therein they that cannot interpret it by the other four nor yet by the Commission it self nor by the Commissioners faithful observance thereof in all other instances let them prove if they can these three particulars 1. That Lydia ever had a husband 2. In case she had that ever she had any children by him and if so then in the 3. place that they were not dead or so grown up that they might hear and receive the word gladly as well as their mother 3. A third argument to prove that a visible believer is the person that according to the mind of Christ is to be baptized in water may be taken from the order which the Spirit of Christ laies down faith and baptism in the scriptures of truth putting faith still in the first place witness Mark 16. 15 16. Mat. 28. 19. Heb. 6. Eph. 4. A 4 argument may be taken from the nature of the ordinance and a 5 from Johns Baptism Yea much more might be said to this point but this may suffice And also the only person that is to walk in the visible order of his house and so to wait for his comming the second time in the form of a Lord and King with his glorious Kingdome according to promise That he is the only person that is to enter into and walk in the visible order of his house will evidently appear if the order in which our Lord left his house when he went to his Father to receive his kingdome be duly considered for in his last will and testament we shall find it thus recorded when our Lord was about to be gone he gave order unto his Apostles whom he made stewards in his house of the mysteries of God to make him Disciples of all Nations and that such as were so made should then be baptized and so visibly planted into Christ and put on Christ and having so received him should walk in him observing all things whatsoever he had commanded the first thing wherof as touching order was to be added or joined one to another in the fellowship of the Gospel by a mutual professed subjection to the Scepter of Christ and being a company thus called out of the world from worldly vanities and worldly worships after Christ Jesus the Lord which is the proper English of these words the Church of Christ and is in other terms called the Houshold of faith should steadfastly continue together in the Apostles doctrine sci the consolation reproof and instruction thereof in Fellowship sci mutual support both inward and outward in Breaking of bread thereby remembring the death of our Lord whose soul was made an offering for sin as his flesh is meat indeed and his blood drink indeed by the help of the Spirit to nourish our souls and spirits up unto eternal life and in prayer one with and for another And that this is the absolute order which the Lord hath appointed in his last Will and Testament doth evidently appear both by his own precept and command and by the practice of such as first trusted in him and if so then neither infants of daies nor yet such as profess themselves to be believers in Jesus but refuse as a manifestation thereof according to the practice of such as first trusted in Christ to yield up themselves to be planted into the death burial and resurrection of Christ and so visibly to put Christ on as did the Christians of old I say such have no visible right to enter into or walk in the order of the Gospel of Christ and to conclude the point the argument stands thus They and they only have visible right to enter into and walk in the visible order of Christs house and so to wait for his comming whom Christ Jesus himself being the Lord of the house hath appointed and his Apostles being his stewards have approved of But such as first have been taught and made disciples or Scholars of Jesus and believers in Christ and afterwards have bin baptised or dipped and therby visibly lively planted into the death burial and resurrection of Christ are they and they only whom Christ hath appointed and the Apostles have approved of See his Commission peruse their practice Ergo They and they only have visible right to enter into and walk in the order of Christs house and so to wait for his comming the second time in the form of a King with his glorious Kingdom according to promise See for a farther confirmation of the last clause in the first Epistle to the Corinthians 1. 7. 1 The 1 10. 2. The. 3. 5. But to proceed He is the person that is also to wait for his Lords sending down from the right hand of his father in the time of his absence the holy Ghost or holy Spirit of promise and all this according to the last will and testament of that living Lord That this living Lord did promise when he left this present evil world that is in a great measure subjected to devils and went to his Father not only to return again but in the time of his absence as a testimony of his great love unto such as are called to be his disciples manifest the same by loving him keeping his commandments and as a teâ—â—imony of his loving acceptance at the right hand his Father to send down the holy Spirit which should be in them as a well-spring of living water flowing forth unto eternall life who being a Spirit of truth and sent by Christ who is the truth which God will exalt shall glorifie him take of him and his and shew unto them and so lead them from truth to truth until he hath brought them into all truth as a comforter or Spirit of comfort shall fill their hearts with joy in believing by bearing witness with their spirits that they are the children of God and by revealing unto them the precious things w ch God hath prepared for them that love him which neither eye hath seen nor ear hath heard neither hath it entred into the heart of man to conceive and as a holy Spirit shall set them apart that are justifyed by the blood of his Son unto the holy God and sanctifie them throughout in soul and spirit and body and as a Spirit of supplication shall help them to speak unto God and as a Spirit of prophecy to speak unto men that this Lord I say did promise unto his disciples who love him and keep his commandments in the time of his absence the presence of such a Spirit as this which hath supplies in him beyond what the â—oul lacks and that therfore they are to wait for this promise and for these supplies in his appointments will clearly appear 1. Out of the words of the Lord himself See Iohn 14. 15 16 17. so v. 26. chap. 15. 26. chap. 16. 7 8. so v. 13 14 15. five times in that night in which he was betraied doth he repeat that promise to his Disciples
