Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	scripture_n	truth_n	7,532	5	5.8743	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85462	Simplicities defence against seven-headed policy. Or, innocency vindicated, being unjustly accused, and sorely censured by that seven-headed church-government united in New-England: or, that servant so imperious in his masters absence revived, and now thus re-acting in Nevv-England. Or, the combate of the united colonies, not onely against some of the natives and subjects but against the authority also of the kingdom of England, ... Wherein is declared an act of a great people and country of the Indians in those parts, ... in their voluntary submission and subjection unto the protection and government of Old England ... Imprimatur, Aug. 3d. 1646. Diligently perused, approved, and licensed to the presse, according to order by publike authority.	Gorton, Samuel, 1592 or 3-1677.	1646 (1646)	Wing G1308; Thomason E360_16; ESTC R18590	106,374	127

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 o● 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 repo●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 o● 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 n●● 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 with●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 ●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

with thee doe but keepe my Charge The nations shall come forth at once yea at one birth Truth in the change of one reneweth all the earth Else were not perfect good in every one erect Nor sinne were full through th'fall that great defect If change of one were not a world renew'd What Nation then not brought in and subdu'd When truth is publisht though but unto one Imbrac't receiv'd oh happy State of man All Gentile Jewels brought in who can want The world 's in darkenesse else could ne're be scant But Hypocrites cannot this thing digest In places times and persons they seek wealth and rest And see not how the mighty Lord above Hath cast his skirt o're Ruth yea fild her lap in love Of whom comes Christ that world of Gods goodwill What can she want that heaven or earth doth fill All keepe their stations attend as they have done Neglect no homage or service to the Son All bring their vertues treasures and their glory Centring them all in him a world of Princely Dowry Then walke through Sea or Land by friends or foes Let prisons fast hard irons thee inclose All take thy part yea plead thy cause for thee The world vents its malice in Christs love thou art free The Spirit of this world by these things comes to light Its pomp and glory which earst did shine so bright Appears grosse darknesse unto Christian eyes Down comes its Kingdome up goes its plaints and cryes Helpe Sword and Gun else doth our Kingdome fall Court fire Gangrena we tast worm-wood and gall No marvell for Christ in his native kind Set forth declar'd unto a carnall mind Appears as odious unto such a wight As sinne to him in whom is found the light What sentence shall be given then by sons of men When truth appears if power were found in them No power but that of darknesse then let us to them ascribe What 's in the Church's our Lords all unto them deny'd Take heed yee Judg of Blasphemies aright For Light discerns the darknesse hath no sight If Light and Candlesticke you know not how t' make one Suspend your judgement all your skill is gone And let the Judge of all his Circuit passe apace Who comes not to destroy such is his grace And let that man his own destruction be Who breaks that faith with God cannot be peec'd by thee Cease then your prosecutions seek yee to doe good Save life in any in Church wayes spill not blood In Christ if you consider the Covenant of God You le find that all compulsion is nought but that Nim-rod S. G. TO THE RIGHT HONOURABLE the Earl of Warwick Lord High Admirall of ENGLAND and Governour in chiefe of the English Plantations in America and upon the coasts thereof and to the rest of that Honourable Committee joyned in Commission with his Excellencie For the wel ordering government and safety of Forrain Plantations RIGHT HONORABLE ACcording to the Fame we have heard of you so have we found in you a spirit of tendernesse and compassion towards the oppressed which ever springs from the courage and fortitude of a heart resolute to suppresse the Oppressor be his power and policie what it may whilst men unsensible of the cause of the Needy ever stand in readinesse to side with the strongest partie and so as occasion serves to become one with the cruell venting the same spirit which for advantage can easily transform it selfe so as if power comply with the just mans cause the vizard of hypocrisie is soon put on by such either to become dumb silent or else to speak so as may best advantage it selfe let the cause be what it will Your wisdom and noble care in those weighty affairs committed to your trust commands and binds us over to make a more particular and full relation then formerly we have done of what hath passed betwixt some other Colonies in NEVV-ENGLAND and our selves that if it be possible to find any leisure hours in a crowd of so great imployments your Honours might be pleased to take a more full view of things in the mean time we stand humbly ingaged as we have done and ever shall in any service that what we are or have can tender to the honour and peace of our Native Countrey or to any true-hearted well-Wisher thereof and if no other service