APPENDIX.

On the subject of the relationship between Cromwell and Roger Williams, an obliging antiquarian friend says:

“As to the relationship between Mr. Williams and Oliver Cromwell, I can only say, that it was quite remote, if it existed at all. In the London Review, for March, 1772, is a genealogy of the Cromwell family. As you may not have seen this account, and as it may interest you, I will give you an abridgment of it, that you may see how near related he was to the Protector.

“The genealogy was extracted from Welch chronicles, about the year 1602, to show the descent of Sir Henry Cromwell, who was then living. It commences in the person of Glothyan, fifth Lord of Powes, who married Morpeth, daughter and heiress of Edwin ap Tydwall, Lord of Cardigan, who was lineally descended from Cavedig, of whom the county of Cardigan took the name of Cavedigion. His son, Gwaith Voyd, was Lord of Cardigan, Powes, Gwayte and Gwaynesaye. He died about 1066.

“From Gwynstan ap Gwaith, second son of the above Gwaith Voyd, was lineally descended, through about thirteen generations, or in about four hundred and forty years, Morgan Williams, who, in the reign of Henry VIII., married the sister of Thomas Cromwell. This Morgan Williams had a son Richard, who was knighted by Henry VIII., not by the name of Williams, but by the name of Cromwell, after his uncle, whose heir he became. This Sir Richard had a son Henry, who was knighted by Queen Elizabeth in 1563, and married Joan, daughter of Sir Ralph Warren, and had six sons and four daughters. The sons were Oliver, Robert, Henry, Richard, Philip and Ralph. Oliver, the Protector, was the only son of Robert, and born in the parish of St. John, in Huntingdon, April 25, 1599.

“The above will satisfy us, that the tradition in the family of their being a connection by blood with the Protector, may be true. You will see, however, that the connection was quite remote.”

Concerning the parents of Mr. Williams, I have discovered nothing. The name “Roger Williams” occurs in Welsh genealogies,but without any clue to guide us. I have written to Wales for information, but have received no reply. A brother of Mr. Williams, named Robert, was one of the early inhabitants of Providence, and was afterwards a schoolmaster in Newport. He mentions, in one of his books, another brother, “a Turkey merchant.” Richard Williams, who settled in Taunton, has been supposed to have been a brother of Roger.

Our note respecting the Anabaptists must be brief. An Anabaptist is one who baptizes again a person previously baptized. The Cathari, of the third century, were accustomed to baptize again those who joined them from other sects.—Murdock’s Mosheim, vol. i. p. 247. The name was early applied to those who opposed infant baptism, and who baptized those who joined them, though they had been baptized in infancy. The name, of course, expressed the views of their opponents, and not their own, because they did not consider such persons as having been baptized.

Of the history of the Anabaptists, (retaining this name for the sake of convenience,) we cannot now speak. The odium and alarm which are alluded to in the text, arose from the disturbances that occurred in Germany, about the year 1535. It would be tedious to narrate these events; but it may be stated, briefly, that the peasants, oppressed by their feudal lords, made a desperate effort to obtain their freedom. Among them were some Anabaptists, mingled with Lutherans, Catholics and others. They obtained possession of the city of Munster, in Westphalia, and held it about three years; but they were finally overpowered, and the war terminated, after immense slaughter. It seems to have been a just revolt, and a struggle for liberty; but it failed, and the leaders have been stigmatized as fanatics, and as guilty of every species of crime. The story has been told by their oppressors and enemies, and it is entitled to very little credit. Mosheim seems to have been unable to find words to express his abhorrence of the Anabaptists, to whom he imputes most of the disorders of the Rustic War. Other writers are more candid. Benedict (vol. i. pp. 246, 265) has vindicated the Baptists from the charges which have been alleged against them in connection with that war. Admitting that very dangerous doctrines were then avowed, and wrong actions committed, it is unjust to make the Baptists of England and America responsible for them. It would be as fair, to impute to Pedobaptists all the atrocities of the Papal church. It is sufficient for our present purpose, to prove, that the English and American Baptists have never held the principles which have been ascribed to the Anabaptists of Germany. The rejection of magistracy has been the most prominent charge. A company of persons, called Anabaptists, in London, published a Confession of Faith, about the year 1611, in which they say: “The office of the magistrate is a permissive ordinance of God.” And in the following article, they anticipated the doctrines of Roger Williams: “The magistrate is not to meddle with religion, or matters of conscience, nor to compel men to this or that form of religion;because Christ is the King or Lawgiver of the church and conscience.”—Crosby, vol. i. p. 71, appendix. In a “Confession of Faith of seven congregations, or churches of Christ, in London, which are commonly, but unjustly, called Anabaptists,” published in 1646, they say: “A civil magistracy is an ordinance of God, set up by him for the punishment of evil doers, and for the praise of them that do well; and that in all lawful things, commanded by them, subjection ought to be given by us in the Lord, not only for wrath, but for conscience sake; and that we are to make supplications and prayers for kings, and for all that are in authority, that under them we may live a quiet and peaceable life, in all godliness and honesty.”—Crosby, vol. i. appendix, p. 23. These extracts express the doctrines of the English Baptist churches on the point in question. The principles of Roger Williams, respecting religious and civil duties, are sufficiently exhibited in the Memoir. They are the principles of the American Baptist churches, and have been so from the beginning. In the Confession of Faith of the First Baptist Church in Boston, founded in 1665, and the oldest church in what was then the colony of Massachusetts, the church say: “We acknowledge magistracy to be an ordinance of God, and to submit ourselves to them in the Lord, not because of wrath only, but for conscience sake.”—Winchell’s Historical Discourses, p. 10.

