avoid a greater and further declares that the servant of the lord must nor strive but be gentle unto all men apt to teach not to strike patient in meekness instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth that they may recover themselves out of the snare of the devil who are taken captive by him at his will according to which precepts of Christ we find the primitive Christians were meek and gentle and yet able by sound doctrine both to exhort convince the gainsayers who called not for carnall weapons to mannage their warfare but declared their weapons were mighty through God and either by the word and a good conversation wonne men to the acknowledgement of the truth as it is in Jesus or else left them wiâ—hout excuse together with the world unto the judgement of the great day of the Lord but now all men may see that your way is not only different from but contrary unto this precept of Christ and president of Christians and therefore cannot be esteemed any better than unchristian yet Antichristian Let not your adversary and mine Dear Countreymen fill your hearts with indignation and thoughts of revenge against him who in a faithful discharge of his conscience both towards God and you have made bold to deal plainly with you least my God to whom vengeance belongs repay it upon you and smite you with blindness of mind and hardness of heart that cannot repent but rather set before your eyes that memorable practice and worthy pattern of those noble Bereans and laying profits honor and prejudice aside if it be possible peruse my testimony and search the scriptures diligently to see whether the things contained therein be so or no if you find them so viz. confirmed and justifyed by the word of God and by the testimony of Christ Jesus the Lord then consider not I but the Lord from heaven calls upon you to break off your sins by repentance and let me hereby give you warning to take heed that you dispise not him that speaketh from heaven As touching the wrong and injury done to us you having thereby much more wronged your own souls in transgressing the very law and light of Nations doing as you would not be done unto it is in my heart to pitty you rather and to petition my Lord in heaven not to lay this sin to your charge than to complain against you or to petition your lords and ours here on earth for justice herein no no we have better learned Christ than so having also given up our hearts to be led by his spirit and to walk in his steps who when he was reviled reviled not again when he suffered he threatned not but committed his case to him that judgeth righteously and who knowes but that the spirit of judgement and the spirit of burning hath been or may be ere long in your hearts whereby you may be made affectedly sensible that the cause is the same or very little differing from this A poor innocent traveller passeth along the Countrey upon his occasions a man having strength in his arm findeth him frames himself offended with him for no cause he hath given him and because he cannot draw him unto his party either to rob or to kill or to say amen to his practises he therefore binds him and casts him into a pit and declares himself resolute there to keep him till he hath his blood unless he will deliver him his purse the man either hath not a purse about him or a heart to deliver it and being unwilling either to part with his blood or that the other should be so deeply guilty in taking it from him he meekly and earnestly thrice moveth the strong man for a discourse and humbly entreats him that he would not seek by the strength of his arme but by the force of some arguments to convince his understanding and conscience and so to draw him as a man to his party but the strong man delaies him and so puts him off whereupon a good tender hearted Samaritan passing by and perceiving how the case stood and that the strong man would have his purse or his blood without any dispute being moved with compassion to redeem this innocent blood from the handof the strong man he delivers him his own purse and so the man is released Take it not ill that I have used so much plainess of speech for my studie is now to speak plainly and neither flatteringly nor invectively and to use plain dealing with all men although I verifie the Proverb and die a begger for as I told some of your selveâ— and that in publick I abhor dissimulation neither can I account him a wise man who doth not hate dissembling or that doth love to dissemble and therefore saith Solomon rebuke a wise man and he will love thee c. and David the King saith on this wife let the righteous smite me and it shall be a precious balm I know instruction is grievous to him that is out of the way but what saith the wise man he that hateth instruction shall die Consider I pray what hath been spoken and turn not away your eye nor your ear nor your heart from instruction least that which was said by the prophet of old Isa 9. 14 15. 