Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	day_n	sabbath_n	saturday_n	3,267	5	13.7591	5	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

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 Go●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 i● 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 l●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 m●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

we nothing to rejoyce in or to glory and praise our selves for to lift up our selves above our Brethren for necessity is laid upon me That is I am in want and stand in need of all things and woe is me if I preach not the Gospel That is if I receive not this grace from Christ as wel as any other for the same necessity I have of any other grace I have of this grace also For of his fulnesse we all receive and grace for grace for the graces of God are a bundle of life in Christ Iesus So as that if I reject or neglect or put off any one of them to another as no priviledge or prerogative of mine I do the like to all For his seamlesse coat may not be divided but all goeth by lot or portion the same way And in like manner I am destitute of this I am destitute of all other grace that proceeds from him For if I preach the Gospel willingly I have a reward That is if I do it out of any ability skil or wi● of my own gotten and acquired by any pains or industry as men attain to arts and trades wherein they are to be preferred before and above others then I have a reward that is something is to be attributed and contributed to me for the same then go I about to deprive my Lord of his right shewing my self an unfaithful steward for where an hundreth is due to him I bid write fifty that I may take the rest my self to live upon for even as I propound my own deserts demerits and eminency unto a people so do I propound the undeserving estate and condition of my Lord proclaming his basenesse whil'st I set forth my pains and good-wil in so doing but if I do it against my wil That is if it be contrary to the mind and wil of all men to undergo the crosse of Christ to preach the Gospel in necessities reproaches hard labors and persecutions then is the dispensation committed unto me that is the right of all administrations wrapped up in that fountain of dispensing the Gospel do of right solely belong unto him and not unto me in any case yea it is the wil and power of another and not my own unto whom the praise and glory of right belongeth and wholy appertaineth and not unto the wil ability or skil of any man whatsoever and hence it is that the Crosse is easie unto us because we know that he as truly and totally taketh our reproaches and ●ardships upon himselfe which are only due unto us as he committeth the dispensation of his grace and glory unto us that is none of ours but only due and belongs unto himself so t●at we remember him that suffered such gainsayings of sinners ●ast we should be weary and faint in our mind yea further there is a necessity of preaching the Gospel upon every soul for as there is not any that can beleeve for another unto righteousnesse the party being destitute of that grace himself so there i● not any that can preach or confesse for another unto salvation the party himself being destitute of that grace of confession or preaching Indeed the Saints communicate in these graces one with an other as all of them being heirs and inheritors of the same grace i● Christ but one cannot perform any office for another ●s for such as are destitute of the same grace and office themselve for that were instead of a girdle arent Therefore the preaching of the Gospel is the discovering of what men are in Christ Iesus and not only what they may or shal be also what men are under the wrath of God that abides upon them being out of Christ and not only what they shal be So that every Christian having received this as an ingrafted word growing up together with it that is that I may be mutually edified and comforted by the communicacation of your faith mine he grows up in this also namely that I may be mutually edified and comforted by the communication of your preaching and mine for i● the day of the Lord which is the day of salvation and behold no● the accepted time behold now the day of salvation wherein we give no offence or lay not any stumbling block before our brethren we villifie not that sacrifice once offered up for all That our ministery may not be reprehended Or that our ministery be not blemished for so ●he word is momo● that is we can acknowledge no sacrifice but onely that which is without ●ither superfluity or defect and in that day the feeblest i● Ierusalem is as Davi● A King a leader a valiant warri●r a sweet finger in Israel and the house of David as God ●r as the mighties for the word is plurall yea as the angel of th● Lord before them every one is as the angel or messenger of the Lord before the rest of the congregation or as the angel of the Lord before him as the word will also beare that is to say as the messenger of the Lord like unto his servant Iohn to prepare or make ready his way before him forthe messenger of the Lord and he onely knows how to bring down the highest mountain and how to lift up the lowest valley and that only is a high way for the Royalty of our King to passe upon in the wildernesse And this is a glory that the world cannot receive neither can it give it and it is our rejoycing that we borrow nothing from the world nor stand in need of any thing it hath to make the Gospel of God glorious for it were better for us to die then that any man should make our rejoycing vain or emptie For it were not full in Christ if we borrowed any thing of the world which were death to us to think of what is our rejoycing then or our reward when as the whole world affordeth nothing at all unto us verily this that when we preach the Gospel we make it free which could not be if it laid claim to any thing the world hath in the publication of it self for then by the Law of relations the world might lay claim unto and challenge something from it which were to bring the Gospel into bondage But as the Lord Jesus wrought that great work of reconcilia●ion freely so as the world could challenge nothing of it at his hands at all so is that word of reconciliation to whomsoever it is committed published freely so as the world can challenge nothing of them at all So that the servant of the Lord is free from all men though he makes himself servant unto all that he might gain the more s Thence it is that he abuseth not his authority in the Gospel but keeps his power unspotted when