Seat and cursed me saying The Curse of God or Iesus goe with thee so we were carried to the Prison where not long after I was deprived of my two loving Friends at whose departure the Adversary stept in took hold on my Spirit and troubled me for the space of an hour and then the Lord came in and sweetly releeved me causing me to look to himself so was I stayed and refreshed in the thoughts of my God and although during the time of my Imprisonment the Tempter was busie yet it pleased God so to stand at my right hand that the motions were but sudden and so vanished away and although there were that would have payd the money if I would accept it yet I durst not accept of deliverance in such a way and therefore my answer to them was that although I would acknowledge their love to a cup of cold Water yet could I not thank them for their money if they should pay it so the Court drew neer and the night before I should suffer according to my sentence it pleased God I rested and slept quietly in the morning many Friends came to visit me desiring me to take the refreshment of Wine and other Comforts but my resolution was not to drink Wine nor strong drink that day untill my punishment were over and the reason was lest in case I had more strength courage and boldnesse than ordinarily could be expected the VVorld should either say he is drunk with new VVine or else that the comfort and strength of the Creature hath carried him through but my course was this I desired Brother John Hazell to bear my Friends company and I betook my self to my Chamber where I might communicate with my God commit my self to him and beg strength from him I had no sooner sequestred my self and come into my Chamber but Sathan lets flie at me saying Remember thy self thy birth breeding and friends thy wife children name and credit but as this was sudden so there came in sweetly from the Lord as sudden an answer 't is for my Lord I must not deny him before the Sons of men for that is to set men above him but rather lose all yea wife children and mine own life also To this the tempter replies Oh! but that is the question is it for him and for him alone is it not rather for thy own or some others sake thou hast so professed and practised and now art loth to deny it is not pride and self in the bottom surely this temptation was strong and thereupon I made diligent search after the matter as formerly I had done and after a while there was even as it had been a voyce from Heaven in my very Soul bearing witnes with my Conscience that it was not for any mans case or sake in this world that so I had professed and practised but for my Lords case and sake and for him alone whereupon my Spirit was much refresht as also in the consideration of these three Scriptures which speak on this wise Who shall lay any thing to the charge of Gods Elect Although I walk through the valley and shadow of Death I will fear none evill thy rod and thy staff they shall comfort me And he that continueth to to the end the same shall be saved But then came in the consideration of the weaknesse of the Flesh to bear the strokes of a whip though the Spirit was willing and hereupon I was caused to pray earnestly unto the Lord that he would be pleased to give me a spirit of courage and boldnesse a tongue to speak for him and strength of body to suffer for his sake and not to shrink or yeeld to the stroaks or shed tears lest the adversaries of the truth should thereupon blaspheme and be hardned and the weak and feeble-hearted discouraged and for this I befought the Lord earnestly at length he satisfied my spirit to give up as my soul so my body to him and quietly to leave the whole disposing of the matter to him and so I addressed my self in as comely a manner as I could having such a Lord and Master to serve in this businesse And when I heard the voyce of my Keeper come for me even cheerfulnesse did come upon me and taking my Testament in my hand I went along with him to the place of execution and after common salutation there stood there stood by also one of the Magistrates by name Mr. Encrease Nowell who for a while kept silent and spoke not a word and so did I expecting the Governours presence but he came not But after a while Mr. Nowell bad the Executioner doe his Office then I desired to speak a few words but Mr. Nowell answered it is not now a time to speak whereupon I took leave and said Men Brethren Fathers and Countrey-men I beseech you give me leave to speak a few words and the rather because here are many Spectators to see me punished and I am to seal with my Blood if God give strength that which I hold and practise in reference to the Word of God and the testimony of Iesus that which I have to say in brief is this Although I confesse I am no Disputant yet seeing I am to seal what I hold with my Blood I am ready to defend it by the Word and to dispute that point with any that shall come forth to withstand it Mr. Nowell answered me now was no time to dispute then said I then I desire to give an account of the Faith and Order I hold and this I desired three times but in comes Mr. Flint and saith to the Executioner Fellow doe thine Office for this Fellow would but make a long Speech to delude the people so I being resolved to speak told the people That which I am to suffer for is for the Word of God and testimony of Iesus Christ No saith Mr. Nowell it is for your Error and going about to seduce the people to which I replyed not for Error for in all the time of my Imprisonment wherein I was left alone my Brethren being gone which of all your Ministers in all that time came to convince me of Error and when upon the Governours words a motion was made for a publick dispute and upon fair terms so often renewed and desired by hundreds what was the reason it was not granted Mr. Nowell told me it was his fault that went away and would not dispute but this the Writings will cleer at large still Mr. Flint calls to the man to doe his Office so before and in the time of his pulling off my cloathes I continued speaking telling them That I had so learned that for all Boston I would not give my bodie into their hands thus to be bruised upon another account yet upon this I would not give the hundredth part of a Wampon Peague to free it out of their hands and that I made as much Conscience of unbuttoning one button as I
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
ILL NEWES FROM NEW-ENGLAND OR A Narative of New-Englands PERSECUTION WHERIN IS DECLARED That while old England is becoming new New-England is become Old Also four Proposals to the Honoured Parliament and Councel of State touching the way to Propagate the Gospel of Christ with small charge and great safety both in Old England and New Also four conclusions touching the faith and order of the Gospel of Christ out of his last Will and Testament confirmed and justified By JOHN CLARK Physician of Rode Island in America Revel 2. 25. Hold fast till I come 3. 11. Behod I come quickly 22. 20. Amen even so come Lord Jesus LONDON Printed by Henry Hills living in Fleet-Yard next door to the Rose and Crown in the year 1652. To the Right Honorable the House of PARLIAMENT and COUNCEL of STATE for the Commonwealth of ENGLAND The author humbly craves of that mighty Counseller that Prince of peace a large donation of the spirit of Counsell and of the spirit of courage with a suitable and happy success for the Peace Liberty and enlargement of these three Nations MAy it please you right Honorable in some of those few vacant hours which it pleaseth the most high whose rod and staff you are to afford unto you from those many weighty difficult and distractfull incombrances and affairs that do flow in and press upon you daily to cast your eye at least for recreation sake upon this Treatise and the rather because it contains in it matter of no small concernment as in it self so especially to your honoured selves for in the first part which is the narrative you may please to read a tragicall story wherein I hope your eye will not a litle affect your tender hearts to see such a discurteous entertainment of strangers and wayfaring-men that were passing by and tarried but for a night or two and that by their