ly and imprisoned for six months.
By and by they found their way, one after another, to London, while the
colonists sent Edward Winslow, of Plymouth, as an advocate to thwart
their schemes. Winslow was assailed by Child's brother in a spicy
pamphlet entitled "New England's Jonas cast up at London," and replied
after the same sort, entitling his pamphlet "New England's Salamander
discovered." The cabal accomplished nothing because of the decisive
defeat of Presbyterianism in England. "Pride's Purge" settled all that.
The petition of Vassall and his friends was the occasion for the
meeting of a synod of churches at Cambridge, in order to complete the
organization of Congregationalism. In 1648 the work of the synod was
embodied in the famous Cambridge Platform, which adopted the Westminster
Confession as its creed, carefully defined the powers of the clergy, and
declared it to be the duty of magistrates to suppress heresy. In 1649
the General Court laid this platform before the congregations; in
1651 it was adopted; and this event may be regarded as completing the
theocratic organization of the Puritan commonwealth in Massachusetts.
[Sidenote: The Cambridge Platform; deaths of Winthrop and Cotton]

It was immediately preceded and followed by the deaths of the two
foremost men in that commonwealth. John Winthrop died in 1649 and John
Cotton in 1652. Both were men of extraordinary power. Of Winthrop it is
enough to say that under his skilful guidance Massachusetts had been
able to pursue the daring policy which had characterized the first
twenty years of her history, and which in weaker hands would almost
surely have ended in disaster. Of Cotton it may be said that he was the
most eminent among a group of clergymen who for learning and dialectical
skill have seldom been surpassed. Neither Winthrop nor Cotton approved
of toleration upon principle. Cotton, in his elaborate controversy
with Roger Williams, frankly asserted that persecution is not wrong in
itself; it is wicked for falsehood to persecute truth, but it is the
sacred duty of truth to persecute falsehood. This was the theologian's
view. Winthrop's was that of a man of affairs. They had come to New
England, he said, in order to make a society after their own model;
all who agreed with them might come and join that society; those who
disagreed with them might go elsewhere; there was room enough on the
American continent. But while neither Winthrop nor Cotton understood