"And Knowlton here, (of equal fame) "In Honor's lap has sunk to rest. "Oh! ever hallowed be the earth, "Where Freedom's Soldiers found a tomb; "There, laurels proudly spring to birth, "And shadowing cedars spread their gloom. "Hail to the shades where Freedom dwelt! "Dwells she no more those shades among? "Yes-by the sacred blood here spilt "We'll still resist the Oppressor's wrong? "What boots the herd of puny Slaves, "Who o'er the Atlantic plow their way? "Our Western world shall find them graves— "Our Freedom beam a purer ray. 66 IV.-QUERIES. "L." "AMERICAN ARTISTS.-Messrs. Perkins and "Tappan, engravers, from Newburyport, passed "through New London, on Monday, on their way "to London, where they are to be employed in "engraving for the Bank of England. Mr. Bagot, we understand, has paid them in advance, £5000.; and if they succeed in their business, "of which there can be no doubt, they will also "receive £100,000, in addition. Mr. Fairman, "of Philadelphia, is also attached to the company. "This tribute of respect to the genius of our "countrymen is certainly gratifying.' The above is from Niles's Register, of June 15, 1819. Can any one tell us, through the Magazine, what was the result of this visit to England, of the three engravers referred to? BRONXVILLE, N. Y. DICK. WASHINGTON, THE GOVERNOR OF MASSACHU SETTS, AND THE SELECTMEN OF BOSTON. We have heard, over and over again, that Washington's entry into the Town of Boston, during his eastern tour, was obstructed because John Hancock, then Governor of the Commonwealth, claimed precedence over the President of the Republic, in the courtesies of the occasion. The following, which we cut from an old copy of the Centinel, seems to tell an entirely different story. Can any of your readers tell us the truth of the matter? "bidding him welcome to the Metropolis of the "State over which he presided. The Municipal "authorities, on the other hand, contended, that "the chief of the Nation was then about to visit "Boston; and that it was the right and the duty receive him and escort him to the lodgings "of the fathers and authorities of the Town to "they had prepared for him; and that, if the "Governor had intended to bid him welcome to "the State, he ought to have attended at the "frontier, to have done it. The controversy con"tinued some time after the President arrived at "the southern entrance to the Town; and it was "not until after he had enquired of his Secreta"ry, (Major Jackson) if there was not another avenue to the Town,' that the Municipal au"thorities gave way.” 666 V.-REPLY. JOURNAL OF THE FIRST CONSTITUTIONAL CONVENTION OF OHIO. (H. M. II. vi, ..) find this sentence in regard to the Journal of the In the HISTORICAL MAGAZINE for July, 1869, I Convention which framed the Constitution of Ohio, in 1802: "The Journal of that Conven"tion has been considered one of the rarest, as it "is one of the most interesting, tracts, connected "with the History of the West; and we know "of only one copy of it, that in the State Li"brary at Columbus, Ohio. It is a thin octavo, "of forty-eight pages, shabbily printed, and "bears the following title :-" etc. I hope that your copying of the Journal into the HISTORICAL MAGAZINE will not only be the means of placing it always within reach of those who may desire to refer to it, but that it take the Magazine, as subscribers, who are not may also tend to make many people in Ohio such now. and, also, of like date and imprint, the original edition of the Constitution, and bound with the Journal. It is printed on wire-wove foolscap, quarto, and numbers thirty-two pages. After the lapse of twenty-five years, the Journal had become rare; and, at the Session of the Legislature, in 1826-27, it was ordered to be reprinted and appended to the Journal of each House for that Session. My set of the Legislative Journals embraces two other copies of the Convention Journal; which are the same as the one described as being in the State Library at Columbus. URBANA, OHIO. JOHN H. JAMES. VI.-BOOKS. RECENT PUBLICATIONS. [Publishers and others sending Books or Pamphlets for the Editor of THE HISTORICAL MAGAZINE, are respectfully requested to forward the same. either direct to HENRY B. DAWSON, MORRISANIA, N. Y.," or to MESSRS. CHARLES SOZIBNER & Co., Booksellers, 654 Broadway, New York City, as shall be must convenient for them.] A.-PUBLICATIONS BY SOCIETIES. 1.-The General Association of the Congregational Churches of Massachusetts. Minutes of the Sixty-seventh Annual Meeting, Woburn, June 15-17: with the Rules, the Narrative of the State of Religion, the Report cn Home Evangelization, and Statistics of the Ministers and Churches. Boston: Congregational Sabbath-School and Publishing Society. 