Elder. "And didst thou think," the elder cried, "to win Williams. "God made that pagan, and to him he gave, Elder. "As to our title, then, we trace it thus : God gave James Stewart this, and James gave us." "God gave James Stewart this? I marvel when ! "But," says Benedict, "the elder's exposition of the favourite doctrine of the superior power of the king over the original owners of the soil, and also, That saints alone are for dominion fit,' were too powerful for the lonely exile; and soon he prepared for his removal beyond the claims of the court or king, leaving his new made house and growing crops all behind." It was now Midsummer, 1636. In the latter part of June, a little bark was proceeding down the waters of the Seekonk, in which Williams and five attached associates were pursuing their undetermined course, not knowing where they could find a home; when from the heights that rise on the western part of the stream, they were saluted by a company of Indians with the friendly interrogation, "What cheer, Netop, what cheer?" The land adjacent to this spot has been subsequently called "What cheer," in memory of the occurrence. The adventurers landed, but did not long remain there, obtaining information which led them to proceed up the river on the west side of the peninsula to a spot near the mouth of the Moshassuck river. Here they formed a settlement which they named Providence. It was ascends from the river that a spring on the beautiful slope of a hill that attracted their attention, round which they determined to build. “A little distance north of what is now the centre of the city," says Gammell, "the spring is still pointed out. Here, after so many wanderings, was the weary exile to find a home, and to lay the foundations of a city, which should be a perpetual memorial of pious gratitude to the superintending providence which had protected him and guided him to the spot. How changed is the scene in the lapse of two hundred years! Art and wealth have covered with their beautiful mansions the hill side that rose in luxuriant verdure before him, and learning has erected her halls upon its summit. The solitary place has become a thickly peopled city, the abode of wealth and elegance, and instead of the deep silence of nature, that then reigned over the scenes there are now heard, over hill, and plain, and water, the hum of the spindle, the bustle of trade, and the cheerful murmurs of busy life. another remarkable scene in which Roger Williams took a prominent part was exhibited in the infant colony. He and eleven of his friends were convinc the rites practised by the congregational churches, they had not in truth been baptized. They were anxious to obey the Lord's command, but they knew of no one in any of the settlements to whom they could apply to baptize them. The clear views which they possessed of the simple and unfettered character of Christ's institutions relieved them from embarrassment. Ezekiel Holliman, one of their number, a man of gifts and piety, was appointed to baptize Mr. Williams, and this having been done, Mr. Williams baptized Mr. Holliman and the other ten. Twelve others were soon afterwards added to their number, some of whom had been members of baptist churches in the mother country, and others of whom were baptized on their arrival. "Unlike the pilgrims, who had organ-ed that though they had attended to ized their commonwealth simply for securing liberty for their own faith and worship, Roger Williams, in framing the organization of the new colony, did not lose sight of the great principle of spiritual freedom for which he had contended while in Massachusetts. This principle was as broad as humanity itself, and he did not fail to perceive its application to others, as readily and clearly as to himself. The persons who accompanied him from Seekonk, and the others who soon after joined him at Providence, came without any solicitation from him; yet he received them with the utmost kindness. He prescribed to them no conditions of their admission to the colony, and exercised over them no personal control, but freely shared with them all that the friendship of the Indians had given him to bestow. By the deeds of the Sachems of Narraganset, the lands at Providence were conveyed to him alone, and 'were his as much as any man's coat upon his back.' He might have retained them as his own permanent fee, and like the founders of Pennsylvania and Maryland, having secured them by a charter from the king, he might have continued the unquestioned proprietary of the entire domain. Some time in the summer of 1643, Mr. Williams embarked at New York for his native land. A Dutch ship furnished him with conveyance which his own countrymen had denied him. While on this voyage he wrote a key to the Indian languages with which he had long before made himself familiar, and both this work and his "Bloudy Tenent" He were published on his arrival in England. Here, as agent for the colonies of Providence, Rhode Island, and Warwick, he obtained a charter of incorporation. This instrument was dated March 14, 1643-4. It was obtained by the aid of Sir Henry Vane. thus might have amassed wealth and dignities, and bequeathed them as a legacy to his children. Such, however, was not the