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New Beginnings
While some Baptists willingly endured persecution in England, others felt the New World across the Atlantic would afford them the religious freedom they sought. Unfortunately, other religions had the same idea and had already settled themselves in the new land. The Puritans (early settlers in New England) were one such group. Although Baptists, especially Particular Baptists, find their roots in the Puritans, it becomes obvious why some broke off and formed our denomination. In their mind, there existed a covenant or bargain between them and God. Their part was strict obedience to God’s laws. In return, God would grant them everlasting life. They also believe that if God predestined a person to damnation or Hell, that person was powerless to save himself. At this point I need to say that this is not the Biblical definition of predestination. Every reference of this word or doctrine in the Bible refers to Believers and Believers only (Things That Becomes Sound Doctrine, Dwight D. Pentecost, Lamplighter Books). It always has in mind God’s goal or purpose for those whom He has elected (cf. I Cor. 2:7; Eph. 1:4-5, 11). Combined with this strict form of legalism were two other doctrinal beliefs. The first was infant baptism, a practice that symbolized entrance into the covenanted community. Discipline was swift on anyone refusing to comply with this procedure. The Anabaptists were one such group singled out for their noncompliance, especially about infant baptism. The general Court of Massachusetts Bay Colony passed a law in 1644 to deal with this group and at the same time the problem overall. In passing this law, anyone who refused to comply with infant baptism were linked to the Anabaptists who in the minds of nearly everyone were “incendiaries of the commonwealth, infectors of persons and troublers of churches in all places where they have been” (The Baptists, Ann Devereaux Jordan and J. M. Stifle, Hippocrene Books). Besides these restrictions, membership in the Puritan church was limited to those who could prove to the church they were true believers. This went beyond a simple acknowledgment of faith. Converts not only had to acknowledge the effect of original sin, they had to also provide scriptural evidence of the Spirit’s conviction in their heart. These were strict rules indeed and show the Puritans zeal in preserving the purity of their religion. To make it even more difficult for those who did not share their belief, the Massachusetts Bay Colony passed a law requiring everyone to attend public worship (The Baptists). From the standpoint of nonPuritans, it seem that they had left one persecution for another. Religious freedom was something that even the Puritans should have cherished, respected and welcomed, especially since they had come to the new world for that reason as well. It was not long before opposition rose against the strict rules set by them. One opponent and perhaps the strongest at the time was Roger Williams. Born in London and educated at Cambridge, Williams seem destined for a career in Law. However, like Luther and Calvin, he decided to become a minister in 1627 and in 1629 the Anglican Church ordained him. At some point (perhaps during his stay at Cambridge), Williams came under the influence of nonconformists views. John Murton, who you may recall became the Pastor of the first Baptist church, became one of Williams’ earliest mentors (The Baptists). Williams emigrated to Massachusetts in 1631 after becoming disheartened with the Anglican Church. The Puritans received word of Williams’ departure from England with great enthusiasm and perhaps had believed he would contribute much to their cause. What I did not mention earlier about the Puritans was all leaders were scholars and not from the common folk. They felt this necessary because God’s word was too difficult for the ordinary person to grasp. Though not as drastic as Catholicism during that time, it was just as bad because it separated the pew from the pulpit in a way never intended by the Bible. In any case, the high hopes and enthusiasm for Williams were quickly dismantled when he voiced his views on the ministry and religious freedom. His exposure to Baptist teachings from Murton and others grounded him biblically, at least for the time being. Williams settled initially in Plymouth and was later sent to pastor a church in Salem. However, he did not fare any better there because of his opposing views, especially about Native Americans. He protested against the seizure of their land without any regards for compensation or just treatment. Instead of the King grabbing their land, he should have made every effort to live and trade with them as neighbors. So great was Williams’ passion for Native Americans’ right that he wrote a book entitled “A Key To The Language of America.” Its primary purpose was to teach Europeans how to communicate with Native Americans, a precondition for peaceful living. Unfortunately, the “majority of Europeans preferred extermination over translation” (http://iangoddard.net/roger.htm). This put Williams at odds with the Puritans and their structured teachings and eventually forced his congregation at Salem to reject him. He returned to Plymouth and joined the Separatist community there. For whatever reason, He went back to Salem, not as a pastor but teacher. Again, he raised the brows of the Puritans, not because of his view on Native Americans, this time it involved his denunciation against the law requiring everyone to worship. Baptists have and still hold that God has ordained two organizations in society: the Church and State. Both, unique and distinct in their role. Williams believed “the civil magistrate’s power extends only to the bodies, and goods, and outward state of men” (The Baptists). In a sense, Williams was doing what another “Protestant” had done more than a century earlier. He would not waver nor compromise his belief unless persuaded by God’s word, so all efforts were made to deport him back to England. However, before it could be done, he fled southwest out of the Massachusetts Bay Colony. According to history, Williams was “sorely tossed for one fourteen weeks, in a bitter winter season, not knowing what bread or bed did mean” (The Baptist). His journey ended in Narragansett Indian country in Rhode Island (http://iangoddard.net/roger.htm). After local Indians befriended him, he settled at the headwaters of what is now Narragansett Bay. After learning his first settlement on the east bank of the Seek River was within the boundaries of the Plymouth Colony, Williams bought land from the Narragansett Chiefs and named his settlement “Providence”. What a fitting name, who according to Williams was so called out of “remembrance of ‘God’ merciful providence to me in my distress,‘ as a ‘shelter for those distressed in conscience’” (The Baptists). The first settlers of this small settlement drew up a compact in which they agreed to democratic rule “only in civil things,” and to allow complete freedom of worship. This settlement eventually became the Rhode Island Colony and the first to guarantee full “soul liberty,” and the total separation of church and state. In 1639, Williams joined the Baptist church in Providence. However, there was no Baptist minister, so Williams did as Helwys had and was baptized by Ezekial Holliman. “Holliman, along with ten others were baptized by Williams, thus forming the first Baptist Congregation in America” (The Baptists). Again, I do not want to place our denomination above anyone else’s because in God’s eyes, all Christians are member one of another. However, I do find it interesting the first Baptist congregation began with “twelve men.” In Christ, Minister John Cobb
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