1869. Octavo, pp. 116. The Orthodox Congregational Churches of Massachusetts number just five hundred, with eighty thousand and fifty-seven mumbers. The volume before us is the record of this large and respectable body of Christians, during the past year, 1868; and in its exhibit of the condition of the Churches, there seems to be evidence of unusual harmony and a moderate prosperity. In the arrangement of the material, the excellent Secretary, our good friend, Doctor Quint, has shown unusual good judgment-nearly as good as Deacon Duren of Bangor, whom we consider "a model Secretary"-and there is comfort in turning over such well-disposed material. 2.-Minutes. Twenty-first Session of the Penobscot Musical Association. September 29, 30, October 1, 2, 1863. Bangor: 189. Octavo, pp. 15. The record of one of those assemblages, for instruction in musical science, which tend so much to improve the taste and add to the ability of our countrymen, in that delightful branch of knowledge. B.-TRADE PUBLICATIONS. B.-The Trans-continental Railway. Remarks at Rutland, Vermont, June 24, 1869. By John A. Poor. Portland: B. Thurston & Co. 1869. Octavo, pp. 77. If any one man is entitled to especial credit, in Portland, for his efforts to promote the welfare of that city by means of an extended system of railroads, centering there, it is our good-natured friend, Hon. John A. Poor; and, in this elegant pamphlet, we have another instalment of the result of his labors. In the pamphlet before us, Mr. Poor presents a most complete survey of the several complicated systems of railways which connect the West with the Atlantic seaboard and of the struggle for the trade of the West, between the several contestants, which has stripped Boston of her commercial importance, threatens to restore Portland to her recent position of a peaceful country-town, and promises to make New York, more than ever, the mistress of the trade of America. It is a truly valuable work, exhibiting great research in the minutiae of commercial affairs, and, but for the evident tone of despondency, at the retrograde movement of the trade of Portland, an exceedingly encouraging exhibit of the growing importance of the West. 4.-History of England, from the fall of Wolsey to the Death of Elizabeth. By James Anthony Froude, M. A. Volumes I-IV. New York: Charles Scribner & Co. 1870. Octavo, pp. (I) 447; (II) 501; (III) 480; (IV) 508. Price $1.25 per volume. We have so often called the attention of our readers to what we conceive to be the peculiar merits of this work, that we shall mainly confine ourself, in this instance, to the announcement of a new and popular edition, from the same plates as the Library Edition, which has been com menced by its excellent Publishers. Concerning the importance of this new History of England, the following judgment of an accomplished critic, just received by us, fully and fairly presents the case: "It seems to me that the new edition of "Froude, just begun by Scribner & Co., is the "best cheap book ever issued in this country. "It is about as good as the more costly editions; "it is handier to hold; and its paper, type, and 'impression are very clean and nice. It is su"perfluous almost to speak of this as a history. "Perhaps the solitude of the Adirondac woods "is a more favorable place for the enjoyment of 66 'any book than one's own easy chair; but I nev 66 er found any reading more enjoyable, at the "lakes or elsewhere, than the two last volumes of Froude. And now that I am beginning at the first volume, and reading onward, through the story of Henry VIII., it seems to me that "Froude is better than Macaulay, or anybody "else who has written the History of England. "This new edition, as I have said, is very inex "pensive and very nice; and I don't see why it "should not have a large sale in these days when "almost every body has a little money and a lit"tle leisure for reading." THE HISTORICAL MAGAZINE. Vol. VI. SECOND SERIES.] OCTOBER, 1869. [No. 4. TIST, as applied to the Baptists. Neal, in his I. JOHN ROBINSON, THE FATHER OF History of the Puritans,-i., 342.