SIMPLICITIES DEFENCE against SEVENHEADED POLICY. OR Innocency Vindicated, being unjustly Accused, and sorely Censured, by that Sevenheaded Church-Government United in NEW-ENGLAND: OR That Servant so Imperious in his Master's Absence Revived, and now thus reacting in NEW-ENGLAND. OR The combat of the United Colonies, not only 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 form of it, as it appears under their own hands and seals, being stirred up, and provoked thereto, by the Combat and courses abovesaid. 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 Licenced to the Press, according to Order by public Authority.  
LONDON, Printed by John Macock, and are to be sold by LUKE FAWN, at his shop in Paul's Churchyard, at the sign of the Parrot. 1646.   

Upon an occasional view, of this unexpected, and much unwished for Story.  

THis Story's strange, but altogether true:  
Old England's Saints are banished out of New:  
Oh Monstrous Art, and cunning of the Devil,  
What hidden paths he goes, to spread, his evil!  
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 think) they rise again.  
Thus it befell these Pilgrims, in that Land,  
To which they fled, from persecutions hand,  
This Indians note, with Papists, jews and Turks,  
For in them all, the self same spirit works:  
Thus is the Name of Christ, blaspem'd, by these,  
Who burden them, to whom they promise ease.   

Oh Christ arise, and spread thy glorious fame,  
That all may know, the sweetness of thy Name:  
As● Africa, Europe, and America  
Expect! and wait the dawnings of that day,  
That Papists, Greeks, and we the Protestants  
Of calvin's Sect, those too, the Lutherans,  
And they that are a strain above them all,  
At jesus feet, at length may humbly fall,  
That so such Christ's, which most in fancy make  
(Whence 'tis (Men think) that Christendom doth shake)  
May at th' appearing of the Lord depart,  
And all may worship him even 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 withstand, no Kingdoms can,  
For 'tis the Lords own might, the sword that doth,  
Even with two edges flow out of God's mouth,  
By which are slain the wicked of each Land,  
And will sure break each Persecutors band:   

Then England, and Ye Nations round about,  
That are now so lofty, and so stout:  
At length down fall to him that's Lord of you:  
And learn with him, like meekness for to show:  
If you with iron Rods, Saints break and bruise.  
Know then yourselves, that Christ you so will use.   
R. B.   

A Lover of peace, and one of eminent respect, viewing this Treatise at the Press, kindly added this verse prefixed, which hath both suddenly, 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 controversy, in acting according unto, and publishing of, this Treatise.  

THe serpent with a voice so sly and fine  
Consults with nature, as though he were divine,  
Whilst she doth seek for glory, wealth, and love  
In things that are below, and not in that above;  
Lending an 
* Hence doth arise the way of Solomon's harlot, set out in the way of this woman, Gen. 3. Prov. 7. who may not speak in the Church, but usurpeth. 1 Tim. 2.  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 ordained  
To be that thing, whereby man is maintained  
In wisdom, honour, happiness, and peace,  
That doth from serpent (sin, death, hell) release;  
And not conjectural, doubtful, subtle notion  
Set forth, by art, with sign of great devotion.   

Come from the Prelates 
* The serpent's voice transm●●ts into new England, speaking there in way of Ministry, as at the beginning. , your persecuting foes;  
Our Church (as Primitive) Christ Jesus doth disclose  
Her Ordinances pure, a Church erected here  
Where you may worship, void of care or fear,  
Our Land is large; Our Magistracy good;  
Come o'er to save that innocent-like blood  
From such as are to cruelty so bend,  
Our ways are meek and humble, to give all content;  
Thus he appears, apparelled in white  
To snare in that, wherein he takes delight.  
An earthly Kingdom, he would fain erect  
Then spiritual honour, he must needs reject.   

That when that, 
* In this woman is set out the way of King lemuel's mother, that teacheth prophesy, Rev. 12 Prov. 31. who may pray and prophecy in the Church without usurpation. 1 Cor. 11  woman, appeareth in her glory  
With him in womb, of whom entreats 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 sly, and subtle 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 confess,  
But Throne of glory 
* For the one betakes itself to heaven, the other to the wilderness. , and bare Wilderness:  
Which twain together, give all praise to one;  
Than fury's in the Serpent, smooth policy is gone:  
No middle place for Satan now is found,  
Not one with th' manehild; down he goes to ground:  
His cunning cannot now entice so far,  
But Michael, and his Angels will make War  
With Dragon, and with all his Angels great,  
Yea overcome him, never sound retreat.   

Most of his skill he useth 
* He ever puts off the day of the Lord as not yet time to build the Temple, but would live in his own seiled (or artificial) house of his own framing and device. , 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 will know;  
Christ in an earthly peace, he'll have, where e'er he go.   

Whereas our Lord, his voice doth sometimes teach  
Go to 
** Though he desired to be with Jesus, yet Jesus understanding his desire to be but nature (that is) to enjoy him, according to the flesh, denies him that, that so he might be with him according to the spirit. Mat. 28. 20.  Decapolis, and there thou shalt me preach  
Unto 
* For so the word Decapolis signifies ten Cities.  ten Cities, great the number be;  
My Word shall 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 walk at large,  
Doubt not, I'm with thee▪ do but keep my Charge,  
The nations shall come forth at once, yea at one 
g See Isa. 60. 21 22. and 66. 8.  birth;  
Truth in the change of one, reneweth all the earth;  
Else, were not perfect good, in every one erect,  
Nor sin were full, through th'fall that great defect,  
If change of one were not a world renewed,  
What Nation then, not brought in, and subdued,  
When truth is published, though but unto one  
Embraced, received? oh happy State of man,  
All Gentile Jewels, brought in, 
* See Isa. 61. 6. and 60. 11. 16.  who can want  
The world's in darkness, else could ne'er be scant.   

But Hypocrites cannot this thing digest,  
In places, times, and persons, they seek wealth and rest,  
And see not how the mighty Lord above  
Hath cast his skirt o'er Ruth, yea filled her lap in love,  
Of whom comes Christ, that world of God's goodwill,  
What can she want, that heaven or earth doth fill?  
All keep their stations, attend as they have done,  
Neglect no homage, or service to the Son,  
All bring their virtues, treasures, and their glory  
Centring them all in him, a world of Princely Dowry,  
Then walk through Sea, or Land, by friends or foes  
Let prisons fast, hard irons thee enclose,  
All take thy part, yea plead thy cause for thee  
The world vents its malice, in Christ's love thou art free.   

The Spirit of this world by these things comes to light  
Its pomp, and glory, which erst did shine so bright  
Appears gross darkness, unto Christian eyes  
Down comes its Kingdom, up goes its plaints and cries,  
Help Sword and Gun, else doth our Kingdom fall  
Court, fire, 
* Books so entitled written upon uncertain reports, tales, & conjectures to cure the Church.  Gangrena, we taste wormwood and gall,  
No marvel, for, Christ in his native kind  
Set forth, declared unto a carnal mind,  
Appears as odious unto such a wight  
As sin to him, in whom is found the light:  
What sentence shall be given then by sons of men,  
When truth appears, if power were found in them?   