neighbours men professing the fear of the Lord as they also do who together for liberty of their consciences and worship of their God as their hearts were perswaded long since fled from the persecuting hands of the Lordly Bishops your adversaries and ours unto those utmost parts of the World to the extreme hazard of their lives the wasting of their estates and upon the point to the totall loss and deprivation of their neer and deer relations and the comforts thereof in this their native land and the rather to see this acted by that sword that hand which from your honored arm they are betrusted with and so to see your sword your power your hand misused therein In the second part which is the confirmation of my testimony by the word of God and testimony of Christ Jesus the Lord and especially in the later part thereof you that count it your greatest honour and highest preferment in this world to be servants of Christ who is indeed the Lord of Lords and King of Kings whose Sword-bearers you are as was also that Caesar although he knew it not you I say I hope shall find that he hath not required such things at your hands as generally they that have been his Sword-bearers before your selves have been apt to conceive and thereupon have been too deeply engaged in the shedding of much innocent bloud in this Land being also perswaded thereunto by their teachers who to maintain their superstitious humane invented religion and worship for filthy lucres sake it being the only curious art and craft by which they had their wealth and livings as those of old not having the two-edged sword of the Spirit which is the word of God to defend themselves and to maintain their craft against the poor illiterate and despised servants and witnesses of Jesus Christ have been forced to call for the sword of stell the power of the Magistrate to help to stop their mouthes to cut them off and so to take them out of their way and by casting a mist before their Rulers eyes they have still perswaded them That this is their office and duty to do and that hereby they did God best service with that sword with which they were betrusted whereas indeed they did but make their sword guilty of the blood of the innocent and thus were they taken off from attending upon the very thing for which this sword was put into their hands to attend upon their private and carnall interests and so were brought into a double transgression By whose errataes Right Honourable I hope the Lord will teach you to beware and by giving you a clear discerning of his mind and will in these more bright sunne-shining daies wherein the Earth begins to be filled with the knowledge of the Lord as the waters cover the Sea will give you to understand that as all power in earth is given to him so he to the glory of God his Father whose power and wisdome he is doth wisely manage the same by a two fold administration of power suitable to the two fold state or being of man whom in the earth and in the things thereof he hath appointed Lord that one may be called an earthly and outward administration which suits the outward man and all those outward and visible things in reference unto man that do belong thereto as he is Lord thereof and is managed by an outward visible sword of steel and by a carnall or audible voyce or word of him or them that holds it in their hand and to an outward and carnal end yet righteous just and good which being diligently attended to tends to the peace liberty and prosperity of a civil State Nation and Kingdom so far as it concerns the outward man and visible state thereof which end is the preservation of it self the whole and every particular part and person belonging thereunto safe in their person name and estate from him or them that would rise up visibly to oppress or wrong them in the same Thus in the general and to instance more particularly in case by the caution of a wholesome Law and just penalty annexed thereunto which by a carnall hand or way is presented to a carnall and visible eye or ear the Oppressour takes not warning and will not be deterred from offering violence to the person name or estate of his neighbour then by this power shall he be made responsible and be forced nolens volens so far as he is able to make it good and to restore in case any be impoverished or faln to decay in their outward man and estates by age sickness fire or by some other way or hand of GOD so far as their present strength extends by this power they are to be employed and where it fails to be relieved and that by an equall and just levy of their neigbours estates to be taken also by force in case there be not so much love and charity in them towards their poor distressed neighbours to constrain them thereunto and by the same way also to maintain itself and all other just undertakings
that may be presented for the preservation of the whole And this in brief is the sum of that administration of Christs power in earth so far as it meerly concerns the outward man with respect to others that may uphold it or molest it and is managed by that sword of steel which in reference unto him is called in scripture the rod of iron by which he rules the nations and breaks them to peeces like a Potters vessel and with this administration of his power on Earth Right Honourable hath he who is the Lord of Lords and shall ere long appear as King and Judge of all betrusted you in these three Nations having as a manifest token thereof put into your hand that iron rod and to admiration hath strengthened and upheld your arm for the subduing and ordering of the same There is yet besides this another administration of Christs power on Earth which compared with this may be truly termed heavenly and spirituall it being that which suiteth with and principally is exercised about the spirituall or hidden part of man to wit his spirit mind and conscience which is indeed the most naturall Lord and commander of the outward it and all things belonging thereunto being but naturally subject and readily obedient from which very consideration it is that it is more safe and also more honourable for the powers on earth to have one thousand souls to be subject to them for love and conscience sake than to have ten thousand times ten thousand bodies seemingly subject for wrath sake and for fear of revenge this spirit and great commander in man is such a sparkling beam from the Father of lights and spirits that it cannot be lorded over commanded or forced either by men devils or angels but onely leaving its first station wherein it came so neer to the light and glory of God it is now caused to possess death and darkness and by that means is in a capacity by men and devils to be deceived and so by perswasion to be mis-led This spirituall administration of Christs power in and over the spirits and consciences of men as it extends to all the inward and hidden motions and actings of the mind so to all the outward manifestations of its powerfull commands in the outward man in reference unto God and especially unto such as appertain to the visible worship and service of God who hath declared himself to be a Spirit and will be worshipped in spirit and in truth and seeks such and onely such to worship him This spirituall administration so far as it concerns the outward man is managed not by a sword of Steel which