made in the Image of God but man alone so no other creature in regard of degeneration can beare the Image of death and hell bâ—â— man alone Therefore it is that Christ is said to descend into the lower-most parts of the earth for our redemption or in our redemption which is wrought in us or in our nature only Therefore he saith thou wilt not leave my soule in hell neither wilt thou suffer thine holy one to see corruption therefore of necessitie must he be brought forth in respect of his death by man alone The second thing to be observed iâ— What is meant by flesh and blood Answ By flesh in Scripture sometimes is meant that which our Lord or any of his were never nourished nor in the least refreshed by and that is the â—â—â—me of flesh which is a curse to all them that strengthen themselvs by it in the things of God for in that sense shall flesh and blood never inherit the Kingdome of God nay adde further in that sence it is true That if you live after the flesh it is death which is to live according to the wisdome skill strength study and fore-cast about the things of God that a creature meerly as he is a creature is able to produce and bring forth which is to live according to the wealth power and honour of the creature whose goodlinesse is as the flower of grasse that withereth consumeth and is brought to nought for the best thing that is in it which is his wisdom is emnitie with God for it is not subject to the Law of God neither indeed can be But secondly we are to understand by flesh that weaknesse frailty and imbecillity of man when he is deprived and laid waste in himselfe of all created glory which is only then when the spirit of the Lord blowes or breathes upon him and so becoms nothing in himselfe but weaknesse and infirmity And in this sense the Prophet saith Now the Aegyptians are men and not God their Horses flesh and not spirit So saith the Psalmist in the same sence my flesh also resteth in hope that is my weaknesse and tired out condition hath rest and strength in an other though not in my selfe for hope that is seen is no hope so that my nature affords no such thing but only that nature to which I am united And in an other place Thou art a God that heareth prayers and unto thee shall all flesh come that is thou art strength and able to supply abundantly in all things for thou art God and we bring nothing but weaknesse and infirmitie unto thee for unto thee nothing but flesh comes and so the Sonne of God is truly said to be made flesh that is weak and â—rayle in regard of our nature which he tooke or as a continued act takes upon himselfe Againe by blood is here meant the life spirit and power of the Sonne of God as he descends from the Father even as the vigour life and spirit of the creature runs in the blood in the heat thereof such is the life spirit power vertue and vigor of the sonne of man as he is of the life descent and power of the Father from above and so is God blessed for ever Amen and in this sence is blood taken by our Apostle where he saith This is he that came by water and blood that is by weaknesse and strength not by water only but by water and blood that is not by weaknesse only but by weaknesse and strength that is weaknesse in us or in our nature but power in God or in that nature divine so is he said in the like sense to be crucified in the flesh but quickned in the spirit and so is it also said That what the Law could not doe iâ— that it was weake concerning the flesh yet the Sonne of God taking upon him that similitude and by sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us that is even as he became flesh in us so doe we become spirit and life in him which is the fulfilling and perfection of the Law The third thing observed is what it is to eat this flesh and to drinke this blood Answ Is that as it is in the body of a man naturally in that respect even so also it is in that mysticall body of Christ spiritually for if a man should eat or communicate in as the meaning is only in food for the body and not take in moysture or drinke for the digestion thereof it is the destruction of the body because moysture as well as heat must be maintained those being the two Radicall humours else doth the Lampe goe out and is extinct yea meate without moysture doth suffocate and choak the spirits to the surfetting of the body and so becomes the over-throw of it which otherwise would maintaine and uphold it Againe if wee should take in only drinke without meat upon which it operateth and worketh then doth the moysture presently overflow to the quenching of the heat and so breedeth either some dropsie in the body to the sinking and overthrow of it in that way or else it â—umeth up into the head and breeds madnesse and giddinesse in the brain unto all foolish wanton and lascivious wickednesse Even so it is in that mysticall body of Christ And hence it is said by an â—legant allusion to eating and drinking naturally that we eat the flesh of the sonne of man and drinke his blood that is if we â—â—â— or communicate with that weaknesse and frailty which iâ— naturally in man and which the Sonne of God assumed and tooke into unity with himselfe without alike drinking in or communication with that spirit and life wherein he visits us and comes into our nature from on high even out of the bosome of the Father then doe we surfeit suffocate the spirit and die in our selves and in our sinnes and so also if we neglect that weaknesse that is in us as though no such thing were and dream of a high and spirituall estate which doth not arise out of and is the result through the wisdom of God of that weaknesse that is in us then doe we either sinke in our folly and become sottish in the things of God being drunke up only with the things of this naturall life else are we puffed up and become giddy in our selves thinking we know something when as indeed we know nothing as we ought to know but are meerly and vainly puft up in a carnall aspiring proud vaine-glorious and fleshly mind So that to eat the flesh and drinke the blood of the Son of man is to communicate in the things that are of Jesus Christ both as he is God and as he is man and to hold the unity of strength and weaknesse that is how he is made weak in taking our nature and so carries and bears our infirmities away for ever he being that scape-Goat whose office it is so
