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Previous Series of Lessons: The Pilgrims and Puritans in Massachusetts
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Copyright © February 26, 2018
As pointed out by John Callender in 1838:
“Bishop Sanderson says  that ‘the Rev. Archbishop Whitgift, and learned Hooker, men of great judgment, and famous in their times, did long since foresee and declare their fear, that if ever Puritanism should prevail among us, it would soon draw in Anabaptism after it.—This Cartwright and the Disciplinarians denied, and were offended at.—But these good men judged right; they considered, only as prudent men, that Anabaptism had its rise from the same principles the Puritans held, and its growth from the same course they took; together with the natural tendency of their principles and practices toward it especially that ONE PRINCIPLE, as it was then by them misunderstood that the scripture was adequate agendorum regula, so as nothing might be lawfully done, without express warrant, either from some command or example therein contained….”
History certainly proves that to have been the case in the English colonies, as shown by the establishment of Rhode Island. Biblical disagreement with Puritan theology was the force behind the creation of the first government in history of any lasting significance with religious freedom, the government of the colony of Rhode Island.
“Mr. R[oger] Williams and Mr. J[ohn] Clark[e], two fathers of [Rhode Island], appear among the first who publicly avowed that Jesus Christ is king in his own kingdom, and that no others had authority over his subjects, in the affairs of conscience and eternal salvation.” “Roger Williams was the first person in modern Christendom to maintain the doctrine of religious liberty and unlimited toleration.”
Although America owes its present form of government to Roger Williams, along with Dr. John Clarke, as much or more than to any men, Mr. Williams is vilified and Dr. Clarke is generally ignored by Calvinist historic revisionists Peter Marshall and David Manuel, who laughably assert that the “Puritans were the people who, more than any other, made possible America’s foundation as a Christian nation.” Because Roger Williams disagreed with those in the established church in Massachusetts, Marshall and Manuel condemn him as a hopeless heretic. For example, Marshall and Manuel, in condemning and lying about Williams, reveal that Christian Revisionists condemn, in a way that praises their own views, anyone who disagrees with their contorted interpretation of Scripture. They also justify the intervention of the civil government, at the behest of the established church, into spiritual matters. Marshall and Manuel sharply criticize Williams for his views and for refusing to change his views because those views were contrary to those of the established church in Massachusetts:
- “Williams insistence upon absolute purity in the church, beyond all normal extremes, grew out of his own personal obsession with having to be right—in doctrine, in conduct, in church associations—in short, in every area of life. This need to be right colored everything he did or thought; indeed, it drove him into one untenable position after another. For the alternative—facing up to one’s self-righteousness and repenting of it on a continuing basis—was more than he could bring himself to accept.
- “For Williams, then, Christianity became so super-spiritualized that it was removed from all contact with the sinful realities of daily living. In his view, the saints of New England belonged to a spiritual Israel, in the same way as did all Christians everywhere. But there should be no talk of any attempt on God’s part to build his Kingdom on earth through imperfect human beings. For Winthrop and the others to even suggest that God might be creating a new Israel in this Promised Land of America was to ‘… pull God and Christ and Spirit out of Heaven, and subject them unto natural, sinful, inconstant men….’”
Actually, Williams was driven by his determination not to betray his Lord, not by his desire to be right. He believed the Bible and acted according to what the Bible said. As has been pointed out, public access to the Bible set in motion forces which could not be restrained in the colonies. Men began to expose the Puritan philosophized interpretations of the Bible and to act accordingly.
Revisionists Peter Marshall and Daniel Manuel glorified the Puritans for disagreeing with the Church of England, but condemned Roger Williams for disagreeing with the Puritans. They applauded the Puritans for persecuting Roger Williams and other dissenters, but condemned the Church of England for persecuting the Puritans and Pilgrims.
For more on the revisionism of Marshall and Manual, see Appendix to “I. Introduction and Comments on Calvinist Revisionism of the History of Rhode Islan”: More on Calvinist Revisionism of the History of Rhode Island. Calvinists have always revised in their attempts to promote their goals and their false religion. For more on Calvinist revisionism, see the resource linked to in . A good example is seen in The Great Works of Christ in America, Volumes 1 and 2 by Cotton Mather.
 John Callender, The Civil and Religious Affairs of the Colony of Rhode-Island (Providence: Knowles, Vose & Company, 1838), pp. 113-114.
 Ibid., p. 70.
 Ibid., Appendix IV, p. 190.
 Peter Marshall and David Manuel, The Light and the Glory, (Old Tappan, New Jersey: Fleming H. Revell Company, 1977), p. 146. What is a Christian nation? No such thing is mentioned in the Bible which talks only of Gentile nations and the theocratic nation Israel. Only individuals can be “Christian” (Ac. 11.26).Certainly, the Constitution does not so much as mention Jesus Christ. America is a Gentile nation. Of course, a Gentile nation can honor God as discussed in other parts of this book. See, e.g., pp. 83, 95-96.
 Ibid., p. 193.
 The Trail of Blood of the Martyrs of Jesus/Christian Revisionism on Trial.
 Cotton Mather, The Great Works of Christ in America: Magnalia Christi Americana (Hartford, Connecticut: Silas Andrus and Son, 1853). First published in 1702.
 Cotton Mather (February 12, 1663 – February 13, 1728; A.B. 1678, Harvard College; A.M. 1681, honorary doctorate 1710, University of Glasgow) was a socially and politically influential New England Puritan minister, prolific author, and pamphleteer.