The following very interesting letter was first published in the first volume of the Massachusetts Historical Collections:

“Providence, June 22, 1670, (ut vulgo.)

“Major Mason,[391]

“My honored, dear and ancient friend, my due respects and earnest desires to God, for your eternal peace, &c.

“I crave your leave and patience to present you with some few considerations, occasioned by the late transactions between yourcolony and ours. The last year you were pleased, in one of your lines to me, to tell me that you longed to see my face once more before you died. I embraced your love, though I feared my old lame bones, and yours, had arrested travelling in this world, and therefore I was and am ready to lay hold on all occasions of writing, as I do at present.

“The occasion, I confess, is sorrowful, because I see yourselves, with others, embarked in a resolution to invade and despoil your poor countrymen, in a wilderness, and your ancient friends, of our temporal and soul liberties.

“It is sorrowful, also, because mine eye beholds a black and doleful train of grievous, and, I fear, bloody consequences, at the heel of this business, both to you and us. The Lord is righteous in all our afflictions, that is a maxim; the Lord is gracious to all oppressed, that is another; he is most gracious to the soul that cries and waits on him: that is silver, tried in the fire seven times.

“Sir, I am not out of hopes, but that while your aged eyes and mine are yet in their orbs, and not yet sunk down into their holes of rottenness, we shall leave our friends and countrymen, our children and relations, and this land, in peace, behind us. To this end, Sir, please you with a calm and steady and a Christian hand, to hold the balance and to weigh these few considerations, in much love and due respect presented:

“First. When I was unkindly and unchristianly, as I believe, driven from my house and land and wife and children, (in the midst of a New-England winter, now about thirty-five years past,) at Salem, that ever-honored Governor, Mr. Winthrop, privately wrote to me to steer my course to the Narraganset Bay and Indians, for many high and heavenly and public ends, encouraging me, from the freeness of the place from any English claims or patents. I took his prudent motion as a hint and voice from God, and waving all other thoughts and motions, I steered my course from Salem (though in winter snow, which I feel yet) unto these parts, wherein I may say Peniel, that is, I have seen the face of God.

“Second. I first pitched, and begun to build and plant at Seekonk, now Rehoboth, but I received a letter from my ancient friend, Mr. Winslow, then Governor of Plymouth, professing his own and others’ love and respect to me, yet lovingly advising me, since I was fallen into the edge of their bounds, and they were loth to displease the Bay, to remove but to the other side of the water, and then, he said, I had the country free before me, and might be as free as themselves, and we should be loving neighbors together. These were the joint understandings of these two eminently wise and Christian Governors and others, in their day, together with their counsel and advice as to the freedom and vacancy of this place, which in this respect, and many other Providences of the Most Holy and Only Wise, I calledProvidence.

“Third. Sometime after, the Plymouth great sachem, (Ousamaquin[392]) upon occasion, affirming that Providence was his land, and therefore Plymouth’s land, and some resenting it, the then prudent and godly Governor, Mr. Bradford, and others of his godly council,answered, that if, after due examination, it should be found true what the barbarian said, yet having, to my loss of a harvest that year, been now (though by their gentle advice) as good as banished from Plymouth as from the Massachusetts, and I had quietly and patiently departed from them, at their motion, to the place where now I was, I should not be molested and tossed up and down again, while they had breath in their bodies; and surely, between those, my friends of the Bay and Plymouth, I was sorely tossed, for one fourteen weeks, in a bitter winter season, not knowing what bread of bed did mean, beside the yearly loss of no small matter in my trading with English and natives, being debarred from Boston, the chief mart and port of New-England. God knows that many thousand pounds cannot repay the very temporary losses I have sustained. It lies upon the Massachusetts and me, yea, and other colonies joining with them, to examine, with fear and trembling, before the eyes of flaming fire, the true cause of all my sorrows and sufferings. It pleased the Father of spirits to touch many hearts, dear to him, with some relentings; amongst which, that great and pious soul, Mr. Winslow, melted, and kindly visited me, at Providence, and put a piece of gold into the hands of my wife, for our supply.

“Fourth. When, the next year after my banishment, the Lord drew the bow of the Pequod war against the country, in which, Sir, the Lord made yourself, with others, a blessed instrument of peace to all New-England, I had my share of service to the whole land in that Pequod business, inferior to very few that acted, for,

“1. Upon letters received from the Governor and Council at Boston, requesting me to use my utmost and speediest endeavors to break and hinder the league labored for by the Pequods against the Mohegans, and Pequods against the English, (excusing the not sending of company and supplies, by the haste of the business,) the Lord helped me immediately to put my life into my hand, and, scarce acquainting my wife, to ship myself, all alone, in a poor canoe, and to cut through a stormy wind, with great seas, every minute in hazard of life, to the sachem’s house.

“2. Three days and nights my business forced me to lodge and mix with the bloody Pequod ambassadors, whose hands and arms, methought, wreaked with the blood of my countrymen, murdered and massacred by them on Connecticut river, and from whom I could not but nightly look for their bloody knives at my own throat also.

“3. When God wondrously preserved me, and helped me to break to pieces the Pequods’ negotiation and design, and to make, and promote and finish, by many travels and charges, the English league with the Narragansets and Mohegans against the Pequods, and that the English forces marched up to the Narraganset country against the Pequods, I gladly entertained, at my house in Providence, the General Stoughton and his officers, and used my utmost care that all his officers and soldiers should be well accommodated with us.

“4. I marched up with them to the Narraganset sachems, and brought my countrymen and the barbarians, sachems and captains, to a mutual confidence and complacence, each in other.

“5. Though I was ready to have marched further, yet, uponagreement that I should keep at Providence, as an agent between the Bay and the army, I returned, and was interpreter and intelligencer, constantly receiving and sending letters to the Governor and Council at Boston, &c., in which work I judge it no impertinent digression to recite (out of the many scores of letters, at times, from Mr. Winthrop,) this one pious and heavenly prophecy, touching all New-England, of that gallant man, viz: “If the Lord turn away his face from our sins, and bless our endeavors and yours, at this time, against our bloody enemy, we and our children shall long enjoy peace, in this, our wilderness condition.” And himself and some other of the Council motioned, and it was debated, whether or no I had not merited, not only to be recalled from banishment, but also to be honored with some remark of favor. It is known who hindered, who never promoted the liberty of other men’s consciences. These things, and ten times more, I could relate, to show that I am not a stranger to the Pequod wars and lands, and possibly not far from the merit of a foot of land in either country, which I have not.

“5. Considering (upon frequent exceptions against Providence men) that we had no authority for civil government, I went purposely to England, and upon my report and petition, the Parliament granted us a charter of government for these parts, so judged vacant on all hands. And upon this, the country about us was more friendly, and wrote to us, and treated us as an authorized colony; only the difference of our consciences much obstructed. The bounds of this, our first charter, I (having occular knowledge of persons, places and transactions) did honestly and conscientiously, as in the holy presence of God, draw up from Pawcatuck river, which I then believed, and still do, is free from all English claims and conquests; for although there were some Pequods on this side the river, who, by reason of some sachems’ marriages with some on this side, lived in a kind of neutrality with both sides, yet, upon the breaking out of the war, they relinquished their land to the possession of their enemies, the Narragansets and Nianticks, and their land never came into the condition of the lands on the other side, which the English, by conquest, challenged; so that I must still affirm, as in God’s holy presence, I tenderly waved to touch a foot of land in which I knew the Pequod wars were maintained and were properly Pequod, being a gallant country; and from Pawcatuck river hitherward, being but a patch of ground, full of troublesome inhabitants, I did, as I judged, inoffensively, draw our poor and inconsiderable line.

“It is true, when at Portsmouth, on Rhode-Island, some of ours, in a General Assembly, motioned their planting on this side Pawcatuck. I, hearing that some of the Massachusetts reckoned this land theirs, by conquest, dissuaded from the motion, until the matter should be amicably debated and composed; for though I questioned not our right, &c., yet I feared it would be inexpedient and offensive, and procreative of these heats and fires, to the dishonoring of the King’s Majesty, and the dishonoring and blaspheming of God and of religion in the eyes of the English and barbarians about us.

