complete, an intention fairly successful in practice, was actually
founded upon broad principles. Each township maintained its 'parish
church,' but this, originally of a Low Church or 'Presbyterian' type,
was usually accommodated as years went on to a Congregational model.
These churches were looked upon as centres of religious culture for the
respective communities by whose regular contributions they were
supported and endowed. The 'covenants' by which the members bound
themselves were often expressed in terms quite simple, and even
touching; the colonists were in the main faithful to the parting
injunction of the famous Pastor John Robinson, who sped the 'Pilgrim
Fathers' on their way with the assurance that the Lord had 'more light
and truth to break forth from His Holy Word.' Occasionally, it is
expressly declared by the covenanting members that theirs is an attitude
of devout expectation of religious growth.

As would naturally be expected, the conditions of the earlier
generations in the colonies were not in favour of a deeply studious
ministry; the leaders were more frequently men of shrewd and practical
piety than profound scholars. As things became more settled, and
especially after the Toleration Act had secured a more assured state of
feeling at home, the minds of men were set at liberty in a greater
degree. Locke's works were carried across the sea, and Dr. Clarke's
Arianizing writings soon followed. Apparently, the first stir of any
importance was produced by the scandal of the punishment of Thomas
Emlyn, the Irish clergyman who has been previously referred to. Emlyn's
writings received a great advertisement, and although he managed, like
Clarke, to avoid further legal difficulties by publishing a statement of
his adherence to a 'Scriptural Trinity,' his defection from the orthodox
dogma was clear enough and his arguments against that dogma remained.
Another case which was notorious in those days was that of _William