“In attempting to tie us to the French practices in every detail, you derogate from the liberty we have in Christ Jesus. The Apostle Paul would have none follow him but wherein he followed Christ; much less ought any Christian or Church in the world do so. The French may err, we may err, and other Churches may err, and doubtless do in many circumstances. That honour of infallibility belongs, therefore, only to the word of God and pure testament of Christ, to be followed as the only rule and pattern for direction by all Churches and Christians. It is great arrogance for any man or Church to think that he or they have so sounded the word of God to the bottom as to be able to set down precisely a Church’s practices without error in substance or circumstance, and in such a way that no one thereafter may digress or differ from them with impunity.”
On the other hand, it is interesting to mark Bradford’s disparagement of Utopian schemes of communal, or socialistic, forms of government. Here is his conservative argument, based on the experience of the first few years of their colonization:
“The failure of this experiment of communal service, which was tried for several years, and by good and honest men, proves the emptiness of the theory of Plato and other ancients, applauded by some of later times,—that the taking away of private property, and the possession of it in community by a commonwealth, would make a state happy and flourishing; as if they were wiser than God. For in this instance, community of property (so far as it went) was found to breed much confusion and discontent, and retard much employment which would have been to the general benefit and comfort.... If (it was thought) all were to share alike, and all were to do alike, then all were on an equality throughout, and one was as good as another; and so, if it did not actually abolish those very relations which God himself has set among men, it did at least greatly diminish the mutual respect that is so important should be preserved amongst them. Let none argue that this is due to human failing rather than to this communistic plan of life in itself. I answer, seeing that all men have this failing in them, that God in His wisdom saw that another plan of life was fitter for them.”
Thus in civil as in religious matters, Bradford’s sure instinct led him always to follow the guidance of a wise and benevolent Providence, working for the rational and natural evolution of mankind, which humanity could expedite only by a plain, unsophisticated reliance upon truth and goodness, as incarnate in the divine character and life of Christ.
If we of to-day, whether American or British, fail to appreciate the almost unearthly value of Bradford’s History, it is because we ourselves are still too close to the opening of that era in modern civilization,—yet in its early stages of development,—with which it is concerned. I believe that, among the world’s archives of contemporary chronicles of the human race, future generations will attribute to his annals a value far higher than that which we at present ascribe to any similar historic record except the Gospels themselves.
Certainly it is fitting in the present communion of interests of the Anglo-Saxon peoples, that we should refresh ourselves at the glorious founts of freedom which constitute their common heritage.
Harold Paget.
Silver Mine, Conn. 1920.
BRADFORD’S HISTORY