“6. Some time after the Pequod war and our charter from theParliament, the government of Massachusetts wrote to myself (then chief officer in this colony) of their receiving of a patent from the Parliament for these vacant lands, as an addition to the Massachusetts, &c., and thereupon requesting me to exercise no more authority, &c., for, they wrote, their charter was granted some few weeks before ours. I returned, what I believed righteous and weighty, to the hands of my true friend, Mr. Winthrop, the first mover of my coming into these parts, and to that answer of mine I never received the least reply; only it is certain, that, at Mr. Gorton’s complaint against the Massachusetts, the Lord High Admiral, President, said, openly, in a full meeting of the commissioners, that he knew no other charter for these parts than what Mr. Williams had obtained, and he was sure that charter, which the Massachusetts Englishmen pretended, had never passed the table.

“7. Upon our humble address, by our agent, Mr. Clarke, to his Majesty, and his gracious promise of renewing our former charter, Mr. Winthrop, upon some mistake, had entrenched upon our line, and not only so, but, as it is said, upon the lines of other charters also. Upon Mr. Clarke’s complaint, your grant was called in again, and it had never been returned, but upon a report that the agents, Mr. Winthrop and Mr. Clarke, were agreed, by mediation of friends, (and it is true, they came to a solemn agreement, under hands and seals,) which agreement was never violated on our part.

“8. But the King’s Majesty sending his commissioners (among other of his royal purposes) to reconcile the differences of, and to settle the bounds between the colonies, yourselves know how the King himself therefore hath given a decision to this controversy. Accordingly, the King’s Majesty’s aforesaid commissioners at Rhode Island, (where, as a commissioner for this colony, I transacted with them, as did also commissioners from Plymouth,) they composed a controversy between Plymouth and us, and settled the bounds between us, in which we rest.

“9. However you satisfy yourselves with the Pequod conquest; with the sealing of your charter some few weeks before ours; with the complaints of particular men to your colony; yet, upon a due and serious examination of the matter, in the sight of God, you will find the business at bottom to be,

“First, a depraved appetite after the great vanities, dreams and shadows of this vanishing life, great portions of land, land in this wilderness, as if men were in as great necessity and danger for want of great portions of land, as poor, hungry, thirsty seamen have, after a sick and stormy, a long and starving passage. This is one of the gods of New-England, which the living and most high Eternal will destroy and famish.

“2. An unneighborly and unchristian intrusion upon us, as being the weaker, contrary to your laws, as well as ours, concerning purchasing of lands without the consent of the General Court. This I told Major Atherton, at his first going up to the Narraganset about this business. I refused all their proffers of land, and refused to interpret for them to the sachems.

“3. From these violations and intrusions arise the complaint of many privateers, not dealing as they would be dealt with, accordingto law of nature, the law of the prophets and Christ Jesus, complaining against others, in a design, when they themselves are delinquents and wrong doers. I could aggravate this many ways with Scripture rhetoric and similitudes, but I see need of anodynes, (as physicians speak,) and not of irritations. Only this I must crave leave to say, that it looks like a prodigy or monster, that countrymen among savages in a wilderness; that professors of God and one Mediator, of an eternal life, and that this is like a dream, should not be content with those vast and large tracts which all the other colonies have, (like platters and tables full of dainties,) but pull and snatch away their poor neighbors’ bit or crust; and a crust it is, and a dry, hard one, too, because of the natives’ continual troubles, trials and vexations.

“10. Alas! Sir, in calm midnight thoughts, what are these leaves and flowers, and smoke and shadows, and dreams of earthly nothings, about which we poor fools and children, as David saith, disquiet ourselves in vain? Alas! what is all the scuffling of this world for, but,come, will you smoke it? What are all the contentions and wars of this world about, generally, but for greater dishes and bowls of porridge, of which, if we believe God’s Spirit in Scripture, Esau and Jacob were types? Esau will part with the heavenly birthright for his supping, after his hunting, for god belly; and Jacob will part with his porridge for an eternal inheritance. O Lord, give me to make Jacob’s and Mary’s choice, which shall never be taken from me.