16. be in you verified which to prevent is the humble and earnest request unto the fathers of mercies of Your loving friend and Couutreyman JOHN CLARK To the true Christian Reader THou maist herein Christian Reader see and peruse thy destiny in this present evill world which seems in a great measure to be subjected unto devils through which thou art to pass unto that purchased possession and promised inheritance of the Saints in light which is in that better world which is not subjected unto Angels but unto the Sonne of God himself thou maist herein also observe and take notice of the hand by whom from thy heavenly father thou art to receive that bitter cup which he drunk off when he was here below for thy sake chiefly was this treatise brought forth into the publick view I hope not to discourage thee but to strengthen thine heart that thou mightest not fear any of those things which thou shalt suffer either from men or devils for thy testimony that Jesus is the Christ it being that which will shortly appear the only prevailing and victorious truth in all the world for herein shalt thou also see that worthy saying lively accomplished If ye suffer for the name of Christ blessed are ye for the spirit of the Lord and of glory resteth upon you thou hast a worthy name called on thee My hearts desire and prayer to God on thy behalf therefore is that thou maist enjoy such a plentifull pouring forth of that holy spirit into thine heart that thereby thou maist be inabled to walk worthy of it and having so bright a beam of the Fathers glory in thy
to be rated to all common charges whatsoever either for the Church Town or Cōmon-wealth in the same place where the estate is from time to time see pag. 18 19 20. Heresie Although no humane power be Lord over the Faith and Consciences of Men and therefore may not constrain them to beleeve or profess against their Consciences yet because such as bring in damnable heresies tending to the subversion of the Christian Faith and destruction of the soules of men ought duly to be restrained from such notorious impiety It is therefore ordered and decreed by this Court That if any Christian within this Iurisdiction shall go about to subvert and destroy the christian Faith and Religion by broaching or maintaining any damnable heresie as denying the immortality of the Soul or the resurrection of the body or any sin to be repented of in the Regenerate or any evil done by the outward man to be accounted sin or denying that Christ gave himself a Ransom for our sins or shall affirm that we are not justified by his Death and Righteousnesse but by the perfection of our own works or shall deny the morality of the fourth comandement or shall indeavour to seduce others to any the heresies aforementioned every such person continuing obstinate therein after due means of conviction shall be sentenced to Banishment see pag. 24. Disturbing of Churches It is ordered and decreed by this Court and the Authority thereof That if any person whether in Church-fellowship or not shall goe about to destroy or disturb the orders peace of the Churches established in this Iurisdiction by open renouncing their Church Estate or their Ministry or other ordinances dispenced in them either upon pretence that the Churches were not planted by any new Apostles or that ordinances are for carnall Christians or babes in Christ and not for spirituall or illuminated persons or upon any other such like grounded conceit every such person who shal be found culpable herein after due means of conviction shall forfeit to the publick Treasury forty shillings for every moneth so long as he continues in that his obstinacy Torture That no man shall be beaten with above forty stripes for one Fact at one time Nor shall any man be punished with whipping except he have not otherwise to answer the Law unlesse his crime be very shamefull his course of life vitious profligate see p. 50. The Testimony of John Clarke Obediah Holmes and John Crandall Prisoners at Boston in New-England concerning the faith and order of the Gospell of Christ Iesus the Lord as the same was laid down in four Conclusions and proffered to be openly and publikly defended against all gain-sayers when none would comeforth thus to oppose it now again by the aforesaid John Clarke reviewed particularly and strictly examined by the Word of God and Testimony of Iesus and thereby as is here at large to be seen confirmed and justifyed The first Conclusion ITestifie that Iesus of Nazareth whom God hath raised from the dead is made both Lord and Christ you may see this testimony clearly and plentifully witnessed and confirmed by the Scriptures of Truth for First that God raised him from the dead appears by the testimony of 12 chosen Witnesses Acts 2. 24. 32. This Jesus say they hath God raised up whereof we are Witnesses so also chap. 3. 15. And being alive again he was seeen of above 500 Brethren at once being faithfull Witnesses Children that will not lie see 1 Cor. 15. 6. And last of all he was seen of Paul whom he sent to the Gentiles see 1 Cor. 15. 8. Acts 22. 18. 21. And this is layd by Paul as the foundation of the hope of the Israel of God that they shall be raised and shall share in that glory that shall then be revealed yea it is that word of Truth as Peter witnesseth by which the Father of mercies doth again beget such as had sinned faln short of the glory of God were without hope unto a lively hope of the glory of God in an inheritance incorruptible and undefiled that fadeth not away and is reserved in heaven for them see 1 Pet 1. 3. 4. And in the second place that God hath made this Iesus whom he hath raised from the dead both Lord and Christ see it also confirmed Acts the 2d the 36. 10. 36. 2 Cor. 4. 5. Acts 18. 5. This Iesus I say is the Christ in English the Anointed One hath a name above every name that he is not onely said to be a Christ and an Anointed one which although it be a name of eminency among men yet may there be sound many both before the time of Reformation and since upon whom this worthy name of Christ or Anointed one may be worthily called as were those names of eminency among the Israel of old as King Priest and Prophet and such as being washed in the blood of the Lamb are also Anointed and made Kings and Priests unto God and Prophets to men compare the 2 Cor. 1. 