immediately after these tribulations or immediately with these tribulations as the word wil also beare that is the preaching of the crosse and thse things are inseparable no marvell therefore that when ever the crosse is preached the champions of that man of sinne come out against it striving to retain their god for â—s it would be to nature in things of this life to see all chief powers and heavenly bodies so shaken as to remove them out of their place for ever the very thoughts whereof are dismal to the mind of man so infinitely more is it to the soul of a man to have the excellencies noble powers and dominions of God removed out of his heart where he placed them in the act of his first creation are so that the exellencies of Christ are ever shaking and ever removing out of their place in the wicked that the heigâ—â— of their torment may ever appear and remain for these things are shaken and removed in them through the wisdom of the Serpent that those things that cannot be shaken namely the wrath and vengeance of God may remain even so it is in the godly their sins and miseries are ever shaking and removing out of their proper place that those things that cannot be shaken namely the grace and righteousnesse of Christ may remaâ—â— for ever therefore the voice oâ— the Gospel shakes both heaveâ— and earth in that place alluded unto in your letter Hebr. 12 â—6 27. alluding both to Mount Sinai and Mount Sion so thâ—â— the word yet once more declares a double removall yea and that of things that are made for man was made in the image of God yet the wisdome of the Serpent removed this image that mans righteousnesse which is nothing but abomination in the sight of God might ever remain So also Christ was made sin but the wisdome of God removed this sin in the very act of his being made so that the righteousnesse of God might remain and abide for ever and then and then onely shall or doth appear the signe or the miracle or wonder of the sonne of man in hâ—aven in those clouds of witnesse or in that cloud of witnesses with power and great glory so as all earthly kindreds shall mourn and wail before him Even so Ameâ— Now the signe or wonder of the Son of man is this that God made him a woâ—ld of life at the fâ—â—st for he breathed into his face the breath of lifes as the word iâ— for the life of all the world was in him and yet thiâ— world of life is become nothing else but a world of death in â—â—e wicked and no life of God found in them at all so is that son of man in the second Adam made a world of sinne and death and yet this world of sinne and death is become a world of righteousnesse and life unto the godly and no sin nor unrighteousnesse of man found in them for never was guile â—ound in his â—outh Even so Amen and this is the signe or miracle of the Son of man which the world knowes not of and therefore â—â—th so many empty conjâ—ctures what it may be thought to be gâ—â—iâ—g up into Heaven after it when as it is come down unto us and they know it not Rom 10. 7. 8. Thus have I given you my thoughts as brief as I could concerning what you propounded unto me and blesse the Lord that you ministred occasion to look into the text However we are set apart as a forlorn people in the eyes of by the world yet doubt I not but our God hath singled us out for other ends and uses who hath put us into the Isle of Pâ—â—mos or among the nation of the dead or deadly as the word signifies to reveal unto us the great mysteries of his Kingdome that we may declare unto those that now be hâ—re how to have their hope in God that it may be told unto our childrens children that noble work that he hath wrought for us in our Lord Christ who is over all God blessed for ever Amen Your loving husband in bonds and yet free Samuel Gorton A Post script DIvers Letters were written to friends in answer to questions and resolution of Scriptureâ— which now are not at hand otherwiâ—e we are very free to publish them to be seen of â—â—l that the wise hearted might iudge of what our spirits and practises rellishâ—d and how they were imployed in the time of our durance amongst these men that were so eagerly minded to make us blasphemers that so they might take away our lives as a part of the glory and beautification of their Religion Only we desire the Readers pâ—ins to take a view of one other Letter in answer to a friend who seemed to be troubled about that Scripture in Iohn 6. 53. verse what the meaning of it might be desiring resolution thereit since we arived in England The words are these Then Iesus said unto them verily verily I say unto you except ye eat the flesh of the sonne of man and drinke his blood ye have no life in you IN these words consider first the occasion of them Secondly the summe of them and thirdly the parts First for the summe it is a divine sentence exclusive of all men from the life and spirit of God save only such as doe eat the flesh of the sonne of man and drinke his blood Secondly the parts of them for order sake are foure First the occasion of this sentence in these words then Jesus said unto them secondly the confirmation of this sentence laid down in these words verily verily thirdly the manner of the sentence contained in these words I say unto you fourthly the sentence it selfe excluding all from the life of God such only excepted as doe eat the flesh of the sonne of man and drinke his blood For the first which is the occasion of this divine sentence that is the reasonings within themselves which the Jewes had in the operations of their naturall hearts upon the delivering of this manner of doctrine unto them even by the sonne of God himselfe implyed in this word Then looking back upon the verse immediatly going before from which Christ takes occasion to utter this sentence whence we observe That the word of God takes occasion to utter and make it selfe manifest even from the naturall reasonings and argumentations framed in mens minds though they are not the cause yet they are the occasion of the manifestation of it even as the truth righteousnesse power and authority that is in God breedeth occasionally feare terrour jealousie and wrath in mens hearts and minds though these excellencies that are in God are no proper cause hereof but onely an occasion without which they would not be For if there were no Iudge the Malefactor would not have terrour even so the very naturall reasonings of mens hearts are the occasions of the manifestation of the word of God in us but no proper cause of
