tury," a frequent topic of eulogistical declamation, not only common place, but even disgusting to our feelings. "Surfeiting is one of the effects of profusion."

The spirit which animated our fathers, show that they valued their rights, and the rights of the Colonies, and were disposed to come forward in the hour of exigency, and bare their bosom to the storm, while others with far greater resources, held back through a servile fear. "For when the Colonies of New-Ply. mouth, and New Haven, shrunk from the war, unless Massachusetts would support thein, which she refused to do, the little island of Rhode Island, threw herself into the breach, and took upon herself the responsibility of authorizing in her name, the defence of Long Island against the Dutch and Indians."

Such was the spirit which fired the heart and nerved the arm of our ancestors, and which God grant may be revived in their descendants, and not forever extinguished.

Newport, though settled last of the three, had arrived, in the space of eight years, to a degree of wealth and strength as to be equal with the other two. Many houses had been built at that time, and some wharves, and commercial pursuits on a small scale had been entered into.

"The trade and business of the town, at first, was very little and inconsiderable, consisting of a little corn, pork, and tobacco, sent to Boston, for a few European and other goods, they could not subsist without, and all at the mercy of the traders thereto. At present there are above one hundred sail of vessels belonging to the town. God grant, that as we increase in numbers and riches, we may not increase in sin and wickedness; but that we may rather be led by the divine goodness to reform whatever may have been amiss, or wanting among us." Callender's Historical Discourse.

1654. This year there was a schism in the Baptist Church, in Newport, some of the brethren embracing the opinion that laying on of hands was necessary for all baptized persons.

1656.-This year, some of the people called Quakers came to this colony, being persecuted and abused in the other colonies, and many of the principal inhabitants embraced their doctrines, among whom were William Coddington, Nicholas Easton, and his two sons; Philip Shearman, Adam Matt, and many others.

MASSACHUSETTS' INTOLERANCE.

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In 1657, the island of Connanicut, or Quaonoquet, was pur chased of the Indians. Koskotep, one of the Narragansett Sachems, sells to Thomas Gould, of Newport, Aguspemokick, or Gould Island.

1696.-This year, Coaster's Harbor and Goat Island was conveyed to the town of Newport, for the sum of ten pounds, by Benedict Arnold; he having purchased them some years before of the Indians.

Conskuet, or Rose Island, (the latter name derived from the abundance of wild roses, which once grew on the island,) was purchased of Mausup, an Indian Sachem, by Peleg Sanford, of Newport. It afterwards became the property of the Giddards, on the Point, and was finally sold by Thomas Giddard, Esq., to the general government, for the sum of $1500.

In 1658, at a General Court of Commissioners, an act was passed, declaring the prison building, in Newport, should be the prison for the whole colony.

On the 18th of May, an act was passed, to receive peage, (Indian money,) eight for a penny, in payment of all cost of

court.

MASSACHUSETTS' INTOLERANCE AND CRUELTY.

In 1660, Mary Dyre, of Rhode Island, one of the people called Quakers, having returned to Boston, contrary to the tyrants' orders, was publicly executed on the 1st of June, agreeably to her former sentence. Mary Dyre was the wife of William Dyre, one of the eighteen associates who first came to Rhode Island. Before their removal from Massachusetts, she was a milliner in Boston, and one of the principal followers of the famous Mrs. Hutchinson.

The year previous, (the 20th of October,) William Robinson, and Marmaduke Stephenson, received sentence of death, which was executed upon them the 27th of June. At that time, Mary Dyre was brought with them to the gallows; but at the intercession of her son, of Newport, and others, she was reprieved, and sent away. Feeling it to be her duty to visit her friends, she returned again the next spring, and, as the reader has

been already informed, she was executed under the sanction of men who dare call themselves Christians. She died, however, in the triumph of faith, feeling conscious that she had done nothing "worthy to warrant such a course of procedure towards her."