to doe And also how our nature is thereby made strong and mighty througth that strength of the Sonne of God in whom we find no infirmity but are furnished with his power everlastingly so that death which is naturally in us as we are the sonnes of men is swallowed up of that victory and life which is in him as he is that victorious and eternall Sonne of God and without a sutable correspondent and hermonious feeding of these two as in one individuall subsistance we cannot have life in us no more then our bodies can be sustained by meat without drinke or by drinke only without meat and that is the fourth particular else we cannot have life in us that is we can have no life spirit or breathings of the Sonne of that living God in us For as the body without the soule is dead so also the soule without the life and spirit of the Lord Iesus is dead and as the body lives not without meat and drink heate and moysture so the soule lives not without communicating alike in this strength and weaknesse or in this life and death which is in the Sonne of God who dies concerning the flesh but is quickned in the spirit and the spirit of God proceeds ever from these two when ever it uttereth it selfe in that lively Oracle or speech from off the covering Mercy-seat it is ever from between these two Cherubims and never speaks evidently what perillous times are in the last dayes but only as it proceeds from these twain that is from a dying unto the flesh and a being quickned in and living unto the spirit by which life spirit or breath it ever preacheth from the dayes of Noah even untill now both in our selves and by our selves to others for as it is a Maxim that the spirit proceedeth both from the Father and the Son so is it here for the flesh or infirmity of Christ is the Father the spirit or power is the Son as he is brought forth in that way of his death without which he had never been a Saviour and the Spirit or power is the Father and the flesh is the Son in as much as he brings forth life in this death without which he had never been as he is man in respect of that life by which hee liveth the life of God never to dye any more so have we eating and drinking made one in that way of the faith of the Son of God without which we cannot live the life of that Saint or holy one of Israel The fifth particular in this point is how it can be said that we eat this flesh of the Son of man and drink his blood in which consider two things first who are meant in that he speaks plurally except ye eat c. Secondly how we can be said to eat and drink in such a high nature seeing that we of our selves cannot thinke a good thought much lesse performe such an act as this For the first who are meant in that he speaks in the second person plurall Ye Answ It is not properly to be understood as being meant of man and man no not as of Saint and Saint but of one Saint as he consists of a two-fold nature according to that faith of the Sonne of God so is it Yee that is every one that is in Christ and so through those precious promises or gracious Covenant is made partaker of that nature divine yeâ— who ever is one of those children that have flesh and blood of which the Sonne of God also tooke part with them namely they that are partakers of those two natures by faith that are in Jesus Christ to every one of those this is spoken as to such as are eaters and drinkers in this case for Christ as he is God feeds upon nothing but our infirmities that is strengthens himselfe in point of our salvation with nothing but our frailties and imperfections and so of weak becoms strong yea of an abject the Lord of all For he in no case taketh hold on Angels that is of any power or excellency in the creature to deliver us thereby but only on the seed of Abraham a Pilgrim and stranger in the Land he taketh hold that is on our weaknesses and imperfections and out of them he brings his owne power and strength and other food the Sonne of God never tooke into unitie nor digested to gather strength unto himselfe by Againe as he is man he drinketh the blood that is takes in or receives that blood life spirit and power of God whereby he is inabled to doe all things according to the purpose of his will and other drinke he never drunke as he is man for our poor nature is of that vast emptinesse that nothing but the fulnesse and power of an infinit and al-sufficient God can possibly supply and perfect it and so there is a compleat eating and drinking which is that full satisfaction and nourishment that can be found in none save only in the Sonne of God himselfe for it is a weaknesse of that nature and latitude that nothing can supply and make up but God himselfe and it is a power of that fulnesse and perfection that can take nothing into unitie with it selfe that may be thought to adde any thing no not in the least unto that strength and vigour that is in God for then it were not an Almighty power of God that saves us And so it is We that eat and drinke that is We humane nature and divine for in eating the word