after followed by a young lady to whom he had been betrothed in England, and on her arrival they were married. He had commenced preach ing before he left England, and had promised the friends to whom he officiated that if they would come to New England he would maintain the same relation to them in the new as in the old home. They did so, and settling at Roxbury chose him as their pastor.

Eliot was intrusted, in company with Welde and Richard Mather, with the preparation of the metrical version of the Psalms published in 1640, and known as the “Old Bay Psalm Book."

In 1646 an order was passed requesting the elders of the churches to take into consideration the subject of the conversion of the Indians. Eliot, who had some time before this commenced the study of the Indian language with a native, "a pregnant-witted young man," who could speak English, and was especially interested in the race from his belief that they were the long lost tribes of Israel, came forward to respond to the call. Notice was given of his intention, and on the 28th of October, 1646, he proceeded with three others to address for the first time in history, the North American Indians on the subject of Christianity, The text of his sermon delivered in English, and translated sentence by sentence by an interpreter, was from Ezekiel xxxvii. 9, 10.* It was an hour and a quarter long, but listened to with attention by its auditors. A conversation followed, in which the Indians propounded several questions on the topics of the discourse, and expressed a wish to live together in a town.

A second assembly was held a fortnight after, when Eliot addressed them in their own language. Other meetings followed, and a settlement of "praying Indians," as they were styled, was formed, called Nonantum. The Indians assembled, lived in accordance with the instructions they had received, and labored diligently for their subsistence, under the instructions of their missionary, who taught them the use of farming tools.

A second effort was made at Neponset, within the town of Dorchester, and with similar success. The Indians at Concord, Pawtucket, and on Cape Cod, were also visited and addressed by Eliot.

Two tracts, The Day Breaking, if not the Sun Rising of the Gospel with the Indians in New England, by an anonymous author (probably the Rev. John Wilson, of Boston), and The Clear Sunshine of the Gospel breaking forth upon the Indians in New England, by the Rev. Thomas Shepard, of Cambridge, were published in England in 1647 and 1648. The accounts they gave of these transactions were read with interest, and an appeal was made to Parliament for aid in the cause, which resulted in the formation in 1649 of a corporation, "The President and Society for the Propagation of the Gospel in New England." Money was collected and transmitted to preachers and teachers among the Indians. On the Restoration, in 1660, the society was preserved froin

Then said he unto me, Prophesy unto the wind, Prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live.

So I prophesied as he commanded me, and the breath came upon them, and they lived, and stood up upon their feet, an exceeding great array.

extinction by the exertions of the Hon. Robert Boyle, who was made its president. This distinguished man took a deep interest in Eliot's efforts. He maintained a correspondence with him, portions of which have been published in the collections of the Massachusetts Historical Society; and by his influence obtained an annual stipend of fifty pounds from the Society for the mission

ary.

Meanwhile Eliot was instructing the Indians in Christianity and civilization; and in 1651, founded the Indian town of Natick, eighteen miles southwest of Boston. He framed laws for the inhabitants, which were an exact copy of those of the Pentateuch. In 1660, a church was formed, and the Indian converts, having given sufficient testimony of the sincerity of their faith to satisfy the prudent and practical missionary, were admitted to the Holy Communion.

In a letter written to Winslow, in 1649, Eliot had expressed his desire to translate "some part of the scriptures" into the Indian tongue. In 1651 we find by a letter written by him to England, that he was engaged on the task, but with "no hope to see the bible translated, much less printed, in my days." He, however, kept steadily at work, and the society in England supplying funds, the New Testament in the Indian language, commenced in 1658 at the first press set up in the colony at Harvard, was published in September, 1661. In 1663, the Old Testament was added to it, a catechism and translation of the Bay Psalm Book being included in the volume. Ă dedication to the king was prefixed to the copies sent to England, but to few of those circulated at home.

This Bible was printed by Samuel Green and Marmaduke Johnson. It was the first, and for nearly a century after, the only version of the Scriptures published in the colonies. A second edition of the New Testament appeared in 1680, and of the Old in 1685. Two thousand copies were printed of these, and fifteen hundred, it is estimated, of the former editions. Eliot received no remuneration for his labor, and contributed from his small salary to defray the expense of publication. The translation is written in a dialect of the Mohegan tongue, which has long since become extinct. The work has been of great service to the students of the Indian languages, and although it has proved, by the dispersion of those for whom it was designed, of less practical benefit than its author anticipated, it must ever be honored as a monument of Christian zeal, patient toil, and earnest scholarship.