it for the cause is only in God himselfe but without such reasonings and Characteristicall impressions in mans mind the word of God could never have been implanted written or translated in us whereby we come to have the argumentations and conclusions of sonnes of God and not simply or meerly of creatures in our minds being once inlightned by him who is God and the Father of lights where ever it appeareth So that the soule of man is of farre greater sublimitie and naturall excellencie in its creation then any other creature under heaven ever had vouchsafed unto it So that there is an utter impossibility that any creature should receive the impressions of God but man alone This is a large field to walk in for according to the variety of the reasonings of the mind of man by nature which is set forth in all those wayes wherein men have walked and manifested themselves in this present world such it that wonderfull Epistle of Iesus Christ in the various writing and expression of it in the souls hearts and lives of the Saints that are in light through Iesus Christ instance in one for all the spirit of a naturall father reasons thus if my child ask bread to supply nature in the suppressing of hunger I cannot put a stone into his mouth that were cruelty but bread if so be that I have it or can procure it if the child ack fish the father cannot put a serpent into his bosome to bide and sting him but somewhat to cure and refresh him if he have it Now do but change this argument into the way of Christ and let God be the father and my self the child and then is God not man the father the bread heavenly and not from the earth the writing reasoning or argument divine and eternall not humane and temporary and so the reasnings and dictates of our spirits are translated into the arguments and dictates of the Spirit of God and the arguments and dictates of the Spirit of God are translated into a mind and spirit that speaks the very same things naturally in it self though onely in a way of death through its naturall ignorance that now it speaketh in that way of life through that light and knowledge that is in the Lord and thus Christ by sinne condemnes sin in the flesh for by those reasonings wherewith we justifie our selves naturally through that ignorance that naturally is in us by the very same arguments and reasonings we condemn our selves and justifie the Lord through that light and knowledge we have in him by Iesus Christ 2 The second thing to be observed is the certainty of this sentence laid down in the form oâ— an oath verily verily that is so it is or so it shall be as if he should say Amen Amen so it is and so it shall be without alteration or change and in that the word is doubled it is for the certainty of the thing as Ioseph said of Pharaohs dreame and of no lesse certainty is all true exposition and interpretation of holy Scripture whatever men may dream as Pharaoh did and knew not the meaning of it and speak at uncertainties not being resolved whether things may come to passe now or then or fall out to be thus or so in the things of God for the same spirit of truth and certainty that gives the Prophesie Proverbe Parable and advise that records the History or gives sentence divine must also interpret expound and declare the meaning thereof else is the Booke shut and sealed up unto us great folly therefore to conclude of certaintie of Scripture and of no infallibility in the interpretation thereof For no more then we know the truth of an interpretation no more doe we know the truth and certainty of any History Prophesie Proverbe or Parable which is propounded unto us but take things upon repoâ—t as we doe other Chronologies of this world having only the traditions of men for the ground of our worship of God The third thing is the manner of pronunciation of the sentence I say unto you or as the word is I say in you the word used here translated I say signifies such a saying as a Iudge speaks upon the Bench when he gives sentence in a cause upon due proofe and evidence which stands fast in Law being irrevocable such is the saying and speech of Christ the truth whereof can never be altered and whereas he saith I say unto you or as the word is I say in you it signifies that what ever the Saints utter in point of Religion it is and must be the voice of the Sonne of God and not of themselves so that as he suffereth in them else can hee have no death at all and then no Saviour even so he speaks in them or else hath no voice nor language at all and therefore without them no Revealer of the will of his Father for where Christ is silent there can be no Revelation therefore is he the word or expression of the Father and what he saith of him he saith it in them therefore he saith I say in you as in that very Epistle or writing wherein I expresse my selfe in the Father unto the world for my Father and I are one The fourth thing to be observed is the sentence it selfe excluding all from the life of God such only excepted at doe eat the flesh of the sonne of man and drinke his blood wherein observe five things briefly first why he is called the Sonne oâ— man secondly what is meant by his flesh and blood in this place thirdly what we are to understand by eating and drinking fourthly what is meant by life in this place and fifthly how we are to understand that exception or limitation seeing That of our selves we are nâ—â— able to thinke a good thought how can we then performe such a weighty worthy and unknown action that is no lesse then life it selfe in the doing of it For the first viz. why he is called the Sonne of man Answ Not only nor properly because he had a soule and a body as all men have which indeed was good in the creation and so man is called the sonne of God But he is called the son of man because he is so produced and brought forth as none can be but such as proceed of man alone Nor can he be a Saviour but in way of such production and son-ship for Christ in respect of his death withâ—ut which no Saviour is brought forth and produced no other way but only in and by man for there is no death to be heard of in God nor can he bring forth or produce of himselfe any thing that is deadly for he is that Fountaine of life yea life it selfe in the abstract nor can it be proper or competible â—o the Sonne of God to be brought forth in his death in any No nor in all other creatures in the world but only in man for as no other creature in the creation was
compulsive contraction artificiall and self-seeking conjecturall reformation sets her self up as a Queen and thinks never to see widdow-hood or sorrow any more if she can but with all her art and learning keep the Magistrates conscience in bonds to use all his power and civil policie for her wealth to get riches and honour to Lord it over mens consciences and peace that she may sit in safety and at rest to inlarge her barns and take her pleasure in the things of this life never dreaming that even in that night of grosse darknesse her soul shall be snatched away from her and then whose shall all those things be whereof she hath framed such a service of God to her self that must all leave her at death even such as for the most part if not all by her own acknowledgement fail and never passe along with her into the Kingdom and then must she either have a new God or else find out a new way of submission unto him whom she hath seemed so zealously to serve such is that spirit of the mystery of iniquity the goings forth wherof hath forced this Treatise to come to the light and view of the world as a warning to all Christians to take heed of being beguiled by a voluntary humility in worshipping of Angels messengers or ministers who labour to make men subject to the rudiments of the world in outward observations as touch not tast not handle not rearing up a fabrick of ordinances in Divine worship of such things which all perish in the use Neglecting the body which is Christ by satisfying of the wisdom of the flesh in these things through which the Spirit of the Serpent multiplies it self into that threefold spirit which comes out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet imitating that Kingly Priestly and Propheticall spirit that is by Iesus Christ beguiling the world with its uncleannesse in adulterating the word of God by bringing it into carnall copulation with earthly transitory momentany fading and vanishing things wo is unto them because thereof who like unto frogs will never appear hold up their heads nor utter a voyce but where the heat and lustre of the Civil Magistrate brings forth a pleasant fruitfull and prosperous estate and condition in the things that onely concern this present life Again if thou look narrowly into this Treatise there is a possibility to perceive in it some glimpse of the light of that spirit that openeth and unfoldeth the mystery of God especially when it taketh up any Scriptures look diligently upon what hinge it turneth and you shall see a doore open another way yea a nearer shorter cut to the Kingdom of God then the common ministery of this world driveth at and think it not strange if Iesus appeare in such places and at such time where and when the doores are not onely shut but fast bolted unto the world as a thing impossible that his real and substantiall though spirituall body should come in such a way and so unlooked for being that in Sodom and Egypt our Lord is crucified and put to death yet let me advise thee as once our Lord did handle them carefully and skilfully ponder poise and feel the weight of them taste try and consider whether the reality and substantiality of Christ be not there sure I am that if the ministerie or service of a Christian spirit lay hands on them and put it self into them even as a graft is put into the stock it shall find a plain proof argument and demonstration undenyable of the apparition revelation of the Son of God returned from death to life never to die any more unto whom I leave thee in the communication of whose Resurrection the second death can never exercise power with my harty wishes for al those that have learned the truth as it is in Jesus know that elsewhere no truth that is Christian can be found for that only abideth for ever and is eternized in all the lineaments and whole proportion of it and happy is be that hath so learned Christ Amen S. G. Innocencies Defence against a seven-headed CHVRCH-GOVERNMENT United in NEW-ENGLAND THe moderation of New Englands Justice desired to be known to all men and what is the principall things pretended in the Execution thereof namely To suppresse Hereticks and to confirm that to be truth which the Unity of the most Colonies hold plainly declaring and setting forth to the view of all What is the proper bent and drift of that spirit that diggs so deep to hide its sin in secret which so affecteth to assume titles unto it self also to give at their pleasure unto others to make themselves appear in the eyes of men more holy and honourable in the things of God then others of their Brethren commonly crying out against that power exercised amongst others for no other end but to assume it unto themselves to cloth the dictates of that spirit therewith whereby themselves are led and so to exercise it with all zeal and wrath in the life spirit and substance of it only with another face or countenance set upon it to deceive and beguile the simple Not being able to indure the aire where Cap Tippit or upper Shirt appeareth but can bath themselves in blood and feed themselves fat by devouring the good name estates and lives of their brethren who neither do nor think harme unto them nor reside within the compasse of any of their Jurisdictions evidently proved by a late assault given by the men of the Massachusets and other Colonies united for such a purpose upon others of their Countrymen Inhabitants of a tract of land called Shaw-omet situate in the Nanhyganset Bay in New-England The truth whereof this Treatise witnesseth and the substance of all is to be seen under their own hand writing as also in the writings of others who were eye and ear-witnesses in the Cause and have testified under their hands the truth of it Here followeth a Narration of the men of Shaw-omet concerning the ground of transplanting of themselves and families and of their first entrance into that part of America now called New-England WHereas we removed our selves and families out of our native Country about ten or twelve years ago by the leave of this State only to injoy the liberty of our consciences in respect of our faith towards God and for no other end not scrupling any Civill Ordinance for the education ordering or government of any Civil State Landing by the providence of God at Boston in the Massachusets Bay we found our Countrymen at great varianee in point of Religion prosecuting it very hotly in their publique Courts unto fines and banishments occasioning men thereby much to vent and bring forth themselves and we understanding that they had formerly banished one Master Roger Williams a man of good report both for life and doctrine even amongst
messenger of the Covenant the Lord whom we seek is speeding his passage into his holy Temple For who under the terrors of your spirit may abide his coming he being like a refiners fire and fullers sope In that you invite us unto your Courts to fetch your equall ballanced Justice upon this ground that you are become one with our adversaries and that both in what they have and what they are and we know them to be such as professe the day of the Lord an unhallowed thing Now if we have our Opponent to prefer his action against us and noâ— so only but to be our Counsell our Jury and our Judge for so it must be if you are one with them as you affirme we know beforehand how our cause will be ended and see the scale of your equall Justice turned already before we have laid our cause therein and cannot but admire to see you carryed so contrary to your own received principles for ye know not how to find Christ as a ruling and teaching Elder both in one person therefore he is not compleat among you by your own law except in several persons and you may thank tradition else you know no more how to find a King and a Priest in him and yet in your way of making tender of your Justice unto us you know how to become one with our adversaries so as if we deal with them we deal with you and if we have todo with you we have to do with them also yea further we know that the chief amongst you have professed we are not worthy to live and if some of us were amongst you we should hardly see the place of our aboad any more Now they that have brooded upon their law to take away life they must much more bring it forth in taking away all means of life witnesse your prohibition that no powder should be sold unto us for our money and that in a time when you could not think your selves safe in all your own selfe-provision and worldly furniture except you disarmed a company of poor Indians whom Aaron your Leviticall Sacrificer hath made naked as he doth all those which triumph in a Calfe though the most costly and beautifull that the Jewels and Earâ—ings of learning either in language or art can possibly bring forth your own amazements upon meer rumours may testifie the truth thereof so then we are judged by your law before our cause be heard or our selves brought forth under the liberties of it which thing is well pleasing to us to have