true copy of the answer given unto the things propounded as above in way of satisfaction how we are to think of such kind of doctrine which the world is so taken up with and seeâ—s to stand in such expectation and hopes of COncerning that point you wriâ— frâ—m Mat. the 24 29. as also Heb. the 12. 26 27. Nâ—mâ—â—â— that the Apostles ministery was a ministery of witnesse â—â—â—â—â—dily grant but that it was no more then a ministery of witnesse we utterly deny for it had not onely witnesse but judgement also of condemnation and absolution in it therefore the Apostle saith God shall judge you according to my Gospel for the Apostles are not but through the Spirit of the Sonne who is that faithfull and true witnesse yea and the judge of all also and higher then his ministration who comes out of the bosome of the Father we look nor nor ever desire to go Therefore we onely confesse him who is and who was and who is to come and therefore reject such a Gospell as professeth such persons times and ministrations past as never shall come again and such persons times and ministrations to come as yet never were as a cunning device and sleight of Sathan to beguile the soules of men either to stand in expectation of things to come or else in admiration of things past whiles in the mean time they are kept void of faith which gives being unto the things yea even at the present time otherwise it is but to know persons and things after the flesh but henceforth know we no man after the flesh no though we have known Christ Iesus after the flesh yet henceforth know we him no more And for the Sun being darkened to be the ministery of the Apoâ—tles becoming dark in respect of a greater light appearing we may in no case allow for the Sunne there spoken of is that Sunne of righteousnesse a greater then which shall never appear but when the crosse of Christ spoken of in that Chapter is evidently set forth and declared to be that which indeed it is then is that sunne of Righteousnesse that is light in it self turned into darknesse in all the men of the world even as the Saints which are darknesse in themselves become light in the Lord for as the wicked turn the truth of God into a lie which is truth in it self and ever will be so they transform the light of the Lord into darknesse which in it self is light and can never be darknesse the Moon also whose time is to appeare and her place to have dominion in the night shall not give her light she shall fail in her office to shine waxe waine and â—o set bounds to times and seasons that is the wicked shall see themselves deprived of all hope to attain to a change time or season which shall alter their wofull condition or remove the wrath of the Lord from them yea in their looking back to the changes of their life before wherein they have thought themselves so well exercised the Moon in that respect shall be turned into blood as Ioel speaks in the same case all times shall afforâ— them no hing else but to see how they have been practising the shedding of that innocent blood even from the blood of Abe whom his brother slew â—n the field where they were exercised in ordinary imployments in the things of this life unto the blood of Zacharias slaine between or in the middle of the temple and the altar â—â—en in the very height of their worship and ordinances so much stood for at this day Nothing but such manner of light or such a time or season shall that light of heaven the times and changes which they have passed through afford unto them yeâ— the starres shall fall from heaven even cease to afford their various glories and lights yea that day starre shall never give notice of that day springing from on high to visit them or the rise of that Sunne of righteousnesse with healing under his wings nor shall their severall operations and vertues yield any refreshment unto these terrene sublunary things that is all those â—everall glories and various vertues and operations that are in that bright morning star the Lord Iesus and in those seven staâ—rres which he holds in his right hand they shall all fall off and lose thâ—ir lustre light and influence in and towards the earthly sonnes of Adam as though they had never been for as tâ—e rejoycing of the lamp of the righteous is a putting out and cessâ—tion of all sinne and sorrow even so the putting out of the candle of the wicked is a cessation and utter deâ—olishing of all the â—ertues and excellencies of Christ unto them as though they were not at all nay more then so for as the sinne and miseries which non are by nature subject unto are made througe the wisdome of God a meanes whereby we see the height and depth yea all the dimensions of the love of God do appear unto us so are the excellencies that are in Jesus Christ made through the wisdom of that serpent means of torture torment to the wicked for â—ver even as the excellencies of these visible heavenâ— would be a greater torture to man to lose them then if he had never seen or enjoyed them and thence it is that the powers of heaven are shaken or the dominions of heaven for every thing in the heavens hath its Lordship the Sunne hath dominion of the day the Moone and the starres the dominion of the night the Suâ—ne hath Lordship in shining when the Moon hides her face but not in setting bounds to times and seasons for the Moon hath Lordship in that but not in affording vertue and influence â—o herbs plants for the stars have power and dominion in that yea every starre hath its particular power and vertue yet can they not water the earth The clouds have their dominion in that yet cannot