Eliot published in 1664 a translation of Baxter's Call to the Unconverted in the Indian language, and in 1666 an Indian grammar. Several coinmunities of Christian Indians had been formed, who were progressing satisfactorily in a life in accordance with their profession, when an interruption occurred to their advance, which proved eventually fatal to their existence. This was King Philip's war. The "praying Indians" suffered from the hatred of the red men, as well as from the distrust of the white, and at the close of the contest many of their communities had been broken up.

Eliot had, throughout the whole period of his Indian labors, retained his connexion with Rox

bury, and had also found time to prepare several short religious treatises. He died at the age of eighty-six, on the 20th of May, 1690.

Eliot's Indian grammar, and his letters to the Hon. Robert Boyle, have been reprinted in the Collections of the Massachusetts Historical Society. His other writings are The Christian Commonwealth, a treatise on government, framed from the Scriptures for his Indian converts, which he published in London in 1654, with a preface recommending its adoption to the people of England; The Communion of Churches; or the Divine Management of Gospel Churches by the Ordinance of Councils, constituted in Order, according to the Scriptures, a tract published in 1665; and a volume of one hundred and thirtyone pages, published in 1678, entitled, The Harmony of the Gospels in the holy History of the Humiliation and Sufferings of Jesus Christ, from his Incarnation to his Death and Burial.

In addition to the translations already mentioned, he published in 1685 a version of the "Practice of Piety," a popular devotional work, written by Lewis Bayly, chaplain to James I., and Bishop of Bangor, from 1616 to his death in 1632, and in 1688, of two tracts by Thomas Shepard, "The Sincere Convert," and "The Sound Believer." Ile also published an Indian primer.

In his intercourse with his parishioners, and in his private life, Eliot was remarkable for mildness, meekness, and generosity. He combined with the latter virtue a total forgetfulness of self, and his household affairs would often have been in sorry plight, had he not had a good wife who shared his old age as she had his youth, to look after them. She one day, by way of a joke, pointing out their cows before the door, asked him whose they were, and found that he did not know. The treasurer of his church paying him a portion of his salary on one occasion, tied the coin in the pastor's pocket-handkerchief with an abundance of knots, as a check to his freedom of disbursement in charity. On his way home, the good man stopped to visit a destitute family, and was soon tugging at the knots to get at his money. Quickly growing impatient he gave the whole to the mother of the family, say. ing, "Here, my dear, take it; I believe the Lord designs it all for you." He showed an equally liberal disregard of self in his dealings with his congregation, proposing in place of the usual rate or tax by which the clergy was supported, to depend for his maintenance on the voluntary contributions of his congregation, and towards the close of his life suggested the appointment of an assistant, on whom he offered to bestow his entire salary. His congregation answered, that they would count his very presence worth a salary, when he should be SO superannuated as to do no further service to them.

The last years of his life were much occupied with endeavors to promote education among the negroes who had been introduced into the country. "He did not live," says Mather,† "to make much progress in the undertaking."

It is reprinted in the third series of the Collections of the Mas, list. Boc., volume ix. Mather's Magnalia

Extremely simple and frugal in his personal habits, though by no means ascetic, he opposed violently the use of tobacco, and with Puritan consistency, the wearing of long hair or of wigs.

Out of six children, but two survived him. "My desire was," he said of the others, "that they should have served God on earth; but if God will choose to have them rather serve him in heaven, I have nothing to object against it, but his will be done."

Eliot's life has been written by Convers Francis, in Sparks's American Biography, occupying an entire volume of that series. Mather devotes many pages of the Magnalia to the record of his good words and works-pithily and quaintly remarking of him, that "he was a Boniface as well as a Benedict," and gives us a report, "writ from him as he uttered it," of one of his sermons, "a paraphrase that I have heard himself to make upon that Scripture, 'Our conversation is in heaven."

it.