eats up and consumes our infirmities and so there is a plurality in the act not only of natures in that one act but of eating also in sundry kinds and wayes for as our infirmities are multiplyed and that aptitude that is in us to fall such is the multiplication of that restoration which is in that good word of God it is We also in drinking that is our vast emptinesse drinks and takes in that fulnesse power and spirit that is in the word of God in which we are expressed and made manifest to be the sonnes and daughters of God and in that mutuall eating and drinking our life strength and comfort doth consist The fifth particular how it is said that we doe eat that are not able to doe any thing alike answer is to be given to this as to the former when he saith Yee he means not only divers men but he meaneth every one as considered in him who is not only of man but also of God so that if we speak of man separated from the Word of God which hath sufficient power in it selfe we misse of the meaning and of the mind of God and so of that communion or eating that is in the faith of Jesus Christ and if we speak of God divided and separated from man we commit the like errour and are in the same default but we must hold and maintain the unity of them both in that way of faith in
immediately after these tribulations or immediately with these tribulations as the word wil also beare that is the preaching of the crosse and thse things are inseparable no marvell therefore that when ever the crosse is preached the champions of that man of sinne come out against it striving to retain their god for â—s it would be to nature in things of this life to see all chief powers and heavenly bodies so shaken as to remove them out of their place for ever the very thoughts whereof are dismal to the mind of man so infinitely more is it to the soul of a man to have the excellencies noble powers and dominions of God removed out of his heart where he placed them in the act of his first creation are so that the exellencies of Christ are ever shaking and ever removing out of their place in the wicked that the heigâ—â— of their torment may ever appear and remain for these things are shaken and removed in them through the wisdom of the Serpent that those things that cannot be shaken namely the wrath and vengeance of God may remain even so it is in the godly their sins and miseries are ever shaking and removing out of their proper place that those things that cannot be shaken namely the grace and righteousnesse of Christ may remaâ—â— for ever therefore the voice oâ— the Gospel shakes both heaveâ— and earth in that place alluded unto in your letter Hebr. 12 â—6 27. alluding both to Mount Sinai and Mount Sion so thâ—â— the word yet once more declares a double removall yea and that of things that are made for man was made in the image of God yet the wisdome of the Serpent removed this image that mans righteousnesse which is nothing but abomination in the sight of God might ever remain So also Christ was made sin but the wisdome of God removed this sin in the very act of his being made so that the righteousnesse of God might remain and abide for ever and then and then onely shall or doth appear the signe or the miracle or wonder of the sonne of man in hâ—aven in those clouds of witnesse or in that cloud of witnesses with power and great glory so as all earthly kindreds shall mourn and wail before him Even so Ameâ— Now the signe or wonder of the Son of man is this that God made him a woâ—ld of life at the fâ—â—st for he breathed into his face the breath of lifes as the word iâ— for the life of all the world was in him and yet thiâ— world of life is become nothing else but a world of death in â—â—e wicked and no life of God found in them at all so is that son of man in the second Adam made a world of sinne and death and yet this world of sinne and death is become a world of righteousnesse and life unto the godly and no sin nor unrighteousnesse of man found in them for never was guile â—ound in his â—outh Even so Amen and this is the signe or miracle of the Son of man which the world knowes not of and therefore â—â—th so many empty conjâ—ctures what it may be thought to be gâ—â—iâ—g up into Heaven after it when as it is come down unto us and they know it not Rom 10. 7. 8. Thus have I given you my thoughts as brief as I could concerning what you propounded unto me and blesse the Lord that you ministred occasion to look into the text However we are set apart as a forlorn people in the eyes of by the world yet doubt I not but our God hath singled us out for other ends and uses who hath put us into the Isle of Pâ—â—mos or among the nation of the dead or deadly as the word signifies to reveal unto us the great mysteries of his Kingdome that we may declare unto those that now be hâ—re how to have their hope in God that it may be told unto our childrens children that noble work that he hath wrought for us in our Lord Christ who is over all God blessed for ever Amen Your loving husband in bonds and yet free Samuel Gorton A Post script DIvers Letters were written to friends in answer to questions and resolution of Scriptureâ— which now are not at hand otherwiâ—e we are very free to publish them to be seen of â—â—l that the wise hearted might iudge of what our spirits and practises rellishâ—d and how they were imployed in the time of our durance amongst these men that were so eagerly minded to make us blasphemers that so they might take away our lives as a part of the glory and beautification of their Religion Only we desire the Readers pâ—ins to take a view of one other Letter in answer to a friend who seemed to be troubled about that Scripture in Iohn 6. 