21. 1 Io. 2. 27. with Rev. 5. 10. 19. 10. I say he is not onely a Christ but that he might appear in this eminent name to have the preheminence he is called the Christ see Mark 8. 29. Io. 11. 27. 6. 69. 20. 31. which in English is the Anointed one as will appear 1 Io. 41. We have found saith Andrew to Simon the Messias being the Hebrew word which being interpreted into the Greek Language is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Christ but rendered in English as in the margent is the Anointed and hence he is called in the 9 Luk. 20. the Christ of God or in more plain English the Anointed of God suitable to this are such expressions of the spirit of God in the Scriptures of truth as these Him hath God Anointed and that with the oyl of gladnesse above his fellowes see Acts 4. 27. 10. 38. 1 Heb. 9. And that he hath a name above every name doth evidently appear for it pleased the Father that in him should all fulnesse dwell yea all the fulnesse of the God-head bodily that in all things or as it is in the Margent among all he might have the preeminence see Coll. 1. 18 19. 2. 9. so Phi. 2. 9. Wherefore saith the Apostle God hath also highly exalted him and given him a name above every name he hath a name above the Anointed Kings Priests and Prophets of old they being but types and shadowes of him and yet were the highest names in Israel which was a Family that had a name above all the Families of the Earth and so a name above all the names on the Earth and yet this is not all for he hath a name above all Principality and power and might and dominion and every name that is named not in this world only but also in that which is is to come Ephe. 1. 20 21 22. Phi. 2. 10 11. He is the Anointed Priest none to or with him in
was baptized went up straitway out of the water therefore had he been down in the water 6. That this appointment of Christ was not by sprinkling but by dipping or as it were a drowning appears in that Iohn the Baptizer his work being to baptize remains in the wilderness by the river of Iordan and afterward in Aenon and the reason that is rendred by the Spirit of God why there he abode was because there was much water there which need not have been if that appointment could have been performed by sprinkling and not by dipping See Luke 3. 2 3. Iohn 3. 23. 7. That this appointment of Christ was not to be performed by sprinkling but by diping c. appears from the nature of the Ordinance it self for it is such an ordinance as whereby the person that submitteth thereto doth visibly put on Christ Iesus the Lord and is hereby visibly planted into his death holding forth therein a lively similitude and likeness unto his death whereby onely through faith he now professeth he hath escaped death and is in hope to obtain life and peace everlasting and so to have fellowship with him in his death as to be dead with him and thereupon to reckon himself to be dead indeed unto sin Sathan the law and the curse See Gal. 3. 27. Rom. 8. 2. 3. 5. 7 8. 11. 1 Cor. 15. 29. But the planting of a person into the likness of death is no waies resembled by sprinkling but by dipping it is lively set forth and demonstrated therefore 8. This appointment of Christ sci Baptism is an ordinance whereby the person that submitteth thereto doth hereby visibly and cleerly resemble the buriall of Christ and his being buried with him so as in respect of the old man the former lusts and conversation like the Egyptians to be taken out of the way and seen no more See Romans 6. 4. 6. Col. 2. 12. But sprinkling doth no way lively resemble the buriall of Christ or the persons being buried with him as dipping doth therefore 9. This appointment of Christ sci Baptism is an ordinance wherby the person that submitteth thereto doth visibly and lively hold forth herein the resurrection of Christ declares him whose life was taken from the earth to be alive again who although he died and was buried yet was he not left in the grave to see corruption but was raised again and behold he liveth for evermore and as hereby he holds forth the resurrectiof Christ so doth he also his own being planted into the likeness therof so as to reckon himself to be in his soul and spirit quickned and risen with Christ from henceforth to live unto God the fountain of life and to Christ Iesus the Lord who died for him and rose again and so to walk in newness of life in this present evill world being also begotten unto a lively hope that in the world to come he shall be raised and quickned both in soul and body to a life everlasting See Rom. 6. 4 5. 8. 11. Acts 8. 33 35 36. Col. 2. 12. Rom. 8. 11. 1 Cor. 15. 29. 1 Pet. 1. 3. but sprinkling doth no way lively resemble the resurrection of Christ or the souls or bodies rising or being raised by him as the way of dipping doth Therefore this appointment of Christ was and still is to be performed by way of dipping or putting the person into or under the water and not by sprinkling And that this dipping in or into water in the name of Iesus is one of the commandments of this Lord Iesus Christ doth evidently appear Mat. 28. 19. Mark 16. 15 16 compared with Acts 2. 38. 41. 8. 36. 38. and 10. 47 48. And that it is also to be observed by all that trust in Christ as other of his commands as he is the Lord untill he come again is likewise expresly manifested to be his will Mat. 28. 20. Gal. 1. 7 8. Jude 3. 2 Tim. 2. 2. Col. 2. 5 6. Rev. 2. 25. 3. 11. Hold fast till I come Rev. 22. 14. 19. Heb. 12. 