[Sidenote: Note 22, page 251.]

The act was one of those that for some reason of expediency was never read a third time, but was condensed into what would now be called an omnibus bill. The act is given in Bacon's Laws, and is compared by Bozman with Magna Charta. Bozman regards this law of 1639 as an attempt to establish the Roman Catholic religion.

[Sidenote: Note 23, page 252.]

A copy of the ordinance as printed separately at the time is in the Lenox Library. It is reprinted in Churchill's Voyages, viii, 776.

[Sidenote: Note 24, page 254.]

It is extremely curious that, in the letters of one of the Jesuits reporting the attack upon them in 1645, he should have used an expressive word hitherto supposed to be very modern and American. He says that the a.s.sault was made "by a party of 'rowdies' or marauders."

From the way in which the sentence is printed in the Records of the Society of Jesus, iii, 387, I suppose that in the original ma.n.u.script the English word "rowdies" is given and explained by a Latin equivalent.

[Sidenote: Note 25, page 256.]

Charles, the third Lord Baltimore, writes in defense of the Maryland policy of toleration under date of March 26, 1678: "That at the first planteing of this Provynce of my ffather--Albeit he had an absolute Liberty given to him and his heires to carry thither any Persons out of any the Dominions that belonged to the Crown of England that should be found Wylling to goe thither, yett when he comes to make use of this Liberty He found very few who were inclyned to goe and seat themselves in those parts But such as for some Reasons or other could not Lyve with ease in other places, And of these a great parte were such as could not conforme in all particulars to the severall Lawes of England relateing to Religion. Many there were of this sort of people who declared their Wyllingness to goe and Plant themselves In this Provynce soe as they might have a generall toleracon settled there by a Lawe by which all of all sorts that professed Christianity in Generall might be at liberty to worship G.o.d in such manner as was most agreeable with their respective Judgments and Consciences without being Subject to any Penaltyes whatever for their soe doing." Colonial Papers, vol. xlix, Record Office. Compare Leah and Rachel, p. 23, where the author also implies that the Act of Toleration was a concession to Puritan demands.

CHAPTER THE SECOND.

_THE PROPHET OF RELIGIOUS FREEDOM._

I.

[Sidenote: Centrifugal forces in Ma.s.sachusetts.]

The centrifugal force of religious differences acted with disastrous results in Maryland, because the Catholic party, which had always a controlling negative there through the proprietary, was in the minority. The Ma.s.sachusetts people, on the other hand, were fairly h.o.m.ogeneous in religious opinion, and their government was admirably compacted. In Ma.s.sachusetts religious sentiment was a powerful centripetal force. Magistrates and ministers were nicely poised, and each order relied upon the other to maintain existing conditions. If the magistrates were perplexed or were seriously opposed, the elders were called in to advise or to lend a powerful ecclesiastical sanction to the rulers. When any disturbance of church order was threatened, the magistrates came to the front and supported the clergy with the sharp smiting of the secular arm. In the magistracy and in the ranks of the clergy were men of unusual prudence and ability. If the little Puritan commonwealth seemed a frail canoe at first, it was navigated--considering its smallness one might rather say it was paddled--most expertly. But in Ma.s.sachusetts, as well as in Maryland, religious opinion was the main source of disturbance. The all-pervading ferment of the time could not be arrested, and more than once it produced explosion. Now one and now another prophet of novelty or prophet of retrogression arose to be dealt with for religious errors; there were divergences from the strait path of Puritanism in the direction of a return to Church of England usage, divergences in the direction of extreme Separatism, in the direction of the ever-dreaded "Anabaptism," in the direction of Arianism, and of so-called Antinomianism. In the case of the Antinomians, the new movement was able to shelter itself under the authority of the younger Vane, then governor, and for a while under the apparent sanction of the powerful Cotton. But no other religious disturbance was ever allowed to gather head enough to become dangerous to the peace and unity of the little state. Dislike as we may the principles on which uniformity was enforced, we must admire the forehanded statesmanship of the Ma.s.sachusetts leaders in strangling religious disturbances at birth, as Pharaoh's midwives did infant Hebrews.

II.

[Sidenote: Early life of Roger Williams.]