53. verse what the meaning of it might be desiring resolution thereit since we arived in England The words are these Then Iesus said unto them verily verily I say unto you except ye eat the flesh of the sonne of man and drinke his blood ye have no life in you IN these words consider first the occasion of them Secondly the summe of them and thirdly the parts First for the summe it is a divine sentence exclusive of all men from the life and spirit of God save only such as doe eat the flesh of the sonne of man and drinke his blood Secondly the parts of them for order sake are foure First the occasion of this sentence in these words then Jesus said unto them secondly the confirmation of this sentence laid down in these words verily verily thirdly the manner of the sentence contained in these words I say unto you fourthly the sentence it selfe excluding all from the life of God such only excepted as doe eat the flesh of the sonne of man and drinke his blood For the first which is the occasion of this divine sentence that is the reasonings within themselves which the Jewes had in the operations of their naturall hearts upon the delivering of this manner of doctrine unto them even by the sonne of God himselfe implyed in this word Then looking back upon the verse immediatly going before from which Christ takes occasion to utter this sentence whence we observe That the word of God takes occasion to utter and make it selfe manifest even from the naturall reasonings and argumentations framed in mens minds though they are not the cause yet they are the occasion of the manifestation of it even as the truth righteousnesse power and authority that is in God breedeth occasionally feare terrour jealousie and wrath in mens hearts and minds though these excellencies that are in God are no proper cause hereof but onely an occasion without which they would not be For if there were no Iudge the Malefactor would not have terrour even so the very naturall reasonings of mens hearts are the occasions of the manifestation of the word of God in us but no proper cause of
it for the cause is only in God himselfe but without such reasonings and Characteristicall impressions in mans mind the word of God could never have been implanted written or translated in us whereby we come to have the argumentations and conclusions of sonnes of God and not simply or meerly of creatures in our minds being once inlightned by him who is God and the Father of lights where ever it appeareth So that the soule of man is of farre greater sublimitie and naturall excellencie in its creation then any other creature under heaven ever had vouchsafed unto it So that there is an utter impossibility that any creature should receive the impressions of God but man alone This is a large field to walk in for according to the variety of the reasonings of the mind of man by nature which is set forth in all those wayes wherein men have walked and manifested themselves in this present world such it that wonderfull Epistle of Iesus Christ in the various writing and expression of it in the souls hearts and lives of the Saints that are in light through Iesus Christ instance in one for all the spirit of a naturall father reasons thus if my child ask bread to supply nature in the suppressing of hunger I cannot put a stone into his mouth that were cruelty but bread if so be that I have it or can procure it if the child ack fish the father cannot put a serpent into his bosome to bide and sting him but somewhat to cure and refresh him if he have it Now do but change this argument into the way of Christ and let God be the father and my self the child and then is God not man the father the bread heavenly and not from the earth the writing reasoning or argument divine and eternall not humane and temporary and so the reasnings and dictates of our spirits are translated into the arguments and dictates of the Spirit of God and the arguments and dictates of the Spirit of God are translated into a mind and spirit that speaks the very same things naturally in it self though onely in a way of death through its naturall ignorance that now it speaketh in that way of life through that light and knowledge that is in the Lord and thus Christ by sinne condemnes sin in the flesh for by those reasonings wherewith we justifie our selves naturally through that ignorance that naturally is in us by the very same arguments and reasonings we condemn our selves and justifie the Lord through that light and knowledge we have in him by Iesus Christ 2 The second thing to be observed is the certainty of this sentence laid down in the form oâ— an oath verily verily that is so it is or so it shall be as if he should say Amen Amen so it is and so it shall be without alteration or change and in that the word is doubled it is for the certainty of the thing as Ioseph said of Pharaohs dreame and of no lesse certainty is all true exposition and interpretation of holy Scripture whatever men may dream as Pharaoh did and knew not the meaning of it and speak at uncertainties not being resolved whether things may come to passe now or then or fall out to be thus or so in the things of God for the same spirit of truth and certainty that gives the Prophesie Proverbe Parable and advise that records the History or gives sentence divine must also interpret expound and declare the meaning thereof else is the Booke shut and sealed up unto us great folly therefore to conclude of certaintie of Scripture and of no infallibility in the interpretation thereof For no more then we know the truth of an interpretation no more doe we know the truth and certainty of any History Prophesie Proverbe or Parable which is