little booke with a black cover, wherein there is a word to Plymouth, a word to Boston, and a word to New England, with sundry useful verses."

OF BOSTON IN NEW ENGLAND.

O Boston, though thou now art grown
To be a great and wealthy town,
Yet I have seen thee a void place,
Shrubs and bushes covering thy face;

And house then in thee none were there,
Nor such as gold and silk did weare;
No drunkenness were then in thee,
Nor such excess as now we see.
We then drunk freely of thy spring,
Without paying of anything;
We lodged freely where we would,
All things were free and nothing sold.
And they that did thee first begin,
Had hearts as free and as willing
Their poor friends for to entertain,
And never looked at sordid gain.

Some thou hast had whome I did know,
That spent theirselves to make thee grow,
And thy foundations they did lay,
Which do remain unto this day.

When thou wast weak they did thee nurse,
Or else with thee it had been worse;
They left thee not, but did defend
And succour thee unto their end.

Thou now hast grown in wealth and store,
Do not forget that thou wast poor,
And lift not up thyself in pride,
From truth and justice turn not aside.
Remember thou a Cotton had,
Which made the hearts of many glad;
What he thee taught bear thou in mind,
It's hard another such to find.

A Winthrop once in thee was known,
Who unto thee was as a crown.
Such ornaments are very rare,
Yet thou enjoyed this blessed pair.
But these are gone, their work is done,
Their day is past, set is their sun:
Yet faithful Wilson still remains,
And learned Norton doth take pains.
Live ye in peace. I could say more.
Oppress ye not the weak and poor.
The trade is all in your own hand,
Take heed ye do not wrong the land,
Lest he that hath lift you on high,
When, as the poor to him do cry,
Do throw you down from your high state,
And make you low and desolate.

FRAGMENTARY POEM ON NEW ENGLAND.

Famine once we had,

But other things God gave us in full store,
As fish and ground-nuts, to supply our strait,
That we might learn on Providence to wait;
And know, by bread man lives not in his need,
But by each word that doth from God proceed.
But a while after plenty did come in,
From his hand only who doth pardon sin.
And all did flourish like the pleasant green,
Which in the joyful spring is to be seen.
Almost ten years we lived here alone,

In other places there were few or none;

For Salem was the next of any fame,

That began to augment New England's name;
But after multitudes began to flow,

More than well knew themselves where to bestow;
Boston then began her roots to spread,
And quickly soon she grew to be the head,

Not only of the Massachusetts Bay,
But all trade and commerce fell in her way.
And truly it was admirable to know,
How greatly all things here began to grow.
New plantations were in each place begun,
And with inhabitants were filled soon.
All sorts of grain which our own land doth yield,
Was hither brought, and sown in every
field:
As wheat and rye, barley, oats, beans and pease,
Here all thrive, and they profit from them raise.
All sorts of roots and herbs in gardens grow,
Parsnips, carrots, turnips, or what you'll sow.
Onions, melons, cucumbers, radishes,
Skirets, beets, coleworts, and fair cabbages.
Here grow fine flowers many, and 'mongst those,
The fair white lily and sweet fragrant rose.
Many good wholesome berries here you'll find,
Fit for man's use, almost of every kind,

Pears, apples, cherries, plumbs, quinces and peach,
Are now no dainties; you may have of each.
Nuts and grapes of several sorts are here,

If you will take the pains them to seek for.

But that which did 'bove all the rest excel,
God in his word, with us he here did dwell;
Well ordered churches, in each place there were,
And a learn'd ministry was planted here.
All marvell'd and said: "Lord, this work is thine,
In the wilderness to make such lights to shine."
And truly it was a glorious thing,

Thus to hear men pray, and God's praises sing.
Where these natives were wont to cry and yell
To Satan, who 'mongst them doth rule and dwell.
Oh, how great comfort it was now to see
The churches to enjoy free liberty!
And to have the Gospel preach'd here with power,
And such wolves repell'd as would else devour;
And now with plenty their poor souls were fed,
With better food than wheat, or angel's bread,
In green pastures, they may themselves solace,
And drink freely of the sweet springs of grace;
A pleasant banquet is prepar'd for these,

Of fat things, and rich wine upon the lees;

64

Eat, O my friends (saith Christ), and drink freely,
Here's wine and milk, and all sweet spicery;
The honey and its comb is here to be had;

I myself for you have this banquet made:
Be not dismayed, but let your heart rejoice
In this wilderness, O let me hear your voice;
My friends you are, whilst you my ways do keep,
Your sins I'll pardon and your good I'll seek."
And they, poor souls, again to Christ do say:
"O Lord, thou art our hope, our strength and stay,
Who givest to us all these thy good things,
Us shelter still, in the shadow of thy wings:
So we shall sing, and laud thy name with praise,
"Tis thine own work to keep us in thy ways;
Uphold us still, O thou which art most high,
We then shall be kept, and thy name glorify,
Let us enjoy thyself, with these means of grace,
And in our hearts shine, with the light of thy face;
Take not away thy presence, nor thy word,
But, we humbly pray, us the same afford."

