did assault hir, bent hirselfe against them, prayinge with great vehemence for Gods helpe, & that he would not take away his lovinge kindnesse from hir, defyinge Satan, & spitting at him, so as we might see by hir setting of hir teethe, & fixinge her eyes, shakinge hir head & whole bodye, that she had a very greatt conflicte with the adversarye." The mourner follows this scene to its close. Having transfigured all its dreariest passages with the kindling glow of his own undismayed faith, he lets his grateful spirit crown it with a sweet peace, and then he pays a most tender tribute to the gentle loveliness, fidelity, and Christian excellence of her with whom he had shared so true, though so brief, a joy.

This renewed affliction is turned by the still young sufferer to uses which should assure and intensify his piety according to the best Puritan type of it. He continues his heart-record. He subjects his mode of life, his feelings, habits and aims, the material of his daily food, and the degree of his love for various goods, as they are to be measured by a true scale, to the most rigid tests. He spares himself in nothing. The Bible does him as direct a service in rebuke and guidance as if every sentence in it had been written for himself. It is interesting to note that the quotations from it are from a version that preceded our own. His rules of self-discipline and spiritual culture, while wholly free from unwholesome asceticism, nevertheless required the curbing of all desires, and the utter subjection of every natural prompting to a crucial test, before its innocent or edifying character could pass unchallenged.

Vain would be the attempt in our generation to make Puritanism lovely or attractive. Its charms were for its original and sincere disciples, and do not survive them. There is no fashion of dress or furniture which may not be revived, and, if patronized as fashion, be at least tolerated. But for Puritanism there is no restoration. Its rehabilitated relics do not produce their best influence in any attempt to attract our admiration,—which they cannot do,—but in engaging our hearts' tolerant respect and confidence towards those who actually developed its principles at first-hand, its original disciples, who brought it into discredit afterwards by the very fidelity of their loyalty to it. Puritanism is an engaging and not offensive object to use, when regarded as the characteristic of only one single generation of men and women and children. It could not pass from that one generation into another without losing much of what grace it had, and acquiring most odious and mischievous elements. Entailed Puritanism being an actual impossibility, all attempts to realize it, all assumptions of success in it, have the worst features of sham and hypocrisy. The diligent students of the history and the social life of our own colonial days know very well what an unspeakable difference there was, in all that makes and manifests characters and dispositions, between the first comers here and the first native-born generation, and how painfully that difference tells to the discredit of the latter. The tap-roots of Puritanism struck very deep, and drew the sap of life vigorously. They dried very soon; they are now cut; and whatever owed its life exclusively to them has withered and must perish. A philosophy of Nature and existence now wholly discredited underlay the fundamental views and principles of Puritanism. The early records of our General Court are thickly strown with appointments of Fast-Days that the people might discover the especial occasion of God's anger toward them, manifested in the blight of some expected harvest, or in a scourge upon the cattle in the field. Some among us who claim to hold unreduced or softened the old ancestral faith have been twice in late years convened in our State-House, by especial call, to legislate upon the potato-disease and the pleuro-pneumonia among our herds. Their joint wisdom resulted in money-appropriations to discover causes and cures. The debates held on these two occasions would have grievously shocked our ancestors. But are there any among us who could in full sincerity, with logic and faith, have stood for the old devout theory of such visitations?

But if it would be equally vain and unjust to attempt to make Puritanism lovely to ourselves,—a quality which its noblest disciples did not presume to make its foremost attraction,—there is all the more reason why we should do it justice in its original and awfully real presentment in its single generation of veritable discipleship. What became drivelling and cant, presumption and bigotry, pretence and hypocrisy, as soon as a fair trial had tested it, was in the hearts, the speech, the convictions, and the habits of a considerable number of persons in one generation, the most thoroughly honest and earnest product of all the influences which had trained them. We read the heart-revelations of John Winthrop with the profoundest confidence, and even with a constraining sympathy. We venture to say that when this book shall be consulted, through all time to come, for the various uses of historical, religious, or literary illustration, not even the most trifling pen will ever turn a single sentence from its pages to purposes of levity or ridicule. Here we have Puritanism at first-hand: the original, unimitated, and transient resultant of influences which had been working to produce it, and which would continue their working so as to insure modifications of it. Winthrop notes it for a special Providence that his wife discovered a loathsome spider in the children's porridge before they had partaken of it. His religious philosophy stopped there. He did not put to himself the sort of questions which open in a train to our minds from any one observed fact, else he would have found himself asking after the special Providence which allowed the spider to fall into the porridge. His friend and successor in high-magistracy in New England, Governor John Endecott, wrote him a letter years afterward which is so characteristic of the faith of both of them that we will make free use of it. The letter is dated Salem, July 28th, 1640, and probably refers to the disaster by which the ship Mary Rose "was blown in pieces with her own powder, being 21 barrels," in Charlestown harbor, the day preceding.[A]