As time went on, the Puritanism of Emmanuel became more and more pronounced. The services in the chapel savoured of Congregationalism and were altogether opposed to the Laudian revival of church life and doctrine. Under the first Dr Sancroft, the college ritual was thus reported to the Archbishop, “They receive that Holy Sacrament, sitting upon forms about the Communion Table, and do pull the Loaf one from the other, after the minister hath begun. And so the Cup, one drinking as it were to another, like good fellows, without any particular application of the said words, more than once for all.” This expression of shocked piety has nothing in its wording which allows us to expect exaggeration. The servers at the altar were also “Fellows’ subsizars,” and not in holy orders. However, one fails to see any extravagant Protestantism in this arrangement. Emmanuel chapel must have presented a strange contrast to Wren’s and Cosin’s chapel at Peterhouse, or to the chapel at Queens’ which Dowsing ransacked so unceremoniously. The college, meanwhile, was the nursery of American colonisers, and has therefore always been a goal of American pilgrimage. Mr Everett’s bombastic passage on the subject has been often quoted; its eloquence is scarcely of the finest type. But, in company with a row of Pilgrim Fathers, Emmanuel produced John Harvard, the founder of the greatest American University, and may therefore be called the mother of American education. But, in common with St John’s and other colleges, Emmanuel lost its Puritanism with years. The Restoration brought in a better state of feeling, and, under the second Dr Sancroft and his successors, Doctors Breton* and Holbech,* the college devoted its energies to building. William Sancroft became Archbishop of Canterbury, and kept up the traditions of his college in refusing to acknowledge James II.’s Declaration. He was the chief of the seven bishops who signed the famous petition against that document. Afterwards, as a non-juror, he resigned his archbishoprick. But the best of all the sons of Emmanuel was another non-juror, William Law, who was for many years a fellow, and held the living of King’s Cliffe in Northamptonshire. This great man has become better known to the world since the publication of his biography by Canon Overton, and the reprinting of his letters to Bishop Hoadly. He was a staunch and able supporter of the Church’s principles, but his most abiding monument is the half mystical but intensely practical treatise called _A Serious Call to a Devout and Holy Life_. The book has had an influence second only to that of the _Pilgrim’s Progress_, and its wide application may be judged from the fact that it affected people so widely different as Dr Johnson and Richard Hurrell Froude. Its simple but vivid style and its picturesque quaintness, account very largely for its popularity. In later years, Law, a solitary and meditative man,