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violently in England; civil and religious liberty were then strangers in New-England, and Mr. Williams advocated them with an intrepidity that awakened the attention of the more rigid of the opposition and of many of his friends. On his arrival in this country, he first located himself at Boston, but at the time of his trial resided at Salem, where he had the charge of a large church and congregation, who esteemed him for his strong powers of mind, highly cultivated; his purity of character as a Christian teacher; for his liberal and enlarged views on the subject of civil and religious liberty. With his accustomed pious frankness, he did not hesitate to advance his sentiments unreservedly, and denied the right of the civil magistrates to govern or legislate on ecclesiastical affairs. (Winthrop.) Which soon caused him to be arraigned, and he was, in October, 1635, tried and sentenced to banishment from the colony. But the court who had so unjustly banished him, still possessing too much of the milk of human kindness to drive Mr. Williams at that season of the year, with his family, into the wilderness at the mercy of the savages, gave him liberty to remain in the colony until the next spring, upon condition that he should not disseminate his doctrines and opinions to their citizens; which favor he gladly accepted, and remained there until the January following; when he was informed that his accusers were about to send him back to his persecutors in England. He therefore forth with made his escape from Salem, in the midst of winter, and fled to the Indians in Rhode Island, where he was kindly and favorably received by the chief sachem of Mount Hope, who made him a grant of a valuable tract of land at Secunk ; but even on this favored lot of his refuge he was not long suffered to remain, but was ordered by the colonists to cross the river, they claiming the lands upon which he was then located as belonging to the colony of Massachusetts. He accordingly in the spring (with his servant) crossed the river, where he once more planted himself, and laid the foundation of the present city of Providence, where he resided many years, an instrument in the hands of the Lord to protect the lives, liberty, and property of his persecutors in the colony from which he was banished; from the scalping-knife and tomahawk of the ruthless savages, over whom he had gained an influence and control by his kindness to them. He alone was enabled to conciliate the angry passions and revengeful dispositions of the Indians about him, and save the massacre of the Massachusetts colonists. Mr. Williams, soon after he formed his colony at Providence, became law-giver and minister to his infant colony, and formed his constitution upon the broadest principles of civil and religious liberty and equal rights, and was the first governor in North-America" who held liberty of conscience to be the birthright of man.” (Blue Law, pp. 67, 68.) “Whereas Mr. Roger Williams, one of the elders of the church of Salem, hath broached and divulged divers new and dangerous opinions against the authority of magistrates, as also written letters of defamation both of magistrates and churches here, and that before any conviction, and yet maintaineth the same without retraction : It is there fore ordered, that the said Mr. Williams shall depart out of this jurisdiction within six weeks now next ensuing, which, if he neglects to perform, it shall be lawful for the governor and two of the magistrates to send him to some place out of this jurisdiction, not to return any more, without license from the court.” (Mass. Records, 1635.) “Richard Waterman being found erroneous, heretical, and obstinate, it was ordered that he should be detained prisoner till the quarter court in the seventh month, unless five of the magistrates find cause to send him away, which if they do, it is ordered, he shall not return within this jurisdiction upon pain of death." (Mass. Records, 1644.) The numerous cases of banishment for heresy upon those ancient records recall to our mind the following remark of a learned theologian: “To banish, imprison, starve, hang, and burn men for their religion is not the gospel of Christ, but the gospel of the devil. Where persecution begins, Christianity ends; and if the name of it remains, the spirit is gone." (Jortin.) About 1657 it was ordered, that if any Quaker or Quakers shall presume, after they have once suffered what the law requireth, to come into this jurisdiction, every such male Quaker shall, for the first offense, have one of his ears cut off, and be kept at work in the house of correction till he can be sent away at his own charge; and for the second offense, shall have the other ear cut off, and be kept at the house of correction, as aforesaid. And every woman Quaker, that hath suffered the law here, that shall presume to come into this jurisdiction, shall be severely whipped, and kept at the house of correction at work till she be sent away at her own charge; and so also for her coming again, she shall be alike used as aforesaid. And for every Quaker, he or she, that shall a third time herein again offend, they shall kave their tongues bored through with a hot iron, and be kept at the house of correction, close at work, till they be sent away at their own charge."
SEC. 4. In Connecticut, in 1642, the following laws were established: “1. If any man, after legal conviction, shall have or worship any other god but the Lord God, he shall be put to death. 2. If any man or woman be a witch—that is, hath or consulteth with a familiar spirit—they shall be put to death. 3. If any person shall blaspheme the name of God the Father, Son, or Holy Ghost, with direct, express, presumptuous, or highhanded blasphemy, or shall curse God in the like manner, he shall be put to death.” In about 1655, the following laws were in force: “1. If any person turn Quaker, he shall be banished, and not suffered to return upon the pain of death. 2. No priest shall abide in this dominion: he shall be banished, and suffer death on his return. Priests may be seized by any one, without a warrant. 3. No man shall hold any office, who is not sound in the faith ; whoever gives a vote to such person shall pay a fine of one pound sterling, and for a second offense he shall be disfranchised. 4. No Quaker, or dissenter from the established worship of this dominion, shall be allowed to give a vote for the election of magistrates or any officer. 5. No food or lodging shall be afforded to a Quaker, Adamite, or other heretic. 6. No one shall run on the Sabbath-day, or walk in his garden or elsewhere, except reverently to and from meeting. 7. No one shall travel, cook victuals, make beds, sweep house, cut hair, or shave on the Sabbath-day. 8. No woman shall kiss her child on the Sabbath or fasting-day. 9. No minister shall keep a school.” It is said by Peters, in his History of Connecticut, that these laws were the laws made by the people of New-Haven, previous to their incorporation with Saybrook and Hartford colonies, and were, as he says, very properly termed “ blue laws,” that is, bloody laws; for, he adds, they were all sanctified with excommunication, confiscation, fines, banishment, whipping, cutting off the ears, burning the tongue, and death. We do not reproduce these laws with pleasure, and have given only as many as seemed necessary to convey a proper idea of the spirit with which Connecticut laws were made in those days.
SEC. 5. In New-York (1693) it was ordered that “all Jesuits, seminary priests, missionaries, or other ecclesiastical persons, made or ordained by any power or jurisdiction derived or pretended from the Pope, residing or being within the province, depart the same on or before the first of November, 1700. If any such continue to remain, or come into the province, after the said first of November, he shall be deemed an incendiary, a disturber