cannot come neer or touch the spirit or mind of man but by the sword that proceeds out of the mouth of his servants the word of truth and especially as to the efficacy and to the inward man by the two-edged sword of the Spirit that spirituall law and light with which these candles of the Lord are enlightned and that by himself who is that light that enlightneth every man that comes into the world and this spirituall administration of Christs power on earth in and over the spirits minds and consciences of the sons of men and also over the outward man as to worship meerly is committed into the hands of the Spirit of Christ who is his vice-roy here on earth and is only able to deal with spirits by way of convincing converting transforming and as it were a-new creating of them and so to translate them out of the Kingdome of darkness in which they are by nature into the glorious â—iberty of the Saints in light Who is pleased also to make use of the mouths of his servants and through them as empty reeds and crooked rams-hornes to overturn the spirits and spirituall strong holds of men and devils and by them to convict avenge and execute the sentence written which upon such as manifest the emnity that is in their minds in the highest degree even against the holy Spirit himself the only sin unpardonable for all other sin and blasphemy shall be forgiven I say the written sentence that is to be executed upon such is anathema maranatha that is accursed with this intimation our Lord cometh leaving them untill he meet with them and otherwise than thus the servants of Christ cannot proceed having express command not to strive but to be patient apt to teach in meekness instructing those that oppose themselves to wait if God at anytime wil give them repentance to the acknowledgement of the truth Thus if it please the Father of lights to give you Right Honorable to distinguish between these two administrations of Christ's power here on earth and to leave that part to himself in the hand of his Spirit which cannot be conferred on others nor yet rightly managed but by the two-edged sword of that Spirit and wholly give up your selves to improve that part which belongs unto and well suits with that sword which you are now betrusted with it will much conduce to his glory your own praise and the peace and settlement of these three Nations over which the Lord hath set you And whereas Right Honorable it is in your hearts to propagate the Gospell of Jesus Christ the thing is excellent that is in your hearts and I hope the way to effect it is before you which is sith the Lord of hoasts hath said that works of this nature are carried on not by might nor by power but by his Spirit therefore to give way to his Spirit for the effecting thereof and to this end I humbly propose that your way to further this glorious design as to the might and power this Lord of Hoasts hath betrusted you with is 1. Not so much as to touch his Anointed and to do his Prophets no harm their ointment being the Spirit of prophecy and this Spirit of prophecy the testimony and witness of the Gospel of Jesus And 2. As obedient and dutifull servants to that Lord of Lords to suffer the Tares which being by the adversary sown after the Wheat must needs be ment erronious hereticall and antichristian persons professing the Gospel I say to let these tares alone in that part of the field or world over which the great Lord of the harvest hath placed your Honors sith it is his pleasure they shall there remain to the time of the harvest being the end of the world and that out of his tender respect to the Wheat lest in plucking up the tares though evidently discerned by his servants the Wheat should be rooted up also And 3. To the same end not to give your sword or power to the beast nor yet to suffer your power neither in these three nations nor yet in any forreign part of the world to be so misused by any to whom 't is committed as by vertue thereof out of an ignorant zeal and blind devotion pretending to pluck up the tares which yet is contrary to the express
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
soul it may so shine forth before the sons of men that they seeing thy good works may have cause administred to glorify our father which is in heaven It is not words now Christian although they were spoken with tongues of men and Angels when that worthy name is every where well spoken of but faith that works by love and love by works that will distinguish a heady from a hearty Christian Say not in thine heart that Christs Comands are low and his appointments carnall legal injunctions and at the best but neat for babes least hereby thine heart be declared to be vainly puft â—p in thy carnall or fleshly mind and to have too low and carnall conceits of Christ himself who is the injoyner appointer and commander thereof and shall ere long appear as Judge yea least hereby thou be declared ignorant or at the best forgetful of this one thing that it is the great design of God in Christ as to glorifie himself to admiration in poor sinful flesh so whilest he doth it to hide pride from man and therefore as he hath chosen not many wise mighty nor noble of this world but the foolish weak base despised nothings thereof so hath he suited his commands and appointments thereunto and intends through these foolish things so to cause his wisdome to shine forth as thereby to confound the wise through these weak things so to cause his power to appear as thereby to confound the things that are mighty and through these base dispised things that are not to bring to nought those noble glorious and excellent things of the world that are Thou mayst herein see gentle Reader that I have rather chosen to bear witness to the faith and order of our Lord and to shew unto the world but especially unto thee what is the mind of Christ in this time of his absence as to faith and obedience to shew I say rather what is truth which is but one than to bear witness against the ly which is so various knowing that the truth once established shall discover the falshood and light breaking forth shall scatter the darkness And whilest I lead thee forth to seek him whom thy soul loveth and longeth after who is also thy joy and thy Crown while I lead thee I say by the footsteps of those flocks that first trusted in Christ and were fed by such pastors according to his own heart as he gave them God forbid that thou shouldst be as one that wilt turn aside by the flocks of his companions and shouldst be found remaining either on the left side in a visible way of worship in deed but such as was neither appointed by Christ nor yet practised by them who first trusted in him or on the right in no visible way of worship or order at all either pretending that the outward court is given to the Gentiles and the holy City is by them to be troden under foot that the Church of Christ is now in the wilderness and the time of its recovery is not yet or else pretending that God is a spirit and so will in spirit be worshipped and not in this place or that in this way or that Well if thou beest in these waies misled I can no longer forbear in tenderness of spirit and compassionate bowels of love to stretch forth a helping hand thereby to try whether it be the good pleasure of God at this time to drop down a word of light and life and power into thine heart that thou mayest be there by awakned and quickned to be still saying within thy soul Lord what wilt thou have me to do so shalt thou hear such a saying as this Come out from among them Oh my people and be ye separate from them and touch no unsanctifyed thing and I will receive you and be a father unto you and ye shall be my sons and daughters saith the Lord God Almighty and also such a saying as this Blessed are they that do his commands for they have right to the tree of life and shall enter in through those gates of pearl into that glorious City Rev. 22. 