25. But to proceed That a visible believer or disciple of Christ Jesus that is one that manifesteth repentance towards God and faith in Jesus Christ is the onely person that is to be baptised with that visible baptism or dipping of Jesus Christ in water That a visible disciple or Scholar of Christ one that manifesteth himself to have heard him to have been taught by him and to have yielded up himself to him as his teacher is the only person c. will be made manifest 1. By the commission it self and the argument stands thus they and they onely have right to this ordinance and appointment of Jesus Christ whom the ordainer himself sci Christ Jesus the Lord hath in his Last Will and Testament appointed it to but Christ Jesus the Lord hath appointed it to Disciples and to Believers and to such onely Therefore The first proposition cannot be denyed and the second will easily be proved see the commission by which the Apostles were warranted to administer this ordinance and so must all that baptise or they will appear but usurpers Mat. 28. 18 19. All power is given unto me in heaven and in Earth saith the Lord go ye therefore and discipulize or make disciples not among the Jews only but among the Gentiles and Nations and baptize them so that if the question should have been made Lord whom shall we baptise of the Nations among the Jews and Gentiles his answer was given in the words before and he would have given no other you shall baptize amongst the Nations Jews and Gentiles such as first have been taught and by teaching have been made my disciples so Mar. 16. 16. Go ye into all the world saith the Lord and preach the Gospel to every creature to the Gentiles as well as the Jews he that beleeveth and is baptized shall be saved c. So that if the question here again should be propounded who among the religious and strict Jews and the loose and profane Gentiles should be baptised the answer is plain those to whom the Gospel first hath been preached and they through that Gospel have also believed 2. By the practice of the Commissioners who were faithful unto their Lord and to the charge which he gave them and the argument stands thus Such as the faithful Apostles and first Commissioners of Christ Jesus the Lord administred this ordinance of baptism unto such and such only ought to be made partakers thereof But the Apostles and first Commissioners of Christ administred not this ordinance unto carnal babes infants of daies such as are by the testimony of the Scriptures declared to be conceived in sin to be brought forth in iniquity and being born of the flesh to be but flesh and so by nature the Children of wrath one as well as another being also untaught But to such as first were taught and were ordained by the immortal seed of the word to be born
verse 13. which proves that for which I produced this scripture and for further encouragement unto a servant of Christ to improve that Talent in his Lords service that he hath bestowed upon him 3. In the third place is declared the exceeding great countenance and rich reward which this Lord will bestow upon a faithfull servant that hath thus improved his Talent when he shall have received the Kingdome and shall return in the glory of his Father the countenance I say appears in these words he will say well or as it is in the 25 of Matthew well done thou good and faithful servant thou hast been faithful in a few things the rich Reward appears in these Enter into the joy of thy Lord or have thou Authority in my Kingdom over ten Cities be thou also ruler over five Cities c. But to proceed And in the congregation he may either ask for information to himself This was a liberty amongst the Jews in their synagogues or congregations as appears Luke 2. 46. where Christ being about twelve years old is found by his parents among the Doctors in the Temple not only hearing them but asking them questions and when he also taught in the Temple or elsewhere the people did not only hear him but asked him questions yea made objections against what was delivered without interruption and it cannot be conceived but this is much more a liberty in the congregations and Churches of Christ and therefore 1 Cor. 14. 35. where women are directed to ask their husbands at home if they will learn and the reason is given because it is a shame for them to speak in the Church it is plainly declared that men that will learn may ask in the Church for it is not a shame for them to speak there But to proceed Or if he can he may speak by way of prophecy for the edification exhortation and comfort of the whole by prophecy here I mean a plain and brief declaration of the mind and counsel of God in words significantly and easie to be understood confirmed by the words of the Apostles and Prophets of God and brought forth for the edification exhortation and comfort of the whole The 14 of the 1 Cor. will plentifully clear this truth and make this liberty good unto the Saints in the Churches of Christ and it cannot be shut out but by the spirit of Antichrist See verse 1. 5. 12. 24. 26. 30 31. 39 40. So 1 Thes 5. 19 20. Quench not the Spirit is the exhortation to him that is therby moved to speak and despise not prophecyings is the exhortation to them that are present to hear But to proceed And out of the congregation at all times upon all occasions and in all places as far as the jurisdiction of his Lord extends which is not only to the utmost parts of the Earth but also to heaven See Mat. 28. 18. Heb. 1. 2. Ephes. 1. 20 21 22. May yea ought to walk as a Child of light justifying wisdome with her waies and reproving folly with the unfruitful words therof provided c. For a warrant here see Deu. 6. 7. Mat. 5. 14. 16. 10. 32 33. 11. 19. Eph. 5. 11. Act. 4. 20. Jam. 3. 