extent, of the ruinous principle, that piety is not necessary to church membership, and it was one of the causes of that unhappy strife, which issued in the introduction of the half-way covenant.[40] But the law is characteristic of the founders, and proves their determination to keep the state subordinate to the church. They also adopted, as the basis of their civil code, the laws of Moses, so far as they were of a moral nature, though, as Roger Williams remarked, “they extended their moral equity to so many particulars as to take in the whole judicial law.” They punished crimes, not by the laws of England, but by those of Moses. Idolatry, blasphemy, man stealing, adultery, and some other crimes, not punishable with death by the laws of the parent country, were made capital. Every inhabitant was compelled to contribute, in proportion to his ability, to the support of religion. This adoption of the Mosaic code, and a constant disposition to seek for precedents in the Old Testament, will account for many of the measures which have been attributed to the bigotry of our fathers. CHAPTER III. Mr. Williams refuses to unite with the Boston church—is invited to Salem—interference of the General Court—removes to Plymouth—the Indians—difficulties at Plymouth—birth of Mr. Williams’ eldest child. On the 5th of February, 1630–1,[41] as we have already stated, Mr. Williams arrived in America, where he was to become one of the founders of a great nation. As a minister of the Gospel, he would naturally seek, without delay, for an opportunity to fulfil his office. He was, it is probable, without property, and a sense of duty would concur with the dictates of prudence, to urge him to inquire for some situation where he might be useful, while he obtained a maintenance. The church in Boston were supplied with a pastor, and the great Cotton was expected to become their teacher. There was, however, another difficulty to which we shall soon have occasion to recur. In a few weeks after Mr. Williams’ arrival, he was invited by the church at Salem to become an assistant to Mr. Skelton, as teacher, in the place of the accomplished Higginson, who died a few months before. Mr. Williams complied with the invitation, and commenced his ministry in that town. But the civil authority speedily interfered, in accordance with the principle afterwards established in the platform, that “if any church, one or more, shall grow schismatical, rending itself from the communion of other churches, or shall walk incorrigibly and obstinately in any corrupt way of their own, contrary to the rule of the word; in such case, the magistrate is to put forth his coercive power, as the matter shall require.”[42]