Chapter VII: The World-Wide Influence of Roger Williams’ (4)

by land and by sea, through fire and through flood, since the first man caught a glimpse of liberty’s white robes leading on to victory. The love of victory is now a volcanic fire which breaks out into revolution and consumes and destroys the ancient fabrics of government, and now it is a tide of life which rolls across the face of nations, causing them to burst into the beauty and fragrance of a new springtime. The spirit of liberty in its quest for the goal of its desire has sounded all the notes in the gamut of human experience, from the minor notes of abject despair to the ringing pæan of victory over every foe.

The Baptist churches of America, the torch-bearers of religious or soul-liberty, have grown from the one church which Williams founded in Providence into a mighty host. From twelve members in one church organization in 1639 that denomination has grown in America until today, according to the latest government statistics, it has the largest membership of any Protestant denomination in America, 7,236,650. Its one preacher has become a great host of 39,734, serving 53,133 churches. Instead of one college with one student in 1764, it now has 463 schools in America, with 68,513 students. Instead of one lone missionary to the Indians, it now has a large army of missionaries in the home and foreign fields.

Doctor Masters, Secretary of Publicity of the Home Mission Board of the Southern Baptist Convention, in tabulating the figures from the preliminary statistics furnished by the United States Census Department, calls our attention to the fact that the approximate Baptist population of America, including members and other adherents, is twenty-two millions. The Baptists are thus in the lead of every denomination, Catholic or Protestant, in America; our net gain for ten years is the greatest of all denominations, 28 per cent, compared with 10.8 per cent of the Roman Catholics. He gives the comparative strength of Romanists and evangelicals in America as eighty million evangelicals to 15,700,000 Roman Catholics.

Before the days of the great war, Pres. E. Y. Mullins, with prophetic vision wrote:

We are approaching the Baptist age of the world, because we are approaching the age of the triumph of democracy. Like a vine growing in the darkness of some deep cavern, and slowly stretching itself toward the dim light shining in through the distant mouth of the cavern, so has humanity slowly crept on toward freedom. The mighty hordes of the Asiatic and European world, weary and sad yet courageous and resolute, are hastening forward with unresting feet toward the gates of destiny. Toward those gates these hundreds of years the Baptists have been pointing, and today in the foremost files of time they lead the way. As humanity enters they will shout with the full knowledge that God in Christ has led all the way.... And the goal of human progress shall be realized in an eternal society wherein absolute democracy is joined to absolute monarchy, God the Father being the monarch, and his people a vast family of free children.

True political liberty is the child of religious liberty. It must look to freedom of the soul as a child does to its mother for birth, protection, and provision. Political anarchy is the usual result of a people seeking full liberty by ignoring or neglecting the support which religion brings to man’s moral nature. It is a long road to political liberty, but it is a road which has run parallel with religious liberty. It is interesting to note the Americanization of the world. There were few democracies when our Republic was born. Our victory over tyranny was an inspiration to oppressed peoples. The French followed shortly afterward. Wherever Napoleon went, he held aloft the banner of equality and liberty. He granted the latter under a form of government by which he became emperor. After almost a century, France gained both. Napoleon’s exile to St. Helena did not usher in a restoration of the older European order. National sovereignty and constitutional government were the constituent parts of a liberty the people would not be denied in almost all the countries of Europe. In Italy, Charles Albert, King of Savoy, Sardinia, and Piedmont, gave his people a constitutional form of government. Though opposed by the papal States and Austria, this movement grew until, under King Emmanuel, Cavour, and Garibaldi, all Italy was united and free. Denmark followed in 1849, Greece in 1866, and Spain the following year. The Christians of the Balkan Peninsula revolted from the Turks in 1875, and were recognized a power by the greater powers and were given a constitutional government. In 1910 Portugal banished royalty and welcomed democracy. Russia, in 1917, threw off the shackles of autocracy for those of anarchy. When she awakes from her delirium she will doubtless see the true light and follow it.

The Americanization of Asia is moving rapidly forward. In 1852 Commodore Perry--by a strange providence from Rhode Island--forced open the door into Japan. The shoguns, masters for centuries, lost their power. Then the Mikado for twenty years took their autocratic powers to himself but was compelled after that to give his people a liberal constitutional form of government. The Chinese nation, hoary with age, entered the list of democracies in 1911, becoming the United States of China. The Shah of Persia, after a broken promise which brought on a revolution, gave his people, in 1906, a constitutional form of government. The Young Turks in 1909, after compelling Abdul Hamid II to abdicate, placed Mohammed V on the throne as his successor. Prior to the Great War they had what is at least an approach to the newer constitutional ideals of the modern world.