they serve man to breathe in the aire bath dominion in that so it is in the heavenly powers of our Lord Christ whatsoever is in him hath its dominion so as all the rest have not their glorie without it so that whatsoever is declared in the Kingdome of heaven it is the first and the chief and all the rest do serve to make up all its power or chiefâ—ie so as all the Elders cast down their crownes before â—t all the excellencies that are in Christ Jesus as love wisdom righteousnes holines power glory all things in him have dominion and power all these heavenly powers whatsoever are shaken that is removed out of their places not to appeare in them any more for the place wherein God declared his image at the first in the beginning was man but when the crosse of Christ is truly declared then are all these heavenly powers shaken out of man yea removed out of that proper place given unto them in the beginning therfore it is said
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
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 Kingdme of England with their execution of Laws in the name and Authority of the servant or of themselves and not in the Name and Authority of the Lord or fountain of the Government Wherein is declared an Act of a great people and Country of the Indians in those parts both Princes and People unanimously in their voluntary Submission and Subjection unto the Protection and Government of Old England from the Fame they hear thereof together with the true manner and forme of it as it appears under their own hands and seals being stirred up and provoked thereto by the Combate and courses above-said Throughout which Treatise is secretly intermingled that great Opposition which is in the goings forth of those two grand Spirits that are and ever have been extant in the World through the sons of men from the beginning and foundation thereof Jmprimatur Aug. 3d. 1646. Diligently perused approved and Licensed to the Presse according to Order by publike Authority LONDON Printed by John Macock and are to be sold by LUKE FAVVNE at his shop in Pauls Church-yard at the sign of the Parrot 1646. Vpon an occasionall view of this unexpected and much unwished for Story THis Story 's strange but altogether true Old Englands Saints are banisht out of New Oh Monstrous Art and cunning of the Devill What hidden paths he goes to spread his evill The Man of Sin 's the same his eldest Son Both have more shapes then be moats in the Sun Hence disappointed are the most of men When trouble 's past some thinke they rise agen Thus it befell these Pilgrims in that Land To which they fled from persecutions hand This Indians note with Papists Iews and Turks For in them all the selfe same spirit works Thus is the Name of Christ blaspem'd by these Who burthen them to whom they promise ease Oh Christ arise and spread thy glorious fame That all may know the sweetnesse of thy Name Asâ— Affric Europe and America Expect and waite the dawnings of that day That Papists Greeks and we the Protestants Of Calvins Sect those too the Lutherans And they that are a streine above them all At Iesus feet at length may humbly fall That so such Christs which most in fancy make Whence 'tis Men think that Christendome doth shake May at th' appearing of the Lord depart And all may worship him ev'n with one heart That so the Nations may this glory see And into it at length transformed be This to effect can't be by sword of man But that which to with-stand no Kingdomes can For t is the Lords owne might the sword that doth Ev'n with two edges flow out of Gods mouth By which are slaine the wicked of each Land And will sure breake each Persecutors band Then England and Yee Nations round about That are now so lofty and so stout At length downe fall to him that 's Lord of you And learne with him like meeknesse for to show If you with iron Rods Saints breake and bruise Know then your selves that Christ you so will use R. B. A Lover of peace and one of eminent respect viewing this Treatise at the Presse kindly added this verse prefixed which hath both sodainly and unexpectedly drawn from my thoughts as here followeth as a testimony of my kind respects unto the party though but a stranger unto him it may also serve as an intelligencer what was the only ground of controversie in acting according unto and publishing of this Treatise THe serpent with a voyce so slie and fine Consults with nature as though he were divine Whil'st she doth seek for glory wealth and love In things that are below and not in that above Lending an ear to listen unto him The fruit looks fair the tree seems nothing grim And thence doth he at first begin t' arise Through earthly projects for to make man wise Whereas the light of heaven GOD himself ordain'd To be that thing whereby man is maintain'd In wisdom honor happiness and peace That doth from serpent sin death hell release And not conjectural doubtful subtil notion Set forth by art with sign of great devotion Come from the Prelates your persecuting foes Our Church as Primitive Christ Jesus doth disclose Her Ordinances pure a Church erected here Where you may worship voyd of care or fear Our Land is large Our Magistracy good Come o're to save that innocent-like blood From such as are to cruelty so bent Our ways are meek and humble to give all content Thus he appears apparrelled in white To snare in that wherein he takes delight An earthly Kingdom he would fain erect Then spiritual honor he must needs reject That when that woman appeareth in her glory With him in womb of whom intreats all story Then 's he a dragon red