No power but that of darkness then, let us to them ascribe  
What's in the Church's our Lords, all unto them denied;  
Take heed ye Judge of Blasphemies aright,  
For Light discerns, the darkness hath no sight.  
If Light, and Candlestick, you know not how, t' make one  
Suspend your judgement, all your skill is gone,  
And let the Judge of all, his Circuit pass apace,  
Who comes not to destroy, such is his grace,  
And let that man his own destruction be,  
Who breaks that faith with God, cannot be pieced by thee:  
Cease then your prosecutions, seek ye to do good:  
Save life in any, in Church ways spill not blood:  
In Christ, if you consider, the Covenant of God,  
You'll find that all compulsion, is nought but that 
* A mere hunting of men to worry your own kind; (or rather that hind of the morning, see Psa▪ 22. in the title) thirsting after the precious life. Compare G●n. 10. 8, 9 with Jer. 16. 16.  Nim-rod.   
S. G.   

TO THE RIGHT HONOURABLE, the Earl of Warwick, Lord High Admiral of ENGLAND, and Governor in chief of the English Plantations in America, and upon the coasts thereof, and to the rest of that Honourable Committee, joined in Commission with his Excellency, For the well ordering, government, and safety of Foreign Plantations.  
RIGHT HONOURABLE,  
ACcording to the Fame we have heard of you, so have we found in you, a spirit of tenderness and compassion towards the oppressed, which ever springs from the courage and fortitude of a heart resolute to suppress the Oppressor, be his power and policy what it may, whilst men unsensible of the cause of the Needy, ever stand in readiness to side with the strongest party, and so (as occasion serves) to become one with the cruel, venting the same spirit, which for advantage can easily transform itself, so as if power comply with the just man's cause, the vizard of hypocrisy is soon put on by such, either to become dumb & silent, or else to speak so, as may best advantage itself, let the cause be what it will. Your wisdom and noble care in those weighty affairs committed to your trust, commands and binds us over to make a more particular and full relation (than formerly we have done) of what hath passed betwixt some other Colonies in NEW-ENGLAND, and ourselves; that if it be possible to find any leisure hours in a crowd of so great employments, your Honours might be pleased to take a more full view of things; in the mean time we stand humbly engaged, as we have done; and ever shall in any service, that what we are, or have, can tender to the honour and peace of our Native Country, or to any truehearted wellwisher thereof; and if no other service (we can) may be acceptable, yet of this employment none shall prevent us (whilst our God gives us hearts) daily to pray for you.  
Your Honour's most humble Servants, the Inhabitants of Shaw-omet, whose names are often expressed in this Narration.   