propounded unto us but take things upon repoâ—t as we doe other Chronologies of this world having only the traditions of men for the ground of our worship of God The third thing is the manner of pronunciation of the sentence I say unto you or as the word is I say in you the word used here translated I say signifies such a saying as a Iudge speaks upon the Bench when he gives sentence in a cause upon due proofe and evidence which stands fast in Law being irrevocable such is the saying and speech of Christ the truth whereof can never be altered and whereas he saith I say unto you or as the word is I say in you it signifies that what ever the Saints utter in point of Religion it is and must be the voice of the Sonne of God and not of themselves so that as he suffereth in them else can hee have no death at all and then no Saviour even so he speaks in them or else hath no voice nor language at all and therefore without them no Revealer of the will of his Father for where Christ is silent there can be no Revelation therefore is he the word or expression of the Father and what he saith of him he saith it in them therefore he saith I say in you as in that very Epistle or writing wherein I expresse my selfe in the Father unto the world for my Father and I are one The fourth thing to be observed is the sentence it selfe excluding all from the life of God such only excepted at doe eat the flesh of the sonne of man and drinke his blood wherein observe five things briefly first why he is called the Sonne oâ— man secondly what is meant by his flesh and blood in this place thirdly what we are to understand by eating and drinking fourthly what is meant by life in this place and fifthly how we are to understand that exception or limitation seeing That of our selves we are nâ—â— able to thinke a good thought how can we then performe such a weighty worthy and unknown action that is no lesse then life it selfe in the doing of it For the first viz. why he is called the Sonne of man Answ Not only nor properly because he had a soule and a body as all men have which indeed was good in the creation and so man is called the sonne of God But he is called the son of man because he is so produced and brought forth as none can be but such as proceed of man alone Nor can he be a Saviour but in way of such production and son-ship for Christ in respect of his death withâ—ut which no Saviour is brought forth and produced no other way but only in and by man for there is no death to be heard of in God nor can he bring forth or produce of himselfe any thing that is deadly for he is that Fountaine of life yea life it selfe in the abstract nor can it be proper or competible â—o the Sonne of God to be brought forth in his death in any No nor in all other creatures in the world but only in man for as no other creature in the creation was
compulsive contraction artificiall and self-seeking conjecturall reformation sets her self up as a Queen and thinks never to see widdow-hood or sorrow any more if she can but with all her art and learning keep the Magistrates conscience in bonds to use all his power and civil policie for her wealth to get riches and honour to Lord it over mens consciences and peace that she may sit in safety and at rest to inlarge her barns and take her pleasure in the things of this life never dreaming that even in that night of grosse darknesse her soul shall be snatched away from her and then whose shall all those things be whereof she hath framed such a service of God to her self that must all leave her at death even such as for the most part if not all by her own acknowledgement fail and never passe along with her into the Kingdom and then must she either have a new God or else find out a new way of submission unto him whom she hath seemed so zealously to serve such is that spirit of the mystery of iniquity the goings forth wherof hath forced this Treatise to come to the light and view of the world as a warning to all Christians to take heed of being beguiled by a voluntary humility in worshipping of Angels messengers or ministers who labour to make men subject to the rudiments of the world in outward observations as touch not tast not handle not rearing up a fabrick of ordinances in Divine worship of such things which all perish in the use Neglecting the body which is Christ by satisfying of the wisdom of the flesh in these things through which the Spirit of the Serpent multiplies it self into that threefold spirit which comes out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet imitating that Kingly Priestly and Propheticall spirit that is by Iesus Christ beguiling the world with its uncleannesse in adulterating the word of God by bringing it into carnall copulation with earthly transitory momentany fading and vanishing things wo is unto them because thereof who like unto frogs will never appear hold up their heads nor utter a voyce but where the heat and lustre of the Civil Magistrate brings forth a pleasant fruitfull and prosperous estate and condition in the things that onely concern this present life Again if thou look narrowly into this Treatise there is a possibility to perceive in it some glimpse of the light of that spirit that openeth and unfoldeth the mystery of God especially when it taketh up any Scriptures look diligently upon what hinge it turneth and you shall see a doore open another way yea a nearer shorter cut to the Kingdom of God then the common ministery of this world driveth at and think it not strange if Iesus appeare in such places and at such time where and when the doores are not onely shut but fast bolted unto the world as a thing impossible that his real and substantiall