we can may be acceptable yet of this imployment none shall prevent us whilst our God gives us hearts daily to pray for you Your Honours most humble Servants the Inhabitants of Shaw-omet whose names are often expressed in this Narration THE EPISTLE TO THE READER COURTEOUS READER DOe not thinke that we delight to lay open the infirmitie and weaknesse of men except our weaknesses and infirmities as the Son of God sustained them any further nor to other end but as they serve to discover and lay open that one spirit of the God of this world which now works effectually in the children of disobedience which spirit in all its severall wayes of operation may be gathered up and centred in that son of perdition yea in that seven-headed and ten horned beast whose power and policie like unto that deluge in the old world hath so long overspread the face of the earth swallowing up in death every living thing that hath its motion upon the earth after or according to the flesh Nor can any be offended justly with us no not our adversaries themselves for making this true Narration of things that have passed amongst us of which this Treatice truly speaks For actions performed wherein men have cause to glory the further they spread the more satisfactory to the agen●s nor are actions of such publick nature seldom performed but to such end and purpose for if they be good they ought no● only to be reall and essentiall in them amongst whom they are acted and done but also presidentiall and exemplary unto others where ever the Fame of them may come and if they be evill then a whorish Fore-head must needs accompany them being done in the light of the Sun and then can no wise man be offended that a way-marke is cast up to give notice of such desperate and dangerous wayes unlesse himselfe be of the same spirit and is about or else waits for an opportunity for the like design Thou art intreated therefore not to looke upon this Treatise as simply matter of History but as matter of mysterie also For as it was acted to make manifest the operations and workings of a differing spirit to that end it is published also so that if it be narrowly looked into not only a savour of that mysterie of iniquity will appeare which alwayes works effectually to the same end and purpose namely to extinguish and put out the light of divine truth Wheresoever or in whomsoveer it appears but thou wilt find some Foot-steps also of that great mysterie of God whose bright beams of light where ever made

an halfe the spirit of life from God shall enter into them and they shall stand up upon their feet to the terrour of you all Nor doe you thinke that wee only inveigh against the great ones of the world for thus doing for wee know that the greatest of the Princes of this world hath the very same spirit wherewith the basest Peasant hath laid himselfe open in the view of all the world and the basest Peasant hath the same spirit with the greatest of the Princes of this world These wee say are the two witnesses if you can receive it and what dishonour is it to trade so much by meanes of witnesses and yet know not what a true witnesse is which if you did you durst not attempt the things yee doe whereby you cast reproach upon all the world in that you professe your selves a choice people pickt out of it and yet you goe on with such practises as you doe maintaining them as your only glory Our Lord gives you in charge not to sweare at all but it is your dignity to bring men to your seats of Justice with nothing but oaths in their mouths why doe you not ballance the Scriptures in this point It hath beene said of old thou shalt not commit Adultery but I say unto you hee that looketh on a Woman to lust after her hath committed Adultery with her in his heart already So also it hath beene said of old thou shalt not forsweare thy selfe but I say unto you sweare not at all So that if it bee Adultery to looke to lust it is also forswearing of a mans selfe to sweare at all if one be Adulterie the other is Perjury if one be admitted in some cases the other also so that in preaching the Toleration nay the duty of an oath you preach the toleration yea the dutie of adulterie it selfe So that our Lord plainely evinceth unto all mens consciences not only the guilt but the folly and madnesse of the oath of man to sh●w how farre it is from investing into place or demonstrating causes So that hee that concludeth upon honour and power received from the oath of man or upon knowledge and holdnesse to judge in a cause from that Testimonie without the which hee could not have it is as vaine in his thoughts as if hee should hereupon conclude I have now altered the frame of Heaven which is no lesse stable then the Throne of the great God or demolished the earth which is as firme as his Foot-stoole for ever or made a fraction in the orders of Ierusalem that choice and peculiar Citie of the great King whose institutions no mortall breath can intrench upon or to professe his authority and skill to be such whereby hee can make a ●●ire of his head black or white viz. cause his age to wax old as a garment or renew it with the Eagle at his pleasure hereby doth man in this point of swearing professe his folly to be such that he is become not onely vaine in his imaginations but to that pride and usurpation therein as to intrude himselfe into the Prerogative Royall of his Maker so tha● howsoever ye boast of the Ordinances of God yet hee t●ls you there is no more then yea yea and nay nay in them for that