14. and know that these are the commandments of Jesus sci As ye have received Christ Jesus the Lord so walk ye in him and behold I come quickly hold that fast which thou hast yea hold fast till I come And such as may be under the later disceptions let me intreat thee to ponder these words in thine heart sci That prophecies although marvelous plain and easy to be understood cannot warrant a pure conscience to neglect much less to cast off the commandments and oppointments of Jesus neither can the spirit of Christ direct or incourage the heart of a Christian to cast off his lordship no no the spirit of Christ is hereby distinguished from that of Antichrist in that he shall unfainedly confess that Jesus is the Christ and that this Christ Jesus is come in the flesh and when he is come according to promise into the heart of a Christian he shall not speak of himself but as a messenger his office is to gloryfie Christ by taking of him and his and shewing it unto yea writing it in the heart of a Christian so that I dare boldly say there is none for the exaltation of Christ Jesus the lord according to his last will and testament and for the nourishing a lively hope in the heart of a Christian concerning his glorious return I say there is none to that holy spirit of promise who being also the spirit of truth shall guide the souls of the Saints to worship the father as in spirit so likewise in truth and therfore that spirit that speaks of himself and is so far from taking of Christs to exalt and gloryfie him according as he hath foretold and his father intended that he takes from Christ laies him low and diminisheth his glory that spirit cannot be the spirit of Christ or that holy spirit of promise and for asmuch as the spirit speaketh expresly that in these later daies there shall be seducing spirits that shall deceive if it were possible the very elect of God whose incounter will not be so much with flesh and blood but with wicked spirits in high places let me therfore exhort thee in the words of that beloved disciple of Christ beleive not every spirit but try the spirits and that by this rule whether they be of God or no bring them to the wholsome words of the holy Apostles Prophets and son of God ye erre saith Christ not knowing the scriptures and the power of God let it be thy care Christian therfore to search the Scriptures and therein to wait for the power and glory of the spirit of God And look to thy spirit for as immediately before Christs appearing in flesh Satan in a large measure possessed the bodies of men that by his casting them out his power in flesh might appear So before his coming again in glory I have grounds
fact and practice to which I replyed you say the Court condemned me for matter of fact and practice be it so but I say that matter of fact and practice was but the manifestation of my judgment and conscience and I make account that man is void of judgment and conscience with respect unto God that hath not a fact and practice suitable thereunto and for the things contained in my Sentence they are rather collections which the Court was pleased to make and draw from my words than my words themselves nevertheless I do not say they were unduly collected for in truth if the Faith and order which I profess do stand by the word of God then the Faith and order which you profess must needs fall to the ground and if the way you walk in remain then the way that I walk in must vanish away they cannot both stand together to which they seem to assent therefore I told them that if they please to grant the motion under the Secretaries hand I would draw up the Faith and order which I hold as the sum of that I did deliver in open Court into three or four Conclusions which Conclusions I will stand by and defend untill he whom you shall appoint shall by the word of God remove me from them in case he shall remove me from them then the disputation is at an end but if not then I desire like liberty by the word of God to oppose the Faith and order which he and you profess thereby to try whether I may be an instrument in the hand of God to remove you from the same they told me the motion was very fair and the way like unto a disputant and thereupon concluded in my hearing and directed also their speech to me saying because the matter is weighty and we desire that what can may be spoken when the disputation shall be therefore would we take a longer time whereas therefore the time appointed was the next fift day by reason of the commencement which will be the next week and the meeting of the Elders we must defer it now untill the fift day come fortnight and so I told them to be brief I was their prisoner and should at-attend their pleasure so I returned with my keeper to prison again drew up the Conclusions which I was resolved through the strength of Christ to stand in defence of and through the importunity of one of the Magistrates the next morning very early I shewed them to him having a promise I should have my motion for a dispute granted under the Secretaries hand The Conclusions were as followeth The Testimony of Iohn Clarke a prisoner of Iesus Christ at Boston in the behalf of my Lord and of his people is as followeth 1 I Testifie that Iesus of Nazareth whom God hath raised from the dead is made both Lord and Christ this Iesus I say is the Christ in English the Anointed One hath a name above every name He is the Anointed Priest none to or with him in point of attonement The Anointed Prophet none to him in point of instruction The Anointed King who is gone unto his Father for his glorious Kingdom and shall ere long return again and that this Iesus Christ is also The Lord none to or with him by way of Commanding and ordering with respect to the worship of God the household of Faith which being purchased with his Blood as Priest instructed and nourished by his Spirit as Prophet do wait in his appointment as he is the Lord in hope of that glorious Kingdom which shall ere long appear 2 I Testifie that Baptism or dipping in Water is one of the Commandements of this Lord Iesus Christ and that a visible beleever or Disciple of Christ Iesus that is one that manifesteth repentance towards God and Faith in Iesus Christ is the only person that is to be Baptized or dipped with that visible Baptism or dipping of Iesus Christ in Water and also that visible person that is to walk in that visible order of his House and so to wait for his coming the second time in the form of a Lord and King with his glorious Kingdom according to promise and for his sending down in the time of his absence the holy Ghost or holy Spirit of Promise and all this according the last Will and Testament of that living Lord whose Will is not to be added to