13. And so have I done also with the 3d. Conclusion the fourth followeth 4. I testify that no servant of Christ Jesus hath any liberty much less authority from his Lord to smite his Fellow-servant This will be evinced to be a truth many waies from the mouth of the Lord. 1. In that it is the great commandment of this Lord to his disciples and servants to love one another and so to bear one anothers burdens who ought to have their love stronger than death so as to lay down their lives for the bretheren See John 13. 34. 15. 17. 1 John 3. 23. 4. 21. Gal. 6. 2. 1 John 3. 16. Now to smite one another is a breach of that Law of Love in a very high degree Therefore 2. The servants of Christ are called upon by their Lord to learn of him to be meek and lowly and are put thereby into a capacity to be further taught the way and fear of the Lord to increase their joy and they are such as shall inherit the earth and also heaven for they shall find rest for their souls and this meek quiet and gentle Spirit is declared by the Spirit of the Lord to be an ornament of very great price See for a proof of all this Mat. 11. 29. 21. 5. Psalm 25. 9. Isaiah 29. 19. Mat. 5. 5. 1 Pet. 3. 4. but to smite is an argument of a domineering proud and lofty spirit which is far from a Spirit that is meek and lowly Therefore 3. The servants of Christ are called upon by their Lord to be so far from smiting their fellows that in case they should be smitten by others for his and the Gospels sake meerly on one cheek they should rather turn the other than seek to revenge it See Luke 6. 20. Rom. 12. 17. 1 Cor. 6. 7. why do ye not rather take wrong saith the Apostle why do you not rather suffer your selves to be defrauded but this is far from smiting one another Therefore c. 4. This Lord being also that Prince of Peace doth so far dislike such practices as these among any servants of his that belong to his house that he hath absolutely and expresly declared that he by no means will have a striker to supply the Office of an Elder or Steward therein no nor one that is of a Lordly or domineering spirit nor yet one that is froward and will be soon angry See in the first Epistle of Timothy 3. 3. Titus 1. 7. Peter 5. 3. Therefore c. 5. That no servant of Christ hath such authority from his Lord to smite his fellows doth plainly appear in that Parable Mat. 18. 34. where it is said The Lord was so wroth that he will have that wicked servant delivered to the tormentors that did but take his fellow by the throat and him that fell to smiting his fellowes in his Lords absence Mat. 24. 51. it is said The Lord shall come upon in a day when he looked not for him and in an hour that he is not awar of and shall cut him asunder and appoint him his portion with the hypocrits where shall be weeping and gnashing of teeth But to proceed in the testimony where it is said No nor yet with outward force or arm of flesh to constrain or restrain anothers conscience nor yet his outward man for conscience sake or worship of his God c. That this is a truth will be made out by the Scriptures of truth and that many waies The first argument to prove it standeth thus 1. Arg. If any Servant of Christ Jesus be he high or low rich or poor have any such liberty or authority from his Lord so to do then he is able to shew it as that which may be his warrant so to
to expect that the minds spirits of men shall be strongly possessed and that as this fundamentall conclusion Thou art Jesus the son of the living God shall be improved to the utmost by the holy Spirit of Christ in the hearts and lives of the sons and daughters of God so shall the same conclusion be improved to the utmost by way of a bewitching deception in the hearts and lives of the sons of men by the spirit of Antichrist which mystery being brought to the height then shall Christ Jesus consume him with the spirit of his mouth and shall destroy him with the brightness of his coming Therfore Christian stand thou upon thy watch and know that if Christ be formed in thee thou canst not but be transformed by him and the best form that thou canst be found in when thy Lord shall appear will be in that form and so doing as he hath appointed walking wisely and in peace toward all men Consider what hath been spoken to thee and the God of truth and peace give thee to understand and do his will which is the constant and earnest supplication and prayer of thine in Christ Jesus JOHN CLARK A brief discourse touching New England as to the matter in hand and to that part of it sci Rode Iland where my residence is together with the occasion of my going out with others from the Mathatusets Bay and the many providentiall occurrences that directed us thereto and pitched us thereon As also the Contents of the whole Treatise NEw England is a name as is generally known that was and still is call'd upon that place in reference to Old yet not so much because it is peopled and planted from thence for so are many other Plantations of the English in those Western parts but because it resembles the same as the daughter the mother It resembles it in the climate in the times and seasons of the year in the fruits which the land naturally produceth in the fouls and the fish that are there in abundance It resembles it in their politicall affairs for their governments laws Courts Officers are in a great measure the same and so are the names of their towns Counties and in point of good husbandry that w ch is raised and produced in New England more substantiall and whether it be for food or raiment it is the same with that which is here produced in Old It is a place in the largest acceptation that