"When they came to the Land's End, Mr. Higginson, calling up his children and other passengers unto the stern of the ship to take their last sight of England, said, 'We will not say, as the Separatists were wont to say at their leaving of England, Farewell, Babylon! farewell, Rome! but we will say, Farewell, dear England! farewell, the church of God in England, and all the Christian friends there! We do not go to New England as Separatists from the Church of England, though we cannot but separate from the corruptions in it; but we go to practice the positive part of church reformation and propagate the gospel in America.'" The story ought to be true, for the intrinsic likeliness of it; and it is all the likelier for the fact that among the passengers, kindly and even fraternally treated, and yet the object of grave misgivings, was the honest Separatist minister, Ralph Smith.[91:1] The ideal of the new colony could hardly have been better expressed than in these possibly apocryphal words ascribed to Mr. Higginson. These were not fugitives seeking asylum from persecution. Still less were they planning an asylum for others. They were intent on the planting of a new commonwealth, in which the church of Christ, not according to the imperfect and perverted pattern of the English Establishment, but according to a fairer pattern, that had been showed them in their mounts of vision, should be both free and dominant. If this purpose of theirs was wrong; if they had no right to deny themselves the comforts and delights of their native land, and at vast cost of treasure to seclude themselves within a defined tract of wilderness, for the accomplishment of an enterprise which they conceived to be of the highest beneficence to mankind--then doubtless many of the measures which they took in pursuance of this purpose must fall under the same condemnation with the purpose itself. If there are minds so constituted as to perceive no moral difference between banishing a man from his native home, for opinion's sake, and declining, on account of difference of opinion, to admit a man to partnership in a difficult and hazardous enterprise organized on a distinctly exclusive basis, such minds will be constrained to condemn the Puritan colonists from the start and all along. Minds otherwise constituted will be able to discriminate between the righteous following of a justifiable policy and the lapses of the colonial governments from high and Christian motives and righteous courses. Whether the policy of rigorous exclusiveness, building up communities of picked material, homogeneous in race, language, and religion, is on the whole less wise for the founders of a new commonwealth than a sweepingly comprehensive policy, gathering in people mutually alien in speech and creed and habits, is a fairly open question for historical students. Much light might be thrown upon it by