The lands to the south of us have their struggle toward the same desired goal. The Republic of Mexico needs a religious and educational preparation which will largely solve, among that unassimilated conglomeration of Indians, negroes, and mestizos, the problem of stable government. Let the religious leaders of Mexico, who have tried for centuries with their religious autocratic systems, give way for a single generation to the evangelical churches with their democratic idealisms and the unchained Bible, and then revolutions and immorality will fade away, and the land, so desolated in recent years, will blossom like the rose.

When Napoleon defeated the monarchs of Europe and their system, he shook the confidence of the people of Central and South America in their absent monarchs across the seas. South American nations followed one by one into the class of democracies. Central American States also broke away from their European masters. These lands need the open Bible of the evangelical Christian churches more than our battleships and marines. When superstition is banished by the light which radiates from the Bible, then the republics to the south of us will vie with us in advancement and prosperity.

Absolute monarchy is doomed in Europe and throughout the world. The sword unsheathed by America must not rest in its scabbard until democracy is safe in the world and the world is made safe for democracy. Belgium outraged, France desecrated, Great Britain drained, Russia bleeding slowly to death, and all Europe a shambles, may find in the ideals of Roger Williams healing for their wounds and health for the coming years.

Due honor should be given to every colony builder of the New World. Great were their suffering and sacrifices.

All praise to others of the vanguard then,
To Spain, to France, to Baltimore and Penn.
To Jesuit, Quaker, Puritan, and Priest,
Their toils be crowned, their honors be increased.

Give praise to others early come or late,
For love and labor on our ship of state.

By faith the Pilgrims left old England, and sojourned in Holland as in a strange country. By faith they trusted their all to God and the Mayflower. By faith they endured the hardships of that first winter and founded their colony in which they sought to honor God according to the truth as they saw it. All honor to the faith of our Pilgrim Fathers.

In hope the Puritans left their native land, seeking not a separation from the mother Church but rather purification of the Established Order. In hope they founded Salem and Boston and other towns about the Massachusetts Bay. In hope they laid strong the foundations which afterward led to the victories of Lexington and Bunker Hill. All honor to the Puritan builders of a great commonwealth, the New America.

Through charity Roger Williams fled into the depths of snowy forests and crossed frozen streams, to form among savage tribes a new colony where no man would be denied political privileges because of religious belief. Through charity he forgave those who exiled him and at the risk of his own life saved Puritan and Pilgrim from an impending Indian massacre. Through charity he shared his purchased possessions gratuitously with others. Through charity he formed the immortal compact binding men together “only in civil things.” Through charity he sacrificed his humble patrimony, his home at Salem, and the earnings of his lifetime to safeguard and protect the colony he had founded for the joys of others. Through charity he extended for the first time in our national history a loving welcome to men of all beliefs into the new fraternity of human hearts founded for human helpfulness.

Roger Williams possessed the faith of the Pilgrim and the hope of the Puritan. Faith and hope getteth, but charity giveth. Roger Williams possessed the charity of Christ. He followed in the footsteps of his Master along a pathway of pain. Like the Man of Galilee, in the olive orchard and vine-clad garden, and on the bleak skull-shaped hill without the walls of Jerusalem, his humble servant, the man of Providence, had his Gethsemane and Golgotha in the frozen forests and on the snow-clad hills under the wintry skies of New England.

Aye, call it holy ground,
The soil where first they trod,
They left unstained what there they found,
Freedom to worship God.

And now in these United States of America, there abideth the faith of the Pilgrim, the hope of the Puritan, and the charity of Roger Williams; but the greatest of these is charity.

STUDY OUTLINE OF THE LIFE AND TIMES OF ROGER WILLIAMS

I

ROGER WILLIAMS AND HIS TIMES

1. _Rise and Development of English Puritanism_: Reformation in England, from Wyclif to Henry VIII. Reformation under Henry VIII, Edward VI, and Elizabeth. Influence of the Marian exiles. Rise of English Puritanism. Influence and mission of Thomas Cartwright and Robert Browne. Growth of Presbyterianism and independency. Origin of British Baptists (in Wales and England).

2. _Contemporaneous Colonial Settlements_: The Plymouth Pilgrims. The Dorchester Adventurers. Naumkeag settlers. Endicott Company at Salem. Winthrop Company at Boston. Connecticut settlers. Early Dutch and Virginia settlements. (Study idealism, origin, vitality of each.)

3. _Indian Predecessors of Roger Williams and Puritans_: Tribal settlements, their ideas, customs, and moral status. Ideas of soul-liberty among the Indians. Priority of Williams’ Indian missionary work. Labors of Eliot and others.

