the denomination of politics, his views were far more rational than those of Churchmen in general, and the clergy in particular. We learn from Milton’s State Papers that the churches of East Anglia petitioned Oliver Cromwell that the three nations might enjoy the blessings of a godly, upright magistracy; that they might have Courts of Judicature in their own country; and that honest men of known fidelity and uprightness might be authorized to determine trivial matters of debt or difference. Assuredly the East Anglian saints—the latter term was, and, strange to say, is still, used as a term of reproach—were wise and right-thinking men where Church government and public policy were concerned. We love to read the story of the Pilgrim Fathers. With what rapture Mrs. Hemans wrote: ‘What sought they thus afar? Bright jewels of the mine? The wealth of seas? the spoils of war? They sought a faith’s pure shrine. ‘Ay, call it holy ground, The soil where first they trod; They left unstained what there they found— FREEDOM TO WORSHIP GOD.’ But it seems to me that a greater glory was won by, and a greater honour should be paid to, the men who did not cross the Atlantic; who did not seek an asylum in a foreign land; who remained at home to suffer—to die, if need be, to uphold the rights of conscience, and to fight the good fight of faith. It is not even in our tolerant, and, as we deem it, more enlightened day, that full justice is done to these men. In what calls itself good society you meet men and women whose ancestors were Dissenters, and yet who are ashamed of the fact—a fact of which no one can be ashamed who feels how in East Anglia, at any rate, the religious teaching of Dissent purified the life of the people, enlarged their political views, and helped this great land of ours to sweep into a better and a younger day. CHAPTER IV. POLITICS AND THEOLOGY. Homerton academy—W. Johnson Fox, M.P.—Politics in 1830—Anti-Corn Law speeches—Wonderful oratory.