which is once nay is ever nay in the ordination of Christ and what is once yea is ever yea with him and according to his account howsoever man reckoneth whose accounts shall be called over againe what is once the curse is ever the curse and that which is once the Principality and power of Christ is ever the principalitie and power of Christ as that which is once the principalitie and power of darkenesse is e●er the same what hands soever it commeth into for manifestation measure your Kingdome whether it be eternall and your jurisdiction whether it be illimited for hee hath given him the Heathen for his inheritance and the utmost parts of the earth for his possession and a Kingdome of lesse extent hee professeth not nor can he approve or acknowledge any that do no more then light can approve of darkenesse or the Lord I●hovah of the lord Baal Be wise therefore and bethinke your selves while it is called to day harden not your hearts as though you would make your selves Meribba nothing but strife and contention against the Lord rather kisse the So●ne if it be possible lest his wrath kindle and you perish from the way for ever Oh blessed onely they that hope in him so that hee which professeth on this wise it is yea I am a Pastor but it was nay at such a time I was none at all hee renounceth that spirit of the true Pastor yea the only Feeder of Israel but professeth that spirit only that pusheth the weake with the horne and pudleth with his feet the waters where the flocke of God should drink He with whom it is yea I am a Ruler but it was nay when I was none renounceth that spirit of him that rules in Righteousnesse professing the spirit of him that rules according to the god of this world that Prince of the power of the ayre who is now working so effectually in the children of disobedience so also he with whom it is yea I am a Captain or chiefe slaughter-man but it was nay time was I was none at all renounceth that victory and slaughter made by the Captaine and High Priest of our profession who as he is a Lambe slain from the beginning his victory and slaughter must be of the same antiquity professing himselfe to be a chiefe slaughter-man or superfluous Giant made in the Hoast of the Philistims standing in readinesse to come out to defie the Hoasts of the ever living God yea it is evident whatsoever is more then yea yea and nay nay not setting each upon his base whereon it standeth for ever without controule but can remove create or make void offices and officers at their pleasure is of that evill one not of Jesus the Salvation of his people but of Shedim that Waster and Destroyer of man-kind for ever Know therefore that it is the oath of God which confirmes and makes good his Covenant and promise to a thousand generations and it is the oath of man that is the bond and obligation of that league and agreement made with hell and death for ever Be ye assured it is not the Tabernacle of witnesse which you have amongst you brought in by Jesus into the possession of the Gentiles but it is Siccuth your King or the Tabernacle of Molech the Star of your God Remphan figures that you have made to your selves which you have taken up and are bearing so stoutly upon your shoulders Now to tell you what an oath according to God is that the Scriptures are delivered upon no other ground or termes of certaintie where ever they are

and wrong which could not appeare without parley nay some of their souldiers picked out to be at the parley professed to some of us when they came to visit us as we lay in bolts and irons amongst them comming in the night not daring to see us in the day professed in these words When we came first to the ground we were ma●● to ●ight and to fal upon you without speech or parley but after we saw you and heard you speake many of us had rather have been on your side then for the cause we came and the Captaine seeing some of us discouraged to fight would not permit us to discourse with any of Providence men ●est they should speake on your behalfe and this we know that some that did signifie unto them any small thing concerning the equity of our cause the Captaine seized on them for prisoners and kept them in bonds during the time of their aboad there and much adoe to release them that they had not taken them downe into the Massachusets to undergoe further punishments r Which was only words expressed in their paper formerly sent unto us ſ Fearing lest the true and naturall Prince of these their Indian subjects should shew them their folly in this their subjection and to win them again unto himselfe and thereby leave them without this colour and pretence to worke out their own ends upon us t Behold here their guilt in that they had unjustly drawn by insinuation the Indians from their lawfull Prince as also that subtill wrong they did to us suggesting secretly unto the people as though there were feare of some combination between the Indians and us to stir up souldiers by that means to come out against us u Behold how these men can evade all faire Propositions to prosecute and bring forth their own spirit yea even to the death of their countrey men if it be but by casting aspersions upon those that hold not just length and breadth in religion with them x Which they had promised to do as they came on the way towards us to incourage the Indians to come with them against us in the hearing of some of our friends x A great triumph for a whole countrey to carry away eleven men and that upon faire composition also