for to devour That child to whom is given all the power In heaven and in earth to rule as King and Lord. None to the serpent no heaven cannot afford A place of residence he must thence depart Down to the earth full sore against his heart That he a place cannot devise to frame Which from the heavens may seem to take its fame Cruel Raging Carnal now he cometh forth His slie and subtil wisdom now proves nothing worth This woman now in travel finds not time To listen unto him nought but the child is mine Which child in her can nothing else confesse But Throne of glory and bare Wildernesse Which twain together give all praise to one Then fury 's in the Serpent smooth policy is gone No middle place for Sathan now is found Not one with th' manehild down he goes to ground His cunning cannot now intice so far But Michael and his Angels wil make War With Dragon and with all his Angels great Yea overcome him never sound retreat Most of his skil he useth he knows how To talk of benefits to receive although not now And so from place and person still delights to wend Where 's outward peace there 's Christ doth he pretend And if so be that troubles do arise Himself he saves the serpent is so wise No tye to fold nor flock he then wil know Christ in an earthly peace he 'l have where e're he go Whereas our Lord his voyce doth sometimes teach Go to Decapolis and there thou shalt me preach Unto ten Cities great the number bee My Word shal reach them and I am with thee For I am truth and truth thou goest to show Which makes thee free my presence thou dost know No place can scant thee off then walke at large Doubt not I 'm
Jurisdictions but also to establish what way of Religion themselves thought fit to the the taking away not only of goods but lives also of such as were otherwise minded We made answer unto the Writing they had sent unto us on this wise which Answer was made upon our removall from Mooshawset otherwise called PROVIDENCE to Shaw-omet A true Copy of our Answer to the Warrant or Writing which the men of the Massachusets sent unto us as is above noted wherein we only take up their own expressions to shew unto them the spirit and power of their Religion which they go about by these means to preserve inlarge and shew the glory of it to the world The Answer is verbatim examined by the originall Copy only marginall Notes added to help the Reader to understand our true meaning Mooshawset November the 20. 1642. To our Neighbours of the MASSACHUSETS WHereas we lately received an irregular note professing its forme from the Massachusets with four mens Names subscribed thereunto as principall authors of it of the chiefe amongst you we could not easily give credit unto the truth thereof Not only because the conveyers of it unto us are known to be men whose constant and professed acts are worse then the counterfeitings of mens hands but also because we thought that men of your parts and profession would never have prostrated their wisdome to such an act But considering that causlesse emnity you have against us the proof whereof every occasion brings forth we cannot but conclude That no act so ill which that ancient Mother will not bring forth her seed unto For we know very well that it is the name of Christ called upon us which you strive against whence it is that you stand on tiptoe to stretch your selves beyond your bounds to seek occasion against us so as you might hide your sin with Adam bearing the world in hand it is not your desire to contend with us but some civill breach in our course which you seek to redresse whereas neither you nor any in way of truth can find wherewith to bring us under the censure of a disorderly course of walking amongst them And as for the way of that ancient spirit of accusation of the brethren we weight it not knowing him to be a lyar or in the abstract a lye from the beginning yea and the father of it also which thing you cannot know though it were told unto you whereas you say Robert Cole William Arnald with others have put themselves under the government and protection of your Jurisdiction which is the occasion you have now got to contend we wish your words were verified that they were not elsewhere to be found being nothing but the shame of Religion disquiet and disturbance of the places where they are for we know neither the one nor the other with all their associates and confederates have power to inlarge the bounds by King CHARLES limited unto you Behold therefore in this your act a Map of your spiritual estate to use your own phrase for we know that the spirituality of your Churches is the civility of your Commonwealth and the civility of your Cōmonwealth is the spirituality of your Churches the wisdom of man being the whole accomplesense of them both of which tree you delight dayly to eat finding it fair and beautifull to gain conformity with your maker in these your dissembling subjects grosly profane amongst us but full of the spirit of your purity when they are with you you may remember the brand your selves have set on some of them the cause whereof was never yet removed though it abide not upon their backs nor yet the cause of your commitment of them unto Sathan according to your Law for if that were removed you should do them wrong in not resuming your vomit into its former concoction again Nor are we ignorant of those disgracefull termes they use and give out against you behind your backs Their submission therefore cannot be to any other end but to satisfie their own lusts not only conceived but in violent motion against their Neighbours who never offered the least