our condition conformed to Moses the man of God who was dead in Pharaos account before he was brought forth and so it was with Christ our Lord in the dayes of Herod also who is our life at which you strike and makes all things yea death it selfe lively and advantageous unto us we cannot but wonder that you should read the Scriptures and not find them fulfilled in and amongst your selves when as they appear so apparently that he that runs may read them what think you of Herod when the Lord had delivered Peter out of prison and released him of those bonds and brought him from that thraldome which he had so cruelly imposed upon him to gain the favor of the Jews and that by a power supereminent transcending the bounds of his authority and by a wisdome surpassing the depth of his counsell and policy to find out together with the souldiers and champions he presently goes down to Caesarea and Herod is angry with them of Tyrus and Sydon Thumomathon A heavy friend or hath a secret grudge or perturbation of mind manifested in an out-reaching and circumventing policy to subdue them unto himselfe that he might rule over them finding himselfe fall short of power and policy to subject the Word of God in the messenger of it to satisfie his own lust in his lordship over it he pursues with all eagernesse to make himself a God by raigning over the bodies and estates of men yea though they be but such as Tyrus and Sydon can afford unto him to make subjects of and when they come to him with one accord to make offer of themselves in yeelding to his affectionate and politicall project he sitting on the Judgement seat in his royall apparel making his Oration of what power he hath to protect them what wisdome and counsell to minister justice and righteousnesse unto them which office belongs only unto the Lord the people with a shout crying out the voice of God and not of man the truth and substance of which cry is This is the Ordinance of God and not of man immediately the the Angel of the Lord smites him and he that ever acknowledged himself to be a worm and no man upon the earth consumes and eats up all his pomp and glory even as those whom you account the shame and contempt of the people shal through that Angel of the covenant waste and bring to naught all those Rhetoricall though earthly Orations that are made amongst you by your so learned studious and experienced Clerks Take for illustration of your estate as above the speech of your Alderman Oliver in case of committing Francis Huchinson to prison one of your Church members wondring that Brother Winthrop would do it before the Church had deals with him Brother saith he why he is thy God man Lend your eye yet further to paralell your practice personated in Pilate and the people when Pilate offers Jesus to the people to be judged they professe they have such a law that puts no man to death they are all for mercy and forgivenesse when they are out of the Judgement hall but let Pilate enter in thither then nothing but crucifie him crucifie him be their accusation and witnesses never so false even so in your dealings with men in way of your Jewish brotherhood your law is all for mercy to redresse to reforme and for the preservation both of soul and body do but enter into the common hal then as Pilate asked am I a Jew so do yee do I sit on speak here as a brother I trow not I am now in a higher sphere then that though they be acknowledged Coheirs with Christ can attain unto therefore if witnesse be brought in and oath taken though never so untrue your consciences are purged by law and your power must have tribute paid unto it so far as mens names to be branded with infamy estates depriving women and children of things necessary and the precious lives of men can extend themselves to contribute any thing thereunto so that they professed mercy and clemency of your law to exercise censures only for amendment of life and recovery comes unto this issue to send both soul and body down unto Sâ—â—â—ll for ever without redresse and all hope of recovery But your hour and the power of darknesse is known what it is either to have mens persons in admiration
because of advantage or else to seek all occasions against them to brand them with all manner of reproach and ignominy but for the truth taught dayly in the Temple you know not how to stretch out your hand or exercise your ministery against it least it become leprous and you take it back again with losse when it appears dryed and withered and wherefore reason ye amongst your selves saying we exercise the power of our ministrations against none but such as are Delinquents whereby we clear the innocent and establish peace in our borders we demand what think you of those two witnesses prophesying in sackcloth a thousand two hundred and threeâ—â—ore dayes those two Olive trees and Candlesticks standing before the God of the earth are these guilty and vile persons out of whose hands by the power of your ministery you are delivering and releasing the world then indeed are your wayes justifiable But if these be the just chosen and peculiar friends of God yea such as without which his truth and righteousnesse are not justified his wisdome and holynesse maintained and upheld in the world in point of salvation by Christ then are your ways wicked and to be abhorred for in your professed course you are they by whom they are slain and put to death and all your glory is to keep their Corps unburied in your streets and yet you know not what you are doing no more then you know what these witnesses are whom you are altogether ignorant of for your â—â—â—â—â—ries never â—â—w them and you see not but by their eyes for these are two and never more nor yet lesse yea ever the same they are Olive treeâ— else no witnesses and also Candlesticks else both the former fail yea are not at all we must tell you what these are else we cannot declare how ye kill them for it is not our intent to open unto you the house of the creatures the silver and the gold the spices and the precious ointment noâ— the house of our armor because ye take all as execrable and put all to a prophane use that cometh from us But these two witnesses are the life and death of our Lord Jesus Christ or in the true language of heaven also the strength and the weaknesse of Christ for he was crucified through weaknesse but liveth by the power of God This is the Word of the Lord in Zorobâ—bel not by an army nor by power and so deprives him of all strength but by a spirit that the greatest mountain oâ— loftiest hill in the world cannot stand before but becomes a plain which with facility and ease he passeth upon thence it is that he doth not only â—ay the top or the head stone of all but also the lowest in the foundation and then onely is the voice of shouting heard Grace grace in the house for ever and then doth the day of smal things become the day of joy and triumph yea of parting the rich spoils and prey of all the world for then he that doth but turn and lift up his eyes he cannot look besides that great flying book of the Curse that is gone forth over the whole earth without these two witnesses joyntly uttering themselves in every particular Scripture undertaken to be divulged by any no evidence nor testimony of God is given or brought in at all but a meer refuge of lyes