though spirituall body should come in such a way and so unlooked for being that in Sodom and Egypt our Lord is crucified and put to death yet let me advise thee as once our Lord did handle them carefully and skilfully ponder poise and feel the weight of them taste try and consider whether the reality and substantiality of Christ be not there sure I am that if the ministerie or service of a Christian spirit lay hands on them and put it self into them even as a graft is put into the stock it shall find a plain proof argument and demonstration undenyable of the apparition revelation of the Son of God returned from death to life never to die any more unto whom I leave thee in the communication of whose Resurrection the second death can never exercise power with my harty wishes for al those that have learned the truth as it is in Jesus know that elsewhere no truth that is Christian can be found for that only abideth for ever and is eternized in all the lineaments and whole proportion of it and happy is be that hath so learned Christ Amen S. G. Innocencies Defence against a seven-headed CHVRCH-GOVERNMENT United in NEW-ENGLAND THe moderation of New Englands Justice desired to be known to all men and what is the principall things pretended in the Execution thereof namely To suppresse Hereticks and to confirm that to be truth which the Unity of the most Colonies hold plainly declaring and setting forth to the view of all What is the proper bent and drift of that spirit that diggs so deep to hide its sin in secret which so affecteth to assume titles unto it self also to give at their pleasure unto others to make themselves appear in the eyes of men more holy and honourable in the things of God then others of their Brethren commonly crying out against that power exercised amongst others for no other end but to assume it unto themselves to cloth the dictates of that spirit therewith whereby themselves are led and so to exercise it with all zeal and wrath in the life spirit and substance of it only with another face or countenance set upon it to deceive and beguile the simple Not being able to indure the aire where Cap Tippit or upper Shirt appeareth but can bath themselves in blood and feed themselves fat by devouring the good name estates and lives of their brethren who neither do nor think harme unto them nor reside within the compasse of any of their Jurisdictions evidently proved by a late assault given by the men of the Massachusets and other Colonies united for such a purpose upon others of their Countrymen Inhabitants of a tract of land called Shaw-omet situate in the Nanhyganset Bay in New-England The truth whereof this Treatise witnesseth and the substance of all is to be seen under their own hand writing as also in the writings of others who were eye and ear-witnesses in the Cause and have testified under their hands the truth of it Here followeth a Narration of the men of Shaw-omet concerning the ground of transplanting of themselves and families and of their first entrance into that part of America now called New-England WHereas we removed our selves and families out of our native Country about ten or twelve years ago by the leave of this State only to injoy the liberty of our consciences in respect of our faith towards God and for no other end not scrupling any Civill Ordinance for the education ordering or government of any Civil State Landing by the providence of God at Boston in the Massachusets Bay we found our Countrymen at great varianee in point of Religion prosecuting it very hotly in their publique Courts unto fines and banishments occasioning men thereby much to vent and bring forth themselves and we understanding that they had formerly banished one Master Roger Williams a man of good report both for life and doctrine even amongst
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
desiring to speake with the Captain and the officers they utterly denyed to have any speech with us but immediatly intrenched themselves and the same day gave fire upon us whereupon to shew our allegeance to the State of old England we hung out the English colours which they perceiving shot the more violently against us shooting the colours many times through and through Now when the Messenger from the Massachusets returned comming through the Towne of Providence two of the men of Providence came along to Shaw-omet to see how things were carried and what the newes was at his returne and however the Commissioners would not speake with us yet the men of Providence went unto them had speech with them whom they warned to come no more unto us upon their perill for they were resolved of their course therefore who ever came neer unto us they would take them for their enemies For when the Governour and Assistants of the Massachusets perceived that the Commissioners had declared their errand unto us in plainer termes then then they intended it should have beene they thought to make the house we were in our grave was the best vvay to vindicate the moderation of their equall Justice tovvards us as plainly appeared by their practise and course held concerning us Here followeth a true Copy of the testimony of the two men of PROVIDENCE who came to SHAVV-OMET at the return of the Messenger out of the MASSACHUSETS verbatim extant under their own hands WE testifie that upon the return of the Answer from the Bay the Captain refused the former offer of appeale to England or Arbitration in the Country with the said Samuel Gorton and his company but immediately dissolved the truce and the same day proceeded to give fire upon them Richard Scot William Harrisse And so continued for divers days together in their fierce assalt