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In what light did they see themselves? As men and women undertaking a mission that was its own cause and justification? Or did they consider themselves errand boys for a higher power which might, as is frequently the habit of authority, change its mind about the importance of their job before they had completed it?  These questions are by no means frivolous. They go to the roots of seventeenth-century thought and of the ever-widening and quickening flow of events since then. Disguised from twentieth-century readers first by the New Testament language and thought of the Puritans and later by the complacent transcendentalist belief in the oversoul, the related problems of purpose and reason-for-being have been central to the American experience from the very beginning. Mr. Miller makes this abundantly clear and real, and in doing so allows the reader to conclude that, whatever else America might have become, it could never have developed into a society that took itself for granted.  The title, Errand into the Wilderness, is taken from the title of a Massachusetts election sermon of 1670. Like so many jeremiads of its time, this sermon appeared to be addressed to the sinful and unregenerate whom God was about to destroy. But the original speaker's underlying concern was with the fateful ambiguity in the word errand. Whose errand?  This crucial uncertainty of the age is the starting point of Mr. Miller's engrossing account of what happened to the European mind when, in spite of itself, it began to become something other than European. For the second generation in America discovered that their heroic parents had, in fact, been sent on a fool's errand, the bitterest kind of all; that the dream of a model society to be built in purity by the elect in the new continent was now a dream that meant nothing more to Europe. The emigrants were on their own. Thus left alone with America, who were they? And what were they to do?  In this book, as in all his work, the author of The New England Mind: The Seventeenth Century; The New England Mind: From Colony to Province, and The Transcendentalists, emphasizes the need for understanding the human sources from which the American mainstream has risen. 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DISCIPLINE OUT OF THE WORD 15 I. SEPARATIST CONGREGATIONALISM 53 IV. NON-SEPARATIST CONGREGA TIONALISM 73 V. A WIDE DOR OF LIBERTY 102 VI. THE NEW ENGLAND WAY 148 VI. THE SUPREME POWER POLITICKS 212 VI. TOLERATING TIMES 263 BIBLIOGRAPHY 315 INDEX 321. Foreword: UPON the verge of publication I am fully conscious that in the work to be offered I have treated in a somewhat cavalier fashion certain of the most cher ished conventions of current historiography. I have at tempted to tell of a great folk movement with an utter disregard of the economic and social factors. I lay my self open to the charge of being so very naive as to be lieve that the way men think has some influence upon their actions, of not remembering that these ways of thinking have been officially decided by modern psy chologists to be generally just so many rationalizations constructed by the subconscious to disguise the pursuit of more tangible ends. In part I might take refuge behind the contention that a specialized study is, after all, specialized, that other aspects of the story can easily be found in other works. The field of intellectual or religious history may, I presume, be considered as legitimate a field for re search and speculation as that of economic and political. But I am prepared actually to waive such a defense and hazard the thesis that whatever may be the case in other centuries, in the sixteenth and seventeenth certain men of decisive importance took religion seriously that they often followed spiritual dictates in comparative disre gard of ulterior considerations that those who led the Great Migration to Massachusetts and who founded the colony were predominantly men of this stamp. It has not been part of my conscious intention either to de fend or to blame them, to praise or to condemn their achievement. 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