Behold, said he, the ancient and excellent character of a true Christian; 'tis that which Peter calls "holiness in all manner of conversation;" you shall not find a Christian out of the way of godly conversation. For, first, a seventh part of our time is all spent in heaven, when we are duly zealous for, and zealous on the Sabbath of God. Besides, God has written on the head of the Sabbath, REMEMBER, which looks both forwards and backwards, and thus a good part of the week will be spent in sabbatizing. Well, but for the rest of our time! Why, we shall have that spent in heaven, ere we have done. For, secondly, we have many days for both fasting and thanksgiving in our pilgrimage; and here are so many Sabbaths more. Moreover, thirdly, we have our lectures every week; and pious people won't miss them, if they can help Furthermore, fourthly, we have our private meetings, wherein we pray, and sing, and repeat sermons, and confer together about the things of God; and being now come thus far, we are in heaven almost every day. But a little farther, fifthly, we perform family-duties every day; we have our morning and evening sacrifices, wherein having read the Scriptures to our families, we call upon the name of God, and ever now and then carefully catechise those that are under our charge. Sixthly, we shall also have our daily devotions in our closets; wherein unto supplication before the Lord, we shall add some serious meditation upon his word: a David will be at this work no less than thrice day. Seventhly, we have likewise many scores of ejaculations in a day; and these we have, like Nehemiah, in whatever place we come into. Eighthly, we have our occasional thoughts and our occasional talks upon spiritual matters; and we have our occasional acts of charity, wherein we do like the inhabitants of heaven every day. Ninthly, in our callings, in our civil callings, we keep up heavenly frames; we buy and sell, and toil; yea, we eat and drink, with some eye both to the command and the honor of God in all. Behold, I have not now left an inch of time to be carnal; it is all engrossed for heaven. And yet, lest here should not be enough, lastly, we have our spiritual warfare. We are always encountering the enemies of our souls, which continually raises our hearts unto our Helper and Leader in the heavens. Let no man say, "Tis impossible to live at this rate;" for we have known some live thus; and others that have written of such a life have but spun a web out of their own blessed experiences. New England has example of

this life: though, alas! 'tis to be lamented that the distractions of the world, in too many professors, do becloud the beauty of an heavenly conversation. In fine, our employment lies in heaven. In the morning, if we ask, "Where am I to be to-day?" our souls must answer, "In heaven." In the evening, if we ask, "Where have I been to-day?" our souls may answer, "In heaven." If thou art a believer, thou art no stranger to heaven while thou livest; and when thou diest, heaven will be no strange place to thee; no, thou hast been there a thousand times before.

Gookin, in his Historical Collections of the Indians, gives this pleasing picture of Eliot's teaching:

Besides his preaching to them, he framed two catechisms in the Indian tongue, containing the principles of the Christian religion; a lesser for children, and a larger for older persons. These also he communicated unto the Indians gradually, a few questions at a time, according unto their capacity to receive them. The questions he propounded one lecture day, were answered the next lecture day. His manner was, after he had begun the meeting with prayer, then first to catechise the children; and they would readily answer well for the generality. Then would he encourage them with some small gift, as an apple, or a small biscuit, which he caused to be bought for the purpose. And, by this prudence and winning practice, the children were induced with delight to get into their memories the principles of the Christian religion. After he had done the children, then would he take the answers of the catechetical questions of the elder persons; and they did generally answer judiciously. When the catechizing was past, he would preach to them upon some portion of scripture, for about three quarters of an hour; and then give liberty to the Indians to propound questions, as I intimated before; and in the close, finish all with prayer.

Daniel Gookni

Daniel Gookin, a native of Kent, in England, was among the early settlers of Virginia, and in 1644 removed to Cambridge, in consequence of his doctrinal sympathies with the New England Puritans. He was soon appointed captain of the military company of the town, and a member of the House of Deputies. In 1652 he was elected assistant or magistrate, and appointed in 1656 by the General Court, superintendent of all the Indians who acknowledged the government of Massachusetts, an office he retained until his death. In 1656 he visited England, and had an interview with Cromwell, who authorized him to invite the people of New England to remove to Jamaica, then recently conquered from Spain. In 1662 he was appointed one of the two licensers of the Cambridge printing-press. His work, Historical Collections of the Indians in New England, bears date 1674. The breaking out of King Philip's war soon after, led to the passage of several measures against the Natick and other Indians who had submitted to the English. Gookin was the only magistrate who joined Eliot in opposing these proceedings, and, consequently, subjected himself to reproaches from his

fellow-magistrates and insult in the public streets. He took an active part on the side of the people against the measures which terminated in the withdrawal of the charter of the colony, in 1686. He died the next year, so poor, that we find John Eliot soon after soliciting a gift of ten pounds from Robert Boyle, for his widow.