policy which he adopted. He desired that the new settlement might be a shelter for persons distressed for conscience, and he welcomed with an open hand all who came to him for refuge." Mr. Williams returned to America in the autumn of 1644, and landed at Boston. He was emboldened to venture on this forbidden ground, by a friendly letter from several noblemen Three years afterwards, in 1639, and other members of parliament ad dressed to the magistrates of Massachu- | which had actually commenced, and bore an alarming aspect to all the infant settlements. setts. No relaxation of the policy of Massachusetts towards him was produced by this communication, though he was permitted to land and to proceed to Providence. There he was greeted by a voluntary expression of the attachment and gratitude of its inhabitants. They met him at Seekonk, with fourteen canoes, and carried him across the river. In 1651, Williams was deputed to visit London again. On his return he brought a letter from Sir Henry Vane, inviting the planters to a closer union with each other. This letter, aided by the urgent and constant solicitations of Williams, finally restored peace and union to the colony, which, during his absence had been rent by many divisions. He was several times, both before and after this, elected to the office of presi Soon after this event he had opportunity to interpose beneficially in behalf of the colonists. He had a principal hand in putting an end to the war be-dent or governor of this colony, "by tween the Narragansets and Mohegans, the free votes of the freemen." THE BLESSING OF THE CONGREGATIONS. A SERMON DELIVERED BY THE LATE REV. ANDREW FULLER, AT MAZE POND, MAY 19, 1799. "Bless ye God in the congregations, even the Lord, from the fountain of Israel. There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us."-Psalm lxviii. 26-28. Ir is very probable, from the first verse of this psalm, that it was sung at the removal of the ark, since, according to the account we have in Numbers x. 35, those were the words that were pronounced upon the removal of the sacred chest. "Let God arise, and let his enemies be scattered; let them also that hate him flee before him." In the time of David, after Jerusalem was chosen and fixed upon by divine appointment as the place where God would put his name, David, with great devotion, and Israel with him, went in search of the ark of the covenant; they heard of it at Ephrata, and they found it in the fields of the wood, and they carried and placed it in the holy place in the city of David, and I imagine that this psalm was sung, perhaps, as they passed along, by thousands and thousands of Levites, and others who might join with them. What are called in the 24th verse "the goings of God in the sanctuary," seem to describe the solemn exercises of religious worship. "I have seen thy goings, O God, even the goings of my God in the sanctuary." The Psalmist goes on to describe with what joy the worship was intermixed and then adds, in a way of joyful congratulation or rather, perhaps, in a way of exultation, "Bless ye God in the congregations, even the Lord, from the fountain of Israel." There is little Benjamin making a part of the assembly, and there are the princes of Zebulun, and the princes of Naphtali, there they are, all uniting in the solemn exercise of divine worship. We may consider the passage as a beautiful representation of the worship of God. Let us attempt a little to explain and then to apply it. We may first offer a few explanatory remarks. "Bless ye God in the congregations." The congregations of Israel were of two kinds, they were the less and the greater. By the former I mean the stated worship every sabbath day. It was the common practice of the Israelites to worship God one day in seven, and that in the later ages in places called by the name of synagogues. Besides this, they had their extraordinary congregations, namely, three times a year. All the tribes of Israel went up to the testimony of Israel; there they formed one great congregation. David may, probably, refer to these different congregations of Israel, when he says, "Bless ye God in the congregations;" whether in the less or in the greater, let God be the object whom you bless and praise. We may remark, secondly, that all Israel is enjoined thus to worship God, "Bless ye God from the fountain of Israel." I suppose the meaning is from the fountain head to the remotest and most distant stream. From the first to the last; from Dan, as we should say, to Beersheba. Their business in all was to bless God, who had eminently blessed them. Oh! it is a happy sight, when we see all the Israel of God uniting together in one society to show forth his praise. Remark in the third place, that not only were all the tribes enjoined to bless God, but all the tribes were supposed to be present on this solemn occasion. "There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali." It is probable that these four tribes are named by way of selection,-a part put for the whole, and that with great reason, inasmuch as they inhabited the confines of the Holy Land. Zebulun and Naphtali were the tribes that were situate upon the northern confines towards Tyre and Sidon, Judah and Benjamin in the southern; so