or taken from 3 I Testifie or Witness that every such believer in Christ Iesus that waiteth for his appearing may in point of liberty yea ought in point of duâ—y to improve that Talent his Lord hath given unto him and in the Congregation may either aske for information to himself or if he can may speak by way of Prophecie for the edification exhortation and comfort of the whole and out of the Congregation at all times upon all occasions and in all places as far as the jurisdiction of his Lord extends may yea ought to walk as a Child of light justifying wisdom with his ways and reproving folly with the unfruitfull works thereof provided all this be shown out of a good conversation as Iames speaks with meekness of wisdom 4 I Testifie that no such believer or Servant of Christ Jesus hath any liberty much less Authority from his Lord to smite his fellow servant nor yet with outward force or arme of flesh to constrain or restrain his Conscience no nor yet his outward man for Conscience sake or worship of his God where injury is not offered to the person name or estate of others every man being such as shall appear before the judgment seat of Christ and must give an account of himself to God and therefore ought to be fully perswaded in his own mind for what he undertakes because he that doubteth is damned if he eat and so also if he act because he doth not eat or act in Faith and what is not of Faith is Sin These Conclusions being seen at least by one of the Magistrates notwithstanding the Message to the prison answer to my self in the Chamber promise by him that came for the Conclusions common report abroad that a disputation was granted the Court broke up and did nothing and the next second day following a Messenger was sent to the prison from the Magistrate with a release to the keeper which having received he speedily put me forth The words of the release follow To the Keeper of the prison BY Virtue hereof you are to release and set at liberty the Body of Mr. Iohn Clarke and this shall be your discharge for so doing Given under my hand the 11th of the 6th Month 1651. WILLIAM HIBBINS To be brief c. Vnderstanding that some friends had laid down the Money although contrary to my Counsell when formerly at severall times and by severall persons I was moved thereunto and perceiving now that the Countries expectation which was not a little raised touching a disputation was utterly frustrate and being
following meet again at the said William Witters in contempt to Authority you being then in the custody of the Law and did there receive the Sacrament being Excommunicate and that you did Baptize such as were Baptized before and thereby did necessarily deny the Baptism that was before administred to be Baptism the Churches no Churches and also other Ordinances and Ministers as if all were a Nullity And also did deny the lawfullness of Baptizing of Infants and all this tends to the dishonour of God the despising the ordinances of God among us the peace of the Churches and seducing the Subjects of this Commonwealth from the truth of the Gospel of Jesus Christ and perverting the strait waies of the Lord the Court doth fine you 30 pounds to be paid or sufficient sureties that the said sum shall be paid by the first day of the next Court of Assistants or else to be well whipt and that you shall remain in Prison till it be paid or security given in for it By the Court ENCREASE NOWELL And now because his sufferings and the sence which his Soul felt of the Lords Support according to promise is affectionately set forth and commended as a token of his love in a Letter written with his own hand and sent unto those that have obtained like precious faith in London or elsewhere whereby by an experiment which God hath been pleased to give to him and us they may evidently discern that Iesus Christ is in point of tender compassions touching those that confess his name before the Sonnes of men the same to day that he was yesterday that as yesterday so to day it may be said as the sufferings of Christ abound in us so our consolation also aboundeth by Christ so that they which keep the commandements of God and Testimony of Iesus Christ may be hereby incouraged to fear none of those things which they shall suffer before they come nor when they look them in the face and begin the incounter with them be soon weary and wax faint in their minds but faithfully and hopefully expect they suffering for the name of Christ and as Christians that the spirit of their Lord and of glory shall rest upon them The words of his Letter followeth Unto the well beloved Brethren Iohn Spilsbury William Kissin and the rest that in London stand fast in that Faith and continue to walk stedfastly in that Order of the Gospell which was once delivered unto the Saints by Iesus Christ Obediah Holms an unworthy witness that Iesus is the Lord and of late a Prisoner for Iesus sake at Boston sendeth greeting Dearly Beloved and longed after MY hearts desire is to hear from you and to hear that you grow in grace and in the knowledge of our Lord and Saviour Iesus Christ and that your love to him and one unto another as he hath given commandment aboundeth would be the very joy and great rejoycing of my Soul and Spirit had I not been prevented by my beloved Brethren of Providence who have wrot unto you wherein you have my Mind at large and also by our beloved Brother Clarke of Road-Iland who may if God permit see you and speak with you mouth to mouth I had here declared my self in that matter but now I forbear And because I have an experimentall knowledge in my self that in members of the same Body while it stands in union with the head there is a sympathizing Spirit which passeth through and also remain in each particular so that one member can neither mourn nor rejoyce but all the members are ready to mourn or rejoyce with it I shall the rather impart unto you some dealings which I have had therein from the Sons of Men and the gracious supports which I have met with from the Son of God my Lord and yours that so like Members you might rejoyce with me and might be encouraged by the same experiment of his â—ender mercies to fear none of those things which you shall suffer for Iesus sake â—t pleased the Father of Light after a long continuance of mine in death and darknesse to cause life and immortality to be brought to light in my soul and also to cause me to see that this life was by the death of his Son in that hour and power of darknesse procured which wrought in my heart a restless desire to know what that Lord who had so dearly bought me would have me to do and finding that it was his last will to which none is to adde and from which none is to detract that they which had faith in his death for life should yeeld up themselves to hold forth a lively consimilitude or likenesse unto his death buriall and resurrection by that Ordinance of Baptisme I readily yeelded thereto being by love constrained to follow that Lamb that takes away the sins of the World whither soever he goes I had no sooner separated from their assemblies and from Communion with them in their worship of God and thus visibly put on Christ being resolved alone to attend upon him and to submit to his will but immediately the adversary cast out a flood against us and stirred up the spirits of men to