for the souls of men to betake themselves unto without these two pipes of the Olive trees emptying into the bowl of the Candlesticks no unction nor oyl at all is found in them and that being wanting the light of the sanctuary is gone out so that the light appearing amongst you is onely the light of Baalam whose eye was open which you may read either Shethum or Sethum for that opening is nothing else but the shutting up of the holy things of God so that in seeing ye see not but communicate only in the light of that beast who puts the witnesses to death as Baalam did in the sight of that dumm beast of his whose eyes were so opened as to see the Angell before him So that while you think it is our wisdome to stoop unto you for light we never come amongst you but see our selves in a regiment of gross and palpable darknesse and discern you very plainly how you scrable upon the wall to find the door of Lâ—ts house and cannot as also how you toil your selves to climb up into the sheepfold another way yea so many other wayes and have no sight nor discerning of the door at all by the which whosoever entreth becomes a true feeder of the flock yea none entreth in thereat but the true shepherd himselfe Most impious it is to put to death two such noble witnesses that have power to shut heaven that it rain not in the dayes of their prophesying to turn waters into blood and to smite the earth with all manner of plagues as oft as they wil whom that spirit that is amongst you kils on this wise The life and power of the Son of God as above which is infinite not admitting of circumscription or contenent for the heaven of heavens cannot contain him yet have ye not dared to grasp and inviron that power in the heavens and therefore have resolved and concluded that hee only rules upon the earth in these dayes by his Deputies Lieutenants and Visegerents whereby you limit and so destroy the holy one of Israel for give him that in one time or place which afterwards or else where yee deny unto him and you make a nullitie of him unto your selves and in so doing you kill the other witnesse namely the death or weaknesse of the Lord Jesus for you must have man to be honourable learned wise experienced and of good report else they may not rule amongst you yea and these things are of man and by man as Peeres in that they only officiate so as man may disanull and take it away againe witnesse your change of officers constantly speaking for us herein thus have you slaine also the Death or the weaknesse of Christ who professeth himselfe to be a worme and no man the shame and contempt of the people and these faithfull and true witnesses thus slaine you must of necessitie deny buriall and keepe them both in your streets in open view otherwise all your pompe and glory fals to the dust whence it came and on which it feeds nor can you send your presents one to an other of your acts of Justice power to protect wealth honour and friends wherewith you gratifie one another And where these are thus slaine and their corps lye in open view none of the Gentiles peoples tongues and kindreds suffering their corps to be put in grave there is that great Citie which spiritually is called Sodom and Egypt where our Lord is crucified But after three dayes and
usually present with them to assist in the worke they then questioned and examined us apart to the uttermost they could to get some matter against us from our owne mouths and also usually sending their Agents as Elders and Members of their Churches unto us in prison frequently putting questions unto us to get occasion against us thus continuing for the space of two or three weeks together during which time Master Wilson ordinarily in his Sermons pressed the Magistrates and the people to take away our lives from that text of the King of Israel letting Benhadad goe applying it unto them that if they let us escape with life their life should then goe for our life and their people for our people urging them from that of Samuel and Agag to hew and cut us in peeces Master Cotton also in his Sermons incouraged the people in the lawfulnesse of their dealings with us from that in the Revelations where it is said the Kingdoms of this world are the Kingdoms of the Lord and his Christs whence he observed that they being the Kingdom of Christ they were bound to goe out against all people to subdue all such unto themselves as are weaker then they otherwise they might stay at home within themselves and serve God with all their hearts but they could not serve him with all their might unlesse they went out to subdue others and so would be guilty of the breach of that command viz. Thou shalt serve the Lord thy God with all thy strength Now after our many consultations and debating of matters with the Magistrates and Ministers not only in the Court sometimes one of us answering and declaring of his mind only in matters of Religion a whole day together yea part by Candle-light besides all their more private conferences in the prison and at other houses where we vvere put apart in custody one from an another in the time of our examination at the last the Court sent for S. Gorton out of prison to appeare before them and when he came before them the Governour told him he heard there was exception taken that there should be a rumour that it was for some civill things they had so proceeded against us and yet no man appeared to object the least against us in any civill respect unto which the Governour himselfe gave ansvver not expecting an ansvver from Gorton that they had set their subjects the Indians in their own Land and that was all they looked after in that respect but they never questioned in publicke whether it was right or wrong to take it from us only had privately called one of us which was one of the Interpreters at the buying of it and the Indians their subjects together to see what could be said in it and found the Indians by their own confession to make things so clear on our behalfe that they thought it not fit to bring it into publick scanning of the matter The Governour then told Gorton he was now to answer some things that should be propounded unto him upon his life for it was upon his life that now he was to answer unto which Gorton made answer that he was to shew unto them all dutifull subjection that might be being under the government of their jurisdiction as he had done since his comming amongst them to give them their due honour and respect to the utmost which he could not doe but as he looked upon them with relation unto the State of old England by vertue of which power they sate there as executioners of justice unlesse he looked at them and carried himselfe towards them as they had respect unto that State from whom what power they had was derived else he could not give them their due honour and respect for it could no way appeare to be such but as it was derived from that noble State of old England and therefore however he had according to what they had demanded for the clearing of any thing been free to answer unto them So now if it was his life that they would now put him upon he did as freely and in the presence of them all appeale to the State of old England for his tryall in that point by vertue of which State only he conceived they sate there as Ministers of justice and therefore