“11. How much sweeter is the counsel of the Son of God, to mind first the matters of his kingdom; to take no care for to-morrow; to pluck out, cut off and fling away right eyes, hands and feet, rather than to be cast whole into hell-fire; to consider the ravens and the lilies whom a heavenly Father so clothes and feeds; and the counsel of his servant Paul, to roll our cares, for this life also, upon the most high Lord, steward of his people, the eternal God; to be content with food and raiment; to mind not our own, but every man the things of another; yea, and to suffer wrong, and part with what we judge is right, yea, our lives and (as poor women martyrs have said) as many as there be hairs upon our heads, for the name of God and the son of God his sake. This is humanity, yea this is Christianity. The rest is but formality and picture, courteous idolatry and Jewish and Popish blasphemy against the Christian religion, the Father of spirits and his Son, the Lord Jesus. Besides, Sir, the matter with us is not about these children’s toys of land, meadows, cattle, government, &c. But here, all over this colony, a great number of weak and distressed souls, scattered, are flying hither from Old and New-England, the Most High and Only Wise hath, in his infinite wisdom, provided this country and this corner as a shelter for the poor and persecuted, according to their several persuasions. And thus that heavenly man, Mr. Haynes, Governor of Connecticut, though he pronounced the sentence of my long banishment against me, at Cambridge, then Newtown, yet said unto me, in his own house at Hartford, being then in some difference with the Bay: “I think, Mr. Williams, I must now confess to you, that the most wise God hath provided and cut out this part of his world for a refuge and receptacle for all sorts of consciences. I am now under a cloud, andmy brother Hooker; with the Bay, as you have been, we have removed from them thus far, and yet they are not satisfied.”

“Thus, Sir, the King’s Majesty, though his father’s and his own conscience favored Lord Bishops, which their father and grandfather King James, whom I have spoke with, sore against his will, also did, yet all the world may see, by his Majesty’s declarations and engagements before his return, and his declarations and Parliament speeches since, and many suitable actings, how the Father of spirits hath mightily impressed and touched his royal spirit, though the Bishops much disturbed him, with deep inclination of favor and gentleness to different consciences and apprehensions as to the invisible King and way of his worship. Hence he hath vouchsafed his royal promise under his hand and broad seal, that no person in this colony shall be molested or questioned for the matters of his conscience to God, so he be loyal and keep the civil peace. Sir, we must part with lands and lives before we part with such a jewel. I judge you may yield some land and the government of it to us, and we, for peace sake, the like to you, as being but subjects to one king, &c. and I think the King’s Majesty would thank us, for many reasons. But to part with this jewel, we may as soon do it as the Jews with the favor of Cyrus, Darius and Artaxerxes. Yourselves pretend liberty of conscience, but alas! it is but self, the great god self, only to yourselves. The King’s Majesty winks at Barbadoes, where Jews and all sorts of Christian and Antichristian persuasions are free, but our grant, some few weeks after yours sealed, though granted as soon, if not before yours, is crowned with the King’s extraordinary favor to this colony, as being a banished one, in which his Majesty declared himself that he would experiment, whether civil government could consist with such liberty of conscience. This his Majesty’s grant was startled at by his Majesty’s high officers of state, who were to view it in course before the sealing, but fearing the lion’s roaring, they couched, against their wills, in obedience to his Majesty’s pleasure.

“Some of yours, as I heard lately, told tales to the Archbishop of Canterbury, viz. that we are a profane people, and do not keep the Sabbath, but some do plough, &c. But, first, you told him not how we suffer freely all other persuasions, yea the common prayer, which yourselves will not suffer. If you say you will, you confess you must suffer more, as we do.

“2. You know this is but a color to your design, for, first, you know that all England itself (after the formality and superstition of morning and evening prayer) play away their Sabbath. 2d. You know yourselves do not keep the Sabbath, that is the seventh day, &c.

“3. You know that famous Calvin and thousands more held it but ceremonial and figurative, from Colossians 2, &c. and vanished; and that the day of worship was alterable at the churches’ pleasure. Thus also all the Romanists confess, saying, viz. that there is no express scripture, first, for infants’ baptisms; nor, second, for abolishing the seventh day, and instituting of the eighth day worship, but that it is at the churches’ pleasure.

“4. You know, that generally, all this whole colony observe thefirst day, only here and there one out of conscience, another out of covetousness, make no conscience of it.

“5. You know the greatest part of the world make no conscience of a seventh day. The next part of the world, Turks, Jews and Christians, keep three different days, Friday, Saturday, Sunday for their Sabbath and day of worship, and every one maintains his own by the longest sword.

“6. I have offered, and do, by these presents, to discuss by disputation, writing or printing, among other points of differences, these three positions; first, that forced worship stinks in God’s nostrils. 2d. That it denies Christ Jesus yet to be come, and makes the church yet national, figurative and ceremonial. 3d. That in these flames about religion, as his Majesty, his father and grandfather have yielded, there is no other prudent, Christian way of preserving peace in the world, but by permission of differing consciences. Accordingly, I do now offer to dispute these points and other points of difference, if you please, at Hartford, Boston and Plymouth. For the manner of the dispute and the discussion, if you think fit, one whole day each month in summer, at each place, by course, I am ready, if the Lord permit, and, as I humbly hope, assist me.