—says: But THE INDEPENDENTS, NOT A PURITAN "the greatest number of those who left their na-ROGER WILLIAMS, NOT THE AU-❝tive country, for religion, were Brownists, or RIGID SEPARATISTS, of whom Mr. Johnson, THOR OF THE FIRST RECORDED "Ainsworth, Smith, and Robinson were the leadAGREEMENT IN RHODE ISLAND, SE- ers." Again, Neal says: (i., 382.) "Among CURING LIBERTY OF CONSCIENCE- "the Brownists, in Holland, we have mentioned WILLIAM PENN'S FATHER, NOT A BAP"Mr. J. Robinson, the Father of the Independ"ants." TIST. BY MARTIN B. SCOTT, ESQ. On the fourth of July last, the Rev. G. W. Clark, Pastor of the Baptist-church in Ballston Spa, New York, delivered a Discourse, published in The Ballston Democrat, as a contribution to history, the burden of which was, that we are indebted to the Baptists for the incorporation, in our Government, of the principle of Liberty of Conscience" who may justly be styled, The "Conservators of Religious Liberty." In illustrating his subject, he affirmed the opposite of the heading of this article. I propose to take issue with the Reverend gentleman and maintain, from documentary and the highest historical authority, the truth thereof-his assertion and authorities, to the contrary, notwithstanding -passing over, for the present, the assumption that it was Baptist influence that secured the Liberty of Conscience, in our Government. WAS JOHN ROBINSON A PURITAN, as alleged by the Rev. Mr. Clark? I am aware that historians, without regard to the true meaning of the term, have called Robinson and the Mayflower Pilgrims, PURITANS: with equal impropriety, Roger Williams and his sect were called, by many historians, ANABAPTISTS; which the Baptists consider a stigma on their good name, indignantly repelling the charge, as the language of ignorance "or malice."* PURITAN, as applied to Robinson and the Puritan Fathers, is equally "the lan"guage of ignorance or malice" with ANABAP 46 "Anabaptist, we reject as slanderous and no ways de"scriptive of our sentiments and practice; and when our "opponents accuse us of Anabaptism, we also understand "the charge as the language of ignorance or malice."Benedict's History of the Baptists, i., 92. HIST. MAG. VOL. VI. 15 66 It should be borne in mind, that Brownists, Separatists, and Independants, are synonymous terms. Robinson, however, considered Brownist a term of reproach, from the apostacy of Brown, who returned to the Established Church. Robinson said to his people, on their departure for New England, " Abandon, avoid, "and shake off, the name of Brownist. It is a "nick-name and a brand for the making relig"ion and the professors of it odious to the "Christian world." He scorned the name of Brownist as much as Benedict did the name of Anabaptist. It does not appear, also, that the term Puritan was, at that time, applied to them, even by their most unrelenting enemies; therefore they had no occasion to repudiate it-the difference between the Puritans and Separatists was so fundamental, and the enmity of the former so bitter against the latter, that we find, in the latter part of the sixteenth century, the Puritan Clergy sympathy and friendship, and, after noting down visiting the Separatists in prison, under color of their familiar discourse, appeared against them on trial.-Bancroft's Survey. Robinson had been distinguished as a rigid and unyielding Separatist,-Baylies' History of Plymouth, i., 11, 12. John Robinson was a teacher in the Congregation of Separatists. at Scrooby, in 1586,-Palfrey's History of New England, i., 134. "Mr. Robinson, when he first went into Holland, was a most rigid Separatist: he published a 'justification of separation from the Church of England, in 1610."-Allen's Biographical Dic"He was called the Father of tionary, 707. "Independency *** and when persecution dis'persed the Separatists, he escaped with the "remnant of his Church, in 1608, to Amsterdam." 66 66 -Maunder, 870. The Rev. Mr. Higginson, a prominent Puritan Divine, who came over to Massachusetts, in 1629, denounced the Pilgrim Fathers, as Separatists.-Mather's Magnalia, i., 362. Bancroft, in his History of the United States, alludes to the Congregation of Robinson, when about to leave Holland, as Separatists; and he afterwards invariably calls them "Pilgrims," to distinguish them from the Puritans. 66** "poral penalties; and, finally, they renounced all 'right of human invention or imposition in re"ligious matters."-Belknap's Life of Robinson. Hume says: "The Independents" [of whom John Robinson was the Father,] was the first "Christian Sect, that admitted of toleration * * no interposition of the Magistrate in relig"ious concerns." "The Independants have the "honor to be the first and, long, the only Chris"tian community who collectively adopted the "sacred principle of religious liberty."-Sir James Macintosh. "The Independants are to be held in "lasting veneration, for the unshaken fortitude "attachment to civil and religious liberty,”—Lord Brougham. "The Pilgrim Fathers were not Puritans, but Separatists, who were the first "advocates of perfect Freedom of Conscience, at "the Reformation.”