There is an account of Gookin in the first volume of the Massachusetts Historical Collections, appended to the reprint of his Collections of the Indians one of the most pleasing of the original narratives of the aborigines.

"a

It was by Eliot's influence that an attempt was made to educate Indian youths with reference to Harvard, which encouraged the work. The plan, however, proved unsuccessful. The health of some of the students failed, and the courage of others; a number fell off to different occupations. The name of one graduate is on the catalogue of the University, of the year 1665, "Caleb Cheeshahteaumuck Indus." He soon afterwards died of consumption. Gookin speaks of another, " good scholar and a pious man, as I judge," who, within a few months of the time of taking his degree, made a voyage to his relatives at Martha's Vineyard, and was drowned by shipwreck or murdered by the savages on his return. At a later day, in 1714, an Indian student of Harvard, named Larnel, spoken of as "an extraordinary Latin poet and a good Greek one," died during his college course.*

THOMAS SUEPARD.

THOMAS SHEPARD, a writer whose reputation has been among the most permanent of his brethren of the early New England clergy, was born at Towcester, near Northampton, England, in 1605, and educated at Emanuel college, Cambridge. On obtaining the degree of Master of Arts, he became a preacher at Earls Coln, in Essex, where a lecturet had been established by endowment for

Thomas Shepard

three years. His services proved so acceptable to the people, that at the expiration of the time they raised a voluntary subscription for his support, and he remained among them until silenced not long after for non-conformity.

After passing some time "with the kind family of the Harlakendens," he removed to Buttercrambe, near York, where he resided in the family of Sir Richard Darby, whose daughter he married, and preached in the neighborhood, until again silenced. After a third attempt, at Heddon, in Northumberland,§ with like result, he

Mass. Hist. Soc. Col, First Series, L. 178. Quincy's Dist. of Harvard, 1. 444.

+ These lectures were originally established by benevolent persons, as a provision for spiritual instruction in large or destitute parishes, to aid the established clergy, and in connexion with the national church.

The second son of Mr. Harlakenden, Roger, accompanied Shepard to New England, settled with him at Cambridge, and died at the early age of twenty-seven. "He was," says Winthrop, "a very godly man, and of good use, both in the com monwealth and in the church. He was buried with military honor, because he was lieutenant-colonel. He left behind a virtuous gentlewoman and two daughters Ho died in groat pence, and left a sweet memorial behind him of his ploty and virtue. Young's Chron. Mass. Bay, 617.

According to Mather, he hired a house in this place which

resolved to emigrate to New England. He embarked with Cotton at Yarmouth, at the close of the year 1634. The vessel, encountering a storm in Yarmouth roads, returned to port in a disabled condition. Passing a few months in retirement, he again sailed in July from Gravesend, "in a bottom too decayed and feeble indeed for such a voyage; but yet well accomodated with the society of Mr. Wilson, Mr. Jones, and other christians, which more significantly made good the name of the ship, the Defence." The vessel sprang a leak, which was, however, got under, and Mr. Shepard landed in New England on the third of October. On the first of the following February he succeeded Mr. Hooker as minister at Cambridge, where he remained until his death, at the early age of forty-four years, August 25th,

1649.

"The published composures of this laborious person," to use Cotton Mather's phrase, were, Theses Sabbatica; The Matter of the Visible Church; The Church Membership of Little Children; a letter entitled, New England's Lamentation for Old England's Errours; several sermons; The Sincere Concert; The Sound Belierer; and the Parable of the Ten Virgins Opened, published after his death in a folio volume. The two last mentioned of these works, with his Meditations and Spiritual Experience, and a treatise on Evangelical Conver-ion, have been reprinted in England within the last quarter of a century, in a popular form.

Shepard left an autobiography, which remained unpublished until 1832, when it was printed for the use of the Shepard Congregational Society at Cambridge. It is also printed in the Chronicles of the First Planters of the Colony of Massachusetts Bay, collected and edited by the Rev. Alexander Young, where it occupies fifty-eight octavo pages.