might not deny unto him his just appeale understanding that the deniall of an appeale must either presuppose a superiority in them that deny it or an equality at the least with the â—tate appealed unto unto which the Governour made answer as also Master Iohn Indicote deputy Governour and bad Gorton never dream or think of any such thing for no appeale should be granted unto him Now the Ministers and Magistrates having weighed better our Writings our Examinations in Court answers to questions more privately with any thing spoken in the prison amongst our selves which daily ear was lent unto or our carriage and demeanure in any respect they had now summed up and drawn all into four questions which were now to be answered in case of life and death The Questions were these that here follow not a word varying in any one of them 1. Q. Whether the Fathers who dyed before Christ was born of the Virgin Mary were justified and saved only by the blood which he shed and the death which he suffered after his incarnation 2. Q. Whether the only price of our Redemption were not the death of Christ upon the Crosse with the rest of his sufferings and obediences in the time of his life here after he was borne of the Virgin Mary 3. Q. Who is that God whom he thinks we serve 4. Q. What he means when he saith We worship the Star of our God Remphan Chion Molech To these four questions the Court told Gorton he must answer speedily upon life and death and that under his hand writing he told them he was not willing to answer in any thing but as before he had done they told him he must give in speedy answer under his hand writing he asked what time he must have for the answer of them they told him a quarter of an houre he told them he could answer them in so short a time but he knew not whether it could give them satisfaction for it was as much as for a man to describe Iesus Christ what he is and the way of Autichrist also which might be done in few words but not to be clear to every man for a man may describe the whole world in these words in the beginning God created heaven and earth and the earth was without forme and void and darkenesse was upon the face of the deep and the spirit of God moved upon the face of the waters all the whole worke of creation is in this masse or heape but to set out the glory and beauty that comes out of this needs many Phrases to expresse it even so it is in the description of the Son of God Iesus Christ
borne of the Virgin it may be done in few words but to lay out the nature benefit and glory of it no smalspeech or time can serve to expresse and therefore desired in word as before he had manifested his mind unto them so he might give that present answer which God gave unto him in this point also but they told him it must be done in writing and so commanded the Goâ—ler to convey him to an other room to dispatch the same but as he was going out from them they called unto him and told him he should have the liberty of halfe an hours time to performe iâ— in when he was come into an other room pen inke and paper being brought unto him as he was going to write word was sent from the Court that if it was brought in on the second day in the morning it should suffice for the Court considering of it that many of them had farre home and it being the day of Preparation for the Sabbath for it was now Saturday in the afternoon and they thought not fit to sit any longer so Gorton was conveyed againe into the Prison to the rest of his friends who continued cheerfully together all the Sabbath day as they had done before in the Prison only some part of those dayes they brought us forth unto their Congregations to hear their Sermons of occido and occidio which was ment not to be digested but only by the heart or stomacke of an Ostrich But upon the Munday morning Gorton tooke pen and inke and writ in answer to every one of the four questions given unto him as here followeth This is a true Copie of answers given to the Court of the Massachusets to the four questions which they required to be answered in writing upon life and death in case of Blasphemy which we were charged with and sentence so farre passed as to take away our lives by the sword in case of not disclayming of our Religion or erroneous opinions as they were pleased to call them the answers are truly set down verbatim TO the first question we answer affirmatively only assuming the lâ—berty of our explanation namely The Fathers who dyed before Christ was borne of the Virgin Mary were justified and saved only by the blood which he shed and the death which he suffered in and after his Incarnation that is on this wise that the guilt and stain of man is not but with respect unto the holy word of God the disobedience whereof by eating the forbidden fruit breeds an infinit distance between God and his owne worke without the least defect or blame to be found or imputed unto the Word of God but the sole defect and blame is in the creature even in man himselfe yet could he in no case be so miserable but with respect unto the holy Word even so the justification and salvation of the Fathers was by the holy word of God not but with respect and relation unto the seed of Abraham and the Son of David conceived and borne of the Virgin Mary in whom they were justified and saved and yet no vertue nor power arising out of any thing that is humane mâ—n therefore is a sinner of infinit guilt with respect unto that word which was before all time and no fault to be found in the Word at all the word of God is a Saviour of infinit value with respect unto the seed of the Virgin Mary borne suffering dying and rising againe in the fulnesse of time and yet no vertue in that seed at all unto whom all the Prophets bear witnesse having an eye unto him in all their holy Writings and the faith of the Fathers comprehending Christ both in the one and in the other respect were justified and saved by him alone his death being reall and actuall unto faith God having the same coexistance with the creature in all ages though the creature cannot have the same with him but in time To the second Question depending upon or rather involved in the former we answer Mans rejection of the Word of God being his sinne and separation from God is the only forfeiture of himselfe which could not be but with respect unto the word of eternity even so Gods Righteousnesse revealed by taking man into unitie with himselfe is the only price of our Redemption with respect unto the death of Christ upon the Crosse with the rest of his sufferings and obedience from the time of his Incarnation in the womb of the Virgin Mary to his ascention into Heaven without which there is no price of our Redemption To the third Question who we thinke that God is that men serve that are not of the faith above said we answer that all mens hearts are awed by the true God to bow in worship therefore when the Apostle looking upon the inscription upon the Altar at Athens it is said he beheld their devotion or as the word is the God which they worshipped though ignorantly yet it was he only that he declared unto them So the Apostle Iames thou beleevest that there is one God thou doest well the Devils also beleeve and tremble The fourth Question therfore is the explanation of the third namely what we mean by Molech and