II

ROGER WILLIAMS, HIS LIFE AND ACHIEVEMENTS

1. _Life Prior to Exile from England, 1602-1629_: His birth and education. Religious ferment in England. His love affairs, marriage, and exile.

2. _In New England Prior to Settlement in Providence, 1629-1636_: Experiences in Boston, Salem, Plymouth, the wilderness, and Seekonk.

3. _Providence Plantations Prior to First Charter, 1636-1644_: Arrival. Reception by Indians. First deeds to property. Baptism. Early government. Indian troubles. Neighbors at Pawtuxet, Warwick, Portsmouth, and Blackstone. Williams’ first visit to England. First charter. Indian trading-post near Wickford. His first writings.

4. _Providence under the First Charter, 1644-1663_: Growth of colony. Indian difficulties. Coddington’s claims. Opposition from the United Colonies. Williams’ second visit to England. His writings. Work of his colaborer, John Clarke, of Newport, in securing second charter.

5. _Growth, Destruction, and Rebuilding of Providence, 1663-1676_: General pre-Indian War prosperity. The Quakers. The debate and Williams’ writings. Indian War with King Philip. Reconstruction.

6. _Closing Days and Death of Roger Williams_: Official position. Retirement and death. Burial. Later removal of dust.

7. _Providence after the Death of its Founder_: Commercially, religiously, educationally, and politically. Its glorious share in the Revolutionary War. Its glory among the brotherhood of States. Growth of its ideal throughout the world.

III

THE EVOLUTION OF THE ROGER WILLIAMS IDEAL OF SOUL-LIBERTY

1. _Prior to Days of Williams_: The pioneers, the predecessors of Williams, and the continuity of the struggle for soul-liberty among the early Christians. The work of the Anabaptists or Baptists in the Dark Ages in northern Italy, Switzerland, Germany, Holland, and England and Wales. Study their published confessions on the subject of soul-liberty.

2. _Contemporaries of Roger Williams_: The General and Particular Baptists of England. A consideration of the ideals of toleration, liberty of conscience, and absolute soul-liberty in the settlements of Pennsylvania, Maryland, Virginia, Massachusetts Bay Colony, Connecticut; and the Indian’s position also. Compare all these with the peculiar position of Roger Williams.

3. _Successors of Roger Williams_: The American Baptists. Study especially the Warren Baptist Association with its committee on grievances. Study the work of the Philadelphia Baptist Convention. Study also the work of the Baptists in other States. Cooperation of Quakers, Presbyterians, and others.

IV

THE WORLD-WIDE INFLUENCE OF ROGER WILLIAMS’ IDEAL

Political democracy, a fruit of religious liberty. The onward march of democracy in America, Europe, Asia, and South America. The world war and the world-wide struggle for democracy. Present status of the world as to religious liberty and as to political democracy. (Take a map and indicate the same.)

A SELECTED BIBLIOGRAPHY

_Biographies_:

Backus, “History of New England.” (First history in which Williams’ life-story is told at length.)

Knowles, “Memoir of Roger Williams.”

Gammell, “Life of Roger Williams.”

Elton, “Life of Roger Williams.”

Straus, “Roger Williams, Pioneer of Religious Liberty.”

Carpenter, “Roger Williams, A Political Pioneer.”

Hall, “Roger Williams.”

_Original Documents_:

“Complete Writings of Roger Williams,” Narragansett Club Publications.

Bradford, “The Bradford History.”

Winthrop, “History of the Puritans.”

Chapin, “Documentary History of Rhode Island.”

Early Colonial Records.

Early Records of the Town of Providence. Vols. III, IV, V, VIII.

Cotton, “Magnalia.”

_General Histories_:

Arnold, “History of Rhode Island.”

Staples, “Annals of Providence.”

Greene, “Providence Plantations for 250 Years.”

Richman, “Rhode Island, Its Making and its Meaning.”

_Evolution of Soul-liberty_:

King, “Religious Liberty.”

Ivimey, “History of English Baptists.”

General Baptist Church Histories, by Benedict, Armitage, Newman, Cathcart, Vedder, etc.

Mullins, “Axioms of Religion.”

_Historic Spots_:

Guild, “Footprints of Roger Williams.”

Hopkins, “The Home Lots of the Early Settlers.”

State of Rhode Island, “Report of Committee on Marking of Historic Sites in Rhode Island.”

Rider, “Lands of Rhode Island as They Were Known to Canonicus.”

_Fiction_:

Butterworth, “In the Days of Massasoit.”

Hall, “The Golden Arrow.”

Durfee, the epic poem, “What Cheer.”

_Other Books and Pamphlets_:

H. M. King, “Baptism of Roger Williams,” “Summer Visit of Three Rhode Islanders,” “The Mother Church,” “The True Roger Williams,” “Life of John Miles,” “Historical Catalog of First Baptist Church.”

