Roger Williams (1603?-1683) was a religious dissenter and the founder of Rhode Island (1636). During his fifty years in New England, Williams was a staunch advocate of religious toleration and separation of church and state. Reflecting these principles, he and his fellow Rhode Islanders framed a colony government devoted to protecting individual “liberty of conscience.” This “lively experiment” became Williams’s most tangible legacy, though he was best known in his own time as a radical Pietist and the author of polemical treatises defending his religious principles, condemning the orthodoxy of New England Puritanism, and attacking the theological underpinnings of Quakerism.
His lifelong search for a closer personal union with God forged his beliefs and ideas. Rejecting the moderate theology of Puritanism, Williams embraced the radical tenets of separatism, turned briefly to Baptist principles, but ultimately declared that Christ’s true church could not be known among men until Christ himself returned to establish it. From his reading of the New Testament, in which Christ had commanded religious truth and error to coexist in every nation until the end of the world, Williams concluded that liberty of conscience–”soul liberty” as he called it–was necessary because no one could know for certain which form of religion was the true one God had intended.
These views, among others, kept him embroiled in protracted religious and political controversies throughout his life. His banishment from Massachusetts in 1636, when he fled into the wilderness and founded the town of Providence, was only the first of several disputes that consumed his energies. For Williams, the banishment became a kind of personal badge of courage. In his dealings with neighboring Puritans, he never missed an opportunity to remind them of the wrong they had committed against him. In numerous polemical writings, he engaged in a prodigious religious debate with John Cotton, the Boston minister, and referred often to his banishment as proof of the human injustice that resulted from intolerance.
In his own colony, Williams could not resolve the political conflicts that divided Rhode Islanders into contending factions. Attempting to protect Indian land from expropriation, he became involved in endless boundary disputes with neighbors and speculators from surrounding colonies. In the 1670s, as the Quakers were gaining political power in Rhode Island, Williams tried to discredit the teachings of George Fox; he succeeded only in raising public doubts about his sincere commitment to the idea of “soul liberty.” Although his friendship with the Narragansett Indians helped sustain generally peaceful relations between the Indians and English settlers until the outbreak of King Philip’s War (1676), some Puritan leaders suspected his close ties with the Narragansetts had blurred his ability to see them objectively.
His death went mostly unnoticed. It was the American Revolution that transformed Williams into a local hero–Rhode Islanders came to appreciate the legacy of religious freedom he had bequeathed to them. Although he has often been portrayed by biographers as a harbinger of Jeffersonian Democracy, most scholars now conclude that Williams was less a democrat than a “Puritan’s Puritan” who courageously pushed his dissenting ideas to their logical ends.
The Reader’s Companion to American History. Eric Foner and John A. Garraty, Editors. Copyright © 1991 by Houghton Mifflin Harcourt Publishing Company. All rights reserved.