—Benjamin Scott, Chamberlain of London. The first Puritan Church organized in New England, was at Cape Ann, under charge of Roger Conant," who had lately removed out of "New Plymouth, out of dislike of their princi"ples of rigid Separation"-See Palfrey and Ban-"with which, in all times, they maintained their croft. Doctor Mosheim, calls the Independants and Puritans two distinct sects; and avers that John Robinson was the founder of the former sect. -Mosheim's Ecclesiastical History, v., 48, 405. It is therefore clear, from the many reliable authorities quoted, that John Robinson was not a Puritan, but a Separatist, or Independant; and that the difference between a Puritan and a Separatist was not merely in name-the former being within the Established Church and the latter outside of it. The distinction was not narrow, but a broad primary principle of Christian faith and liberty, involving the whole subject of constrained and free religion.-HISTORICAL MAGAZINE, Second Series, i., 262. Mr. Clark also says, in his discourse, that "John Robinson opposed full religious free"dom, and advocated using the power of civil "law to further the Kingdom of Christ; " and he quotes Professor Curtis's Progress of Baptist Principles in support of his assertion. Robinson may have entertained such views, in common with the Baptists and most Christians of the sixteenth century. now. In the reign of Elizabeth, the only difference that existed between the Baptists and other dissenters, was the right of Christian Baptism to infants, -Stowell's History of the Puritans, 175:-they also differed in the mode of Baptism, then as There is no evidence that Roger Williams did not entertain, while in the bosom of the Established Church, the same views with Robinson; and it is just as certain that Robinson had no such ideas, when the Pilgrim Fathers left Holland, as it is that Roger Williams had discarded them at Salem. It is well known that Robinson was a progressive Christian; that hè changed his views, on some points, before his Church left for New England-in his address to them he said: "If God reveal anything to you, by any other in"strument of his, be as ready to receive it as "you were to receive any truth from my minis"try." In his form of ecclesiastical Government for the new settlers of Plymouth, we find the following: "Ecclesiastical censures, where wholly "spiritual, are not to be accompanied with tem Thus much in vindication of John Robinson from the charge of advocating, in his latter days, the use of civil power to further the Kingdom of Christ; and showing, conclusively, by high authority, that the Baptists were not the first "advo“cates of the rights of conscience,” nor the only "conservators of religious liberty," at the period referred to. The first Rhode Island record, that has come down to us, is as follows: "We whose names are "hereunder, desirous to inhabit in the town of "Providence, do promise to subject ourselves, in "active or passive obedience, to all such Orders "or Agreements as shall be made for public good "of the body, in an orderly way, by the major "assent of the present inhabitants, masters of "families, incorporated together into a town-fel"lowship, and such others whom they shall ad"mit unto them. Only in civil things: "RICHARD SCOTT, "WILLIAM REYNOLDS, "JOHN FIELD, "CHAD BROWN, "JOHN WARNER, "GEORGE RICKARD, THOMAS ANGELL, BENEDICT ARNOLD, "EDWARD COPE." This is the document, referred to by Mr. Clark, for which he claims the authorship for Roger Williams, and quotes Knowles and Gammell as his authorities. Now, if it can be shown that his authorities are not reliable, his assumption falls to the ground. In 1834, Rev. James D. Knowles published a Memoir of Roger Williams. In collecting his materials, he applied to John Howland,* first "An intelligent antiquarian of Providence, whose opin"ions are authority on all points touching its early histo"ry."-Knowles's Memoirs of Roger Williams, 121, President of the Rhode Island Historical Society; who was familiar with all the publications, traditions, and records accessible, throwing light on the subject. Howland wrote Knowles: "All "that we at present know of the history of Rog"er Williams would not fill half a dozen pages." -Life of Howland, 237, 240. The materials for such a work were so scanty and meagre, that Doctor Belknap, many years before, had given up, as a hopeless task, his idea of writing the biography of Williams. 