the Sabbath approaching we imagining they would not have continued their assalt upon that day and were very confident that they would go about no such work upon the night before the Sabbath being we knew well that they held the Sabbath begins in the evening going before and that they had no lesse ground for it then Master Cottons judgment as also that it was one of their laws that the breach of the Sabbath is to be punished with death Now what they may judge the killing of their Countrymen causlesly upon that day is whether to keep or break the Sabbath we leave to all men to judge But contrary to our expectation early in the morning having prepared their fire-works they attempted to burn the house wherein we were seconding their fire with the discharge of above four hundred shot against us according to the Souldiers account who afterwards told us how many shots they had made that morning according to the emptying of their bandâ—lâ—ers all which time they told us Captain Cook stood behind such a great white oaktree whom we heard incouraging his souldiers to come on with courage thinking himself in safety and so he was for we discharged not a Gun that morning nor of al the time of their siege but onlytwo in the nighttime at random to scar them from working their trenches neer unto us for we had concluded to take away the lives of none of our Countrymen unlesse they offered to enter violently upon us which we only â—itted our selves to prevent such assalt or else that we were forced out upon them by the firing of our house only we perceived our words to be shot good enough to keep them aloof For we called cheerfully upon the Captain to come on and bring up his men for he should find vs very cheerfull spirits to deal with and that we would make him as good a Sabbath days breakfast as ever he had in his life our care was only to quench the fire which they had laid to the wall before we were aware But we saw the wind took the flame so from the wal that it kindled not upon the house vvhen the day began to break Captain Cook called to the souldiers to go on with a fresh assalt but we heard some of his Souldiers deny to come on again being the fire took not and the day beginning to be light they thought we might shoot from the house at some certainty we called on the Captain to animate his soldiers for we understood we told him his charret wheels began to drive very heavy and were in danger to fall off and that was all the violence we offered to our Countrymen in this their so eager an assalt though we heard the Captain in the beginning of it give strict charge to the souldiers that they should not let one escape alive but to put all to the sword thinking the fire would have taken and so we have been a prey for them But however we discharged not a peece against them being loth to spill the blood of our Countrymen though to the hazard of our own lives yet were we well provided and could easily have done them much hurt only stood upon our defence so as they durst not make entry upon us afterwhich assalt they sent back into the Massachusets for more ayd But in the mean time another parley was procured wherein we consented to go down into the Massachusets upon Composition to prevent the spilling of blood which we could no longer refrain in the defence of our selves they having approached so neer unto us The condition whereof was this that we should goe along with them as free men and neighbours as though such passages had never been betwixt us which the Captain and his Company consenting unto beat up the Drum and gathered his souldiers together seeming joyfull that things were so concluded whereupon the Captaine desired to see our house which request we lovingly imbraced thinking he intended to refresh him selfe and his souldiers with such provisions as we had before we set upon our journey towards the Massachusets but no sooner was he come into the house but contrary to the Articles of out agreement he seized upon our Armes using us as captives and presently carried us away not suffering us to dispose of any of our goods that were in or about our houses having not so much as a servant left behind and so left them all as pillage to the Indians the Captain giving charge unto the souldiers that if any of us spake a word in our journey to give any of them discontent that they should presently knock us downe and if they saw any of us step aside out of the place designed unto us that they should run us through and he would beare them out in that their action And withall they drove away our cattle into the Massachusets dividing and disposing of them amongst themselves only some of them they had disposed of to such of their subjects as lived near unto us who had been instruments and assistants unto them to bring about and effect this worke The number
usually present with them to assist in the worke they then questioned and examined us apart to the uttermost they could to get some matter against us from our owne mouths and also usually sending their Agents as Elders and Members of their Churches unto us in prison frequently putting questions unto us to get occasion against us thus continuing for the space of two or three weeks together during which time Master Wilson ordinarily in his Sermons pressed the Magistrates and the people to take away our lives from that text of the King of Israel letting Benhadad goe applying it unto them that if they let us escape with life their life should then goe for our life and their people for our people urging them from that of Samuel and Agag to hew and cut us in peeces Master Cotton also in his Sermons incouraged the people in the lawfulnesse of their dealings with us