that to say there are Benjamin, and Judah, and Zebulun, and Naphtali, was, in effect, to say, there is all Israel, from the fountain head of Israel even to the remotest streams. It must needs be a very pleasant sight to David, that pious prince, to see all the tribes of God, who had at times been embroiled in civil contentions and keen animosities, all assembled round the altar of God, and mingling together their praises to him. Remark, fourthly, that these tribes which are particularly named Benjamin, Judah, Zebulun, and Naphtali, had each some circumstances pertaining to them which rendered their assembling together in the solemn worship of God very interesting. With regard to Benjamin he is described as a little tribe-"little Benjamin." You have not forgotten the reason of that appellation being given to him. You remember the tragical story recorded in the last chapter of the Judges, when there had like to have been a tribe lacking in Israel. You remember that Benjamin, by wickedly adhering to the conduct of the inhabitants of Gibeah, plunged themselves into a war with their brethren, and, though successful in their first attacks, yet were ultimately nearly blotted out from under heaven. You will remember that there were only a few hundreds of them left, and that all Israel wept over their brother Benjamin, fearing lest there should be a tribe lacking in Israel. From that day forward there was great propriety when speaking of that tribe in giving it the name of little Benjamin. But, oh! what joy must it afford to the heart of David to look at that little tribe, which was the other day nearly extinct, and to say, "There is little Benjamin with their ruler." Still he the people which sat in darkness saw stands in his place with the rest round the altar of God. Oh, what a lovely sight! Another circumstance that attached to these tribes which are mentioned was this,-Judah and Benjamin had within a very few years been embroiled in a civil war. You know the house of Saul pertained to Benjamin, and the house of David to Judah, and they were scarcely emerged from the calamities of that civil war when this song was sung, and when this solemn assembly of all the tribes was convened. Now think what the heart of pious David must feel in seeing his own tribe Judah, and the tribe of Benjamin with their rulers, forgetting their animosities, burying all their revenge, and holding one united assembly around the altar of God. With what affection David speaks even of that tribe that had waged war against him," There is little Benjamin with their ruler, and the princes of Judah and their council," forgetting all their animosities, and embracing one another with brotherly love. Oh, my brethren! if anything will make a people forget their enmities, it is true religion, it is the religion of the gospel, that will furnish a grave in which to bury all our bitterest animosities and strifes, and will bind all hearts together in the tenderest ties of brotherly love! Real great light." It was in that dark part of the nation our Lord Jesus Christ spent the earlier period of his life. Hence, also, the common language used in the time of Jesus Christ, “Can any good thing come out of Nazareth ?" These Galileans were treated with scorn, with contempt, as being the most ignorant, uncultivated sort of people, that were to be found amongst all the tribes of Israel-a people under great disadvantages, a people encompassed with darkness, and who sat in the region of the shadow of death; but, notwithstanding this, it is recorded that they were there engaged in the solemn worship of God, making a part of the tribes of Israel when they presented themselves before the Lord. godliness unites the learned and the rude, the polite Greek and the unpolished barbarian. There is Judah with his princes with all their dignities, and there are Zebulun and Naphtali, notwithstanding all the disadvantages arising from their darkness and their ignorance. Blessed be God, the worship established in his word makes no distinction, it embraces in one holy and happy society all classes and distinctions of men; it embraces in one society the rich and the poor, the learned and the ignorant, and this consideration sweetens public worship. I pass on to remark, fifthly, they are taught to ascribe all strength to God,"Thy God hath commanded thy strength." Probably this may refer to their national strength which greatly consisted in union. Since the civil But, further, with respect to Zebulun and Naphtali, there is something peculiar in reference to them, they being situate at a great distance from the seat of empire and the seat of religion, were sunk, in a great degree, into bar-wars in the early part of David's reign barism and ignorance. We know that it was so at different periods with those distant tribes; hence these expressions, both in the Old and the New Testament, "The land of Zebulun and the land of Naphtalim, by the way of the sea beyond Jordan, Galilee of the gentiles, had subsided, and all the tribes had united as one man, and had anointed David king in Hebron, from that time they were greatly strengthened as a people. God had so ordained it; David did not ascribe it to the superiority of his own prowess, he did not ascribe it |
