his actions. In his books and letters, every topic takes a hue from his piety. His magnanimous forgiveness of injuries, his zeal for the welfare of all who sought his aid, his untiring benevolence towards the hapless savages, his patriotic and self-denying toils for the prosperity of his colony, all show the efficacy and fervor of those religious principles which governed him. Mr. Callender said of him, "Mr. Williams appears, by the whole course and tenor of his life and conduct here, to have been one of the most disinterested men that ever lived, a most pious and heavenly

minded soul."* Dr. Bentley says: "In Salem, every person loved Mr. Williams. He had no personal enemies, under any pretence. All valued his friendship. Kind treatment could win him, but opposition could not conquer him. He was not afraid to stand alone for truth against the world, and he had address enough with his firmness, never to be forsaken by the friends he had ever gained. He had always a tenderness of conscience, and feared every offence against moral truth. He breathed the purest devotion. He was a friend of human nature, forgiving, upright and pious. He understood the Indians better than any man of his age. He made not so many converts, but

he made more sincere friends."

His religious principles were those of Calvin. His views of the ordinances of the Gospel were, undoubtedly, after his baptism, those now held by the Baptists. But he did not acknowledge himself as belonging to any denomination; because he believed, that there are now neither true churches, nor persons authorized to administer the ordi

nances.

His political principles were decidedly in favor of the rights of the people. He not only displayed them, in the civil constitution of his colony, but he repeatedly stated them in his books. Such passages as the following contain his political creed:

"Kings and magistrates must be considered invested with no more power than the people betrust them with." "The sovereign power of all civil authority is founded in the consent of the people."

*

Century Discourse, p. 17.
Bloody Tenet, pp. 116, 243.

t1 His. Col. vi. p. 249.

The faults of Mr. Williams sprung, in part, from the imperfection of human nature, and in part from his temperament and the constitution of his mind. He was ardent, and his imagination was the most active of his intellectual faculties. He sometimes adopted opinions, rather by a sudden bound of the imagination, than by a regular process of reasoning. His ardor, and his conscientious and fearless love of truth, impelled him to act on his opinions, with a degree of energy and firmness which exposed him to the charge of obstinacy. Such a man will occasionally fall into error, and into rapid transitions, which will give to his conduct the appearance of inconsistency. This was the case with Mr. Williams, in some of his actions, but the inconsistency never affected his great principles. These he never abandoned for a moment. His course was steadily onward, like that of a planet, though disturbing causes occasionally produced slight eccentricities.

In his domestic relations, he seems to have been amiable and happy. His expressions of attachment to his family prove the strength of his conjugal and parental affection. His children grew up to maturity. A numerous posterity have arisen to bless his memory, and to feel pleasure in the contemplation of his character and the diffusion of his fame.

He is dead, but his principles survive, and are destined to spread over the earth. The State which he founded is his monument.* Her sons, when asked for a record of Roger Williams, may point to her history, unstained by a single act of persecution; to her prosperity, her perfect freedom, her tranquil happiness, and may reply, in the spirit of the epitaph on the tomb of Sir Christopher Wren, in St. Paul's Cathedral, “look around!”

"Si monumentum quæris, circumspice."

*See Appendix I.

APPENDIX.

NOTE A. p. 23.

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.

NOTE B. p. 54.

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 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;