contains in it all the Plantations of the English upon that coast of America that lie between the Dutch Plantation on the West and the French on the East and extends it self upon the Sea coast above one hundred leagues In it is contained the four Colonies which call themselves the united Colonies The Colony called by the name of the Province of Providence Plantations lying on the South South-East thereof and two or three more lving on the Easter North-East in Agamenticus Saco Casco-Bay Pema juid where is that treasure of Masts for Ships The names of the united Colonies are these in point of precedency first Mathatusets c. but in point of antiquity first Plymouth then the Mathatusets then Conectecot and last Quinipiuck The chief Towns of these Colonies and seats of their Government are these Boston of the Mathatusets Plymouth of Plymouth Hereford of Conectecot and of Quinipiuck New-Haven Now as the name New England in the largest and truest acceptation extends to all the Plantations of the English between the French and the Dutch so in a scanty and improper acceptance of the word especially when it makes for advantage it is taken for these four united Colonies by reason of the precedency they have of others and for the same cause and upon the point as well it may be taken for the Mathatusets and the Town of Boston therein When I speak of New England understand it of that part which hath got the precedency by reason of shipping and start of the rest sci the Mathatusets as both in my Epistle and Narrative is plain to be seen which I have here also inserted for fear of mistake In the Colony of Providence Plantations in point of antiquity the Town of Providence is chief but in point of precedency Rode-Iland excels This Iland lieth in the Narraganset Bay being 14 or 15 miles long and in breadth between 4 and 5 miles at the broadest It began to be planted by the English in the beginning of the year 39. and by this hand of providence In the year 37 I left my native land and in the ninth moneth of the same I through mercy arived at Boston I was no sooner on shore but there appeared to me differences among them touching the Covenants and in point of evidencing a mans good estate some prest hard for the Covenant of works and for sanctification to be the first and chief evidence others prest as hard for the Covenant of grace that was established upon better promises and for the evidence of the Spirit as that which is a more certain constant and satisfactory witness I thought it not strange to see men differ about matters of Heaven for I expect no less upon Earth But to see that they were not able so to bear each with other in their different understandings and consciences as in those utmost parts of the World to live peaceably together whereupon I moved the latter for as much as the land was before us and wide enough with the profer of Abraham to Lot and for peace sake to turn aside to the right hand or to the left The motion was readily accepted and I was requested w th some others to seek out a place which accordingly I was ready to do and thereupon by reason of the suffocating heat of the Summer before I went to the North to be somewhat cooler but the Winter following proved so cold that we were forced in the Spring to make towards the South so having sought the Lord for direction we all agreed that while our vessell was passing about alarge and dangerous Cape we would cross over by laad having Long Iland and Delaware-Bay in our eie for the place of our residence so to a town called Providence we came which was begun by one M. Roger Williams who for matter of conscience had not long before been exiled from the former jurisdiction by whom we were courteously and lovingly received and with whom we advised about our design he readily presented two places before us in the same Naragansets Bay the one upon the main called Sow-wames the other called then Acquedneck now Rode-Iland we enquired whether they would fall in any other Patent for our resolution was to go out of them all he told us to be brief that the way to know that was to have recourse unto Plymouth so our Vessell as yet not being come about and we thus blockt up the company determined to send to Plymonth and pitcht upon two others together with
golden Altar that is before the Throne and must be mingled and perfumed with much sweet incense out of the golden censer that is in the Angell of the Covenants hand and the smoke of the incense must ascend with their prayers before God out of the Angels hand Rev. 8. 3 4 so that in this point they are nothing yea lesse and worse than nothing but Christ is the very power of God in this point the substance of all those shadowes and what he did in reference to the work of attonement and reconciliation he doth it substantially and effectually both on Gods part and mans for he hath both natures in himself and by reason thereof is an apt Mediator fit to interpose between both to make reconciliation for he is declared to be the Son of God wholly without sin consecrated with an oath of God to be a Priest for that purpose for ever Heb. 7. 21. comp with 27. 28. who by the eternall spirit of God offered up himself without fault to God his Father the just for the unjust so that by one offering he hath consecrated for ever them that are sanctified so that there is no more need of offering for sin see Heb. 9. 4. comp with 10. 14. 18. and is now entred not into the Holy places made with hands but into Heaven to appear in the sight of God for those that beleeve through him and not with the blood of others but with his own blood whereby their consciences are purged from dead works to serve the true and the living God see Heb 9. 