wrong unto them only the proposition of amity is object sufficient for these mens emnity Even so the passions of sin which are by the law having force in your members you going about with great labour and industry to satisfie them by your submission unto the Word of God in your fasting and feasting in contributing and treasuring in retirednesse for study and bowing of the backs of the poor going forth in labour to maintain it and in the spirit of that hireling raising up your whole structure and edifice in all which you bring forth nothing but fruit unto death Some laboring for a price to give for the keeping of their souls in peace and safe estate and condition some to have your bodies furnished with riches honor and ease and further then the Lord Jesus agrees with these you mind him not nay you renounce and reject him and with these according to your acceptation and practice he holds no correspondency at all being the consultation and operation of that his only adversary Man being that which you depend upon and not the Lord crying out in the way of elevation and lauding his Ministers when in the mean time you know not what nor who they are professing them under a mediate call of Christ though formerly they have been called immediately by him Hereby shewing your selves to be those which destroy the sacred ordinance of God for if you make Christ to be that to day in stating of his Ministers which he was not yesterday and that in the time of the Gospel also to speak according to your law to be found in them both you therein affirme he hath been that to his Ministers which now he is not and to make the son of God to have been that which now he is not is to make a nullity of him Not to be at all For he is the Lord that changeth not no not a shadow thereof is found in him So that you plainly crucifie to your selves the Lord of glory and put him to an open shame so that as you know not how Christ conversing with his Father in heaven is found on the earth amongst the true worshippers no more do you know how in his conversing with Nicodemus on the earth he concludes himselfe to be in heaven with his Father on this foundation hangeth the whole building of your doctrine concerning the sufferings of Christ you annihilate the Crosse then the which the Saints have no other consolation and prepare no better a place then purgatory for the honourable Fathers of our Lord for ye conclude that Christ dyed in the decree and purpose of God in the time of the law but actually only when he hanged on the Cross in the dayes of Herod and Pontius
and no otherwise for we have wronged no man unlesse with hard labour to provide for our families and suffering of grosse idle and Idoll drones to take our labours out of the mouths and from off the backs of our little ones to lordâ—ne it over us so that if any shall got about to disturb or annoy us hence-forth in our imployments and liberties which God hath or shal put into our hands that can claim no interest in us but by these courses what their busines is we know by proof sufficient to be nothing else but that ancient errand of Nimrod that rebellious Hunter after the precious life which errand of his shall be no more delivered unto us in that covert cruelty and dissembling way of hypocrisie but in direct and open termes of tyrannie we will not be dealt with as before we speake in the name of our God we will not for if any shall disturbe us as above secret Hypocrites shall become open Tyrants and their Laws appeare to be nothing else but meet lusts in the eyes of all the world And wherefore doe you murmure among your selves at this saying thinking it is not a Christian expression it is because you are ignorant of the Grosse of our Lord Jesus not knowing what it is therefore it is while you inveigh against such as set up a Statue of wood and stone to bow downe unto it and are so vaine as to crosse the ayre to use your owne expression upon the faces of Infants when they sprinkle them with water to as great purpose and in the meane time you preach and set up Seighnirim for your Crosse whom you fall downe unto so willingly and lest you let the word passe without expression of it unto all it signifies Horrour and Feare which is the Crosse you hold and teach and by and through which you thinke to be saved which name is given by our Lord to the Devill himselfe as our English translate it and the Lord never gives a name as an empty title but according to the nature of the thing named so that if hee speake I have said ye are gods of any besides himselfe it is to declare that they have not only the name but the very nature of the god of this world and therefore he saith they shall dye even as Adam which aspired and usurped the place of God and fall also as one of the Princes even as one of those Princes of Midian whose carkâ—sses became dung for the earth and he that given that title unto any but the true God that made heaven and earth in any other sense but as it declareth a flat opposition against God is Reacting that ancient spirit of the Serpent if you eat you shall be as gods to judge of good and evill for which all men are set up in that kind even so while you tell the people that by sorrow compunction and anxietie of spirit and trouble of mind they communicate in the sufferings of Christ out of which condition their comfort into flow it is nothing else but to conclude the Sonne of God to be Belial yea to affirme him to be Seighnirim himselfe this doth he receive at your hands in your Ministries for all your fawning upon him with a kisse so that if you will know how farre you