“It is said, that you intend not to invade our spiritual or civil liberties, but only (under the advantage of first sealing your charter) to right the privateers that petition to you. It is said, also, that if you had but Mishquomacuck and Narraganset lands quietly yielded, you would stop at Coweset, &c. Oh, Sir, what do these thoughts preach, but that private cabins rule all, whatever become of the ship of common safety and religion, which is so much pretended in New-England? Sir, I have heard further, and by some that say they know, that something deeper than all which hath been mentioned lies in the three colonies’ breasts and consultations. I judge it not fit to commit such matter to the trust of paper, &c. but only beseech the Father of spirits to guide our poor bewildered spirits, for his name and mercy sake.

“15. Whereas our case seems to be the case of Paul appealing to Cæsar against the plots of his religious, zealous adversaries, I hear you pass not of our petitions and appeals to his Majesty, for partly you think the King will not own a profane people that do not keep the Sabbath; partly you think that the King incompetent judge, but you will force him to law also, to confirm your first-born Esau, though Jacob had him by the heels, and in God’s holy time must carry the birthright and inheritance. I judge your surmise is a dangerous mistake, for patents, grants and charters, and such like royal favors, are not laws of England, and acts of Parliament, nor matters of propriety andmeumandtuumbetween the King and his subjects, which, as the times have been, have been sometimes triable in inferior Courts; but such kind of grants have been like high offices in England, of high honor, and ten, yea twenty thousand pounds gain per annum, yet revocable or curtable upon pleasure, according to the King’s better information, or upon his Majesty’s sight, or misbehavior, ingratefulness, or designs fraudulently plotted, private and distinct from him.

“16. Sir, I lament that such designs should be carried on at sucha time, while we are stript and whipt, and are still under (the whole country) the dreadful rods of God, in our wheat, hay, corn, cattle, shipping, trading, bodies and lives; when, on the other side of the water, all sorts of consciences (yours and ours) are frying in the Bishops’ pan and furnace; when the French and Romish Jesuits, the firebrands of the world for their god belly sake, are kindling at our back, in this country, especially with the Mohawks and Mohegans, against us, of which I know and have daily information.

“17. If any please to say, is there no medicine for this malady? Must the nakedness of New-England, like some notorious strumpet, be prostituted to the blaspheming eyes of all nations? Must we be put to plead before his Majesty, and consequently the Lord Bishops, our common enemies, &c. I answer, the Father of mercies and God of all consolations hath graciously discovered to me, as I believe, a remedy, which, if taken, will quiet all minds, yours and ours, will keep yours and ours in quiet possession and enjoyment of their lands, which you all have so dearly bought and purchased in this barbarous country, and so long possessed amongst these wild savages; will preserve you both in the liberties and honors of your charters and governments, without the least impeachment of yielding one to another; with a strong curb also to those wild barbarians and all the barbarians of this country, without troubling of compromisers and arbitrators between you; without any delay, or long and chargeable and grievous address to our King’s Majesty, whose gentle and serene soul must needs be afflicted to be troubled again with us. If you please to ask me what my prescription is, I will not put you off to Christian moderation or Christian humility, or Christian prudence, or Christian love, or Christian self-denial, or Christian contention or patience. For I design a civil, a humane and political medicine, which, if the God of Heaven please to bless, you will find it effectual to all the ends I have proposed. Only I must crave your pardon, both parties of you, if I judge it not fit to discover it at present. I know you are both of you hot; I fear myself, also. If both desire, in a loving and calm spirit, to enjoy your rights, I promise you, with God’s help, to help you to them, in a fair and sweet and easy way. My receipt will not please you all. If it should so please God to frown upon us that you should not like it, I can but humbly mourn, and say with the prophet, that which must perish must perish. And as to myself, in endeavoring after your temporal and spiritual peace, I humbly desire to say, if I perish, I perish. It is but a shadow vanished, a bubble broke, a dream finished. Eternity will pay for all.

“Sir, I am your old and true friend and servant,“R. W.

“Sir, I am your old and true friend and servant,

“R. W.

“To my honored and ancient friend, Mr. Thomas Prince, Governor of Plymouth Colony, these present. And by his honored hand this copy, sent to Connecticut, whom it most concerneth, I humbly present to the General Court of Plymouth, when next assembled.”

The following documents are inserted here, as belonging to the history of Roger Williams, though a suitable opportunity did not occur to insert them in the text.

The subjoined letter was copied for Mr. Backus, by the late Judge Howell, of Providence, and was accompanied by the following note, in his hand writing: “This remonstrance was sent in to the town, upon their concluding to divide among themselves certain common lands, out of which R. Williams wanted some to remain still common, for the town afterwards to give occasionally to such as fled to them, or were banished for conscience sake, as he at first gave it all to them.”