26. 14. yea and there remaineth and is set down at the right hand of the throne of the Majesty in the highest being the memediator of that better covenant even that which is established upon the best and absolute free promises which are to pardon their enmity and iniquity and to remember their sin no more to write his Lawes in their hearts and to be to them a God and to undertake that they shall be to him a people so that as God was in Christ reconciling the world to himself not imputing their trespasses unto them so in the ministry of reconciliation Christ is by his Spirit in man shedding abroad the love of God in his heart and thereby slaying his enmity by which means he is reconciled to God so that whom he blesseth being the High Priest and Captain of our salvation shall be blessed indeed see Acts 3. 26. By all which it doth appear to be a truth that there is none to him in point of attonement to make reconciliation between God and Man And now that there is none with him in that great work neither person nor service is also as evident God the Father hath designed him alone in that businesse that no Flesh might glory in his presence see Acts 4. 11. 12. 1 Tim. 2. 5. Colloss 1. 20. 1 Cor. 1. 29. And Paul tels the Galatians who were about to joyn circumcision and so works with Christ in this point of acceptance with God that then Christ should not profit them and that they were faln from grace see Gal. 5. 23. He is the Anointed Prophet none to him in point of Instruction That he is the Anointed Prophet or a Prophet Anointed with the Spirit of Prophecie above his fellow Prophets and a Teacher immediately sent from God from Heaven see Io. 9. 17. Luke 24. 19. Heb. 1. 9. Ioh. 3. 2. 13. 6. 38. 16. 28. And that there is no Prophet to him will evidently appear for all the other Prophets of God were such as did bear witness to him or were types of him yea Moses and Elias those two great Prophets lay themselves low that he may be exalted wherefore Deut. 18. 15. I saith the Lord by the hand of Moses will raise them up a Prophet from among their Brethren like unto thee and will put my words in his mouth he shall speak unto them all that I shall command him and it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name I will require it of him And Ioh. 3. 30 31. He must increase saith Iohn the Baptist who came in the spirit of Elias and was saith Christ more than a Prophet so that among those that were borne of Women before him there was not a greater and I must decrease he that cometh from above saith he is above all he that is of the Earth is Earthly and speaketh of the Earth he that cometh from Heaven is above all and what he hath seen and heard that he testifieth and no man receiveth his Testimony he that hath received his Testimony hath set to his seal that God is true for he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him and as these great Prophets thus witness to Christ so the voice that is heard from Heaven by Iames Cephas and Iohn do confirm their testimony that there is no Prophet to him for when upon the Mount Moses and Elias appeared talking with Christ and Peter would have three Tents or Tabernacles one for Christ one for Moses and another for Elias that so no doubt at some times and in some cases he might be hearkning to them immediataly upon the motion and as an evident manifestation of a dislike thereof they both vanished and a cloud overshadow'd them all and Christ being the Prophet only remaining there comes a voice out of the cloud which said This is my wel-beloved Son in whom I am well pleased hear ye him Mat. 17. 5 6 7. And now that there is none to him in point of instruction will also appear with respect both to the matter and efficacy 1 For the matter of instruction he that cometh from above being also in the bosome of the Father must needs be above all in his matter of instruction for what he hath heard and seen in the Fathers bosome that he Testifies and speaketh the very words of God yea declareth and maketh known God himself being the bright breaking-forth of the Fathers glory which was that which Moses that great Prophet did so much desire to behold and could not obtain it and hence it is that it is said his hearers were astonished at his Doctrine concluded no man ever spake like this man and the best of them knew not whether to go to better themselves forasmuch as he had the words of eternall life yea and that holy Spirit of promise which the Saints were and still are to receive was but to glorifie him to take of him and his words and to shew unto them the treasures of light and life and refreshment that is contained therein see for the proof of all this 1 Io. 17. 18. Io. 3. 31 32 34. Heb. 1. 3. Exo. 33. 18 27. Mat. 7. 28. Io. 7. 46. Io. 6. 68. Io. 14. 26. 16. 12 13 14. And as for excellency of matter so for efficacy