are from communicating in the death of Christ take it in this Parable verily as farre as the weaknesse of God is stronger then man countrey men for wee cannot but call you so though we find your carriage to be so farre worse then these Indians we advise you to take things together and what God hath joyned let none dare to put asunder so that if you be ashamed of the Crosse in Baptisme be ashamed of the Baptisme also for such as the Crosse is such is the Baptisme Therefore your Ancestors goe beyond you in that they joyne crossing of the ayre and sprinkling with the Element of water together But wherever Baptisme according to the word of Christ is there is the Crosse of Christ also they can no more be separated then his Scepter and Kingdom can for where the one is there is the other also for as they are coincident so are the coaparant So that if ever you see the Baptisme of Christ truly in use and exercised upon any you doe as truly see that party partaking in and communicating with the Crosse and Sufferings of the Lord Jesus Christ and to see persons in such estate and conclude afterward they are worthy of sensure yea possibly to an Athema Maranatha is nothing else but to conclude a â—oâ—all and finall falling away from the grace of God as you Fathers have done before you for no grace greater then the Crosse of our Lord Jesus Behold therfore you Despiserstâ—e vanity and abomination of all your Baptismes how prejudiciall they are to the Cross of Christ be ashamed and return in time or he shal be a swift witness against you for ever when your Repentance shal come too late but you think the Crosse of Christ is not but in bowing the back under every burden and câ—inging and crouching to the lust of every man otherwise his Shebet is not fit nor suteth it with your Regiment at all unlesse so servile that every one may serve their lusts of him to Wealth and Honour Friends and Allies by setting bounds and limits to the holy Word of God some in the way of one devise some in the way of another and he that will not walke as a dumbe beast worse then Balams Asse and say nothing or else give a sense of the holy Writings to maintaine that devised Plat-forme if mercy must be used not to hang and burne yet banishment is ready wayting for them Therefore shall you know by the Rod of his power that comes out of Sion that he will be Ruler even in the midst of his Enemies By us whom you stile your Neighbours of Providence you have said it Providence is our hold the Neighbour-hood of the Samaritan we professe and for the lookings on and turnings aside of your Priests and Levites without either Unction or Compassion all your slaine and wounded in soule finding no remedy doe plainely testifie the nature of your travels and Neighbourhood what it is your speech to us in generall not using our names when as we know it is particulars you ayme at gives us plainely to see the word Aelem Revived and Living in you as it stands with its Coherence in Psalme 58. Verse the first c. Iohn Wickes Randall Houlden Iohn Warner Robert Potter Richard Waterman William Waddle Samuel Gortoâ— Richard Carder Iohn Greene. Nicholas Powar Francis Weston Sampson Shatâ—on This Writing sent to the Massachusets we have related verbatim only what is in the margent is added for explanation and more ease to the Reader to understand our meaning which we sent at the time when their general Court sat desiring that
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 â—â—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 â—o part of the glory or beautifying of the house of God for then a wicked man might adde somewhat thereunto noâ— shall the glory in the least measure be diminished when these things sâ—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 â—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 laâ—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 accounâ— oâ— reckoning of them for the time to come they presently putrifie and corrupt Learn this parable therefore that there is â—hat in the heavenly Manna that the rebells may eat in the wilderness and die eternally as wel as that which whosoever â—aâ—eth shaâ— 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 mâ—â—â—â—hâ—n â— 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 Bacâ— 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 â—esire as God shall assist to open and declare these points follovving 1 What the sound of the trumpet is â— 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
knowledge hold themselves bound to revenge the blood of their Prince it being so unlawfully in their eyes taken away nay they are not quiet in themselves unlesse they doe revenge it or else spill their own in their endeavours thereafter in the mean time they are in a continued act of mourning as we know for the space of one whole year and an halfe they mourned continually not only by blacking their faces in token thereof but every day their mourning women morning and evening upon their knees with lamentations and many tears along time together as our selves have been eye-witnesses when we have had occasions amongst them and in houses that were more publick where the wife and children of the diseased Prince were there did a man continue a speech during the time of the womens praying sighing and lamenting with abundance of tears declaring what their losse was in being deprived of such a Sachim and how wrongfully it was done by the enemy as also how they were all of them ingaged to revenge his blood else would it so lie upon their own heads as to bring more miseries and evils upon them Now