THE EPISTLE TO THE READER,  
COURTEOUS READER.  
Do not think that we delight to lay open the infirmity and weakness of men (except our weaknesses and infirmities, as the Son of God sustained them) any further, nor to other end, but as they serve to discover and lay open that one spirit of the God of this world, which now works effectually in the children of disobedience, which spirit in all its several ways of operation, may be gathered up, and centred in, that son of perdition, yea, in that sevenheaded, and ten horned beast, whose power and policy like unto that deluge in the old world, hath so long overspread the face of the earth, swallowing up in death every living thing that hath its motion upon the earth, after or according to the flesh.  
Nor can any be offended justly with us, (no not our adversaries themselves) for making this true Narration of things that have passed amongst us, of which this Treatise truly speaks; For actions performed wherein men have cause to glory, the further they spread, the more satisfactory to the agents; nor are actions of such public nature seldom performed, but to such end and purpose, for if they be good, they ought no● only to be real and essential in them amongst whom they are acted and done, but also presidential and exemplary unto others where ever the Fame of them, may come; and if they be evil, than a whorish Forehead must needs accompany them, being done in the light of the Sun, and then can no wise man be offended, that a way-marke is cast up to give notice of such desperate, and dangerous ways, unless himself be of the same spirit, and is about, or else waits for an opportunity for the like design.  
Thou art entreated therefore not to look upon this Treatise, as simply matter of History, but as matter of mystery also: For as it was acted to make manifest the operations and workings of a differing spirit, to that end it is published also: so that if it be narrowly looked into, not only a savour of that mystery of iniquity will appear (which always works effectually to the same end and purpose, namely, to extinguish and put out the light of divine truth, Wheresoever, or in whomsoveer it appears) but thou wilt find some Footsteps also of that great mystery of God, whose bright beams of light where ever made manifest, declare the men of the world to sit in the shadow of death. Though the mystery of iniquity works not always in the same manner and firm, nay seldom any long time together, without taking a new face, and using the art of transformation of itself into one an other shape, and herein lies the policy of Satan, that when some time hath been spent (yea it may be an age) in hopes and expectation of glorious times of peace, ease, and exaltation, from the mouths of lying Prophets, who always drive the peace, power, and principality of the Kingdom of God, some certain time before them, or at the least before the common people (as they call them) as though they themselves were the only men, that for the present were admitted into the counsels and secrets of the Kingdom of God, and the people to take it upon their report, where, and when, the appearance of it shall be.  
But when the world by due proof, finds their predictions to fail, and sees troops of its ancestors go down to the grave, not having the possession put into their hand, it than works effectually for a transformation, to cast its worship of God into another form, wherein it hopes in shorter time for to attain him, in which state it cannot rest to wait, unless it hath the strongest party, according to the power of the arm of flesh on its side, and therefore must of necessity labour diligently as for life, to borrow a coercive power from the civil Magistrate, to be transferred, turned over, and put into their hands, whereby they may subdue others, and compel them to follow their way, and to acknowledge their worship to be only divine, yea the only God of the world, for there is but one divinity, which they have now made and set up unto themselves, or else that the Civil Magistrate will be pleased to detain and keep his own power upon this condition (●inding him unto themselves) that he shall not fail, to bind the hands and tongues, yea and hearts also (if they can but search and know what is in them) that none shall be permitted to intermeddle, or any way to disturb them: But that they may peaceably worship, every man in his garden, and under such a green tree, as he shall choose unto himself, being fearful of trouble and disquiet, not knowing better, but that the cross of Christ is terrible, as though the Son of God had not taken away the terror and angry face of it, putting no less disparagement upon him, but as though the sting were in death still, being ignorant of this, how that by death he overcomes death, even until now.  
The reason why the civil Magistrate is so▪ sought after, and (as I may justly say) troubled, if not tortured, in the depopulation of Kingdoms, and loss of truehearted Subjects by the church, in her formalities, and perfunctory worships, is this; a natural heart conceives the condition of the Church of Christ, to be like a common weal or Kingdom, which cannot be well, unless every individual within such natural and terrene confines, agree in one, for the well being and glory of each particular in the whole, so that the humble submission of every Subject becomes one, in that one heart and Spirit of the King, who submits to the denial of himself (in any thing) for the preservation of the whole, and that one heart, courage, and magnanimity of the King, is in every individual of the Kingdom, to go forth for the honour, peace and preservation, of that their one Lord; and so it is in the true Church rightly considered in its relation with the King of Saints, truly considered in Spiritual, and not in terrene respects; but that natural spirit that works in a natural changeable and vanishing Church, judgeth of its peace according to the consent of all within the compass of such natural bounds and terrene confines as itself resides & abides in; and therefore the false prophet is said to be the ●ail, because which way the honourable pe●son looks, or the head of the place where he is (according to man) he always stears the body of the people, yea though it be but the body of the beast that way, that he may have strength according to sense on his side, not knowing how to live or wa●k according to the power of faith; therefore must either have all (if it be possible) or at least the greatest both for authority and number on his side; for he sees not the blessing of the Divine presence that goes with the ark of God though among many adversaries in a wilderness; therefore will he take up nothing but the Tabernacle of Molech (or as the word is) bear the booth of the King, that is, what manner of house soever, authority and civil power erecteth, for worship, he is ready to take up, and bear upon his shoulders, so that Antichrist hath as may ways of worship, as there is or hath been forms of Religion in the world, and in that the seed of the serpent crusheth the heel, (or as the word is) the print of the foot-soal of Christ or seed of the woman, for wherever the footsteps of our Lord have gone, the wisdom of the serpent in reforming its religion casts it into a form, and so denies the power of godliness, tying the Lord jesus to appear in the very same print and character again, whereas the Saints wait for his power in what way or form he pleaseth to make it known and manifest in, and unto them; therefore the visions and apparitions of God in the holy Scriptures, are never twice in the same form (all circumstances considered) yea if our Saviour appear one time walking upon the Sea, as though all things must of necessity bear up their Lord, he appears again under the hands of Herod, Pontius Pilate, and the jews, thrust down into the heart of the earth, as Jonah into the midst of the sea, as though all things conspired together to annihilate & bring him to nought, and in the one and the other appears an aptitude even in the Disciples themselves to mistake, and in this the world is altogether mistaken, in that he walketh upon and raiseth himself up out of ways they know not how such things can be, to make manifest his power and authority to be that of the son of God, who rules in the midst of his enemies, and out of Egypt, Babylon 
Rahab is Egypt. Isa. 51 9 10.  * Rahab, Palestina, Tyre and Ethiopia, is brought forth, so that it may be said this man was born there, even as the truth of the Gospel hath been brought forth in those parts, which our jewish Reformers of religion by putting Christ to death, could never have thought of or apprehended, nor will they (were it never so plainly told unto them) believe it, so that in this Treatise you may plainly see, how the mystery of iniquity already works, even in New England which thought itself the root of Reformation of all the world, even as Babylon always in the entrance of her compulsive contraction, artificial and selfseeking, conjectural reformation, sets herself up as a Queen, and thinks never to see widowhood 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 policy for her wealth to get riches, and honour to Lord it over men's consciences, and peace that she may sit in safety and at rest to enlarge her barns and take her pleasure in the things of this life, never dreaming that even in that night of gross darkness 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 herself, that must all leave her at death; even such as for the most part, if not all (by her own acknowledgement) fail, and never pass 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 whereof 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, taste not, handle not, rearing up a fabric 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 itself 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 Prophetical spirit that is by jesus Christ, beguiling the world with its uncleanness in adulterating the word of God by bringing it into carnal copulation with earthly, transitory, momentany, fading and vanishing things; woe is unto them because thereof, who like unto frogs, will never appear, hold up their heads, nor utter a voice, but where the heat and lustre of the Civil Magistrate, brings forth a pleasant, fruitful and prosperous estate and condition, in the things that only 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 door open, another way, yea a nearer & shorter cut to the Kingdom of God, than the common ministry of this world driveth at, and think it not strange if jesus appear in such places, and at such time, where, and when, the doors are not only shut, but fast bolted unto the world, as a thing impossible, that his real and substantial (though spiritual) 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 ministry or service of a Christian spirit lay hands on them, and put itself into them, even as a graft is put into the stock, it shall find a plain proof, argument, and demonstration undeniable, 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 hearty wishes for all 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 eternised in all the lineaments and whole proportion of it, and happy is be that hath so learned Christ,  
Amen.  
S. G.   