that loved him and kept his commandments and that he intended the same unto other visible disciples that should love him and keep his commandments unto the end of the world will also appear for if the appointment of Christ sci the supper that went before and is exprest chapter the 13. and the prayer of Christ that followed after and is exprest chapter 17. did belong unto them that should believe through their word till he come again then this promise that is so often repeated between doth as well belong unto them as to these but the former is true See Iohn 17. 20. 1. Cor. 11. 26. therefore the later If the consequence be denied it will still be proved out of Christs own words See Iohn 7. 37 38. and the consideration even in reason of Christs exceeding love and tender care towards all his disciples that love him and keep his commandments and their sensible wants of the same supplies of the Spirit will clearly evince it 2. It will clearly appear out of the words of the Apostles of Christ See Iohns interpretation of these words of Christ Out of his belly shall flow rivers of living water This spake he saith Iohn of the Spirit which they that believe on him should receive for the holy Spirit was not yet because Iesus was not yet glorified John 7. 29. See also what they all say with one mouth after they had received this holy Spirit with power whereby they were furnished as Apostles or Embassadors of him that had all power in heaven and earth in his hand to go forth with the embassage of peace into all Nations and could deliver the mind of their Lord unto them in their own language Acts 2. 38 39. Repent and be baptised every one of you in the name of Iesus for the remission of sins ye shall receive the gift of the holy Spirit for the promise is to you and to your children and to all that are a far off as many of all these as the Lord our God shall call sci to repentance from dead works to faith in Christ Iesus to this visible manifestation thereof by being baptised and so visibly planted into the death buriall and resurrection of Christ for the remission of sins 3. This will also appear by the enjoyments of those that first trusted in Christ and visibly manifested their faith and love in and to the Lord by keeping his commandments The Disciples which were also called Apostles waiting in the appointment of their Lord at Jerusalem received and were filled with that holy Spirit with power according to promise See Acts 1. 4. compared with 2. 2. So that great number that were about three or rather five thousand souls that believed through their word and were baptized in Jerusalem and waited in the appointments of the same Lord that is to say together steadfastly in the Apostles doctrine and in fellowship and in breaking of bread and in prayer they also enjoied this holy Spirit according to promise See Acts 4. 31. The like may be found among the Saints in Samaria Acts 8. 17. in Ephesus Acts 19. And the same may be found among the Saints that thus put on Christ and walked in him among those that first trusted in him in all places See it in the Romans chap. 5. 5. and chap. 8. at large See it in the Corinthians Epistle 1. chap. 2. 10. 12. and 6. 11. 19. and ch 12. at large In the Galathians ch 3. 2. 4. 6. In the Ephesians chap. 1. 13. In the Philippians chap. 3. 3. In the Colossians chap. 1. 8. In the Thessalonians Ep. 1. chap. 1. 5 6. and chap. 5. 19. This promise is also found true in the litle children that Iohn writes to and is often repeated 1 Iohn 3. 24 4. 13. and in the 2. 27. he speaks unto them after this manner but the anointing speaking of this holy Spirit of promise which ye have received of him abideth in you and such is his supply that you need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie even as it hath taught you ye shall abide in him And now litle Children abide in him c. And Iude telleth us that the very ground why some that had made a profession of the faith and order of Iesus caused divisions and offences contrary to that doctrine they had received and separated themselves was because they were sensuall not having this Spirit Iude 19 And as all this hath been proved by the last Will and Testament of that living Lord so is it also clear that his Will is not to be added to or taken from compare Gal. 3. 15. with Rev. 22. 18 19. which notwithstanding if any man shall attempt to do let him know this Lord is alive and will ere-long appear sufficiently able to avenge it 3. I testifie that every such servant of Christ Iesus may in point of liberty yea ought in point of duty to improve that talent which his Lord hath given unto him That it is their duty to improve the talent the Lord hath given unto them and that for that end it was also given will appear by those two instances of the Lord himself the first is Mat. 5. 13 14 15. Ye saith the Lord to his Disciples are the salt of the earth the light of the world c. neither do men light a candle and put it under a hushell but on a candlestick whereby he intimates that if it be far from the intention of men who are but weak and foolish in their intentions and actions to sight a candle which is for use and then to put it under a bushell and so make it useless then much further from the purpose and intention of God who is the father of lights to enlighten the spirit of a man which is the candle of the Lord and then to have that light concealed and with-held therefore it follows let your light saith the Lord so shine before men that they may see your good works and glorifie your father which is in heaven The other instance is in the 19 th chapter of Luke 11 12 13 14 15 16. to the 27. verse in which Parable is lively declared by the Lord 1. That that glorious Kingdome of God that shall certainly appear should not so immediatly appear as some thought it should for which end is the Parable spoken verse 11. and the first words of the Parable will prove the same thing for the Noble-man which is Christ Iesus the Lord must first go into a far counâ—ry to receive his Kingdome which is to the right hand of the Father there to sit untill all his enemies become his footstool and so return 2. Here is declared the order in which this Lord left this houshold when he went to receive his Kingdome he bestowed gifts or talents upon them and commands them as his servants in their severall places to occupy till he come