for this their proceeding against their adversary the Indian that thus deprived them of their Sachim and so wrongfully as they conceive the Massachusets and Plimouth have offered to goe out against the people of the Nanhyganset to cut them off by the sword sending word to Providence Plantations that if they should stand as Neuters and not goe out with them in thâ—â— worke they would make plunder of them So Captain Stanâ—ish sent word in the name of Plymouth now since we camâ— out of those parts unto the men of Providence as wee are credibly informed by Letters from divers hands as also by word of mouth from persons of good note who were in the countrey there present amongst them when these things were done informing us of many passages of the proceedings of the Massachusets and Plymouth both towards the people of Providence Plantations as also the Indians of that countrey of the Nanhygansets only one Letter that concernes the Iâ—dians wee desire to set down â—o give further intelligence tâ— the Reader of these mens dealings who seemed so meelt and so mild in their native countrey Old England in the time of their aboad there as though they could not heave a hâ—nd or wag a tongue against any thing but a Bishops Ceremony that being onely offensive unto them Here followeth a true copie of a letter sâ—nt unto us since our coming from those parts of America called New England WE are all in health at this present and chearfull the greatest want is your company though men generally more invective then ever the Bay had provided an Army to go against the Nanhygansets had they not been prevented in the very interim thus Captain Harding informed the Court of the difficulty of the enterprise upon which the Court employed him Mr. Wylbour to go to Nanhyganset and take Benedick to interpret when they came to Benedick he refused to go without a hundred men in arms onely to possesse them with danger to effect his bloody plot upon whiâ—h Mr. Williams being sent for to Nanhyganset and also my â—ell to inquire of us what the minds of these mad people were to kill men for nothing upon which I went to Providence a thinking to go with Master Williams but when I came there he was gon with the Captaiâ— Master Wylbour upon Benedicks refusall I stayed their return and their agreement was to have Pessecus go into the Bay and Master Williams was necessitated to put himself Hostage till his return this news coming into the Bay did so vex the Ministers that Master Cotton preached upon it that it being so wicked an act to take Master Williams with them being one cast out of the Church It was all one as to ask counsell of a witch and that those that did it were worthy to die upon which Master Wylbour was ready to die for feare he should be hanged so then the Indians went down â—nd they compelled them to cease warres with Unkas and to pay them five hundred pounds for charges of Court and provision for Souldiers and to leave foure of the chief Sachims children till the money be paid and to leave foure of his chief men till the children came and â—â— promise them not to sell any land without their consent this being done they came home again and sent a man â—o â—ell me what was done telling me that if the Lords in England help them not they are like to suffer at present ouâ— still they say they are not afraid of them but onely givâ— them their demands rather then to war before the Lords hear of iâ— that all may see they mean no hurt to English but will submit to the Lawes of England concluding it is but â—ent it will come home with advantage both to their wisdome and profit Pessecus hath been often with me to desire me to inform you of these things with great desire to see you again Thus in haste I rest Your ever loving friend J. W. This 20th of November 1645. Thus have we given a true report and made a faithfull relation as briefly as we could of what passages have fallen out betwixt the people of Providence plantations and the rest of our countreymen inhabiting about them which we have sensibly felâ— and our families are now pressed under laying it unto heart and seriously taking it into conâ—â—deration hath not onely occasioned but necessitated some of uâ— to be here at this present with the consent of many others according to our bouâ—den duty and allegeance to present the truth hereof to this State LONDON the 14th of Iaâ—â—ary 1645. Here cometh a letter to hand was wriâ—ten in thâ— time of our confinement lying in bolts irons in the Massachusets occasioned by one of our wives she hearing doctrine delivered in that part of the countrey where she was dâ—iven with her children questioning the truth of it writ to â—er husband to desire his thoughts of it iâ— was gathered from Mat. 24. 29. â—lluding also to Hob. 12. 26. 27. for the explication of it the substance of the doctrine was that such a time of reformation restauration of the church of God here on eartâ— was coming the glory vvhereof should darken the Sun and Moon cause the stars to fall from heaven that is saith he make the Apostles doctrine order of the Churches in those dayes to appeare as darknes in comparison of that light vvhich should now appeare shewing also that the ministery of the Apostles vvas that vvhich might should be removed that a more excellent glory might be brought in and remain concluding that the ministery of the Apostles was but a ministery of witnessâ— but one should hereafter appeare having the presence and â—â—ality of that which they but onely witnessed and gave testimony unto Here followeth a
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