“Loving friends and neighbors,

“I have again considered on these papers, and find many considerable things in both of them. My desire is, that after a friendly debate of particulars, every man may sit down and rest in quiet with the final sentence and determination of the town, for all experience tells us that public peace and love is better than abundance of corn and cattle, &c. I have one only motion and petition, which I earnestly pray the town to lay to heart, as ever they look for a blessing from God on the town, on your families, your corn and cattle, and your children after you; it is this, that after you have got over the black brook of some soul bondage yourselves, you tear not down the bridge after you, by leaving no small pittance for distressed souls that may come after you. What though your division or allotment be never so small, yet ourselves know that some men’s distresses are such, that a piece of a dry crust and a dish of cold water, is sweet, which if this town will give sincerely unto God, (setting aside some little portions for other distressed souls to get bread on) you know who hath engaged His heavenly word for your reward and recompense.

“Yours, ROGER WILLIAMS.

To the town of Providence.”

The following letter is an honorable evidence of his benevolent spirit:

“Nar. 22, 11, 50, (so called.)

“Well beloved friends,

“Loving respects to each of you presented, with hearty desires of your present and eternal peace. I am sorry that I am occasioned to trouble you in the midst of many your other troubles, yet upon the experience of your wonted loving-kindness and gentleness toward all men and myself also, I pray you hear me patiently. I had proposed to have personally attended this Court, and to have presented, myself, these few requests following, but being much lamed and broken with such travels, I am forced to present you in writing these five requests. The first four concern others living and dead amongst us; the fifth, concerns myself.

“First, then, I pray be pleased to review the propositions between us and our dead friend, John Smith; and since it hath pleased the God of all mercies, to vouchsafe this town and others such a mercy, by his means, I beseech you study how to put an end to that controversy depending between us and him, (as I may so speak) and his; ’tis true, you have referred that business to some of our loving neighbors amongst you; but since there are some obstructions, I beseech you put forth your wisdoms, who know more ways to the wood than one. Ease the first, and appoint others, or some other course, that the dead clamor not from his grave against us, but thatthe country about us may say, that Providence is not only a wise, but a grateful people to the God of mercies, and all his instruments of mercy towards us.

“My second request concerns the dead still. I understand, that one of the orphans of our dead friend, Daniel Abbott, is likely (as she herself told me) to be disposed of in marriage. ’Tis true she is now come to some years, but who knows not what need the poor maid hath of your fatherly care, counsel and direction. I would not disparage the young man (for I hear he hath been laborious) yet with your leave, I might say, I doubt not you will not give your daughters in marriage to such, whose lives have been in such a course, without some good assurance and certificate of his not being engaged to other women, or otherways criminous, as also of his resolution to forsake his former course, lest (this inquiry being neglected) the maid and ourselves repent when misery hath befallen her, and a just reproof and charges befall ourselves, of which we have no need.

“For, thirdly, I crave your consideration of that lamentable object (what shall I say, of all our censure or pity, I am sure) of all our wonder and astonishment, Mrs. Weston. My experience of the distempers of persons elsewhere, makes me confident, that although not in all things, yet in a great measure, she is a distracted woman. My request is, that you would be pleased to take what is left of hers into your own hands, and appoint some to order it for her supply, and if it may be, let some public act of mercy to her necessities, stand upon record amongst the merciful acts of a merciful town, that hath received many mercies from heaven, and remember that we know not how soon our wives may be widows, and our children orphans, yea, and ourselves be deprived of all or most of our reason, before we go from hence, except mercy from the God of mercies prevent it.

“Fourthly. Let me crave your patience, while once more I lead your consideration to the grave, amongst the dead, the widows and the fatherless. From some neighbors and the widow Mann herself, I understand, that notwithstanding her motherly affection, which will make all burthens lighter for her children’s good, yet she is not without fears, that if the town be not favorable to her in after times, some hard measure and pressures may befall her. My request is, therefore, that it would please you to appoint some of yourselves to review the will, and to consider whether the pains of the father, deceased, or want of time, hath not occasioned him to leave some of his purposes and desires imperfect, as also to propose to the town wherein, according to the rules of justice and mercy, what the deceased intended, may be perfected, for the greater comfort both of his widow and orphans.

