The other allegation, made in the extract from Winthrop, that Mr. Williams denied the power of the civil magistrate to punish men for violations of the first table of the law,[[45]] that is, in other words, for the neglect, or the erroneous performance, of their duties to God, is one, which, at this day, needs little discussion. Time has wrought out a triumphant vindication of this great principle. The doctrine, that man is accountable to his Maker alone for his religious opinions and practices, and is entitled to an unrestrained liberty to maintain and enjoy them, provided that he does not interfere with the rights of others, and with the civil peace of society, has won for itself, in this country, at least, a place among the undisputed principles of thought and action. Ample experience has demonstrated, even in New-England, the manifold evils which spring from intrusting to civil rulers the power to legislate for the church, to control the conscience, and to regulate the intercourse between men and his Creator. We shall have occasion to recur to this topic. It is sufficient now to say, that Mr. Williams stood on the firm ground of truth and of enlightened policy, when he denied to the civil magistrate the right to interfere with the consciences of men.[[46]] There is no allegation, that he failed, on this occasion, in due respect for the constituted authorities; but he claimed the right of a freeman to speak freely of their principles and measures. His natural temperament would give warmth and energy to his remonstrance. A calmer man than he might have been moved, if, when driven from his native land by intolerance, he found, in the country to which he had fled, the same principles maintained, the same usurpation of power over the conscience claimed, as a regular attribute of the civil authority.
It appears, therefore, that the General Court had little cause for their interference between Mr. Williams and the church at Salem. Their right to interfere, for any cause, will not now be maintained by any man. That church, though she was probably aware of the disapprobation and meditated interference of the Court, seems to have disregarded it, and on the 12th of April, the same day on which the Court was held, received Mr. Williams, as her minister.[[47]] She thus consulted her duty as well as her true interests. Jesus Christ is the only King and Legislator of his church. He has given her his statute book, and it is as inconsistent with her duty, as it ought to be repugnant to her feelings, to permit any attempt to abridge the rights which her Lord has bestowed on her. The choice of her pastors and teachers is one of her most sacred rights, and most important duties. She is bound to exercise this high privilege, in humble dependence on the teachings of divine wisdom, but with a resolute resistance of attempts, from any quarter, to control her election.
Notwithstanding the unwarrantable proceedings of the Court, which must have been offensive both to the principles and the feelings of Mr. Williams, we find him, the next month, (the 18th of May, 1631) taking the usual oath on his admission as a freeman.[[48]] This fact is worthy of notice, because it proves, that he was willing to honor the civil authorities, within their proper sphere, and that he desired to become a permanent and useful citizen. It shows, too, that he had no objection to an oath, when administered in a proper manner, and for suitable ends. At this very Court, the law was made, which excluded from the rights of freemen every person, who was not a member of some one of the churches. Whether the difficulty which had already risen respecting Mr. Williams, had any influence in producing this measure, cannot now be ascertained.
Notwithstanding that the church at Salem had received Mr. Williams, he was not permitted to remain in peace. “Persecution,” says Dr. Bentley,[[49]] “instead of calm expostulation, instantly commenced, and Williams, before the close of summer, was obliged to retire to Plymouth.” That this separation from the church at Salem was not a voluntary one, on her part or on his, may be presumed, from the fact, asserted by the historian of Salem just quoted, that “he was embraced with joy at Salem, and throughout all his life supported a high place in their affections, as a truly godly man.”[[50]] His return to that town, by their invitation, two years after, is a satisfactory proof that the church there felt a confidence in his piety, and an attachment to his person and ministry.[[51]]
At Plymouth, Mr. Williams was received with much respect, and became an assistant to Mr. Ralph Smith, the pastor of the church there. Governor Bradford speaks of Mr. Williams in honorable terms,[[52]] and even Morton, who was not much disposed to speak favorably of him, acknowledges that he “was well accepted as an assistant in the ministry.”[[53]]
During Mr. Williams’ residence at Plymouth, Governor Winthrop, with Mr. Wilson, of Boston, and other gentlemen, visited that town.[[54]] Winthrop’s account of the visit is so strongly illustrative of the manners of those times, that it may be properly inserted.
“1632. September 25. The Governor, with Mr. Wilson, pastor of Boston, and the two Captains, &c. went aboard the Lyon, and from thence Mr. Peirce carried them in his shallop to Wessaguscus.[[55]] The next morning Mr. Peirce returned to his ship, and the Governor and his company went on foot to Plymouth, and came thither within the evening. The Governor of Plymouth, Mr. William Bradford, (a very discreet and grave man) with Mr. Brewster, the elder, and some others, came forth and met them without the town, and conducted them to the Governor’s house, where they were very kindly entertained and feasted every day at several houses. On the Lord’s day there was a sacrament, which they did partake in; and in the afternoon Mr. Roger Williams (according to their custom) propounded a question, to which the pastor, Mr. Smith, spake briefly; then Mr. Williams prophesied; and after the Governor of Plymouth spake to the question; after him, the elder; then some two or three more of the congregation. Then the elder desired the Governor of Massachusetts and Mr. Wilson, to speak to it, which they did. When this was ended, the deacon, Mr. Fuller, put the congregation in mind of their duty of contribution; whereupon the Governor and all the rest went down to the deacons’ seat, and put into the box, and then returned.” Vol. i. p. 91.
While at Plymouth, Mr. Williams enjoyed favorable opportunities of intercourse with the Indians, who frequently visited that town. It appears, too, that he made excursions among them, to learn their manners and their language, and thus to qualify himself to promote their welfare. His whole life furnished evidence of the sincerity of his declaration, in one of his letters, “My soul’s desire was, to do the natives good.” He became acquainted with Massasoit, or, as he was also called, Ousamequin, the sachem of the Pokanokets, and father of the famous Philip. He also formed an intimacy with Canonicus, the Narraganset sachem. He secured the confidence of these savage chiefs, by acts of kindness, by presents, and not less, perhaps, by studying their language. He says, in a letter, written near the close of his life, “God was pleased to give me a painful, patient spirit, to lodge with them in their filthy smoky holes, (even while I lived at Plymouth and Salem) to gain their tongue.”
The effects of this intimacy with the sachems were very important. We shall see, by his subsequent history, that his success, in purchasing lands for himself and for the other settlers in Rhode Island, was the result mainly of his personal influence with the Indians. We discern, in these preparatory measures, the hand of God, who was designing to employ Mr. Williams as an instrument in establishing a new colony, and in preserving New-England from the fury of the savages.
There is reason to believe, that for some time previously to his banishment, he had conceived the idea of residing among the Indians, and that in his intercourse with the sachems, some propositions had been made respecting a cession of land. His strong desire to benefit the natives was a sufficient inducement; and he had, perhaps, seen such indications of the state of feeling towards him among the colonists, as to awaken an apprehension that he would not long be allowed to remain within their jurisdiction.