from that in the Revelations where it is said the Kingdoms of this world are the Kingdoms of the Lord and his Christs whence he observed that they being the Kingdom of Christ they were bound to goe out against all people to subdue all such unto themselves as are weaker then they otherwise they might stay at home within themselves and serve God with all their hearts but they could not serve him with all their might unlesse they went out to subdue others and so would be guilty of the breach of that command viz. Thou shalt serve the Lord thy God with all thy strength Now after our many consultations and debating of matters with the Magistrates and Ministers not only in the Court sometimes one of us answering and declaring of his mind only in matters of Religion a whole day together yea part by Candle-light besides all their more private conferences in the prison and at other houses where we vvere put apart in custody one from an another in the time of our examination at the last the Court sent for S. Gorton out of prison to appeare before them and when he came before them the Governour told him he heard there was exception taken that there should be a rumour that it was for some civill things they had so proceeded against us and yet no man appeared to object the least against us in any civill respect unto which the Governour himselfe gave ansvver not expecting an ansvver from Gorton that they had set their subjects the Indians in their own Land and that was all they looked after in that respect but they never questioned in publicke whether it was right or wrong to take it from us only had privately called one of us which was one of the Interpreters at the buying of it and the Indians their subjects together to see what could be said in it and found the Indians by their own confession to make things so clear on our behalfe that they thought it not fit to bring it into publick scanning of the matter The Governour then told Gorton he was now to answer some things that should be propounded unto him upon his life for it was upon his life that now he was to answer unto which Gorton made answer that he was to shew unto them all dutifull subjection that might be being under the government of their jurisdiction as he had done since his comming amongst them to give them their due honour and respect to the utmost which he could not doe but as he looked upon them with relation unto the State of old England by vertue of which power they sate there as executioners of justice unlesse he looked at them and carried himselfe towards them as they had respect unto that State from whom what power they had was derived else he could not give them their due honour and respect for it could no way appeare to be such but as it was derived from that noble State of old England and therefore however he had according to what they had demanded for the clearing of any thing been free to answer unto them So now if it was his life that they would now put him upon he did as freely and in the presence of them all appeale to the State of old England for his tryall in that point by vertue of which State only he conceived they sate there as Ministers of justice and therefore might not deny unto him his just appeale understanding that the deniall of an appeale must either presuppose a superiority in them that deny it or an equality at the least with the â—tate appealed unto unto which the Governour made answer as also Master Iohn Indicote deputy Governour and bad Gorton never dream or think of any such thing for no appeale should be granted unto him Now the Ministers and Magistrates having weighed better our Writings our Examinations in Court answers to questions more privately with any thing spoken in the prison amongst our selves which daily ear was lent unto or our carriage and demeanure in any respect they had now summed up and drawn all into four questions which were now to be answered in case of life and death The Questions were these that here follow not a word varying in any one of them 1. Q. Whether the Fathers who dyed before Christ was born of the Virgin Mary were justified and saved only by the blood which he shed and the death which he suffered after his incarnation 2. Q. Whether the only price of our Redemption were not the death of Christ upon the Crosse with the rest of his sufferings and obediences in the time of his life here after he was borne of the Virgin Mary 3. Q. Who is that God whom he thinks we serve 4. Q. What he means when he saith We worship the Star of our God Remphan Chion Molech To these four questions the Court told Gorton he must answer speedily upon life and death and that under his hand writing he told them he was not willing to answer in any thing but as before he had done they told him he must give in speedy answer under his hand writing he asked what time he must have for the answer of them they told him a quarter of an houre he told them he could answer them in so short a time but he knew not whether it could give them satisfaction for it was as much as for a man to describe Iesus Christ what he is and the way of Autichrist also which might be done in few words but not to be clear to every man for a man may describe the whole world in these words in the beginning God created heaven and earth and the earth was without forme and void and darkenesse was upon the face of the deep and the spirit of God moved upon the face of the waters all the whole worke of creation is in this masse or heape but to set out the glory and beauty that comes out of this needs many Phrases to expresse it even so it is in the description of the Son of God Iesus Christ
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