If these views are correct, Mr. Williams’ opposition to oaths in this case resolves itself into an inflexible adherence to his great doctrine of unfettered religious liberty; a doctrine which, more than any thing else, drew upon him the jealousy and dislike of the magistrates and the clergy.

In July, he was again summoned to Boston.

“1635, Mo. 5, 8. At the General Court, Mr. Williams, of Salem, was summoned and did appear. It was laid to his charge, that being under question before the magistracy and churches for divers dangerous opinions, viz: 1. that the magistrate ought not to punish the breach of the first table, otherwise than in such cases as did disturb the civil peace; 2. that he ought not to tender an oath to an unregenerate man; 3. that a man ought not to pray with such, though wife, child, &c.; 4. that a man ought not to give thanks after the sacrament, nor after meat, &c.; and that the other churches were about to write to the church of Salem to admonish him of these errors; notwithstanding, the church had since called him to [the] office of teacher. Much debate was about these things. The said opinions were adjudged by all, magistrates and ministers, (who were desired to be present) to be erroneous and very dangerous, and that the calling of him to office, at that time, was judged a great contempt of authority. So, in fine, time was given to him and the church of Salem to consider of these things till the next General Court, and then either to give satisfaction to the Court, or else to expect the sentence; it being professedly declared by the ministers (at the request of the Court to give their advice) that he who should obstinately maintain such opinions (whereby a church might run into heresy, apostacy, or tyranny, and yet the civil magistrate could not intermeddle) were to be removed, and that the other churches ought to request the magistrates so to do.” Vol. i. p. 162.

The first two of these charges have been considered. It will be observed, that the Governor has candidly acknowledged, that Mr. Williams allowed it to be right for the civil magistrate to punish breaches of the first table, when they disturbed the civil peace. This fact exempts him from the charge of opposition to the civil authority.

The third charge, if it is a true representation of the opinion of Mr. Williams, shows that his judgment in this particular was biased, by an idea of the impropriety of uniting in religious worship with those who cannot cordially participate in the service. He thus carried to an extreme a principle, which the state of things in England had frequently called into exercise. He probably recollected, that the book of common prayer implied that all present adopted the petitions as their own; and as he knew that many who pretended to join in the worship were notoriously profligate, he might be impelled to the opposite error.[[79]]

The fourth charge seems too frivolous for notice. What right have men to insist on ceremonies which the Bible does not enjoin, and which are in themselves indifferent? If, as is not improbable,[[80]] there was an attempt to introduce among the churches a uniformity touching these little observances, it is not wonderful that Mr. Williams resisted them. He had seen too much of this system in England, to be willing to submit to it in America.

As the Salem church adhered to Mr. Williams, notwithstanding the well-known displeasure of the magistrates and the clergy, a singular mode of punishing them for their contumacy was soon adopted. Three days after the session of the Court just mentioned, we are told by Winthrop, that the “Salem men had preferred a petition at the last General Court, for some land in Marblehead Neck, which they did challenge as belonging to their town; but, because they had chosen Mr. Williams their teacher, while he stood under question of authority, and so offered contempt to the magistrates, &c. their petition was refused till, &c. Upon this the church of Salem write to other churches to admonish the magistrates of this as a heinous sin, and likewise the deputies; for which, at the next General Court, their deputies were not received until they should give satisfaction about the letter.” Vol. i. p. 164.

Here is a candid avowal, that justice was refused to Salem, on a question of civil right, as a punishment for the conduct of the church and pastor. A volume could not more forcibly illustrate the danger of a connection between the civil and ecclesiastical power. The land, in question, was granted, after Mr. Williams was banished. The postponement was evidently designed, and probably had some effect, to induce the people of Salem to consent to their pastor’s removal.

The church at Salem felt this to be a flagrant wrong, and they naturally wrote to the other churches, to warn them of this dangerous attack upon their liberty, and to request them to admonish the magistrates, as members of the churches, of the criminality of their conduct. It is difficult to see, why the church at Salem were not fully justified in this procedure.

The health of Mr. Williams failed under the pressure of his trials and duties. He declared, “that his life was in danger, by his excessive labors, preaching thrice a week, by labors night and day in the field; and by travels night and day, to go and come from the Court.” We need not be surprised, therefore, at the next notice of him by Winthrop, under the date of August 16: