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IV. Dr. John Clarke; the Portsmouth Compact
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VI. Roger Williams Secures the 1644 Rhode Island Charter; Dissemination of Knowledge: The Bloudy Tenet of Persecution for Conscious Sake
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Copyright © February 27, 2018
In August of 1638, the people of Providence approved the first public document establishing government without interference in religious matters, the Providence Compact:
“We whose names are here underwritten being desirous to inhabit in the town of Providence, do promise to submit ourselves in active or passive obedience to all such orders or agreement as shall be made for public good to the body in an orderly way, by the major consent of the present inhabitants, masters of families, incorporated together into a township, and such others whom they shall admit into the same, only in civil things.” [Signed by Stukely Westcoat, William Arnold, Thomas James, Robert Cole, John Greene, John Throckmorton, William Harris, William Carpenter, Thomas Olney, Francis Weston, Richard Watearman, and Ezekiel Holliman.]
As James R. Beller proclaims, the document was “the first of a series of American political documents promulgating government by the consent of the governed and liberty of conscience.” Thus, liberty of conscience was the basis for legislation in Rhode Island, and its annals have remained to this day [when Underhill wrote this] unsullied by the blot of persecution.
Rhode Island was ruled according to the original covenant, “til on January 2, 1639, an assembly of the freemen said:
“By the consent of the body it is agreed that such who shall be chosen to the place of Eldership, they are to assist the Judge in the execution of the justice and judgment, for the regulating and ordering of all offences and offenders, and for the drawing up and determining of all such rules and laws as shall be according to God, which may conduce to the good and welfare of the commonweal; and to them is committed by the body the whole care and charge of all the affairs thereof; and that the Judge together with the Elders, shall rule and govern according to the general rules [rule] of the word of God, when they have no particular rule from God’s word, by the body prescribed as a direction unto them in the case. And further, it is agreed and consented unto, that the Judge and [with the] Elders shall be accountable unto the body once every quarter of the year, (when as the body shall be assembled) of all such cases, actions or [and] rules which have passed through their hands, by they to be scanned and weighed by the word of Christ; and if by the body or any of them, the Lord shall be pleased to dispense light to the contrary of what by the Judge or [and] Elders hath been determined formerly, that then and there it shall be repealed as the act of the body; and if it be otherwise, that then it shall stand, (till further light concerning it) for the present, to be according to God, and the tender care of indulging [indulgent] fathers.”
In March 1639, Mr. Williams attempted to become a Baptist, together with several more of his companions in exile. However, since he was never Scripturally baptized, he could not have been a Baptist. Williams, being familiar with “the General Baptist view of a proper administrator of baptism, namely, that two believers had the right to begin baptism,”  was baptized by immersion by one Holliman. He, in turn, baptized ten others. Thus, according to some accounts, was founded the first Baptist church in America. However, the fact that Roger Williams was not a genuine Baptist and many other facts prove that Dr. John Clarke started the First Baptist Church in America.
Mr. Williams stepped down as pastor of the church after only a few months because his baptism was not administered by an apostle, but the church continued. Isaac Backus commented on the requirement of apostolic succession for baptism at length, stating, “And if we review the text (II Tim. ii. 2-Ed.) that is now so much harped upon, we shall find that the apostolic succession is in the line of ‘faithful men;’ and no others are truly in it, though false brethren have sometimes crept in unawares.”
- Williams “turned seeker, i.e. to wait for the new apostles to restore Christianity. He believed the Christian religion to have been so corrupted and disfigured in what he called the ‘apostasy, as that there was no ministry of an ordinary vocation left in the church, but prophecy,’ and that there was need of a special commission, to restore the modes of positive worship, according to the original institution. It does not appear to [Mr. Callender], that he had any doubt of the true mode, and proper subjects of baptism, but that no man had any authority to revive the practice of the sacred ordinances, without a new and immediate commission.”
 James R. Beller, America in Crimson Red: The Baptist History of America (Arnold, Missouri: Prairie Fire Press, 2004), p. 13, citing Isaac Backus, A History of New England With Particular Reference to the Denomination of Christians called Baptists, Volume 1 (Eugene, Oregon: Wipf & Stock Publishers, Previously published by Backus Historical Society, 1871), p. 74; Thomas Armitage, The History of the Baptists, Volume 2 (Springfield, Mo.: Baptist Bible College, 1977 Reprint), p. 643.
 Beller, America in Crimson Red, p. 13.
 Roger Williams and Edward Bean Underhill, The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton’s Letter Examined and Answered (London: Printed for the Society, by J. Haddon, Castle Street, Finsbury, 1848), p. xxviii.
 Backus, Volume I, pp. 427-428.
 Williams and Underhill, p. xxvi; Isaac Backus, Volume 1, pp. 86-89.
 John T. Christian, A History of the Baptists, Volume I, (Texarkana, Ark.-Tex.: Bogard Press, 1922), p. 371.
 Ibid., pp. 372-373.
 “Others suspect “that Mr. Williams did not form a Church of the Anabaptists, and that he never joined with the Baptist Church there. Only, that he allowed them to be nearest the scripture rule, and true primitive practice, as to the mode and subject of baptism. [Some who] were acquainted with the original settlers never heard that Mr. Williams formed the Baptist Church there, but always understood that [certain others] were the first founders of that church…. [Some asserted that this church hereupon crumbled to pieces.] But [John Callender] believe[d] this to be a mistake, in fact, for it certainly appears, there was a flourishing church of the Baptists there, a few years after the time of the supposed breaking to pieces; and it is known by the names of the members, as well as by tradition, they were some of the first settlers at Providence[.]” Callender, p. 110-111.
 See Graves, J.R., The First Baptist Church in America not Founded by Roger Williams. (Texarkana, AR/TX: Baptist Sunday School Committee, 1928). See, for more insights, Christian, Volume I, pp. 374-375. For a more recent study, see also Joshua S. Davenport, Baptist History in America Vindicated. For more on the matter of the First Baptist Church in America, see Did Roger Williams Start The First Baptist Church In America? Is the “Baptist Church the Bride of Christ? What About Landmarkism or the Baptist Church Succession Theory By Jim Fellure and Baptist History IN AMERICA Vindicated: The First Baptist Church in America/A Resurfaced Issue of Controversy/The Facts and Importance By Pastor Joshua S. Davenport (a review of the two books mentioned).
 Williams and Underhill, p. xxvii; Isaac Backus, A History of New England…, Volume 1, p. 89; Christian, Volume I, pp. 373-374.
 Isaac Backus, A History of New England With Particular Reference to the Denomination of Christians called Baptists, Volume 1 (Eugene, Oregon: Wipf & Stock Publishers, Previously published by Backus Historical Society, 1871), p. 91.
 John Callender, The Civil and Religious Affairs of the Colony of Rhode-Island (Providence: Knowles, Vose & Company, 1838), pp. 110-111.