if they had kept touch with us for one of us that is Sampson Shotton was dead before by hardship which some of their spirit had put him upon and but ten of us that handled arms y We thought he did it to imitate Melchisedeck comming out to blesse Abraham when he came from the slaughter of the Kings in the rescue of Lot he did it so gravelyand solemnly only the Captain wanted the spirit of Abraham for all his good successe yet we thought he was not uncapable to communicate in that prayer or blessing of the Governour for his errand to us was to utter and exerciss the spirit of the government in his Commission made manifest z Old M. Ward once Lecturer at S. Michael in Corne-hill London came to the prison window and called to him one of our society namely Richard Carder who had once lived near together in Essex Mr Ward seemed to be much affected being a man knows how to put himselfe into passion desired the said Richard that if he had done or said any thing that he could with good conscience renounce he desired him to recant it and he hoped the Cour would be very mercifull and saith he it shal be no disparagement unto you for here is our Reverend Elder Mr. Cotton who ordinarily preacheth that publickly one year that the next year he publickly repent of and shews himselfe very sorrowful for it to the Congregation so that saith he it wil be no disgrace for you to recant in such a case a Vsually comming to us into the prison many of them together As also when we were put apart in the time of our examination one of the Members of the Church of Boston telling some of us in his own house that he was perswaded that we did not worship the true God for saith he then he would not have permitted you to be brought down from your own Plantation amongst us for saith he I am perswaded that our Churches shal not be over-come by any people that should come out against them his wife standing by being an ingenuous woman made answer to our content before we could speak Husband saith she pray doe not b●ast before the victory be known it may be the Battle is not yet ended b Note that in this answer there is a word added to their question which was done of purpose knowing how they looked to regulate them it if were possible as it was declared unto them in the first reading of the answer how they fell short in it which they yeelded unto they say the death which he suffered after his incarnation the answer saith In and after his incarnation For to speake of the sufferings of Christ after his incarnation without respect unto that which was before we may as well spe●ke of his sufferings before his incarnation without respect to that which is after for the Crosse of Christ is not but with respect both to humane nature and divine and we cannot know the two natures in Christ what they are distinctly in themselves to give each its proper due and what they are joyntly united in one no otherwise but as they are considered in the very act of Incarnation in which appears the Sufferer and that which is suffered the Sufferer is the Son of God made man the creator becoms a creature the thing suffered is to be made a curse that is to be made such a thing as is in it selfe by nature accursed and so Christ was made a curse the sufferings of Christ then and the shedding of his blood as he is known after the spirit are properly in that one act of his incarnation which is the proper act of the humiliation of the Son of God so that to spe●k of his sufferings after ●is incarnation you may as well speake of his sufferings before his incarnation for it is no suffering of Christ but with respect both to the one and the other and only in the act of incarnation they are made one and to speake of the sufferings of Christ visibly in his humane nature in the dayes of Herod to be the proper sufferings of the Son of God any further but as a true doctrine as in all other holy Writ to teach what that suffering is in the act of his incarnation you may as well speak of sufferings of Christ invisibly before that act of his incarnation for the Crosse of Christ is not but with respect both to divine and humane nature nor can it be said to be in time no more then it may be said to be before al time for the humiliation of the Son of God admits not of any bounds or limi●s for then were it not of infinit

Pilate that he was crucified in the types and shadows of the law But in the truth and substance when he appeared born of the Virgine Mary so must ye also conclude that the fathers under the law were only saved in purpose and decree in types and shadows but actually and substantially only at the coming of Christ in the flesh Therefore deal plainly with those that depend upon you for instruction as your ancestors in the Papacy have done and proclame a place of purgatory provided for them in the mean without which your doctrine hath no foundation for if you raise up a shadow without a substance and the substance of him that dwelleth in light without a shadow you play the part of wizards or Necromancers not the part of true naturalists in the things of the Kingdome of God So that as far as your men are from being honourable and loyall subjects so far are you from being voluntaries in the day of Gods power and from yeelding subjection to the beauties of holinesse such also is your preferment rule and government in the things that concern the Kingdome of our God they are infinitely beyond and out of the reach of that spirit that is gone out amongst you the capacity whereof can no