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John Clarke and His Legacies is the first full-length biography of John Clarke (1609&–76), a principal founder of colonial Rhode Island. Although Roger Williams usually gets most of the attention, Sydney James shows that Clarke made a lasting contribution to the colony&—perhaps more so than Williams. Williams was the first Baptist minister in America, but he left his church after a very short time. And although Williams won the first charter for Rhode Island, the charter soon had to be replaced. Clarke, however, founded the first Baptist church in Newport, where he continued to contribute to the Baptist community. And in 1663 he procured the royal charter that would remain the foundation of government in Rhode Island until 1842. This inquiry into Clarke's life engages a variety of intriguing topics. It surveys a formative stage in American Baptist history, one that spurned dependency upon government more thoroughly than any part of the United States does today. Through the experience of Clark, we see pioneering American religious volunteerism, problems of church-state relations, and the peculiar nature of colonial relations with the parent country.
John Clarke and His Legacies is the first full-length biography of John Clarke (1609-76), a principal founder of colonial Rhode Island. Although Roger Williams usually gets most of the attention, Sydney James shows that Clarke made a lasting contribution to the colony--perhaps more so than Williams. Williams was the first Baptist minister in America, but he left his church after a very short time. And although Williams won the first charter for Rhode Island, the charter soon had to be replaced. Clarke, however, founded the first Baptist church in Newport, where he continued to contribute to the Baptist community. And in 1663 he procured the royal charter that would remain the foundation of government in Rhode Island until 1842. This inquiry into Clarke's life engages a variety of intriguing topics. It surveys a formative stage in American Baptist history, one that spurned dependency upon government more thoroughly than any part of the United States does today. Through the experience of Clark, we see pioneering American religious volunteerism, problems of church-state relations, and the peculiar nature of colonial relations with the parent country.
English and American Baptists of the seventeenth and eighteenth centuries lived in two worlds. In one world, established churches were the norm and persecution was the means by which such churches and the civil governments dealt with religious dissenters. Yet these Baptists also lived in another world in which God's kingdom ruled and the sword of the Spirit (the Bible), not the sword of Caesar, settled religious disputes. When their two worlds collided, and they often did, many Baptists chose to go to prison rather than to violate their consciences by worshipping in churches that they abhorred, by listening to ministers whom they did not choose, and by submitting their spiritual lives to earthly magistrates. Early Baptists knew that they could avoid prison and other hardships if they yielded to the pressures of political and ecclesiastical authorities to conform. Many Baptists considered such yielding as a retreat from their cause and their God, believing that retreat would have been spiritually fatal. They chose instead to move forward in their faith, although it might cost them dearly. Thus, rather than retreat, these courageous Baptists advanced, some to prison and then back to freedom, others to jail and then to the grave. All, however, did so because, like Thomas Hardcastle, they knew that "There is no armor for the back." Baptists who graced numerous prisons and jails in England and in the American colonies did not remain silent, however, for they continued to preach and to write letters, poems, and books. These Baptists stated their cases without any self-pity and interpreted their persecutions as the natural consequences of professing their faith in Christ.
John Clarke and His Legacies is the first full-length biography of John Clarke (1609-76), a principal founder of colonial Rhode Island. Although Roger Williams usually gets most of the attention, Sydney James shows that Clarke made a lasting contribution to the colony. Clarke founded the first Baptist church in Newport, where he continued to contribute to the Baptist community until his death. And in 1663 he procured the royal charter that would remain the foundation of government in Rhode Island until 1842. This inquiry into Clarke's life engages a variety of intriguing topics. It surveys a formative stage in American Baptist history, one that spurned dependency upon government more thoroughly than any part of the United States does today. Through the experience of Clarke, we gain many new insights into colonial legal and religious history. James gives particular attention to the charitable trust that Clarke set up at his death, which provides a striking example of the direction taken in the relations between church and state in colonial America.
Martyrs' Mirror examines the folklore of martyrdom among seventeenth-century New England Protestants, exploring how they imagined themselves within biblical and historical narratives of persecution. Memories of martyrdom, especially stories of the Protestants killed during the reign of Queen Mary in the mid-sixteenth century, were central to a model of holiness and political legitimacy. The colonists of early New England drew on this historical imagination in order to strengthen their authority in matters of religion during times of distress. By examining how the notions of persecution and martyrdom move in and out of the writing of the period, Adrian Chastain Weimer finds that the idea of the true church as a persecuted church infused colonial identity. Though contested, the martyrs formed a shared heritage, and fear of being labeled a persecutor, or even admiration for a cheerful sufferer, could serve to inspire religious tolerance. The sense of being persecuted also allowed colonists to avoid responsibility for aggression against Algonquian tribes. Surprisingly, those wishing to defend maltreated Christian Algonquians wrote their history as a continuation of the persecutions of the true church. This examination of the historical imagination of martyrdom contributes to our understanding of the meaning of suffering and holiness in English Protestant culture, of the significance of religious models to debates over political legitimacy, and of the cultural history of persecution and tolerance.