present my self and two more to Plymouth Court where we met with 4 Petitions against our whole company to take some speedy course to suppress us one from our own Plantation with 35 hands to it one froÌ„ the Church as they call it at Tantoâ— one from all the Ministers in our Colony except two if I mistake not and one from the Court at Boston in the Mathatusets under their Secretaries hand whereupon the Court straitly chargeth us to desist and neither to ordain Officers nor to Baptize nor to break bread together nor yet to meet upon the first day of the week and having received these strait charges one of the three discovers the sandy foundation upon which he stood who when the flood came and the wind blew fell yet it pleased the Father of mercies to whom be the praise to give us strength to stand to tell them it was better to obey God rather than man and such was the grace of our God to us-ward that though we were had from Court to Court yet were we firmly resolved to keep close to the rule and to obey the voyce of our Lord come what will come Not long after these troubles I came upon occasion of businesse into to the Colony of the Mathatusets with two other Brethren as Brother Clark being one of the two can inform you where we three were apprehended carried to the prison at Boston and so to the Court and were all sentenced what they laid to my charge you may here read in my sentence Vpon the pronouncing of which as I went from the Bar I exprest my self in these words I blesse God I am connted worthy to suffer for the name of Iesus whereupon Iohn Wilson their Pastor as they call him strook me before the Iudgment
Crandall 5 li. Fine and to remain in prison untill their Fines be either payed or security given for them or else they are all of them to be well whipped When Obediah Holmes was brought forth to receive his Sentence he desired of the Magistrates that he might hold forth the ground of his practice but they refused to let him speak and commanded the whipper to do his Office then the whipper began to pull off his Cloathes upon which Obediah Holmes said Lord lay not this sin unto their charge and so the whipper began to lay on with his whip upon which Obediah Holmes said O Lord I beseech thee to manifest thy power in the weaknesse of thy Creature he neither moving nor stirring at all for the strokes brake out into these expressions Blessed and praised be the Lord and thus he carryed it to the end and went away rejoycingly I Iohn Spur being present it did take such an impression in my Spirit to trust in God and to walk according to the light that God had communicated to me and not to fear what man could do unto me that I went to the man being inwardly affected with what I saw and heard and with a joyfull countenance took him by the hand when he was from the Post and said praised be the Lord and so I went along with him to the prison and presently that day there was information given to the Court what I had said and done and also a warrant was presently granted out that day to arest both my self and Iohn Hazel which was executed on the morrow morning upon us and so we were brought to the Court and examined the Governour asked me concerning Obediah Holmes according as he was informed by old Mr. Cole and Thomas Buttolph of my taking of him by the hand and smiling and I did then freely declare what I did and what I said which was this Obediah Holmes said I I do look upon as a Godly man and do affirm that he carryed himself as did become a Christian under so sad an affliction and his affliction did so affect my Soul that I went to him being from the Post and said blessed be the Lord but said the Governour what do you apprehend concerning the cause for which he suffered my Answer was that I am not able to judge of it then said the Governour we will deal with you as we have dealt with him I said unto him again I am in the hands of God then Mr. Simons a Magistrate said you shall know you are in the hands of Men the Governour then said keeper take him and so I was presently carried away to prison The next day about one of the Clock I was sent for again into the Court the Governour being then about to go out of the Court when I came in delivered this speech to me said he you must pay 40 shiâ—lings or be whipped I said then to those of the Court that remained that if any man suffer as a Christian let him glorifie God in this behalf then I desired to know what Law I had broken and what evill I had done but they produced no Law only they produced what the two witnesses had sworn against me my speech thereto was this my practice and cariage is alowed by the word of God for it is written in Rom. 12. Be like affectioned one towards another rejoyce with them that rejoyce and it is contrary to my Iudgment and Conscience to pay a Peny then said Mr. Bendall I will pay it for him and there presented himself I answered then and said I thanked him for his love but did believe it was no acceptable service for any man to pay a peny for me in this case yet not withstanding the Court accepted of his profer and bid me be gone then came Iohn Hazell to be examined Iohn Spur. Here followeth the testimony of those that came in against me I Cole being in the Market place when Obediah Holmes came from the Whipping Post Iohn Spur came and met him presently laughing in his face saying Blessed be God for thee Brother and so did go with him laughing upon him up towards the prison which was very grievous to me to see him harden the man in his sin and shewing much contempt of Authority by that cariage as if he had been unjustly punished and had suffered as a righteous man under a tyrannicall Government Deposed before the Court the 5th of the 7th M. 1651. Increase Nowell I Thomas Buttolph did see Iohn Spur come to Obediah Holmes so som as he came from the Whipping Post laughing in his face and going along with him towards the Prison to my great grief to see him harden him in his sin and to shew such a contempt of Authority Deposed the 5th of the 7th Month 1651. Before the Court. Increase Nowell As for Iohn Hazell to my knowledge although he had some occasion of business in these parts yet the main business that drew him hither was to visit the prisoner whom he at this time took by the hand who was indeed his neer Neighbour lived in the same Town together walked together in the same fellowship and faith of the Gospell and had their hearts knit together in a more than ordinary neer bond of love and as a manifestation thereof he undertoke so great a journey it being between fourty and fifty miles to visit him he being indisposed by reason of his age for such an undertaking being between three and fourscore years old and when he was there understanding it would not be long before he should suffer out of the same tender love could not leave him before it was over who also accompanied him from the Prison to the Post and so back again now for him only for taking his friend by the hand when he had suffered his punishment and was loosed from the Post to be thus handled shall not the Nations that know not civility that neither fear God nor reverence man be astonished at this if this be to do to others as we would that others should do to us which is the Law and the Prophets the command of Christ and his Apostles let all true Christians judge the Man being old did professe as I was informed That if they should have laid the strokes upon him they would certainly have killed him which I know ceized not a little upon him and how far what was done had influence into his death the Lord onely knowes for as is before said the same day he went forth he fell sick and within ten dayes he died The Lord grant that no part of his death may be laid to their charge and that they may see the exceeding greatnesse of the evill of thirsting after the blood of the Innocent before the Lord come forth to avenge it and as to that story I shall say no more but leave the Reader to his own relation which partly in Prison and partly upon his death Bed as may