[Sidenote: N. Eng. Hist., Gen. Reg., July, 1889.]

[Sidenote: Indors.e.m.e.nt of Mrs. Sadleir on Williams's letter, transcript, Lenox Library; also in Narragansett Club, Pub. VI.]

[Sidenote: Note 1.]

[Sidenote: Note 2.]

One of the most formidable of all those who ventured to a.s.sail the compact phalanx presented by the secular and religious authorities of Ma.s.sachusetts was Roger Williams. Williams was the son of a merchant tailor of London. He manifested in boyhood that quickness of apprehension which made him successful in acquiring languages later in life. Before he was fifteen the precocious lad was employed in the Star Chamber in taking notes of sermons and addresses in shorthand, and his skill excited the surprise and admiration of Sir Edward c.o.ke.

c.o.ke had found time, in the midst of a tempestuous public career and the arduous private studies that brought him permanent renown, to defend the legacy which founded the new Sutton's Hospital, later known as the Charter-House School. Of this school he was one of the governors, and he appointed young Roger Williams to a scholarship there, Williams being the second pupil that ever gained admission to that nursery of famous men. His natural inclination to industry in his studies was quickened by the example and encouragement of c.o.ke, who was wont to say that he who would harrow what Roger Williams had sown must rise early. From the Charter House Williams went to Pembroke College, Cambridge. He early manifested sincere piety and a tendency to go to extremes in his Puritan scruples. Even in his father's house he had begun to taste the bitterness of persecution. His eager temper transformed his convictions into downright pa.s.sions; his integrity was an aggressive force, and there was a precipitation in his decisions and actions that was trying to his friends. From an early period he showed a conscience intolerant of prudent compromises. Puritanism had contrived to exist and to grow to formidable strength within the church by means of such compromises. Hooker and Cotton, two of the greatest luminaries of that party and afterward the lights that lightened New England, one day urged on the impetuous Williams the propriety of temporarily conforming in the use of the common prayer.

By conceding so much to the judgment of his revered elders, Williams would have removed the only obstacle to his advancement, for preferment was offered to the clever and exemplary _protege_ of c.o.ke in the universities, in the city, in the country, and at court. But neither interest nor example could sway the impractical young minister. He took refuge, like other extreme Puritans, in a private chaplaincy, and refused all compromise, in order, as he afterward declared, to keep his "soul undefiled in this point and not to act with a doubting conscience." Most men feel bound to obey conscience only where it clearly commands or forbids; good men may act on the balance of probabilities where there is doubt; but this young man would not do anything concerning which his moral judgment felt the slightest halting. Here is the key to his whole career; his strength lay in his aspiration for a soul undefiled; his weakness, in that he was ever a victim to the pampered conscience of an ultraist. Property of some thousands of pounds, that might have been his had he been willing to make oath in the form required in chancery, he renounced to his scruples. It certainly seemed rash in a young man just setting out in life, with a young wife to care for, to indulge in such extravagant luxury of scruple.

III.

[Sidenote: Flight of Williams from England.]

[Sidenote: Williams's letter to Mrs. Sadleir, as above.]

Laud succeeded in hunting the non-conforming Puritans from their lectureships and chaplaincies. It became with Williams no longer a question of refusing preferments on both hands with lavish self-denial, but of escaping the harsh penalties reserved for such as he by the Courts of High Commission and the Star Chamber. There was nothing left but to betake himself to New England for safety. He fled hurriedly across country on horseback, feeling it "as bitter as death"

that he dared not even say farewell to his great patron Sir Edward c.o.ke, who detested schism.

[Sidenote: Arrival in New England.]

[Sidenote: Note 3.]

Here, as in after life, the supreme hardship he suffered was not mere exile, but that exile of the spirit which an affectionate man feels when he is excommunicate of those he loves. His escape by sea was probably the more difficult because he was unwilling to "swallow down"

the oath exacted of those who emigrated. But he succeeded in sailing with his young wife, and in 1631 this undefiled soul, this dauntless and troublesome extremist, landed in New England. He was invited to become one of the ministers of the Boston church. But Williams was conscientiously a Separatist, and he refused to enter into communion with the Boston congregation because of its position with reference to the church in England.