JOHN DAVENPORT.

JOHN DAVENPORT, the first minister of New Haven, and an important theological writer of his time, was born in Coventry, England, in 1597. He was educated at Merton and Magdalen colleges, Oxford, but left before taking a degree. Soon after removing to London he became minister of St. Stephen's Church, Coleman st., at nineteen, and obtained great celebrity as a pulpit orator. In the year 1630 he united with others

in purchasing church property held by laymen with a view of devoting the revenue therefrom to provide clergymen for destitute congregations. By the exertions of Laud, who feared that the scheme would be turned to the advantage of the non-conformists, the company was broken up, and the money which had been collected, confiscated. In 1633, in consequence of non-conformity, he resigned his church, and removed to Holland. After preaching to the English congregation for two years as the colleague of John Paget, he became engaged in a controversy in consequence of his opposition to the plan there pursued, of the general baptism of infants, and retiring from the pulpit devoted himself to teaching, until he was induced by John Cotton to emigrate to Boston. He had been an early friend of the colony, having been one of the applicants for the original charter. His name does not appear in the list of patentees, having been omitted at his own request lest it should excite the opposition of Laud to the scheme. He arrived at Boston, June, 1637, and in August took part in the Synod called in reference to the opinions of Anne Hutchinson. He sailed, March 30, 1638, with a company for Quinnipiack or New Haven, where he preached under an oak on the eighteenth of April, the first Sunday after his arrival, as their minister, a position he retained for thirty years, during which he was instrumental in the passage of the rigid laws regarding church membership established in the colony. He displayed great courage in concealing the Regicides, Whalley and Goffe, in his own house, in 1661, and by preaching when their pursuers were expected in the city from the text, "Hide the outcasts; bewray not him that wandereth. Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler" (Isaiah xvi. 3, 4). On the death of John Wilson, minister of the first church in Boston, in 1667, he accepted a call to become his successor, believing that as affairs in New Haven were in a settled condition he could do more good in Boston, where, as he thought, ecclesiastical discipline had been unduly relaxed. He was instituted pastor, Dec. 9, 1688, and died of apoplexy March 15, 1670.

He was the author of several pamphlets on the controversy between himself and the English church at Amsterdam, of A Discourse about Civil Government in a new Plantation, whose design is religion, and of The Saints Anchor Hold in all Storms and Tempests, a collection of sermons. He also prepared an Exposition on the Canticles, of which Mather tells us, "the death of the gentleman chiefly concerned in the intended impression proved the death of the impression itself." 11*

ROGER WILLIAMS.

IN the political history of the country, the name of Williams, as the apostle of civil and religious liberty, holds the first rank; his literary achievements, exhibiting his graces of character, entitle him to an honorable place in this collection. He was one of the first of the learned university men who came to New England for conscience sake, and the principle which brought him across the Atlantic did not depart on his landing. Religious

* Magnalia, Ed. 1858, 1. 880.

liberty, the right divine of conscience, was not simply having his own way, while he checked other people's. He did not fly from persecution to persecute. Born in Wales in 1606,* educated at Oxford; if not a student at law with Sir Edward Coke, enjoying an early intimacy with him; then a non-conformist minister in conflict with the ecclesiastical authorities of the times, he arrived in Massachusetts in 1631. Asserting at once his views of religious toleration, the independence of conscience of the civil magistrate, and the separation of Church and State, he was driven from Salem, where he had become established as a preacher, by an order of the General Council in 1635, into exile, for "his new and dangerous opinions against the authority of magistrates." He then made his memorable journey in the winter season, through what was then a wilderness, to the vicinity of Narragansett Bay, where, received in friendship by the Indians, he established himself at Seekonk; but finding himself within the limits of the Plymouth colony, he sailed with his friends in a canoe down the river to found on the opposite shore the city of Providence, a living name which will always bear witness to his persecution and trust in God. Here he maintained friendly relations with the Indians, warded off disaster, by quieting their threatened aggressions, from the people who had driven him away, received fugitives for conscience sake from Massachusetts Bay, and promoted the settlement of Rhode Island. In 1643 he sailed from New Amsterdam for England, as an agent to procure a charter. On his way thither at sea, he wrote his Key into the Language of America, which he published in London, on his arrival.t "I drew," he says in his address, "to my dear and well beloved friends and countrymen in Old and New England, the materials in a rude lump at sea, as a private help to my own memory, that I might not by my present absence lightly lose what I had so dearly bought in some few years of hardship and charges among the Barbarians," and he committed it to the public for the benefit of his friends. "A little key," he says, may open a box, where lies a bunch of keys."