wayes comprehend the bredth of the land of Emanuel nor entreth it within the vaile Therefore it cannot know those Cherubims of glory neither can it hear the voice of that lively oracle speaking only from off the covering mercy seat and not elsewhere to be heard we speak not but what we know these things are not of its Jurisdiction therefore dumm in telling Justice neither speaks it any of that righteousnesse and glory comprised in another circuit then you were yet made lords of Therefore long may you boast of your Jurisdiction before you attain to Juris prudentia in these things in that you tell us we offer wrong by a pretended purchase you are as much mistaken in the purchase as in the wrong for it is right that we are about to do neither is our purchase a pretence but presidentiall not only in this civill respect but may also admonish all men to take ●eed how they depend upon false and self-seeking interpreters when both themselves and they that have the vision are ignorant of the contract and covenant of God Thence it is that you teach that the Spouse of Christ upon contract with her Lord may conceive the seed of immortality and bring forth fruit unto the Lord when as yet the day of marriage that great festivity and solemnization of the consolations of God is not yet come witnesse your prorogation thereof if not to the descention of Christ from heaven to the earth to raign certain years yet to the calling of the Jews whom ye your selves are according to the flesh and to the destruction of that man of sin whom you so stoutly maintain What is this but to proclame to all the world that audacious spirit of whoredome professing conception and bringing forth before the Nuptiall day in that you conclude your clients right to arise out of four years possession we have no such order if you mean the right of conquest only held in that tenure the true owners were never yet subdued for that is the right they expect to injoy by you For some of them committed part of their supposed right unto us professing it was that they might have help to injoy the rest But when they saw we would not be abettors unto them without much lesse contrary unto covenant then they fly unto you for help their possession being a meer intrusion as all the Natives know and ever exclaimed against them for the same and so may our Countrymen also whose eyes are not dazled with envy and ears open unto lyes as we know yours are else you had heard both sides speak before you had judged but we professe right held in no such interest but according to the ground of covenant only known in its nature in the parties twixt whom it is plight in the possessor and the possessed with the nature of all fruit arising from their accord and concurrency together with their distinct harmonicall reciprocall and joynt properties and operations of them both such is the tenure that we hold and maintain it before men and angels and oppose it against men and devils not in taking up unto our selves certain offices and officers which we can teach children to be and to performe and from thence presently to conclude the possession of the Kingdome crying out our peace-offerings are upon us this day we have payd our vows But that dark cloud that descended on the Tabernacle becomes the light and glory of all Israel there being nothing acknowledged amongst them but what ariseth out thence then and then only are the orders as also the men of Israel derived from their true fountain which no tongue can confesse but is salvation and then not else is the heritage of our Lord in possession yea even the waylesse wildernesse knows how to afford them an habitation which had its being before the hills and mountains were borne which men begin to fly unto for refuge to hide themselves from the presence of the Lamb This is a possession which no man can intrude himselfe into it is onely covenanted with him through an inlightned eye and boared ear which man performeth not neither can it be received from him for we know that cloud of thick darknesse that hides and covers the whole frame and fabrick of the work of God to be the clearing and evidencing of every point and particular thereof yea to us it is even that cloud of witnesse which testifies to us the like work to appear when ever the world hath occasion to make use of us Never doth it shine but in the night never is it dark to Israel but in the day but in the one and the other the only glory and safety of all the tribes but how you know not neither can you with all your librariers give the interpretation thereof but have lost it in the wildernesse and accordingly have made the whole way and will of our Lord the oldnesse of the letter both to your selves and all that have an ear to listen unto you thence it is that the day of the Lord is a day of darknesse and gloominesse unto you but of joy and gladnesse unto us yea it lifts up our head only and then is our salvation near for we know the Worthies of David doubled about the bed of Solomon which expell all fear in the night handling the sword with successe making the adversaries nothing but meat to feed upon so that the time of your fear is the time of our courage and conquest for when ye fear Error Schism Rents and Confusions in Church and State then do we know the

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 no● 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 Ear●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 S●●●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