[Sidenote: Note 4.]

This protest by withdrawal of communion was a fundamental principle of Separatism. It was not, as it appears on the surface, a manifestation of uncharitableness toward persons, but a solemn protest by act in favor of a principle. Never was any man more forgiving, long-suffering, and charitable toward opponents than Williams, but never was a man less inclined to yield a single jot in the direction of compromise where his convictions were involved, whatever might be the evils sure to result from his refusal.

IV.

[Sidenote: Williams at Salem.]

[Sidenote: Winthrop's Journal, i, 63, 12th April, 1631.]

[Sidenote: Note 5.]

Williams repaired first to Salem, the north pole of Puritanism, where the pioneer church of Ma.s.sachusetts had a more Separatist tone than any other. In the phrase of the time, no other churches in the world were so "pure" as the New England churches, and Salem was accounted the "purest" church in New England. Its surviving minister, Skelton, and its princ.i.p.al layman, Endecott, both tended to extreme Congregationalism; but the General Court of the colony protested against the selection of Williams to be one of the ministers of the Salem church. Skelton's Separatist tendencies, Endecott's impetuous radicalism, and Salem's jealous rivalry with the younger town of Boston, were already sources of anxiety to the rulers. The addition of Williams to these explosive forces was alarming. Williams's ecclesiastical ideals were not those which the leaders of the colony had devoted their lives and fortunes to establish. Had this young radical been less conscientious, less courageous, less engagingly good and admirable, there would not have been so much reason to fear him. A letter was written to Endecott protesting against Williams's ordination, because he had refused communion with the church at Boston, and because he denied the power of the magistrate to enforce duties of the first table--that is, duties of religion. Here at the very outset of his American life we find that Williams had already embraced the broad principle that involved the separation of church and state and the most complete religious freedom, and had characteristically pushed this principle to its logical result some centuries in advance of the practice of his age. The protest of the court prevented his ordination. He yielded to the opposition and soon after removed to Plymouth, where the people were Separatists, modified by the conservative teachings of John Robinson, somewhat modified also by the responsibility of founding a new state, and perhaps by a.s.sociation with Puritans of the neighboring colony.

[Sidenote: Williams at Plymouth.]

[Sidenote: Maverick's Description of New England, 25.]

[Sidenote: Williams to Winthrop, 1632.]

At Plymouth the young idealist "prophesied" in his turn, but did not take office in the church, which already had a pastor in Ralph Smith, the Separatist, who had been suffered to come over in a Ma.s.sachusetts ship only on his giving a promise not to preach in that jurisdiction without leave. The congregation at Plymouth was poor, and Roger Williams mainly supported himself by hard toil "at the hoe and the oar"--that is, perhaps, in farming and fishing. His body seems to have been vigorous, and no physical fatigue abated anything of his mental activity. The Pilgrims had pa.s.sed more than twelve years in Holland, and almost every adult in Plymouth must have known Dutch. Those of Roger Williams's own age, who were children when they migrated to Leyden and men when they left, probably spoke it as well as they did their mother tongue. The Plymouth people, indeed, were styled "mungrell Dutch" a quarter of a century later. It is probable that Williams, with his usual eagerness to acquire knowledge, now added Dutch to his stock of languages; it is certain that he afterward taught Dutch to John Milton. But he was still more intent on learning the language of the natives, that he might do them good. He resolved not to accept office as pastor or teacher, but to give himself to work among the Indians. Perhaps his tendency to individualism made this prospect pleasing to him. He may have begun already to realize in a half-conscious way that there was scant room in any organization for such as he. The learning of the Indian language was an arduous toil in more ways than one. "G.o.d was pleased to give me a painful patient spirit," wrote Williams long after, "to lodge with them in their filthy, smoky holes to gain their tongue." He afterward wrote an excellent treatise on the dialect of the New England Indians.

[Ill.u.s.tration: Ma.s.sachusetts Bay and Plymouth.]

[Sidenote: Writes against the royal patents.]

[Sidenote: Bradford, 310.]

[Sidenote: Knowles's Life of Williams, 53.]

[Sidenote: Williams returns to Salem.]