When thinking about the Constitution of the United States, names like James Madison usually come to mind. But a friend of the great "architect of the Constitution," John Leland, a Baptist minister, had much to do with Madison's giant accomplishments. In fact, without Mr. Leland's influence the establishment clause in the First Amendment may not exist as we know it. In this series of articles we explore the critical but little-known role played by the Baptists in helping to secure America’s cherished religious freedoms. In the third article we will see how the view of Baptists changed from a disease to be eradicated to being tolerated, amid the creation of the Rhode Island Royal Charter.
Victor Gamma explains. You can read part 1 on the persecution suffered by Baptists in 17thcentury America here, and part 2 on Roger Williams and religious freedom here.
A possible painting of John Clarke, an influential leader during the early days of the Baptist Church in America. Painting by Guilliam de Ville and in the Redwood Library in Newport, Rhode Island. Available here.
While Roger Williams was busy upsetting tender Puritan sensibilities, other colonial firebrands were stoking the fires of dissent. John Clarke emerged as an influential leader, too, during the early days of the Baptist Church in America. Clarke arrived in Boston from England in 1637 as a minister and practicing physician. He soon gravitated to Rhode Island, that budding haven of freedom, where he worked with Roger Williams and helped found Newport. Like his more famous co-religionist, Dr. Clarke was a religious refugee from Massachusetts Bay Colony. By 1644 the Newport congregation had become another center of Baptist activity under Clarke’s leadership. Meanwhile, Massachusetts had, in the same year, outlawed Baptists. The law, reflecting the conflict with Williams and others, reiterated the Puritan concern over the alleged Baptist threat to established order:
“Foreasmuch as experience hath plentifully and often proved, that since the first rising of the Anabaptist, about one hundred years since, they have been the incendiaries of the commonwealths, and the infectors of persons main matters of religion, and the troublers of churches in all places where they have been . . . and so must necessarily bring guilt upon us, infection and trouble to the churches, and hazard to the whole commonwealth.”
Soon after the Witter incident (discussed in the first article in this series here), Clark left for England along with Roger Williams with the goal of securing a charter for Rhode Island. Immediately after arriving in England, Clark was moved to write a treatise on the subject of religious liberty, Ill Newes from New-England, or, A Narrative of New–England’s Persecution, Whereas Is Declared that While Old England is Becoming New, New–England Is Become Old. In the treatise, Clarke presented his beliefs of governmental non-interference in matters of religion. Clarke's purpose was to alert government leaders to the facts regarding Puritan persecution of other Christians, to defend liberty of conscience, and to propose methods of advancing the Gospel. The earnest doctor hoped to stir up the Puritan government, whom, he hoped, would be outraged to hear about the terrible abused degrading the English outpost across the Atlantic. Specifically, Clark wanted them to take action to uphold liberty of conscience and protect his hard-pressed fellow Baptists. Clarke felt free to exaggerate if it would serve his purpose, "Thereupon they (the Puritan government of New England) have been too deeply engaged in the shedding of much innocent blood in this Land," asserted Clarke. He attempted to convince Parliamentary leaders that the Puritans of Massachusetts were exercising a high-handed government contrary to Biblical principles and odious to that which Parliament itself had fought for when opposing the oppressive rule of the King and his Bishops. To prove his authenticity Clarke also recounted his own persecution at the hands of the Massachusetts Bay Colony. He began by stating that his trial at the hands of the Massachusetts authorities involved none of the elements of fairness so beloved of Englishmen. Specifically, Clarke related that his trial lacked accusers, witnesses, jury, 'law of God, or man." Instead, after the charge was brought the sentence followed, along with a scolding from the Governor, John Endicot. Here Clarke was accused of being an Anabaptist and of re-baptizing. Clarke denied the charge of being an Anabaptist or of re-baptizing and pointed out that such an accusation could not be proven. When the Governor persisted in his accusations, Dr. Clarke stated his beliefs, or in his parlance, testified, regarding true baptism and liberty of conscience. Clarke's withering indictment of the 'The Antichristian Rule in New England' proved to be effective. This "drum major of freedom" so alarmed Massachusetts’ authorities that they responded with a counterblast of their own entitled The Civil Magistrates Power in Matters of Religion Modestly Debated, published in 1653. Despite their rebuttal, Clarke's expose led to his next, and greatest, accomplishment, the Rhode Island Royal Charter.
The Rhode Island Royal Charter
The struggle to acquire a charter kept Clarke in England for next twelve years. It was vital that Rhode Island had its interests defended because all the other colonies were hostile towards the young colony. They were fortunate to have a determined agent to act as their advocate in England. After a lengthy process, including ten letters and petitions to the king in one year alone, Charles II, affixed his seal to the document on July 8, 1663. The charter was quite radical for its time. Among its provisions, the one most dear to Clarke touched on religious liberty:
“Our royal will and pleasure is that no person within the said colony, at any time hereafter, shall be any wise molested, punished, disquieted, or called in question, for any difference in opinion in matters of religion ..."
This charter remained the basis of Rhode Island's government until 1842. The following words, written by Clarke himself in all capitals to press his case, are carved into the frieze of the Rhode Island State House: ‘TO HOLD FORTH A LIVELY EXPERIMENT THAT A MOST FLOURISHING CIVILL STATE MAY STAND ... AND BEST BE MAINTAYNED ... WITH A FULL LIBERTIE IN RELIGIOUS CONCERNMENTS’.With this charter, the Baptists had a safe haven in the New World. The struggle for liberty in the other colonies, however, was just beginning.
Now, read part 4 here. It is the final part in the series - How Baptists Ensured Religious Freedom.
What do you think of the article? Let us know below.
References
Clarke, John. Ill Newes from New-England, or, A Narrative of New–England’s Persecution, Whereas Is Declared that While Old England is Becoming New, New–England Is Become Old. London: Henry Hills, 1652.
Backus, Isaac. History of New England With Particular Reference to the Denomination of Christians called Baptists. Ulan Press, 2012.
Brackney, William H. editor. Baptist Life and Thought: a Source Book. Valley Forge PA: Judson Press, 1998.
Green, Samuel. The Book of the General Laws and Libertyes Concerning the Inhabitants of the Massachusetts.Cambridge:1648.
James, Charles. A Documentary History of the Struggle for Religious Liberty in Virginia.ForthWorth TX: RDMc Publishing, 1900.
Leonard, Bill J. Baptist Ways: A History.Valley Forge PA: Judson Press, 2001.
Mather, Cotton. MagnaliaChristi Americana: or The Ecclesiastical History of New England. London, Thomas Parkhurst, 1702.
Shurden, Walter B. (2008). Turning Points in Baptist History. Mercer University Press.
Ward, Nathaniel. The Simple Cobbler of Aggawam in America, 1647, www.publicbookshelf.org.