It is written in a simple, earnest style, and is occupied in a great measure with an account of his spiritual experiences, reminding us somewhat of John Bunyan. He received the name of the doubting Apostle, he tells us, because he was born

upon the fifth day of November, called the Powder Treason day, and that very hour of the day wherein the Parliament should have been blown up by Popish priests, which occasioned my father to give me this name Thomas; because he said, I would hardly believe that ever any such wickedness should be attempted by men against so religious and good a Parliament." Speaking of his proposed removal to Coggeshall, he introduces an anecdote of Thoinas Hooker. "Mr. Hooker only did object to my going thither; for being but young and unexperienced, and there being an old, yet shy and malicious minister in the town, who did seem to give way to have it (the lecture) there, did therefore say it was dangerous and uncomfortable for little birds to build under the nests of old ravens and kites."

had been last tenanted by a witch, and performed prodigies in the allaying of strange noises, as he had previously silenced the Bound of a great bell tolling at two o'clock at night at the Harlakenders' homestead. Shepard himself says When we came into it (the house), a known witch came out of it; and being troubled with noises four or five nights together, we Bought God by prayer to remove so sore a trial; and the Lord heard and blessed us there and removed the trouble."

• Mather.

43

One of the most noticeable passages of the work is the account of the shipwreck off Yarmouth.

In the year 1634, about the beginning of the winter, we set sail from Harwich. And having gone some few leagues on to the sea, the wind stopped us that night, and so we cast auchor in a dangerous place, and on the morning the wind grew fierce, and rough against us full, and drave us toward the sands. But the vessel being laden too heavy at the head, would not stir for all that which the seamen could do, but drave us full upon the sands near Harwich harbour; and the ship did grate upon the sands, and was in great danger. But the Lord directed oue man to cut some cable or rope in the ship, and so she was turned about, and was beaten quite backward toward Yarmouth, quite out of our way.

But while the ship was in this great danger, a wonderful miraculous providence did appear to us. For, one of the seamen, that he might save the vessel, fell in when it was in that danger, and so was carried out a mile or more from the ship, and given for dead and gone. The ship was then in such danger, that none could attend to follow him; and when it was out of the danger, it was a very great hazard to the lives of any that should take the skiff to seek to find him. Yet it pleased the Lord, that being discerned afar off floating upon the waters, three of the seamen adventured out upon the rough waters, and at last, about an hour after he fell into the sea (as we conjectured), they came and found him floating upon the waters, never able to swim, but supported by a divine hand all this while. When the men came to him, they were glad to find him, but concluded he was dead, and so got him into the skiff, and when he was there, tumbled him down as 64 Let one dead. Yet one of them said to the rest, us use what means we can, if there be life, to preserve it;" and thereupon turned his head downward for the water to run out. And having done so, the fellow began to gasp and breathe. Then they applied other means they had: and so he began at last to move, and then to speak, and by that time he came to the ship, he was pretty well, and able to walk. And so the Lord showed us his great power. Whereupon a godly man in the ship then said," This man's danger and deliverance is a type of ours; for he did fear dangers were near unto us, and that yet the Lord's power should be shown in saving of us.”

For so, indeed, it was. For the wind did drive us quite backward out of our way, and gave us no place to anchor at until we came unto Yarmouth roads an open place at sea, yet fit for anchorage, but otherwise a very dangerous place. And so we came thither through many uncomfortable hazards, within thirty hours, and cast anchor in Yarmouth roads. Which when we had done, upon a Saturday morning, the Lord sent a most dreadful and terrible storm of wind from the west, so dreadful that to this day the seamen call it Windy Saturday; that it also scattered many ships on divers coasts at that time, and divers ships were cast away. One among the rest, which was the seaman's ship who came with us from Newcastle, was cast away, and he and all his men perished. But when the wind thus arose, the master cast all his anchors; but the storm was so terrible, that the anchors broke, and the ship drave toward the sands, where we could not but be cast away. Whereupon the master cries out that we were dead men, and thereupon the whole company go to prayer. But the vessel still drave so near to the sands, that the master shot off two pieces of ordnance to the town, for help to save the passengers The town perceived it, and thousands came upon

the walls of Yarmouth, and looked upon us, hearing we were New-England men, and pitied much, and gave us for gone, because they saw other ships perishing near unto us at that time; but could not send any help unto us, though much money was offered by some to hazard themselves for us.

So the master not knowing what to do, it pleased the Lord that there was one Mr. Cock, a drunken fellow, but no seaman, yet one that had been at sea often, and would come in a humor unto New England with us; whether it was to see the country, or no, I cannot tell. But sure I am, God intended it for good unto us, to make him an instrument to save all our lives; for he persuaded the master to cut down his mainmast. The master was unwilling to it, and besotted, not sensible of ours and his own loss. At last this Cock calls for hatchets, tells the master, “If you be a man, save the lives of your passengers, cut down your mainmast." Hereupon he encouraged all the company, who were forlorn and hopeless of life: and the seamen presently cut down the mast aboard, just at that very time wherein we all gave ourselves for gone, to see neither Old nor New Eugland, nor faces of friends any more, there being near upon two hundred passengers in the ship. And so when the mast was down, the master had one little anchor left, and cast it out. But the ship was driven away toward the sands still; and the seamen came to us, and bid us look, pointing to the place, where our graves should shortly be, conceiving also that the wind had broke off this anchor also. So the master professed he had done what he could, and therefore now desired us to go to prayer. So Mr. Norton in one place, and myself in another part of the ship, he with the passengers, and myself with the mariners above decks, went to prayer, and committed our souls and bodies unto the Lord that gave them.

Immediately after prayer, the wind began to abate, and the ship stayed. For the last anchor was not broke, as we conceived, but only rent up with the wind, and so drave, and was drawn along, ploughing the sands with the violence of the wind; which abating after prayer, though still very terrible, the ship was stopped just when it was ready to be swallowed up of the sands, a very little way off from it. And so we rid it out; yet not without fear of our lives, though the anchor stopped the ship; because the cable was let out so far, that a little rope held the cable, and the cable the little anchor, and the little anchor the great ship, in this great storm. But when one of the company per ceived that we were so strangely preserved, these words, "That thread we hang by will save us;" for so we accounted of the rope fastened to the anchor in comparison of the fierce storm. And so indeed it did, the Lord showing his dreadful power towards us, and yet his unspeakable rich mercy to us, who, in depths of mercy, heard, nay, helped us, when we could not cry through the disconsolate fears we had, out of these depths of seas, and miseries.

Shepard's wife contracted a consumption in consequence of exposure during the stormy passage in a crazy vessel across the Atlantic, and died a few years after their arrival. He married a second wife, a daughter of Thomas Hooker, and the autobiography closes with a beautiful and pathetic eulogy on her mild virtues.

In 1645 Shepard published a brief tract, New England's Lamentations for Old England's Errora, from which we quote a passage on toleration:

• New England's Lamentation for Old England's present er

VIEW'S OF TOLERATION.

To cut off the hand of the magistrate from touching men for their consciences (which you also mention), will certainly, in time (if it get ground), be the utter overthrow, as it is the undermining, of the Reformation begun. This opinion is but one of the fortresses and strongholds of Sathan, to keep his head from crushing by Christ's heel, who (forsooth), because he is crept into men's consciences, and because conscience is a tender thing, no man must here meddle with him, as if consciences were made to be the safeguard of sin and error, and Sathan himself, if once they can creep into them. As for New England, we never banished any for their consciences, but for sinning against conscience, after due means of conviction, or some other wickedness which they had no conscience to plead for; they that censure New England for what they have done that way, should first hear it speak before they condemn. We have magistrates, that are gracious and zealous; we have ministers, that are aged and experienced, and holy and wise; no man was yet ever banished from but they had the zeal and care of the one, the holiness, learning, and best abilities of the other, seeking their good before they were sent from the consts. And when they have been banished, as they have had warrant from the word, so God from heaven hath ever borne witness, by some strange hand of his providence against them, either delivering them up to vile lusts and sins, or to confusion amongst themselves, or to some sudden and terrible deaths, for their obstinacy against the light, and means used to heal their consciences. I could tell you large stories (if need were) of these things.

us,

ROGER CLAP.

NEW ENGLAND RETROSPECT.

In those days God did cause his people to trust in him, and to be contented with mean things. It was

rours and divisions, and their feared future desolations, if not timely prevented; occasioned by the increase of Anabaptista, Rigid Separatista, Antinomians, and Famiilsts; together with Some Reasonable remedies against the infection of those errours, prescribed in A Letter, sent from Mr. Thomas Shepard, sometime of Immanuel College, in Cambridge, and now Minister of the Gospel in Cambridge, in New England, to a godly friend of his in Burra, in Buffolk London, printed by George Miller, 1645.