the Star of that God Remphan to which we answer that the Scripture alluded unto * makes difference between those Gain-sayers of the Fathers which fell in the Wildernesse and those of the true seed that gave faithfull Testimony unto the Oracle of God the Rebels of the sons of Levy would not take up nor beare the Arke of God as their duty was nor give the light and lustre of a Star in the Tabernacle when it was pitched for the seven Stars are the seven Angels But as they had the power of a worldly Ruler or Governour to defend them in their worke and to subdue all that were not of their mind under them therefore they tooke up the Tabernacle of Molech or bore the Booth of the King and gave the light of Remphan alluding unto Rapha who in Davids dayes had four sonnes were mighty Gyants warring only by the strength of the Arme of flesh so that they would not give Testimony unto the holy way of God but as they had a King set over them besides Moses to defend them when as a greater then Moses was there And in this they turned backe in their hearts unto Aegypt looking unto the way of Pharaoh that would subdue all that were not of his own way and be a defence unto his wise men in what ever they wrought but the faithfull seed of Abraham had the Tabernacle of witnesse or witnessed unto the Tabernacle even in the Wildernesse where there was no worldly Governour to defend them but all came out against them Ammon and Amaleck Balack Ogg and Sihon and the rest in the which condition Stephen perceived himselfe when he witnessed unto the word of truth in alleadging that place of the Prophet * Samuel Gorton
the issues whereof are pressing on unto perfection whose arriâ—all is waited for with that hope that never makes ashamed we may not therefore forbeare To require an explanation of what you intend by the Lands of Pumhom and Soccononocco for we know none they have or ever had within your jurisdiction if you should therefore so farre forget your selfe as to intend thereby our Land lawfully bought and now in our possession and inhabited by us called Shaw-omet together with other parts near adjoyning Give us your minds and meaning in plaine terms under your hands And whereas you conclude for such our lawfull aboad and residence to prosecute against us by course of Law unto death we resolve upon your answer with all expedition to wage Law with you and try to the uttermost What right or interest you can shew to lay claime either to our Lands or our Lives and shall take it as your own Act urging us and constraining us thereunto to lookâ— after our right in the havock and spoyls you have already made among us which otherwise God hath taught us to suffer joyfully the robbing and spoyling of our goods if you did not necessitate us to look after recompence from you We expect your answer by this Bearer and in case you returne it not speedily we conclude your order of Court to intend no such thing as to drive us from our lawfull possessions as above-said but that you used such teâ—mes as scar-crows imagining you had children to deale with or as a starting hole to evade part of that danger that may insue nor can you put us off for answer till the Court sit againe being a generall Act and you but one now to answer for we know you may better open unto us the inâ—â—nt of the Court for our satisfaction then you could expell us out of any part of your jurisdiction before the time set by the Court contrary to the liberty it had given unto us By the order or government of Shaw-omet John Warner Secretary Sufficient witnesse being taken of our plaine and man-like dealing with you herein A true Copie of a Letter sent to the Government and Governour of the Massachusets the day and year above said In witnesse of or in presence of Ralph Earle John Anthony Here Followeth a true Copie of the Governours answer to our Letter above-said set downe here verbatim and is extant under his own hand To Samuel Gorton John Warner and the rest of that company FOr satisfaction of what you require by your writing of March 26 1644. This is to let you know that the expression and intent of the order of our last generall Court concerning your comming within any part of our jurisdiction doth comprehend all the Lands of Pumhom and Soccononocco and in the same are included the Lands which you pretended to have purchased upon part whereof you had built some houses be the place called Shaw-omet or otherwise so as you are not to come there upon perill of your lives This I testifie to you Boston 2. i 1644 Iohn Winthrope You must know withall that the Câ—urt did not intend their order should be a scar-crow as you â—â—â—iâ—â— for you will find it reall and effectuall if you shall trâ—â—sgressâ— it Thus far the Governors Letter written with his own hand Now upon our comming to Road-Iland the Indians of that great Countrey of the Nanhygansetâ—earing â—earing of our return without the losse of our lives they wonâ—red having observed the causelesse cruelty they had offeâ—â—d unto us some of them being within the hearing of the shoâ— of the Guns whilst they lay intrenched against us as also â—ow we were used in the Massachusets and the constant report whilst we lay amongst them that some of our lives should be taken away or else kept as slaves so long as we lived considering these and the like things they marvelled much at our deliverance and release from amongst them Now our countrey men having given out formerly amongst the Indians that â—â— were not English men to encourage them against us bâ—â—ause the awe of the English hath been much upon them â—nd being they could not father the name of any Sectary or Sect upon us but we could clearly demonstrate we were no such opiâ—ionated persons they then called us Gortoneans and told the Indians we were such kind of men not English now the Indians calling the English in their language Wattaâ—onoges they now called us Gortonoges and being they had heard a rumour of great war to be in Old-England and that it was a land sâ— furnished with multitudes of people they presently framed unto themselves a cause of our deliverancâ— imâ—gining that there were two kinds of people in Old-England the one calleâ— by the name of English men and the other Gortonoges and concluded that the Gortonoges were a mightier people â—heâ— the English whom they call Wattaconoges and therefore the Massachusets thought it not safe to take away our livâ—s bâ—cause how ever there were but a few of us in New-England in comparison of those that came out against us yet that gâ—â—at people that were in Old-England would come over and pâ—t them to death that should take away our lives from us without a just cause Whereupon the Sachims of the Nanbyganset consâ—lting together presently sent Messengers unto us to come and speake with them and being they were those of whom wee had bought our Land which now the Massachusets had taken away from us as all that inhabite upon that Bay have done they being very importunate to have us to come over to speak with them we not knowing what the occasion was yeelded unto their request a matter of halfe a dozin or seven of us took boat to goe over the Bay to them they seeing the vessell come newes was brought to the Sachim who sent aband of lusty well armed men who met us as soon as we were come to Land to conduct us to old Sachim Conaunicus his house multitudes of Indians as we passed along coming forth and seemed joyfull which we taking notice of neither the one nor the other being usuall amongst them some of us began to be a little jealous that the Agents of the Mssachusets who lived near unto us had gone about to betray us into their hands upon some false suggestion concerning the death of their Sachim Myantonomy who lost his life immediatly before the Massachusets came against us and however he was suddenly slâ—ine by an Indian coming behind him as he marched upon the way yet there were English present at the doing of the act which we were a little jealous the above-said Agents might have suggested that we might be consenting thereunto which all the Indians tooke for a most injurious act not onely because he was so famous a Prince amongst them but also how ever he was taken in a stratagem of warre by the Indians yet a great ransome was paid for his Redemption and his life taken away also and they