Kimball, “Providence in Colonial Times.”

Dexter, “As to Roger Williams’ Banishment.”

Burrage, “Why Was Roger Williams Banished?”

Merriman, “Pilgrim, Puritan, and Roger Williams.”

Dorr, “The Planting and Growth of Providence.”

Burgess, “Reconciliation of Government with Liberty.”

Eaton, “Roger Williams, the Founder of Providence.”

Durfee, “Complete Works of Job Durfee.”

Backus Historical Society, “Elements in Baptist Development.”

_Notable Addresses_:

Z. Allan, “Memorial of Roger Williams.”

W. H. P. Faunce, “Roger Williams and His Doctrine of Soul Liberty.”

Mowry, “Concerning Roger Williams.”

Durfee, “Oration on 250th Anniversary.”

Rabbi A. Simon, “Thanksgiving Address on Roger Williams.”

Diman, “Address at Unveiling of Statue of Roger Williams at Roger Williams Park.”

Proceedings in Congress on Receiving the Roger Williams Statue.

AN ITINERARY FOR A HISTORIC PILGRIMAGE

I

PLACES OF INTEREST OUTSIDE OF RHODE ISLAND

_In England_: Charterhouse School. Pembroke College, Cambridge.

_In America_: Salem: Site of First Meeting House. The original old First Church. The Original Roger Williams House (The Witch House).

Plymouth: Coles Hill. The Burial Hill. Harbor. The Meresteads.

Boston and Vicinity: Original Bradford History in State House. Site of Meeting House where trial took place (Dunster and Meeting Streets, Cambridge). Site of old First Church.

New York City: Roger Williams’ Watch, in Fraunce’s Tavern.

II

PLACES OF INTEREST IN RHODE ISLAND

_In Providence_: Study a map of the original Home Lots in relation to the present streets of Providence. (Hopkins, “Home Lots,” is good.)

Capitol Building: The Original Charter from Charles II. The Original Portsmouth Compact in Secretary of State’s Office.

Court House: Grant’s picture of Landing of Williams.

City Hall: Original Deeds from the Indians. Williams’ Letter of transference. Original Compact of Providence Settlers.

Civic Center: Symbolical Statuary on Post Office Building. Civic Center is probably the site of Williams’ baptism.

The Rhode Island Historical Society’s Building: The Apple Tree Roots from Grave of Williams, his Compass, etc.

John Hay Library: Copy of Roger Williams’ Indian Bible.

John Carter Brown Library: Original Copies of Williams’ books and letters.

Brown University.

Site of Town Meetings at Entrance to Tunnel.

First Baptist Church: The Bell. Specimen from What Cheer Rock in Lobby. Pictures of Pastors, etc.

Pardon Tillinghast’s Grave, Benefit Street near Transit.

What Cheer Rock, Roger and Williams Streets.

Sabin Tavern, South Main Street and Transit, Where Gaspee Plot was hatched.

Old School House on Meeting Street Opposite to this, Site of First Post Office.

Old State House, where First Declaration of Independence was signed.

Site of Spring, 244 North Main Street.

Site of Roger Williams House, North Main and Alamo Streets.

Grave of Roger Williams, rear of Stable, 108 Benefit Street.

North Burial Ground: Canonicus Rock. Randall Tomb. (Removal Place for Dust of Williams.) Graves of Manning and Wayland. Memorial to Chad Brown.

Hopkins Square: Grave and Monument to Admiral Hopkins, Charles Street and Branch Avenue. The Home of Admiral Hopkins on Admiral Street.

Roger Williams Park: Statue of Williams. Museum with Indian Relics and Model of Indian Village.

_Out from Providence_: Fort Independence Site at Field’s Point. Gaspee Point beyond. Drum Rock, Apponaug. Grave of Ezekiel Holliman, Shawomet. Site of Williams’ Trading-post, Wickford. Indian Soapstone Quarry, Johnston. Barrington, R. I. Pierce’s Fight, Central Falls.

_Sites at Newport_: Town of Portsmouth on Island. Site of Governor Bull’s House. First Baptist Church. Graves of Clarke and of Coddington.

_Old Houses_: Gilbert Stuart’s House, North Kingston. Nathanael Greene’s House, Cumberland. Reynolds’ House (Headquarters of Lafayette), Bristol. Prescott’s Headquarters, Portsmouth. Stephen Hopkins’ House, Hopkins Street, Providence.

Transcriber’s Notes:

Italics are shown thus: _sloping_.

Small capitals have been capitalised.

Variations in spelling and hyphenation are retained.

Perceived typographical errors have been changed.

Repetative chapter headings have been removed.