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
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
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
oppose themselVes which word signifieth a setting a mans self in an opposition to the truth in a more than an ordinary manner even by way of covenant or resolution of spirit yet are they still to be waiting with meekness upon them if God at any time will giVe them repentance to the acknowledgement of the truth that they may recoVer themselVes out of the snares of the deVil who are taken captiVe by him at his will Another argument that there can be no warrant from Christ for such a practice as this is taken from such expressions of his wherein he shews his dislike thereof and it standeth thus 7. Arg. If Christ Jesus the Lord have sharply reproved and checked his servants when he hath espied such a spirit as this but breaking forth in them then can no servant of his have any countenance much less authority from him so to practise But the first is true he hath sharply reproved them when he espied such a spirit as this but breaking forth witness his words Luke 22. 24 25. c. Joh. 18. 10 11. Mat. 26. 51 52 53. 54. Luke 9. 46 47. 49 50. 52 53 54. 55 56. where it is said when the Samaritans perceived that Christs face was towards Ierusalem they did so envy him for Ierusalems sake which was the place of Gods worship that they would not receive him nor afford unto him such common curtesie as belonged unto strangers for which discurteous repulse of their Lord and master James and John in a preposterous zeal judged that they deserved to dy and thereupon moved the question to Christ in these words verse 55. Wilt thou that we command fire to come down from heaven and consume them but what is the answer of Christ it is said he turned and rebuked them saying ye know not what manner of spirit ye are of They were scarce awar that they were hereunto moved by no other spirit than the spirit of Antichrist for saith he The Son of man is not come to destroy mens lives but to save them and if he came into this world to save mens lives and not to destroy them and will have his Servants to learn of him meekness and mercy and to be as he was in this present evil world I say if he came to save mens lives even the rebellious then no servant of his can have any authority from him for such cases as these to destroy them The last Argument standeth thus 8. Arg. That which of it self is inconsistent with the civil peace liberty prosperity and safety of a Place Commonwealth or nation no servant of Christ Jesus can have liberty much less authority from his Lord to do But this outward forcing of men in matters of conscience towards God to believe as others believe and to practise and worship as others do cannot stand with the Peace Liberty Prosperity and safety of a Place Commonwealth or nation Therefore no servant of Christ can have any liberty much less authority so to do The first proposition can scarce be denyed if these things be considered sci That Christ Jesus the Lord is the Prince of Peace Isa 9 6 Heb 7. 2. and the more a man is made partaker of and led by the Spirit of the Lord which is the Spirit of Peace the more peaceable and quiet is he like to be towards all men with whom he hath to do for this Prince of Peace hath given express command unto all his Servants who are the Children of Peace in whose hearts his word stands with power as the word of a King to be at peace among themselves 1 Thes 5 13. To live in peace 2 Cor. 13. 11. To follow peace with all men Heb 12. 14. To seek peace and ensue it 1 Pet. 3. 11. To follow after those things that make for peace Rom. 14. 19. If it be possible as much as in them lyeth to have peace with all men Rom. 12. 16. Yea not to seek their own but every man anothers wealth 1 Cor. 10. 24. To seek the peace of the place where God hath bounded his habitation yea and to pray unto God for it and for the rulers thereof Jer. 29. 7. 1 Tim. 2. 2. By all which it doth evidently appear that that which of it â—elf cannot stand with the peace and prosperity of a place and nation that can no servant of Christ have by the authority of this Lord unless by a just judgement from him upon the rulers of this world for giving their power and sword to the beast thus to be abused and made drunk with the blood of the Saints which his tender heart cannot but avenge upon themselves and upon the Nations for their loving to have it so And as for the second Proposition which is this that this outward forcing of men in matters of conscience towards God to believe as others believe and to practise and worship not as themselves but as others are perswaded cannot stand with the peace liberty prosperity and safety of a Place Nation and Commonwealth this will as plainly appear in the examination of each particular thereof And first it cannot stand with the peace of a Commonwealth for as there could be no peace expected in the Israel of old so long as that harlot Jezabel who thirsted after innocent blood could at her pleasure obtain the seal and power of the King to effect her bloody design upon the servants of the Lord who withstood her Idolatrous Priests and that Idolatrous way and worship which they had set up so likewise as long as that spirituall Jezabell among those that account themselves the Israel of God who is seen in Rev. 17. 3. to ride upon that scarlet-coloured beast and to own her self as the City and spouse of that great King the King of Saints so long I say as she can by her glorious deckings and splendours so deceive and allure the Kings and Rulers of the earth to commit fornication with her and to give their sword and power to the beast that bears her up there can be no expectation of peace in the earth but still of wars and rumours of wars untill mens hearts fail them for so long as there is an outward force or power to be had to maintain and uphold the carnall interests and advantages of some upon religious accounts and to persecute others who for conscience sake towards God dare not yea cannot conform to their way What hopes are hereby begotten and nourished in some what jealousies suspicions and fears in others what revengfull desires in most yea what plottings and contrivings in all and as a fruit and effect hereof what riding running troublesome and tumultuous assemblings together and â—idings yea and outragious murderings and bloodshedings are hereby produced in a Nation to gain that power and sword to their party either to crush suppress or cause the other to conform or at the least and best to save themselves from being crushed suppressed or forced to