Dolor Davis, master carpenter, arrived in Massachusetts from England in 1634 CE. Thousands of his direct descendants currently live in America. The author has spent 25 years researching historical documents in England to shed new light on Dolor's life before he immigrated to New England. The author's research results both corrects and updates all previous books and genealogies previously written about Dolor and his wife, Margery (Willard) Davis, including the first accurately published vital statistics for their four "English-born" children, and their residences within Sussex County, England. Nicholas Davis, international merchant mariner, is the author's 8th-great grandfather who lived near his relative, Dolor Davis, in Barnstable, Massachusetts from 1643 CE to 1670 CE. The bulk of this ebook covers the fascinating lives of Nicholas Davis, his family, and many of his descendants. The reader will discover how "Quaker" Nicholas Davis positively impacted the formation of New England's Colonies through his honest trading relationships, his deep friendship with the native Wampanoag people, and by his philanthropy. Included in this ebook are very interesting stories and first hand accounts of Nicholas Davis' descendants who were abducted by pirates, and who survived perilous seafaring journeys to South America, among other narratives.
The purpose of this research paper is to provide a biographical summary for the author’s 8th great-grandmother, Sarah Ewer, and to reveal new information about her life which was recently discovered by the author. Sarah Ewer was a remarkable woman for several reasons: She persevered after her father died when she was only nine years old; Sarah survived four husbands, all of “historical note”, two of whom suddenly died by drowning (along with a brother who was lost at sea); and she was a wonderful mother who raised seven children to adulthood even while mourning the tragic, accidental death of her two-year-old son. Between 1645 CE and 1692 CE, Sarah Ewer married four times: her first and last husbands were “Separatists” in Plymouth Colony; Sarah’s second spouse, the author’s ancestral grandfather, was the first “Quaker” in Barnstable, Plymouth Colony; and her third husband was among the first “Baptists” in Newport, RI. Sarah Ewer exhibited a great deal of “theological flexibility” within her lifetime, seemingly drawn to colonial men who chose to separate from the Church of England and, as a result, she had to endure Plymouth Colony governmental persecution while trying to nurture and to protect her children. When the author began researching his ancestral grandmother’s life 25 years ago, there existed three major “unsolved mysteries”: First, marriage records had not been found to prove that Sarah Ewer actually married her second husband, Nicholas Davis, in Barnstable, Plymouth Colony in 1651 CE. Second, information had not been discovered regarding Sarah’s whereabouts after the death of her third spouse, Dr. John Clarke, who died in 1676 CE Newport, RI. Third, genealogists, old and new, had been unable to confirm whether the Nicholas Davis who is listed as an “Inhabitant” of RI in 1638 was, in fact, Sarah Ewer’s future husband. This article presents evidence in an attempt to solve all three of these issues.
Clarke had no interest in “trophy climbs” and never did ascend many of BC’s highest peaks. On the other hand, he explored more virgin territory and racked up more first ascents than any other climber—perhaps more than any climber who ever lived. Although he came to be honoured far and wide and is one of the few mountaineers to be awarded the Order of Canada, he was a modest man who pursued his passion without fanfare, frequently embarking on gruelling expeditions into unknown territory by himself. His reputation spread and grew to legendary proportions, not just owing to the prodigious scale of his achievements, but because of the way he carried them out—he travelled light and scorned technology, wearing cotton long johns and eating homemade granola. He dedicated his life to exploring the numberless, nameless peaks of the Coast Range and worked at odd jobs just long enough to pay for the next season’s climbing. He was charismatic and famously attractive to women, but none were able to compete with his first love and he didn’t marry until he was almost fifty. Always a popular lecturer, in his later years he devoted his considerable energies to the cause of environmental education. After he succumbed to cancer in 2003, the BC government named Mount John Clarke in his honour—fitting recognition for the man who had himself named many BC mountains. John Clarke: Explorer of the Coast Mountains covers this remarkable life from beginning to end, examining Clarke through his own words and pictures as well as through the words of his many friends. All agree it was an honour to have known him, and readers will find it equally inspiring to meet him through these pages.