the world can require nothing at his hands hereby shewing also the transcendencie of that kingdome wherein his authority is exercised beyond the kingdoms of this world which must borrow one of another else cannot any be glorious in the height of glory concerning the things of this life therefore had Solomon himself Gold Silver Ivory apes and peacocks brought from other nations to augment his glory But he that is greater then Solomon beautifieth himself with none of the things of this life though he had right to them all that so he might make it manifest that his Kingdome is not of this world therefore gives charge unto his disciples that as they had freely received so they should freely give for by how much we injoyn people to contribute unto us for preaching the Gospell by so ●●ch we proclaim that we have given unto God for what we have received of him and teach others so to do namely to bring some preparations operation or fitnesse to receive his grace which is as far from man to attain unto as it was to prepare and fit himself for his creation at the first so that the benevolence of the Saints in communicating of the things of this life is ●o part of the glory or beautifying of the house of God for then a wicked man might adde somewhat thereunto no● shall the glory in the least measure be diminished when these things s●all have an end But it is a declaration of their vilification of the things of this present life as things of no account or reckoning when they come into competition with the well being of the Saints and as these things are consumed and turned into ●shes upon that golden altar so doth there ascend up a perfumatory sacrifice of sweet savour unto the Lord for according to our vilification of the things of this life so is our valuation of the Lord Iesus who is either all or none at all in our estimation and account and if he be all then he that gathereth much of the things according unto man hath nothing over or above him that hath the least and he that gathereth little hath no la●k or falls short of him that hath the most for the one and the other consume them in the act of the present supply of their necessity knowing that if they keep them in making any accoun● o● reckoning of them for the time to come they presently putrifie and corrupt Learn this parable therefore that there is ●hat in the heavenly Manna that the rebells may eat in the wilderness and die eternally as wel as that which whosoever ●a●eth sha● never die but live for ever yea there is a seed to be sown in giving away to another as well as food to receive for the nourishing of our selves and he that sows sparingly in that shall reap sparingly yea he that knows not how to minister carnall things cannot have Spirituall things ministred unto him no m●●●●h●n ● man can keep his sinne and have the righteousnesse of Christ also Those onely therefore that in giving and receiving know how to perform all in the same act as the woman in casting her two mites into the treasury and out of deep povertie can see the abounding of the riches of liberality Such can perform an acceptable service to the Lord but such as onely exercise themselves in piece mealing of the things of God and the things of man to serve at times and turns for advantage and reserve the rest this is as the cutting off of a dogs head or the offering of swines blood in the house of God how ever else where they may be done without any such abomination the Saints therefore depend not upon neither desire the worlds benevolence knowing wel what their mercies are in the winding up nor can they expect from them ought else but bonds imprisonments and spoyling of their goods which through the secret supplies their master makes unto them they suffer joyfully not looking for so much as a shoe latchet from the King of Sodom to enrich themselves with all knowing that the blessing of the Lord upon their indevours shall yield sufficient to convey them through this valley of Bac● which indevours God directeth unto times and seasons to use according to strength and constitution without any to lay tasks upon them even as he teacheth the husbandman when to throw in the cummin and the fitches though they know notwithstanding what it is to have power not to work and to lead about a wife that is a sister as well as others But I am longer in my introduction then I did intend my Question therefore in short is this namely whether I may have liberty to speak and expresse the word of the Lord in the publick congregation freely without interruption either on the Lords day or the ordinary Lecture now whilst I am kept from my family and friends with whom I have been formerly exercised for seeing our dayes as a shadow decline and we are presently withered as grasse when in a moment we go hence and are no more We are earnest therefore to expresse the word of life that fadeth not nor waxeth old as doth a garment that Gods memoriall may abide with our posterity when we are gone the way of all the earth and that you shall not need to feare my touching upon any of those things which it seems are to lie sealed as in the grave for the present I shall tell you vvhat Scripture urgeth my heart for the present to impart of God lead not into another before the opportunity be attained for we cannot treasure up to bring forth at our pleasure unto profit no more then vve can fetch down at our pleasure for our supply but onely as our God performeth both the one and the other for vve depend not upon Baal O both as Saul did but upon the Lord Iehovah as David did The Scripture intended is the founding of the fifth trumpet Revel 9 out of vvhich I ●esire as God shall assist to open and declare these points follovving 1 What the sound of the trumpet is ● who the angel is 3 why the fifth 1 What that starre is that falls from heaven to the earth 2 what the fall of it is 3 how it falls from heaven unto the earth 1 What the key of the bottomlesse pit is 2 To whom it is given 3 The manner how it is given 4 How the pit is opened 5 How it can be said to be bottomlesse seeing nothing can be without banks and bottome but the Lord himself 1 what the smoke of the bottomlesse pit is 2 The cause and manner of its rise even as the smoke of a great furnace 1 What the Sunne and the aire are 2 How they are darkened by the

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