6. Knowles, in his Preface, says: "I was obliged "to gather hints from disconnected documents, "and to reconcile contradictory assertions; and, "in fine, my labor often resembled that of the "miner, who sifts large masses of sand to obtain a few particles of gold * * *,* It would be "strange if, amid so much contradiction and con"fusion, I have fallen into no errors * *** I "am well aware that it is defective in several "points." The claim that Roger Williams was author of the Agreement referred to, no doubt, he had in his mind's eye. Knowles entered upon his work in a similar spirit with Abbott, in his Life of Napoleon I., and, notwithstanding his apparent candor and honesty, could not resist the temptation to appropriate to the credit of Williams, so rich a nugget as the aforesaid document, even at the expense of robbing its real authors of the honor and reputation of their own liberal sentiments. He, however, asserted too much for public belief and his own reputation, as an impartial historian, when he says, "every inhabitant was required to "sign the Covenant," while the evidence of the document itself shows it was signed only by the thirteen second-comers," as they are called by Staples, who went to Providence in 1637, or early in 1638. Arnold says, "it is therefore presumed "to be the agreement of the second-comers.'" It is evident, from the tenor of the Agreement, that the thirteen signers considered themselves of the "body" "of the present inhabitants, masters "of families, incorporated together into a town"fellowship." There is no evidence, whatever, of any civil or religious organization, prior to the arrival of the thirteen "second-comers." Knowles was probably correct, in saying: "This simple in"strument, which combines the principles of a "pure democracy and of unrestricted religious "liberty, was the basis of the first Government in "Providence." Staples and Arnold think there was a previous Agreement, between the first settlers; but it is only an inference which they draw from the phraseology of the Agreement of the "second-comers." Howland describes the first company of emigrants to Providence, as "an as"semblage of individuals, each possessing and exercising all the attributes of sovereignty in 4 "and over his own person and independant of "his contemporaries.' The case of "Verin," referred to by Winthrop, occurred after the arrival of the "second-com"ers," as shown by Arnold's taking part in it, who was one of the thirteen signers. Backus, in his Church History, in referring to the signers of the Agreement, says: "And the men who were "for such liberty soon formed the first Baptist"church in America." He further says, Mr. Williams was baptized in March, 1639, by one of his brethren; and that he then baptized about ten more. Chad Brown, ancestor of John Carter Brown, was the first Baptist Minister; William Wickenden was his assistant and the last who signed the Agreement. Richard Scott and Edward Cope, (according to a letter from Roger Williams to Governor Winthrop, in 1638) accompanied Williams in a journey to Connecticut; and were turned back from fear of the Indians-all going to show that the Agreement was signed at one time, and previous to any Church or civil organization. Knowles says, "It was undoubtedly drawn up "by Roger Williams*** The Government of "the town was thus placed in the inhabitants." Admitting the Government was not in the hands of the body of the inhabitants, prior to the Agreement of the "second-comers," Knowles has given us a fac-simile of Roger Williams's hand-writing, which, had he compared them, ought to have convinced him that the Agreement was not drawn up by Williams, as there is not the least resemblance between them. Staples refers to the hand-writing, but does not intimate that Williams was the author; and in conversation, a few years before his death, rejected the assumption as without foundation. No other historian than Knowles and Gammell have the assurance to claim the authorship for Roger Williams; and the latter is merely the copyist of the former, as he admits in his Preface. Gammell says: "The narrative of Mr. Knowles has been generally compared with the original authori"ties; "" yet it seems they failed to discover that the Agreement was not "signed by all the inhabi"tants," as alleged by Knowles, but only by the thirteen second-comers. The signature of the first signer and the hand-writing in the body of the Agreement bear a strong resemblance. The record was probably made by unanimous consent of the thirteen-not at the dictation of Roger Williams, although in accordance with his views, but to register the terms upon which they joined the Colony. Many of them had suffered persecution in England, and had crossed the Atlantic, hoping to find religious liberty in the new world; but, in the language of Blackstone, the first white settler in Rhode Island, they had "escaped the "tyranny of the Lord's Bishops, to fall under the |