“Fifth. My last request concerns myself. I cannot be so unthankful to you, and so insensible of mine own and family’s comfort, as not to take notice of your continued and constant love and care in your many public and solemn orders for the payment of that money due unto me about the charter: ’tis true I have never demanded it; yea, I have been truly desirous that it might have been laid out for some further public benefit in each town, but observing your loving resolution to the contrary, I have at last resolved to write unto you(as I have also lately done to Portsmouth and Newport) about the better ordering it to my advantage. I have here (through God’s providence) convenience of improving some goats; my request is, therefore, that if it may be without much trouble, you would please to order the payment of it in cattle of that kind. I have been solicited and have promised my help, about iron works, when the matter is ripe, earnestly desirous every way to further the good of the town of Providence, to which I am so much engaged, and to yourselves the loving inhabitants thereof, to whom I desire to be

“Your truly loving and ever faithful,“ROGER WILLIAMS.

“Your truly loving and ever faithful,

“ROGER WILLIAMS.

“For my well beloved and much respected, the inhabitants of the town of Providence.

“To Mr. Robert Williams and Mr. Thomas Harris, deputies, or either of them.”

[Copied from 3 His. Col. i. p. 178.]

“Cawcawmsqussick, 11, 7, 48, (so called.)

“Dear and worthy Sir,

“Best salutations to you both and loving sister premised, wishing you eternal peace in the only Prince of it. I have longed to hear from you and to send to you since this storm arose. The report was (as most commonly all Indian reports are) absolutely false, of my removing my goods, or the least rag, &c. A fortnight since, I heard of the Mohawks coming to Pawcatuck, their rendezvous; that they were provoked by Uncas’ wronging and robbing some Pawcatuck Indians the last year, and that he had dared the Mohawks, threatening, if they came, to set his ground with gobbets of their flesh; that our neighbors had given them play, (as they do every year;) yet withal I heard they were divided; some resolved to proceed, others pleaded their hunting season. We have here one Waupinhommin, a proud, desperate abuser of us, and a firebrand to stir up the natives against us, who makes it all his trade to run between the Mohawks and these, and (being a captain also himself) renders the Mohawks more terrible and powerful than the English. Between him and the chief sachems hath been great consultations, and to my knowledge, he hath persuaded them to desert their country and become one rebellious body or rout with the Mohawks, and so to defy the English, &c. I have sent also what I can inform to the commissioners. At present, (through mercy) we are in peace.

“Sir, I desire to be ever“Yours in Christ Jesus,“ROGER WILLIAMS.

“Sir, I desire to be ever

“Yours in Christ Jesus,

“ROGER WILLIAMS.

“The letter I have sent by Warwick, twenty miles nearer than by Seekonk.

“For his much honored, kind friend, Mr. John Winthrop, at his house, in Nameag, these.”

“Loving friends and neighbors,

“Divers of yourselves have so cried out, of the contentions of your late meetings, that (studying my quietness) I thought fit to present you with these few lines. Two words I pray you to consider.First, as to this plantation of Providence: then as to some new plantation, if it shall please the same God of mercies who provided this, to provide another in mercy for us. 1. As to this town, although I have been called out, of late, to declare my understanding as to the bounds of Providence and Pawtuxet; and, although divers have lands and meadows in possession beyond these bounds, yet I hope that none of you think me so senseless as to put on any barbarian to molest an Englishman, or to demand a farthing of any of you.

“2. If any do (as formerly some have done, and divers have given gratuities, as Mr. Field, about Notaquoncanot and others,) I promise, that as I have been assistant to satisfy and pacify the natives round about us, so I hope I shall still while I live be helpful to any of you that may have occasion to use me.

“Now, as to some new plantation, I desire to propose that which may quench contention, may accommodate such who want, and may also return monies unto such as have of late disbursed.

“To this purpose, I desire that we be patient, and torment not ourselves and the natives, (sachems and people,) putting them upon mischievous remedies, with the great noise of twenty miles new or old purchase.

“Let us consider, if Niswosakit and Wayunckeke, and the land thereabout, may not afford a new and comfortable plantation, which we may go through with an effectual endeavor for true public good. To this end, I pray you consider, that the inhabitants of these parts, with most of the Coweset and Nipmucks, have long since forsaken the Narraganset sachems and subjected themselves to the Massachusetts. And yet they are free to sell their lands to any whom the Massachusetts shall not protest against. To this end (observing their often flights, and to stop their running to the Massachusetts) I have parlied with them, and find that about thirty pounds will cause them to leave those parts, and yield peaceable possession. I suppose, then, that the town may do well to give leave to about twenty of your inhabitants (of which I offer to be one, and know others willing) to lay down thirty shillings a man toward the purchase. Let every one of this number have liberty to remove himself, or to place a child or friend there. Let every person who shall afterward be received into the purchase lay down thirty shillings, as hath been done in Providence, which may be paid (by some order agreed on) to such as lately have disbursed monies unto the effecting of this. I offer, gratis, my time and pains, in hope that such as want may have a comfortable supply amongst us, and others made room for, who may be glad of shelter also.

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