Innocency's Defence, against a sevenheaded CHURCH-GOVERNMENT United in NEW-ENGLAND.  
THe moderation of New England's Justice, desired to be known to all men 
* As you may see in the following Treatise. , and what is the principal things pretended in the Execution thereof; namely, To suppress Heretics, 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 digs so deep to hide its sin in secret, which so affecteth to assume titles unto itself, & 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, than others of their Brethren; commonly crying out, against that power exercised amongst others, for no other end but to assume it unto themselves, to clothe 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 endure the air, where Cap, Tippit, or upper Shirt appeareth: but can bathe themselves in blood and feed themselves fat, by devouring the good name, estates, and lives of their brethren, who neither do, nor think harm unto them, nor reside within the compass 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 ourselves and families out of our native Country, about ten or twelve years ago by the leave of this State, only to enjoy the liberty of our consciences, in respect of our faith towards God, and for no other end, not scrupling any Civil 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 public 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 themselves) for dissenting from them in some points about their Church Government, and that in the extremity of winter, forcing him to betake himself into the vast wilderness to sit down amongst the Indians, in a place by their own confessions, out of all their Jurisdictions: And at that time of our arrival at Boston, they were proceeding against one Master John Wheelwright, a man of like life and conversation, whom they also banished for differing with them in point of Doctrine, the sum whereof consisted in this, That sanctification is not the first evidence unto a Christian of his salvation; and many others manifesting their thoughts about such points then controverted amongst them, were also imprisoned, fined, banished, disarmed, and cast out from amongst them.  
And we plainly perceiving that the scope of their doctrine was bend only to maintain that outward form of worship which they had erected to themselves, tending only to the outward carriage of one man toward another, leaving those principles of Divinity, wherein we had been instructed in our native Country, tending to faith towards God in Christ: and we finding no ground nor warrant for such an order in the Church (to bind men's consciences unto) as they had established amongst them; our consciences could not close with them in such their practices, which they perceiving, denied us the common benefit of the Country, even so much as a place to reside in, and plant upon, for the maintenance and preservation of ourselves, our wives and little ones; as also proceeded against us, as they had done to others; yea with more severity, unto confinements, imprisonments, chains, fines, whip, and banishment out of all their Jurisdictions, to wander in the wilderness in extremity of winter, yea when the snow was up to the knee, and rivers to wade through up unto the middle, and not so much as one of the Indians to be found in that extremity of weather to afford us either fire, or any harbour, such as themselves had; being removed into swamps and thickets, where they were not to be found; in which condition, in the continuation of the weather, we lay divers nights together, having no victuals, but what we took on our backs, and our drink as the snow afforded unto us, whereupon we were constrained with the hazard of our lives to betake ourselves into a part of the Country called the Nanhyganset Bay, buying several parcels of Land of the Indians there inhabiting; and sat down in, and near the place where Master Roger Williams was where we built houses, and bestowed our labours to raise up means to maintain our wives and little ones (which our Countrymen out of their zeal had deprived us of, and taken away from us) quietly possessing them for the space of seven or eight years (some of us) no man interrupting us, but both the Massathusets, and also Plymouth confessed us to be out of the confines of their Patents; but when they perceived those parts to be a refuge for such as were oppressed and grieved amongst themselves, who repaired unto us for shelter, than they went about to bring those parts to be under their Jurisdictions, by all possible pretences, and stretching their line for that purpose, thinking to get some colour for their proceedings; yet fell they short of our Plantations fourteen or fifteen miles, as did evidently appear, and was by themselves acknowledged, and when they saw they could not accomplish their ends by that project, they then insinuated themselves into the minds of three ill-affected persons amongst us, that they should acknowledge themselves to be subjects unto them, and to depend upon them for protection and government, whom they had formerly cast out from amongst them, both out of their Churches, and censured them also in their Civil Courts for gross and scandalous offences, as one Robert Cole whom they had censured to were a D upon his back for a whole year, to proclaim unto all men his guiltiness of the sin of drunkenness, and had also cast him out of their Church, and delivered him unto Satan several times, who before and in the times of this his submission usually conversed with, and was conversant amongst the Indians on the Sabbath days, professing the Indians Religion to be the same with that which the Massachusets professed and practised 
* This speech of Robert Cole was uttered before many who can witness it. ; There was also one William Arnald and his son Benedick who subjected themselves unto the Massachusets, which Arnald was a great professor of Religion in the West of Old England; but in the time of this his subjection was known constantly to employ himself in servile work upon the Sabbath day, and professed it to be his excellency above that which his neighbour had attained unto; his son Benedick constantly trading with the Indians on the Sabbath day, being a factor for them of the Massachusets, being supplied with commodity from them, having toleration to sell powder to the Indians, but denied to be sold unto us, unless we would subject ourselves as they had done; these pretended subjects of the Massachusets, thus far fetched, had learned this devise, that whereas some of us had small parcels of land laid out to build houses upon and plant corn, and all the rest lay common undivided, as the custom of the Country for the most part is, they would not permit us any more land to build upon or to feed our cattle, unless we would keep upon that which they would confess to be our proper right, and they would admit of no division, but by the foot or by the inch, and then we could neither have room to set a house, but part of it would stand on their land, nor put a cow to grass, but immediately her bounds were broken, and then presently must the one be pulled down, and the other put into the pound, to make satisfaction, or till satisfaction were made for both. So that by this unreasonable and palpable slight of these pretended subjects, together with the power of this so irregular a Government, we plainly perceive● a snare was laid to entangle us again; not only to hinder us to provide for our families, but to bereave us again of what God, through our labour and industry, had raised up unto us as means to maintain our families with.  
Now when the Massachusets had gained these men to be instruments in this manner to effect their end, than did they institute them as officers to execute their warrants amongst us in those parts, upon any complaint these above named subjects should make unto them upon the grounds above mentioned, who presently sent a Warrant unto us, to command our appearance at their Courts, under the hand of the Governor and divers of the assistants in the Massachusets, threatening to use violence against us in case we obeyed not.   

A true Copy of the first Warrant that was sent unto us from the Governor and Assistants of the Massachusets, into the Nanhyganset Bay, before we planted upon that tract of land called Shaw-omet, situate upon the same Bay: The Warrant is here set down verbatim, and is still extant.  
Massachusets, To our Neighbours of Providence.  
WHereas William Arnald of Pautuxet 
* Pautuxet is a placeneer Providence, where one or two of these their subjects had built houses & at their pleasure were both in Providence and also in Pautuxet, having houses & land in both. , and Robert Cole, and others, have lately put themselves and their families, lands and estates, under the protection and government of this Jurisdiction, and have since complained to us, that you have since (upon pretence of a late purchase from the Indians) gone about to deprive them of their lawful interest confirmed by four years' possession, and otherwise to molest them: We thought good therefore to write to you on their behalf, to give you notice, that they and their lands, etc. being under our Jurisdiction, we are to maintain them in their lawful rights. If therefore you have any just title to any thing they possess, you may proceed against them in our Court, where you shall have equal justice: But if you shall proceed to any violence, you must not blame us, if we shall take a like course to right them.  
The 28ᵒ. of the 8ᵒ. 1642. 