to doe And also how our nature is thereby made strong and mighty througth that strength of the Sonne of God in whom we find no infirmity but are furnished with his power everlastingly so that death which is naturally in us as we are the sonnes of men is swallowed up of that victory and life which is in him as he is that victorious and eternall Sonne of God and without a sutable correspondent and hermonious feeding of these two as in one individuall subsistance we cannot have life in us no more then our bodies can be sustained by meat without drinke or by drinke only without meat and that is the fourth particular else we cannot have life in us that is we can have no life spirit or breathings of the Sonne of that living God in us For as the body without the soule is dead so also the soule without the life and spirit of the Lord Iesus is dead and as the body lives not without meat and drink heate and moysture so the soule lives not without communicating alike in this strength and weaknesse or in this life and death which is in the Sonne of God who dies concerning the flesh but is quickned in the spirit and the spirit of God proceeds ever from these two when ever it uttereth it selfe in that lively Oracle or speech from off the covering Mercy-seat it is ever from between these two Cherubims and never speaks evidently what perillous times are in the last dayes but only as it proceeds from these twain that is from a dying unto the flesh and a being quickned in and living unto the spirit by which life spirit or breath it ever preacheth from the dayes of Noah even untill now both in our selves and by our selves to others for as it is a Maxim that the spirit proceedeth both from the Father and the Son so is it here for the flesh or infirmity of Christ is the Father the spirit or power is the Son as he is brought forth in that way of his death without which he had never been a Saviour and the Spirit or power is the Father and the flesh is the Son in as much as he brings forth life in this death without which he had never been as he is man in respect of that life by which hee liveth the life of God never to dye any more so have we eating and drinking made one in that way of the faith of the Son of God without which we cannot live the life of that Saint or holy one of Israel The fifth particular in this point is how it can be said that we eat this flesh of the Son of man and drink his blood in which consider two things first who are meant in that he speaks plurally except ye eat c. Secondly how we can be said to eat and drink in such a high nature seeing that we of our selves cannot thinke a good thought much lesse performe such an act as this For the first who are meant in that he speaks in the second person plurall Ye Answ It is not properly to be understood as being meant of man and man no not as of Saint and Saint but of one Saint as he consists of a two-fold nature according to that faith of the Sonne of God so is it Yee that is every one that is in Christ and so through those precious promises or gracious Covenant is made partaker of that nature divine yeâ— who ever is one of those children that have flesh and blood of which the Sonne of God also tooke part with them namely they that are partakers of those two natures by faith that are in Jesus Christ to every one of those this is spoken as to such as are eaters and drinkers in this case for Christ as he is God feeds upon nothing but our infirmities that is strengthens himselfe in point of our salvation with nothing but our frailties and imperfections and so of weak becoms strong yea of an abject the Lord of all For he in no case taketh hold on Angels that is of any power or excellency in the creature to deliver us thereby but only on the seed of Abraham a Pilgrim and stranger in the Land he taketh hold that is on our weaknesses and imperfections and out of them he brings his owne power and strength and other food the Sonne of God never tooke into unitie nor digested to gather strength unto himselfe by Againe as he is man he drinketh the blood that is takes in or receives that blood life spirit and power of God whereby he is inabled to doe all things according to the purpose of his will and other drinke he never drunke as he is man for our poor nature is of that vast emptinesse that nothing but the fulnesse and power of an infinit and al-sufficient God can possibly supply and perfect it and so there is a compleat eating and drinking which is that full satisfaction and nourishment that can be found in none save only in the Sonne of God himselfe for it is a weaknesse of that nature and latitude that nothing can supply and make up but God himselfe and it is a power of that fulnesse and perfection that can take nothing into unitie with it selfe that may be thought to adde any thing no not in the least unto that strength and vigour that is in God for then it were not an Almighty power of God that saves us And so it is We that eat and drinke that is We humane nature and divine for in eating the word eats up and consumes our infirmities and so there is a plurality in the act not only of natures in that one act but of eating also in sundry kinds and wayes for as our infirmities are multiplyed and that aptitude that is in us to fall such is the multiplication of that restoration which is in that good word of God it is We also in drinking that is our vast emptinesse drinks and takes in that fulnesse power and spirit that is in the word of God in which we are expressed and made manifest to be the sonnes and daughters of God and in that mutuall eating and drinking our life strength and comfort doth consist The fifth particular how it is said that we doe eat that are not able to doe any thing alike answer is to be given to this as to the former when he saith Yee he means not only divers men but he meaneth every one as considered in him who is not only of man but also of God so that if we speak of man separated from the Word of God which hath sufficient power in it selfe we misse of the meaning and of the mind of God and so of that communion or eating that is in the faith of Jesus Christ and if we speak of God divided and separated from man we commit the like errour and are in the same default but we must hold and maintain the unity of them both in that way of faith in