Roger Williams

We follow here the Oxford University entry presented by Dr. Elton, in preference to the usual statements which make him seven or eight years older.

A Key into the Language of America, or an help to the Language of the Natives in that part of AMERICA called NEW ENGLAND; together with briefe Observations of the Customs, Manners and Worships, &c., of the aforesaid Nations, in Peace and Warre, in Life and Death. On all which are added Spirituall Observations, General and Particular, by the Authour, of chiefe and special use (upon all occasions) to all the English Inhabiting those parts; yet pleasant and profitable to the view of all men: By Roger Williams, of Providence, in New England. London: Printed by George Dexter, 18mo., pp. 200. 1643. There are very few copies of the original edition of this book in existence. The library of the Massachusetts Historical Society has one, from which a reprint has been made in the first volume of the Collections of the Rhode Island Historical Society, Providence, 1827. Mr. James Lenox, of New York, in his valuable Collection, has another, which we have had the privilege of consulting for this article. The Licenser's Imprimatur on the last page is curious. "I have read over these thirty chapters of the American Language, to me wholly unknowne, and the Observations, these I conceive inoffensive; and that the Worke may conduce to the happy end intended by the Author. Jo LANGLEY."

The book is in a series of thirty-two chapters, each containing a vocabulary, with an occasional enlargement at a suggestive word relating to manners or notions; and concluding with a copy of verses. To the second chapter, "of Eating and Entertainment," this pious and benevolent man touchingly adds :—

Coarse bread and water's most their fare,

O England's diet fine;

Thy cup runs o'er with plenteous store
Of wholesome beer and wine.

Sometimes God gives them fish or flesh,
Yet they're content without;
And what comes in they part to friends
And strangers round about.

God's providence is rich to his,
Let none distrustful be;
In wilderness, in great distress,

These Ravens have fed me.

There is the same simplicity and faith in Providence in the rest of these little poems, wherever the topic gives him an opportunity to express it. The notes are simply jottings down of

facts he had noticed-but even these few words are somehow instinct with his kindly spirit. "I once travailed," he says, "to an island of the wildest in our parts, where in the night an Indian (as he said) had a vision or dream of the Sun (whom they worship for a God) darting a beam into his breast, which he conceived to be the messenger of his death. This poor native called his friends and neighbors, and prepared some little refreshing for them, but himself was kept waking and fasting in great humiliations and invocations for ten days and nights. I was alone (having travelled from my bark the wind being contrary) and little could I speak to them, to their understanding, especially because of the change of their dialect or manner of speech from our neighbors yet so much (through the help of God) I did speak, of the true and living only wise God, of the Creation, of Man and his fall from God, &c., that at parting many burst forth, Oh when will you come again, to bring us some more news of this God?" And to this follow the " particular" reflections :

-

God gives them sleep on ground, on straw,
On sedgy mats or board:
When English softest beds of down,
Sometimes no sleep afford.

more

I have known them leave their house and mat,
To lodge a friend or stranger,
When Jews and Christians oft have sent
Christ Jesus to the manger.

'Fore day they invocate their gods,
Though many false and new;

O how should that God worshipt be,
Who is but one and true?

"How sweetly," he says, "do all the several sorts of heaven's birds, in all coasts of the world, preach unto men the praise of their maker's wisdome, power, and goodnesse, who feeds them and their young ones summer and winter with their several sorts of food: although they neither sow nor reap, nor gather into barns!"

TOL. 1-3

If birds that neither sow nor reape,
Nor store up any food,
Constantly to them and theirs
A maker kind and good!

If man provide eke for his birds,
In yard, in coops, in cage,

And each bird spends in songs and tunes,
His little time and age!

