it was full of precious germs of truth, every word and phrase being well weighed ; and its brief but heavenly instructions fell into hearts softened and prepared. Who can tell how great the effect of that letter must have been upon the prosperity of the colony, the church; how it grew beneath Christ's care, by the

guidance of its under-shepherd's instructions, even after he had gone to his rest!

He speaks in this letter of many of the intended pilgrims being strangers to the persons and infirmities of one another. This could not have been the case with those who had been members of his own church so many years together at Leyden, or were there acquainted with him or with one another, and therefore it must refer to those who expected to join them in England; of whom it is probable the greater part were those who put back in the Speedwell. The colony of Pilgrims was thus rendered, by the good providence of God, more completely one, and better acquainted from the outset with each other's characters, and therefore more confident in one another, and less exposed to dissensions than Robinson himself had anticipated.

God not only "sifted three kingdoms" to get the seed of this enterprise, but sifted that seed over again. Every person, whom he would not have to go at that time to plant the first colony of New England, he sent back, even from mid-ocean, in the Speedwell.

It was like God's dealings with Gideon and his army. "The people are yet too many; bring them down unto the water, and I will try them for thee there; and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go."

CERTAINE VSEFVL ADVERTISEMENTS SENT

in a Letter written by a discreete friend vnto the Planters in New England, at their first setting saile from Southhampton, who earnestly desireth the prosperitie of that their new

Plantation.

Ouing and Christian friends, I doe heartily and in the Lord salute you all, as being they with whom I am present in my best affection, and most earnest longings after you, though I be constrained for a while to be bodily absent from you, I say constrained, God 'knowing how willingly and much rather than otherwise I would haue borne my part with you in this first brunt, were I not by strong necessitie held backe for the present. Make account of me in the meane while, as of a man deuided in my selfe with great paine, and as (naturall bonds set aside) hauing my better part with you. And though I doubt not but in your godly wisedomes you both foresee and resolue vpon that which concerneth your present state and condition both seuerally and ioyntly, yet haue I thought but my dutie to adde some further spurre of prouocation vnto them who run already, if not because you need it, yet because I owe it in loue and dutie.

And first, as we are daily to renew our repentance with our God, speciall for our sinnes knowne, and generall for our vnknown trespasses, so doth the Lord call vs in a singular manner vpon occasions of such difficultie and danger as lieth vpon you, to a both more narrow search and carefull reformation of our wayes in his sight, lest he calling to remembrance our sinnes forgotten

by vs or vnrepented of, take aduantage against vs, and in iudgement leaue vs for the same to be swallowed vp in one danger or other; whereas on the contrary, sin being taken away by earnest repentance and the pardon thereof from the Lord, sealed vp vnto a mans conscience by his Spirit, great shall be his securitie and peace in all dangers, sweete his comforts in all distresses, with happy deliuerance from all euill, whether in life or in death.

Now next after this heauenly peace with God and our owne consciences, we are carefully to prouide for peace with all men what in vs lieth, especially with our associates, and for that end watchfulnes must be had, that we neither at all in our selues do giue, no nor easily take offence being giuen by others. Woe be vnto the world for offences, for though it be necessary (considering the malice of Satan and mans corruption) that offences come, yet woe vnto the man or woman either by whom the offence cometh, saith Christ, Math. 18. 7. And if offences in the vnseasonable vse of things in themselues indifferent, be more to be feared than death itselfe, as the Apostle teacheth, 1. Cor. 9. 15. how much more in things simply euill, in which neither honour of God nor loue of man is thought worthy to be regarded.

Neither yet is it sufficient that we keep our selues by the grace of God from giuing offence, except withall we be armed against the taking of them when they are giuen by others. For how vnperfect and lame is the worke of grace in that person, who wants charitie to couer a multitude of offences, as the Scriptures speake. Neither are you to be exhorted to this grace onely vpon the common grounds of Christianitie, which are, that persons ready to take offence, either want charitie to couer offences, or wisedome duly to weigh humane frailtie; or lastly are grosse, though close hypocrites, as Christ our Lord teacheth, Math. 7.1, 2, 3. as indeed in mine owne experience, few or none haue beene found which sooner giue offence, than such as easily take it; neither haue they euer proued sound and profitable members in societies, which haue nourished in themselues that touchey humour. But besides these, there are diuers spetiall motiues prouoking you aboue others to great care and conscience this way: As first, you are many of you strangers, as to the persons, so to the infirmities