Jo. Winthrop, Governor.  
Tho. Dudley.  
Ri. Bellingham.  
Incr. Nowell.     
This Warrant being delivered unto us by their new made officer William Arnald, in the name of the Massachusets, we took into serious consideration, having former experience abundantly of their unkind and inhuman dealing with us, yea towards our wives and children, when ourselves were sometimes in banishments, and sometimes in prison, and irons (by them) before. We thought it meet (for the preservation of our peace, together with that Compassion we had of our wives and little ones) to leave our houses, and the rest of our labours, lying near unto those their pretended subjects (whom we saw maliciously bend) and to remove ourselves and families further off, from the Massachusets, and such their coadjutours, being then amongst us: For we saw that they did not only endeavour to take away our livelihood, but intended to take away our lives also, in case they could find a way to satisfy the Country in doing of such an act and execution: For we had never accusation brought in against us, but what rose from the Magistrates and the Ministers; for we walked so, as to do no man wrong, only justified the cause of our Religion, as we had learned and received the principles thereof before we went amongst them; as also the laws and government of this Kingdom of England unto which we ever willingly acknowledged ourselves to be loyal subjects, and therefore could not suffer ourselves to be entrenched upon by our fellow subjects, further than the laws of our King and State doth allow.  
Now that they sought the lives of some of us, at this time is evident; For john Warner Citizen and Freeman of London a man well known, who afterwards was one of those against whom they now prosecuted, having formerly had some business with Master Winthrop the Governor of the Massachusets, he asked the said Warner (living then in the Nanhyganset Bay) whether he knew one Samuel Gorton, (a man also against whom they now prosecuted) who lived also in the said Bay, but at that time john Warner had not seen him, living a matter of twenty miles one from the other: The Governor told him he was a man not fit to live upon the face of the earth; also one of the Elders of the Church of Boston told a Minister 
Old M. Oliver  (who reported it in the place where Gorton lived) That if they had Gorton at Boston in the Massachusets, he would hardly see his own house any more; yea one Master Collins, a man of excellent parts of learning, and of an unblameable life amongst men, being Minister of one of the Western Islands, from that report he heard of Religion, came to New-England, who married one of Mistress Huchinsons' daughters, and being Francis Huchinson his brother in law, was a member of the Church at Boston, who seriously considering and laying to heart the ways of their Church and the carriage of his brethren consulting with the Minister, the two young men could not have rest in their spirits till they went down to advise or debate the matter with the Church, though they were come out from them and lived on Road Island in the Nanhyganset Bay, and when they came to Boston, and the Brethren were gathered together either to give or receive satisfaction, when they saw the arguments produced by the Minister and his brother to weigh somewhat heavy, than the strongest of their Church members of Boston (namely the Governor and Assistants) cast them in prison to regulate their opinion that differed from them, and there kept them in durance for many Months; but at the last, setting them at liberty, yet giving out some threatening words afterwards, as though they would fetch them again; the young men could have no rest in their spirits day nor night, till they were gone out further from the Massachusets then that Island was, yea under some foreign government where the Massachusets could not pretend to have any thing to do; for they had heard that the Massachusets intended to take in all the Nanhyganset Bay under their Government and Jurisdiction: Whereupon Master Collins came where the aforesaid Gorton and his Family were, namely at Providence; and seriously advised him to go along to the Dutch Plantation or else to the Sweads; for, upon his knowledge, the Massachusets intended, in short time, to take away his life, if he abode in any of the English Plantations; for he had received certain information thereof, whilst he was amongst them, showing great affection to move him thereunto: Gorton thanked him kindly for his love, being but a stranger to him, but told him he could not go under a foreign Prince for protection, till he saw further than yet he did; knowing he had neither been false to his King nor Country, nor to his conscience, in point of Religion, so far as God had informed him. But Master Collins and his Brother, together with their Mother and whole Family, for fear, removed to the Dutch Plantation, with divers other friends and families; who were miserably massacred by those barbarous Indians (both men, women and children) being then at war with the Dutch, who took some of the English children (out of families of good note) as Captives, and keep and train them up amongst themselves unto this day, having most barbarously and cruelly slain their Parents, who had been not a little careful to train them up in their life time, both in faith and manners. But we removing ourselves, as abovesaid, into another part of the Nanhyganset Bay, further from the Massachusets, and where none of the English, nor other Nations had any thing to do, but only Indians, the true natives, of whom we bought a parcel of land called Shaw-omet (as is abovesaid) not only of Myantonomy, chief Sachim, or prince of those parts of the Country; but also with the free consent of the Inhabitants of the place.  
Now we plainly perceiving that the drift of the Massachusets, and those joined with them, was not only to take the whole Country of the English Plantations into their 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 removal 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 show unto them the spirit and power of their Religion, which they go about by these means to preserve, enlarge, and show the glory of it to the world: The Answer is verbatim examined by the original Copy; only marginal 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 
a Irregular because it went beyond their bounds and jurisdictions limited unto them.  professing its form from the Massachusets, with four men's Names subscribed thereunto (as principal authors of it) of the chief amongst you, we could not easily give credit unto the truth thereof; Not only because the conveyors of it unto us are known to be men whose constant and professed acts are worse than the counterfeitings of men's hands; but also, because we thought that men of your parts and profession would never have prostrated their wisdom to such an act: But considering that causeless enmity 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; 
b That is the wisdom of the flesh conversant about the things of God brings forth unto cruelty all them in whom it is found so exercised.  For we know very well that it is the name of Christ called upon us 
c Jer. 14. 9  which you strive against, whence it is that you stand on tiptoe to stretch yourselves beyond your bounds, to seek occasion against us (so) as you might hide your sin with Adam 
d By dissembling the cause of their proceeding against us to be another th●ng then indeed it was, even as Adam laid the fault upon the woman, whereas indeed she came out of his own side & was confessed to be flesh of his flesh and bone of his bone.  bearing the world in hand it is not your desire to contend with us, but some civil breach in our course which you seek to redress; 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 
e Rev. 12. 10.  we weight it not, knowing him to be a liar (or in the abstract a lie) from the beginning 
f Joh. 8. 44. , 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 
g But only among themselves, within the bounds of their own Jurisdictions, as they affirm them to be though without any ground or rule of true government. , 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 enlarge 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 Commonwealth is the spirituality of your Churches; the wisdom of man being the whole accomplesense of them both, of which tree you delight daily to eat 
h The tree of the knowledge of good & evil paralleled with the wisdom of man exercising itself in the things of God.  finding it fair and beautiful, to gain conformity with your maker; in these your dissembling subjects grossly profane amongst us, but full of the spirit of your purity: 
i That is, the spirit of painted hypocrisy.  when they are with you, you may remember the brand yourselves have set on some of them, the cause whereof was never yet removed, 
k The sin being still continued in.  though it abide not upon their backs 