What care will man, what care will God
For his wife and children take?
Millions of birds and worlds will God
Sooner than his, forsake.

To the general "observations of their travel,"
God makes a path, provides a guide,

And feeds in wilderness!

His glorious name while breath remains,

O that I may confess.

Lost many a time, I have had no guide,
No house, but hollow tree!

In stormy winter night no fire,
No food, no company:

In him I have found a house, a bed,
A table, company:

No cup so bitter, but's made sweet,

When God shall sweetning be.

His business with Parliament was successful. He obtained a Charter of Incorporation of Providence Plantations in 1644. Before his return he published in London, the same year, a pamphlet, Mr. Cotton's Letter, lately printed, Examined and Answered, a refutation of the reasons of his dismissal, and also his celebrated work, which embodies the principles of toleration, The Bloody Tenent of Persecution, for cause of Conscience, discussed in a Conference between Truth and Peace.*

The history of this composition is curious. "A witness of Jesus Christ, close prisoner in Newgate," wrote a tract against persecution in cause of Conscience," which he penned on paper introduced into his prison as the stoppers to a bottle of milk, the fluid of which served him for ink. Williams thus introduces it in the prefatory part of his book, the "Tenent:"

Arguments against persecution in milk, the answer for it (as I may say) in blood.

The author of these arguments (against persecution) (as I have been informed) being committed by some then in power, close prisoner to Newgate, for the witness of some truths of Jesus, and having not the use of pen and ink, wrote these arguments in milk, in sheets of paper, brought to him by the woman his keeper, from a friend in London, as the stoppers of his milk bottle.

In such paper written with milk, nothing will appear, but the way of reading it by fire being known to this friend who received the papers, he transcribed and kept together the papers, although the author himself could not correct, nor view what himself had written.

It was in milk, tending to soul nourishment, even for babes and sucklings in Christ.

It was in milk, spiritually white, pure, and inno

The Bloody Tenent of Persecution, for cause of Conscience, discussed in a Conference between Truth and Peace, who, in all tender affection, present to the High Court of Parliament, as the Result of their Discourse, these, amongst other, Passages of highest consideration. Printed in the year 1644. 4to. pp. 247.

cent, like those white horses of the word of truth and meekness, and the white linen or armour of righteousness, in the army of Jesus. Rev. vi. & xix. It was in milk, soft, meek, peaceable, and gentle, tending both to the peace of souls and the peace of states and kingdoms.

This was a mild introduction to controversy: yet being sent to New England, was answered by John Cotton, when Williams published both arguments with his reply. The "Bloody Tenent" is a noble work, full of brave heart and tenderness; a book of learning and piety,-the composition of a true, gentle nature. How sweet, delicate, and reverential are the soft approaches of the dialogue as "Peace" and "Truth" address one another. "But hark," says Truth, "what noise is this?" as she listens to the din of the wars for Conscience. These," is the reply, "are the doleful drums and shrill-sounding trumpets, the roaring, murdering cannons, the shouts of conquerors, the groans of wounded, dying, slaughtered righteous, with the wicked. Dear Truth, how long? How long these dreadful sounds and direful sights? How long before my glad return and restitution?" This is the expression of a poet. For his position as an asserter of religious toleration, we may quote the sentence of Bancroft: "He was the first person in modern Christendom to assert in its plenitude the doctrine of the liberty of conscience, the equality of opinions before the law, and in its defence he was the harbinger of Milton, the precursor and the superior of Jeremy Taylor."*

Williams returned to America in 1644, and at the close of 1651 again visited England to secure the Confirmation of the Charter, in which he succeeded. Cotton had in the meantime replied, in 16-17, to the "Bloody Tenent" in his "Bloody Tenent Washed and Made White in the Blood of the Lamb," to which Williams was ready in London with his rejoinder, The Bloody Tenent yet more Bloody, by Mr. Cotton's Endeavor to Wash it White in the Blood of the Lambe,t in which he pursued his argument with his old zeal and learning. He published at the same time, in a small 4to., The Hireling Ministry none of Christ's, or a Discourse touching the Propagating the Gospel of Christ Jesus; humbly presented to such Pious and Honorable Hands, whom the present Debate thereof concerns.

In 1853, there were first published at Providence, in the Life of Roger Williams by Romeo Elton, a brief series of letters which passed between Williams and the daughter of his old bene

Bancroft's Hist. U. S. 1. 876.