"If there is one spot more than another, where the principles of liberty of conscience should be cherished, it is Newport. For, when we reflect on the baseness of Massachusetts, in thus putting to death their own citizens, merely for conscience' sake, it is calculated to arouse into action every power of the human mind, to put down intolerance for opinion's sake. Much has been said and written in favor of puritanical measures. The Roundheads of Cromwell's time have been eulogized, and the Cavaliers condemned. But the spirit which could influence such barbarity, must be nearly allied to the inhabitants of the "pit." These men left the mother-country for conscience' sake, and came to America, where they could enjoy civil and religious liberty. But what kind of conscience did they possess? The india-rubber kind, which can contract, as easily as expand; for, if they had been sincere in their professions of love to the cause of righteousness, free toleration would have been allowed to all who came within their jurisdiction. But, assuming themselves to be right, they stood ready to inflict punishment on all who were unprepared to sanction and approve of their bigoted views. The religion established was Congregational, which, in theory, was Democratic, but, in practice, Aristocratical, and opposed to the principle of civil and religious freedom. And too much of the same ungodly spirit exists at the present day, though not permitted to be carried out to its full measure. Mary Dyre, and those associated with her, had been guilty of no crime; they had never opposed wholesome laws, but in matters of conscience touching God, they felt that they had a perfect right to worship Him, agreeably to their views of Christian duty; and in this they were correct. It will ever be a stigma of reproach on Massachusetts, for suffering such high-handed wickedness against the subjects of another colony. Let Newport rejoice in the names of her former legislators, who held to no restrictions in matters of religion, but left to each individual the liberty of forming his own views of religious truth and duty. Tyranny can never vegetate on the soil, which

MIDDLETOWN ASYLUM.

39

has been consecrated by the prayers of a Clarke and a Coddington.

The period of the transfer of what is now Providence, bears the same date, 1638, with the deed of this island, and the ownership of the land commenced at the same time. But government and laws were established by those of the island, seven months and one day sooner than at Providence. Portsmouth had admitted, or added to, the eighteen who first incorporated themselves, thirty other heads of families as settlers, whose names appear on the records, making forty-eight, and before the last of December following, twenty-nine more were admitted.

The first quarterly meeting of Friends in New England, and probably in America, was held at the house of Governor Coddington, before their meeting-house was erected. In 1700, the yearly meeting was then established at Newport, where it has ever since continued; and no situation is better adapted for it than Newport.

There was at the first settlement but two towns on the island, Portsmouth and Newport; but in 1743, Middletown was set off from Newport. This is a fine farming town, and produces a large amount for the Newport market. This town has an asylum, with "one acre of ground for the poor. It is occupied and improved by a family, who contract to board such of the poor as the overseers may think proper. A part of them receive pensions, and live with their friends or relatives. The town council are the overseers of the poor.

"The town receives an annuity of $40, given by the late Andrew Freebody, for the relief of the poor. About $400 was paid for the support of the poor the past year."

In one

In 1640, Samuel Gorton, who came to Rhode Island, in June 1638, was, on some contention, banished from the island. Samuel Gorton came to this country from London. of his printed works, he adds to his name the appellation of "Gentleman." In one conveyance he styles himself" Citizen of London, clothier," and in another, "Professor of the mysteries of Christ." He landed in Boston in 1636, and from that place removed in a short time to Plymouth. Here it seems his heterodoxy in religion was first discovered, and he was complained of. and required to find sureties, and fined. From Plymouth, Gor

ton removed to Rhode Island, and shortly after settled in Warwick. In 1642 he was seized by Massachusetts' forces, and was confined in prison. After his release, he returned to Rhode Island, and then went to England and preferred a memorial respecting his treatment, against Massachusetts In 1646, he came back to Rhode Island and settled in Warwick.

His religious opinions were peculiar. It is impossible, perhaps, for any one at this day, fully to comprehend them. During his life they were the subject of much speculation. That he was an enthusiast in his religious opinions, there can be no doubt. "A real come-outer, in its true sense." Of the private history of Gorton, very little can be gleaned even from tradition. The following is from the manuscript itinerary of the late Dr. Stiles: "I visited a Mr. Angel, aged eighty, born October 18th, 1691, a plain, blunt spoken man, of right old English frankness. He is not a Quaker, nor Baptist, nor Presbyterian, but a Gortonist, and the only one I have seen. Gorton lives only in him, his only disciple left. He says he knew of no other, and that he is alone. He gave me an account of Gorton's disciples, first and last, and showed me some of Gorton's printed books, and some of his manuscripts.

"He said Gorton had beat down all outward ordinances of baptism and the Lord's Supper, with unanswerable demonstration. That Gorton preached in London, in Oliver's time, and had a church and living of £500 a year offered him, but he believed no sum would have tempted him to take a farthing for preaching. He was at the head of a sect called Gortonians, now extinct it did not, as the reader will perceive long survive him." -Extract from Staple's Gorton.

Though it has been said that he was not "intolerant towards those who differed from him," yet we should rather infer that there must have been something very peculiar, to have led our fathers to have banished him from their jurisdiction. They were eminently tolerant, and favored the largest liberty, where it did not conflict with the rights of others. A man of Gorton's temperament, and strongly biased in favor of his own peculiar notions of religion, would naturally lead him to obtrude his dogmas on the minds of others, however unpleasant it might be; and as our fathers studied peace, and wished no malcontents to remain among them, is the propable cause of his banishment.