l That is, the mark which was worn to proclaim it to all. , nor yet the cause of your commitment of them unto Satan (according to your Law) for if that were removed you should do them wrong in not resuming your vomit into its former concoction again: 
m That is, in not receiving them into the operations of that boiling Church-fellowship again, wherein they still walked.  Nor are we ignorant of those disgraceful terms they use and give out against you behind your backs; Their submission therefore cannot be to any other end, but to satisfy 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 men's enmity. Even so the passions of sin, which are by the law, having force in your members, 
n Rom. 7. 5.  you going about with great labour and industry to satisfy them by your submission unto the Word of God, in your fasting, and feasting, in contributing, and treasuring, in retiredness for study, and bowing of the backs of the poor, going forth in labour to maintain it, and in the spirit of that hireling 
o Joh. 10. 12, 13.  raising up your whole structure and edifice; in all which you bring forth nothing but fruit unto death: Some labouring for a price to give for the keeping of their souls in peace, and safe estate and condition: 
p That is, carefully labour to pay wages to the Minister for that end either in way of contribution or else.  some to have your bodies furnished with riches honour and ease 
q That is the Ministers and Magistrates study, teach, and execute to attain such ends. ; and further than 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 
r That is the wisdom of the flesh exercised in the things of God. ; 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 showing yourselves 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 
s Heb. 13. 8.  yesterday, and that in the time of the Gospel also (to speak according to your law) to be found in them both; you therein affirm, 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 
t Malach. 3. 6. James 1. 17.  no not a shadow thereof is found in him: So that you plainly crucify to yourselves the Lord of glory, and put him to an open shame 
u Heb. 6. 6.  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 himself to be in heaven 
w Job. 423. joh. 3. 13.  with his Father; on this foundation hangeth the whole building of your doctrine, concerning the sufferings of Christ, you annihilate the Cross, than the which the Saints have no other consolation 
x Gal. 6. 14.  and prepare no better a place then purgatory for the honourable Fathers of our Lord 
y Psa. 22. 4. ; for ye conclude that Christ died in the decree and purpose of God in the time of the law, but actually only when he hanged on the Cross in the days of Herod and Pontius Pilate, that he was crucified in the types and shadows of the law: But in the truth and substance when he appeared born of the Virgin Mary; so must ye also conclude that the fathers under the law were only saved in purpose, and decree, in types and shadows, but actually and substantially only at the coming of Christ in the flesh: Therefore deal plainly with those that depend upon you for instruction, as your ancestors in the Papacy have done, and proclaim a place of purgatory provided for them in the mean; without which your doctrine hath no foundation: for if you raise up a shadow without a substance, and the substance of him that dwelleth in light 
z 1 Tim. 6. 16.  without a shadow, you play the part of wizards, or Necromancers, not the part of true naturalists in the things of the Kingdom of God: So that as far as your men are 
a That is their subjects so far fetched who lived among us.  from being honourable and loyal subjects, so far are you from being voluntaries, in the day of God's power 
b Psa. 10. 3.  and from yielding subjection to the beauties of holiness; such also is your preferment rule and government in the things that concern the Kingdom of our God, they are infinitely beyond and out of the reach of that spirit that is gone out amongst you, the capacity whereof can no ways comprehend the breadth of the land of Emanuel 
c Isai. 8. 8.  nor entereth it within the veil: 
d 2 Cor. 3. 15.  Therefore it cannot know those Cherubims of glory 
e Heb. 9 5: , neither can it hear the voice of that lively oracle, speaking only from off the covering mercy seat, 
f Num. 7. 8, 9  and not elsewhere to be heard; we speak not but what we know, these things are not of its Jurisdiction; therefore dumm in telling Justice; neither speaks it any of that righteousness and glory comprised in another circuit than you were yet made lords of: Therefore long may you boast of your Jurisdiction before you attain to Juris prudentia in these things, in that you tell us we offer wrong by a pretended purchase, you are as much mistaken in the purchase as in the wrong; for it is right that we are about to do, neither is our purchase a pretence, but presidential, not only in this civil respect, but may also admonish all men to take ●eed how they depend upon false and selfseeking interpreters, when both themselves, and they that have the vision are ignorant of the contract and covenant of God 
g Arnalds son Benedick being interpreter between the Indians about us, & the Massachusets, seeking to get some advantage against us by the Indians to blind the Country, as though they had a just quarrel, we seeing and knowing the falsity thereof, do apply the thing to their spiritual course they walk in. : Thence it is that you teach, that the Spouse of Christ, upon contract with her Lord, may conceive the seed of immortality and bring forth fruit unto the Lord, when as yet the day of marriage, that great festivity and solemnisation of the consolations of God, is not yet come; witness your prorogation thereof, if not to the descension of Christ from heaven to the earth, to reign certain years, yet to the calling of the Jews, (whom ye yourselves are, according to the flesh) and to the destruction of that man of sin, whom you so stoutly maintain: What is this but to proclaim to all the world that audacious spirit of whoredom 
h Hosea 4. 12. & 5. 4.  professing conception, and bringing forth before the Nuptial day, in that you conclude your clients right to arise out of four years' possession, we have no such order, if you mean the right of conquest only held in that tenure, the true owners were never yet subdued; for that is the right they expect to enjoy by you. For some of them committed part of their supposed right unto us, professing it was that they might have help to enjoy the rest 
i As Robert Cole did, their subject now since that time so made. : But when they saw we would not be abettors unto them without, much less contrary unto covenant, than they fly unto you for help, 
k The Indians denying at that time a perfect & full purchase of that place where these their subjects had built houses, called Pautuxet.  their possession being a mere intrusion, as all the Natives know, and ever exclaimed against them for the same; and so may our Countrymen also, whose eyes are not dazzled with envy, and ears open unto lies, as we know yours are, else you had heard both sides speak before you had judged; but we profess right held in no such interest, but according to the ground of covenant, only known in its nature in the parties 'twixt whom it is plight, in the possessor and the possessed, with the nature of all fruit arising from their accord and concurrency, together with their distinct, harmonical, reciprocal, and joint properties and operations of them both; such is the tenure that we hold, and maintain it before men and angels, and oppose it against men and devils; not in taking up unto ourselves certain offices and officers, which we can teach children to be and to perform, and from thence presently to conclude the possession of the Kingdom, crying out our peace-offerings are upon us, this day we have paid our vows: 
l Alluding to the harlot spoken of in the Proverbs whose practice is such in spiritual things, as well as there is a literal sense of it. Prov. 7. 13. to 23.  But that dark cloud that descended on the Tabernacle 
m Exod. 33. 9, 10. Nehem. 9 12.  becomes the light and glory of all Israel, there being nothing acknowledged amongst them, but what ariseth out thence; then, and then only, are the orders; as also the men of Israel derived from their true fountain, 
n Psa. 68 26.  which no tongue can confess but is salvation 
o Rom. ●0. 10. , and then not else is the heritage of our Lord in possession 
p Ps. 47. 4.  yea even the wayless wilderness knows how to afford them an habitation, which had its being before the hills and mountains were borne 
q Psa. 90. 1, 2.  which men begin to fly unto for refuge to hide themselves from the presence of the Lamb 
r Rev. 6. 16. For there was nothing done to these men that seemed to shelter themselves under the Massachusets, but only opening the Word of God amongst them, which is the revelation of the face or presence of the Lamb of God Jesus Christ. : This is a possession which no man can intrude himself into, it is only covenanted with him through an enlightened eye and boared ear 