The Bloody Tenent yet more Bloody, by Mr. Cotton's Endeavor to wash it white in the Blood of the Lambe, of whose precious Blood spilt in the Blood of his Servants, and of the Blood of Millions spilt in former and later Wars for Conscience' Sake, that most Bloody Tenent of Persecution for Cause of Conscience, upon a second Tryal, is now found more apparently, and more notoriously guilty. In this Rejoynder to Mr. Cotton are principally, 1. The Nature of Persecution; 2. The Power of the Civil Sword in Spiritualls examined; 3. The Parliament's Permission of dissenting Consciences justified. Also (as a Testimony to Mr. Clark's Narrative) is added a Letter to Mr. Endicott, Governor of the Massachusetts in N. E. By R. Williams, of Providence, in New England. London, printed for Giles Calvert, and are to be sold at the Black Spread Eagle, at the West End of Paul's, 1652.

Life of Roger Williams, the Earliest Legislator and true Champion for a full and absolute liberty of Conscience. By Romeo Elton, 96-109. This is a work of original research and .much interesting information.

factor, Sir Edward Coke, Mrs. Anne Sadleir, on this second visit to England in 1652-3. They are full of character on both sides; the humor of them consisting in the lady being a royalist, well disposed to the church establishment, a sharpshooter in her language and a bit of a termagant, while Williams was practising his politest graces and most Christian forbearance, as he steadily maintained his independent theology. He addresses her, "My much-honored friend, Mrs. Sadleir," and tenders her one of his compositions to read, probably the work he had just published in England, entitled, Experiments of Spiritual Life and Health and their Preservatives, which he describes as "a plain and peaceable discourse, of my own personal experiments, which, in a letter to my dear wife-upon the occasion of her great sickness near death-I sent her, being absent myself among the Indians." He courteously invites attention and even censure. "I have been oft glad," he says, "in the wilderness of America to have been reproved for going in a wrong path, and to be directed by a naked Indian boy in my travels." He quietly throws out a few hints of the virtues of his own position in church matters. Mrs. Sadleir quotes Scripture in reply.

MR. WILLIAMS,-Since it has pleased God to make the prophet David's complaint our3 (Ps. lxxix.): “0 God, the heathen," &c., and that the apostle St. Peter has so long ago foretold, in his second epistle, the second chapter, by whom these things should be occasioned, I have given over reading many books, and, therefore, with thanks, have returned yours. Those that I now read, besides the Bible, are, first, the late king's book; Hooker's Ecclesiastical Polity; Reverend Bishop Andrews's Sermons, with his other divine meditations; Dr. Jer. Taylor's works; and Dr. Tho. Jackson upon the Creed. Some of these my dear father was a great admirer of, and would often call them the glorious lights of the church of England. These lights shall be my guide; I wish they may be yours; for your new lights that are so much cried up, I believe, in the conclusion, they will prove but dark lanterns; therefore I dare not meddle with them. Your friend in the old way,

ANNE SADLEIR.

Which little repellant, Williams, feeling the sting, answers, offering another book:

In

MY MUCH-HONORED, KIND FRIEND, MRS. SADLEIR,— My humble respects premised to your much-honored self, and Mr. Sadleir, humbly wishing you the saying knowledge and assurance of that life which is eternal, when this poor minute's dream is over. my poor span of time, I have been oft in the jaws of death, sickening at sea, shipwrecked on shore, in danger of arrows, swords and bullets: and yet, methinks, the most high and most holy God hath reserved me for some service to his most glorious and eternal majesty.

I think, sometimes, in this common shipwreck of mankind, wherein we all are either floating or sinking, despairing or struggling for life, why should I ever faint in striving, as Paul saith, in hopes to save myself, to save others to call, and cry, and ask, what hope of saving, what hope of life, and of the

eternal shore of mercy! Your last letter, my honored friend, I received as a bitter sweeting-as all, that is under the sun, is-sweet, in that I hear from you, and that you continue striving for life eternal; bitter, in that we differ about the way, in the midst of the dangers and the distresses.

For the scope of this rejoinder, if it please the Most High to direct your eye to a glance on it, please you to know, that at my last being in England, I wrote a discourse entitled, "The Bloudy Tenent of Persecution for Cause of Conscience." I bent my charge against Mr. Cotton especially, your standard-bearer of New England ministers. That discourse he since answered, and calls his book, "The Bloody Tenent made white in the Blood of the Lamb." This rejoinder of mine, as I humbly hope, unwashed his washings, and proves that in soul matters no weapons but soul weapons are reaching and effectual.

His "much-honored, kind friend" replies:

SIR,-I thank God my blessed parents bred me up in the old and best religion, and it is my glory that I am a member of the Church of England, as it was when all the reformed churches gave her the right hand. When I cast mine eye upon the frontispiece of your book, and saw it entitled "The Bloudy Tenent," I durst not adventure to look into it, for fear it should bring into my memory the much blood that has of late been shed, and which I would fain forget; therefore I do, with thanks, return it. I cannot call to mind any blood shed for conscience: -some few that went about to make a rent in our once well-governed church were punished, but none suffered death. But this I know, that since it has been left to every man's conscience to fancy what religion he list, there has more christian blood been shed than was in the ten persecutions. And some of that blood will, I fear, cry to the day of judg ment. But you know what the Scripture says, that when there was no king in Israel, every man did that which was right in his own eyes,-but what became of that, the sacred story will tell you.

Thus entreating you to trouble me no more in this kind, and wishing you a good journey to your charge in New Providence, I rest

YOUR FRIEND, IN THE OLD AND BEST WAY. Williams, not to be disconcerted, triples the length of his response, with new divisions and scripture citations, and this among other biting paragraphs on the lady's favorite reading :

I have read those books you mention, and the king's book, which commends two of them, Bp. Andrews's and Hooker's-yea, and a third also, Bp. Laud's and as for the king, I know his person, vicious, a swearer from his youth, and an oppressor and persecutor of good men (to say nothing of his own father), and the blood of so many hundred thousands English, Irish, Scotch, French, lately charged upon him. Against his and his blasphemous father's cruelties, your own dear father, and many precious men, shall rise up shortly and cry for vengeance.

But for the book itself-if it be his-and theirs you please to mention, and thousands more, not only protestants of several sects, but of some papists and jesuits also-famous for worldly repute, &c.-I have found them sharp and witty, plausible and delightful, devout and pathetical. And I have been amazed to see the whole world of our forefathers, wise and gallant, wondering after the glory of the Romish learning and worship. (Rev. xiii.) But amongst them all whom I have so diligently read and heard, how few express the simplicity, the

plainness, the meekness, and true humility of the learning of the Son of God.

with this telling postscript:

My honored friend, since you please not to read mine, let me pray leave to request your reading of one book of your own authors. I mean the "Liberty of Prophesying," penned by (so called) Dr. Jer. Taylor. In the which is excellently asserted the toleration of different religions, yea, in a respect, that of the Papists themselves, which is a new way of soul freedom, and yet is the old way of Christ Jesus, as all his holy Testament declares.

I also humbly wish that you may please to read over impartially Mr. Milton's answer to the king's

For Milton's book, that you desire I should read, if I be not mistaken, that is he that has wrote a book of the lawfulness of divorce; and, if report says true, he had, at that time, two or three wives living. This, perhaps, were good doctrine in New England; but it is most abominable in Old England. For his book that he wrote against the late king that you would have me read, you should have taken notice of God's judgment upon him, who stroke him with blindness; and, as I have heard, he was fain to have the help of one Andrew Marvell, or else he could not have finished that most accursed libel. God has began his judgment upon him here -his punishment will be hereafter in hell. But have you seen the answer to it? If you can get it, I assure you it is worth your reading.

I have also read Taylor's book of the Liberty of Prophesying; though it please not me, yet I am sure it does you, or else I [know]* you [would]* not have wrote to me to have read it. I say, it and you would make a good fire. But have you seen his Divine Institution of the Office Ministerial? I assure that is both worth your reading and practice. Bishop Laud's book against Fisher I have read long since; which, if you have not done, let me tell you that he has deeply wounded the Pope; and, I believe, howsoever he be slighted, he will rise a saint, when many seeming ones, such as you are, will rise devils.

This winds up the correspondence. Mrs. Sadleir, as she puts it aside, for publication a couple of hundred years later, writing on the back of Williams's first letter:-"This Roger Williams, when he was a youth, would, in short hand, take sermons and speeches in the Star Chamber, and present them to my dear father. He, seeing so hopeful a youth, took such liking to him that he sent him in to Sutton's Hospital, and he was the second that was placed there; full little did he think that he would have proved such a rebel to God, the king, and the country. I leave his letters, that, if ever he has the face to return into his native country, Tyburn may give him welcome."

These words are not in the MS.