s Pro 20. 12.  which man performeth not, neither can it be received from him 
t Psa. 40. 6. Gal. 1. 11, 12. : for we know that cloud of thick darkness, that hides and covers the whole frame and fabric of the work of God 
u Alluding to the Tabernacle which it covered, and so applied spiritually in the way of Christ. ▪ to be the clearing and evidencing of every point and particular thereof, yea to us it is even that cloud of witness 
w Heb. 12. 1.  which testifies to us the like work to appear, when ever the world hath occasion to make use of us: Never doth it shine but in the night, never is it dark to Israel but in the day 
x Ps. 78. 14.  but in the one, and the other, the only glory and safety of all the tribes; but how, you know not, neither can you, with all your librariers, give the interpretation thereof, but have lost it in the wilderness, and accordingly have made the whole way and will of our Lord, the oldness of the letter 
y Rom. 7. 6.  both to yourselves and all that have an ear to listen unto you; thence it is, that the day of the Lord is a day of darkness and gloominess unto you 
z Zeph. 1. 14, 15.  but of joy and gladness unto us; yea it lifts up our head only, 
a Meaning Christ, & not ourselves, to set up flesh. Luk. 21. 28.  and then is our salvation near, for we know the Worthies of David doubled about the bed of Solomon, which expel all fear in the night 
b Cant. 3. 7, 8.  handling the sword with success, making the adversaries nothing but meat to feed upon 
c That is, all kind of encumbrances they meet with in this life, Isaiah 41. 2. , so that the time of your fear is the time of our courage and conquest; for when ye fear Error, Schism, Rents, and Confusions in Church and State, then do we know the messenger of the Covenant, the Lord whom we seek, is speeding his passage into his holy Temple; 
d Malachi 3. 1, 2.  For who (under the terrors of your spirit) may abide his coming, he being like a refiners fire and fullers soap?  
In that you invite us unto your Courts, to fetch your equal balanced Justice, upon this ground, that you are become one with our adversaries, and that both in what they have and what they are, and we know them to be such as profess the day of the Lord an unhallowed thing 
e Heb. 10. 29. . Now if we have our Opponent to prefer his action against us, and no● so only, but to be our Counsel, our Jury, and our Judge; for so it must be, if you are one with them, as you affirm, we know beforehand how our cause will be ended, and see the scale of your equal Justice turned already, before we have laid our cause therein; and cannot but admire to see you carried so contrary to your own received principles; for ye know not how to find Christ as a ruling and teaching Elder both in one person, therefore he is not complete among you (by your own law) except in several persons; and you may thank tradition, else you know no more how to find a King and a Priest in him; and yet in your way of making tender of your Justice unto us, you know how to become one with our adversaries, so, as if we deal with them, we deal with you; and if we have todo with you, we have to do with them also: yea further we know that the chief amongst you have professed we are not worthy to live; and if some of us were amongst you we should hardly see the place of our abode any more.  
Now they that have brooded upon their law to take away life, they must much more bring it forth in taking away all means of life, witness your prohibition that no powder should be sold unto us for our money, and that in a time when you could not think yourselves safe in all your own selfe-provision and worldly furniture, except you disarmed a company of poor Indians, whom Aaron your levitical Sacrificer hath made naked 
f By alluding to that bodily nakedness of the Indians, whom they disarmed, showing that spiritual nakedness which the works of the law or levitical Priesthood brings men under, who ever they be that are exercised in such ways.  as he doth all those which triumph in a Calf, though the most costly and beautiful that the Jewels and Ear●ings of learning (either in language or art) can possibly bring forth 
g Exod. 32. ; your own amazements upon mere rumours may testify the truth thereof: so than we are judged by your law before our cause be heard or ourselves brought forth under the liberties of it, which thing is well pleasing to us to have our condition conformed to Moses the man of God, who was dead in pharao's account before he was brought forth 
h For in Pharaohs edict and Herod's also they were slain before they were born. ; and so it was with Christ our Lord (in the days of Herod also) who is our life 
i Collos. 3. 4.  at which you strike and makes all things, yea death itself lively, and advantageous unto us 
k Phil. 1. 20, 21 Rom. 8. 28. : we cannot but wonder that you should read the Scriptures and not find them fulfilled in and amongst yourselves, when as they appear so apparently, that he that runs may read them; what think you of Herod, when the Lord had delivered Peter out of prison, and released him of those bonds, and brought him from that thraldom which he had so cruelly imposed upon him (to gain the favour of the Jews) and that by a power supereminent transcending the bounds of his authority 
l That is, the authority of that wicked Herod. Act. 12. Chap. throughout.  and by a wisdom surpassing the depth of his counsel and policy to find out, together with the soldiers and champions, he presently goes down to Caesarea, and Herod is angry with them of Tyrus and Sydon (Thumomathon] A heavy friend, or hath a secret grudge or perturbation of mind manifested in an out-reaching and circumventing policy to subdue them unto himself that he might rule over them, finding himself fall short of power and policy to subject the Word of God in the messenger of it, to satisfy his own lust in his lordship over it, he pursues with all eagerness to make himself a God by reigning over the bodies and estates of men, yea though they be but such as Tyrus and Sydon can afford unto him to make subjects of, and when they come to him with one accord to make offer of themselves in yielding to his affectionate and political project, he sitting on the Judgement seat in his royal apparel, making his Oration of what power he hath to protect them, what wisdom and counsel to minister justice and righteousness unto them (which office belongs only unto the Lord); the people with a shout crying out, the voice of God, and not of man, the truth and substance of which cry, is, This is the Ordinance of God and not of man, immediately the the Angel of the Lord smites him; and he that ever acknowledged himself to be a worm, and no man upon the earth 
m Psa. 22: 6, 7.  consumes and eats up all his pomp and glory even as those whom you account the shame and contempt of the people shall through that Angel of the covenant waste, and bring to naught all those Rhetorical (though earthly) Orations that are made amongst you by your so learned, studious, and experienced Clerks; Take for illustration of your estate (as above) the speech of your Alderman, Oliver, in case of committing Francis Huchinson to prison, one of your Church members wondering that Brother Winthrop would do it, before the Church had deals with him (Brother saith he] why, he is thy God, man. Lend your eye yet further to parallel your practice personated in Pilate 
n joh. 18. 28. ●● 40.  and the people, when Pilate offers Jesus to the people to be judged, they profess they have such a law that puts no man to death, they are all for mercy and forgiveness when they are out of the Judgement hall; but let Pilate enter in thither, then nothing but crucify him, crucify him, be their accusation and witnesses never so false; even so in your dealings with men, in way of your Jewish brotherhood, your law is all for mercy, to redress, to reform, and for the preservation both of soul and body; do but enter into the common hall, then as Pilate asked, am I a Jew? so do ye: do I sit on speak here as a brother? I trow not; I am now in a higher sphere than that [though they be acknowledged Coheirs with Christ] can attain unto; therefore if witness be brought in and oath taken, though never so untrue, your consciences are purged by law, and your power must have tribute paid unto it; so far, as men's names to be branded with infamy (estates) depriving women and children of things necessary, and the precious lives of men can extend themselves to contribute any thing thereunto, so that they professed mercy and clemency of your law to exercise censures only for amendment of life, and recovery comes unto this issue to send both soul and body down unto S●●●ll for ever, without redress and all hope of recovery. But your hour, and the power of darkness, is known what it is, either to have men's persons in admiration, because of advantage 
o Judas 16. v●  or else to seek all occasions against them to brand them with all manner of reproach and ignominy; but for the truth taught daily in the Temple, you know not how to stretch out your hand or exercise your ministry against it, lest it become leprous, and you take it back again with loss, when it appears dried and withered and wherefore reason ye amongst yourselves, 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 three●●ore days, 
p Revel. ●●: Zach: 4.  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 ministry, you are delivering and releasing the world? then indeed are your ways justifiable: But if these be the just, chosen, and peculiar friends of God, yea, such as without which his truth and righteousness are not justified, his wisdom and holiness 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 Corpse unburied in your streets, and yet you know not what you are doing, no more than you know what these witnesses are whom you are altogether ignorant of; for your ●●●●●ries never ●●w them (and you see not but by their eyes) 
q That is, by what light they find in other men's works.  for these are two, and never more, nor yet less, yea ever the same, they are Olive tree●, 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, no● the house of our armour 
r Jsai. 30▪ ●●  because ye take all as execrable, and put all to a profane use, that cometh from us: But these two witnesses are the life and death of our Lord Jesus Christ 
s Which comprehend his Kingdom and Priesthood set forth unto us in Joshua the high Priest & Z●●●●●bel in their 〈◊〉 out of Babylon to re-edify the Temple; as in Zechary the third and fourth chapters.  or (in the true language of heaven also) the strength and the weakness of Christ: for he was crucified through weakness, but liveth by the power of God 
t 2 Cor. 13. 4● , This is the Word of the Lord in Zorob●bel, not by an army, nor by power (and so deprives him of all strength) but by a spirit that the greatest mountain o● 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 ●ay the top, or the head stone of all, but also the lowest in the foundation, and then only is the voice of shouting heard, Grace, grace, in the house for ever: and then doth the day of small things become the day of joy and triumph, yea of parting the rich spoils and prey of all the world: for than 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 
u Zech. 5. 1, 2, 3  without these two witnesses jointly 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 mere refuge of lies, for the souls of men to betake themselves unto 
w Isa. 28▪ 15.  without these two pipes of the Olive trees, emptying into the bowl of the Candlesticks, no unction nor oil 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 only the light of Baalam whose eye was open, which you may read either Shethum, or Sethum 
x Which signifies either opened or shut, as in Numb. 24. 3, 4. , for that opening is nothing else but the shutting up of the holy things of God, so that in seeing ye see not, 
y Isa. 6. 9, 10.  but communicate only in the light of that beast who puts the witnesses to death 
z Revel. 11. 7.  as Baalam did in the sight of that dumm beast of his, whose eyes were so opened as to see the Angel before him 
a Num. 22. 25. 27. That is before Balam, so that the beast and Balam have the same light & look. : So that while you think it is our wisdom to stoop unto you for light we never come amongst you, but see ourselves in a regiment of gross and palpable darkness, and discern you very plainly how you scrable upon the wall to find the door of L●ts house and cannot 
b Ge●. 19 11. , as also how you toil yourselves to climb up into the sheepfold another way yea so many other ways, and have no sight nor discerning of the door at all, by the which whosoever entereth becomes a true feeder of the flock, yea none entereth in thereat but the true shepherd himself. 
c Joh. 10. 1, 2, 3  Most impious it is to put to death two such noble witnesses that have power to shut heaven that it rain not in the days of their prophesying, to turn waters into blood, and to smite the earth with all manner of plagues as oft as they will 
d Revel. 11. 6. , whom that spirit that is amongst you kills on this wise. The life and power of the Son of God as above 
e Being one of the two witnesses before noted, or his power and kingly authority. , which is infinite, not admitting of circumscription or contenent, for the heaven of heavens cannot contain him; 
f 1 Kings 8. 27 2 Chron. 2. 6.  yet have ye not dared to grasp and environ that power in the heavens, and therefore have resolved and concluded, that he only rules upon the earth in these days, by his Deputies, Lieutenants, and Visegerents▪ whereby you limit, 
g Psal. 78, 41.  and so destroy the holy one of Israel, for, give him, that in one time or place, which afterwards, or else where ye deny unto him, and you make a nullity of him unto yourselves, and in so doing, you kill the other witness, namely the death or weakness of the Lord Jesus, 
h which is his Priesthood, wherein he deprives himself of all power of man, or strength of the aim of flesh:  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, Peers in that they only officiate so, as man may disannul and take it away again, witness your change of officers, constantly speaking for us herein; thus have you slain also, the Death, or the weakness of Christ, who professeth himself to be a worm and no man, 
i Psalm 22, 6  the shame and contempt of the people, and these faithful and true witnesses thus slain, you must of necessity deny burial, and keep them both in your streets, 
k Revel. 11. 8, 9, 10  in open view, otherwise all your pomp and glory falls to the dust 
l That is, if the power of God, and the weakness & frailty of man should not be so slain, as to be still kept as dead in sight of all, then could not the power and glory of the creature, (as Visegerent, unto the power and glory of God in his absence) be seen set up, and made known.  whence it came, and on which it feeds, 
m Gen 3, 14  nor can you send your presents one to an other, of your acts of Justice, power to protect; wealth, honour, and friends, wherewith you gratify one another: And where these are thus slain, and their corpse lie in open view, none of the Gentiles, peoples, tongues, and kindreds, suffering their corpse to be put in grave, 
n Revel. 11. 8, 9, 10, 11.  there is that great City which spiritually is called Sodom, and Egypt, where our Lord is crucified: But after three days and an half the spirit of life, from God, shall enter into them, and they shall stand up, upon their feet, to the terror of you all: Nor do you think, that we only inveigh against the great ones of the world, for thus doing; for we know, that the greatest of the Princes of this world, hath the very same spirit, wherewith the basest Peasant, hath laid himself open in the view of all the world, and the basest Peasant, hath the same spirit, with the greatest of the Princes of this world, 
o Ephes. 2, 1, 2, 3. Rom. 3. 9 to 19  These we say, are the two witnesses, if you can receive it 
p Matt. 11. 14.  and what dishonour is it to trade so much by means of witnesses, and yet know not what a true witness is, which if you did, you durst not attempt the things ye do, whereby you cast reproach upon all the world, in that you profess yourselves a choice people picked out of it, and yet you go on with such practices as you do, maintaining them as your only glory. Our Lord gives you in charge, not to swear at all, 
q Matt. 5. 34. to 38.  but it is your dignity to bring men to your seats of Justice, with nothing but oaths in their mouths; why do you not balance the Scriptures in this point? It hath been said of old, thou shalt not commit Adultery, but I say unto you, he that looketh on a Woman to lust after her, hath committed Adultery with her in his heart already. 
r M●●. 5. 27, 28.  So also, it hath been said of old, thou shalt not forswear thyself, but I say unto you, swear not at all: So that if it be Adultery to look to lust, it is also forswearing of a man's self, to swear at all; if one be Adultery, the other is Perjury; if one be admitted in some cases, the other also; so that in preaching the Toleration, nay the duty of an oath, you preach the toleration, yea, the duty of adultery itself: So that our Lord plainly evinceth unto all men's consciences, not only the guilt, but the folly and madness of the oath of man, to sh●w how far it is from investing into place, or demonstrating causes. So that he that concludeth upon honour and power, received from the oath of man, or upon knowledge, and holdness to judge, in a cause from that Testimony, without the which he could not have it, is as vain in his thoughts, as if he should hereupon conclude, I have now altered the frame of Heaven, which is no less stable than the Throne of the great God, or demolished the earth, which is as firm as his Footstool for ever, or made a fraction in the orders of jerusalem, that choice and peculiar City of the great King, whose institutions no mortal breath can entrench upon, or to profess his authority and skill to be such, whereby he can make a ●●ire of his head black or white, viz. cause his age to wax old as a garment, or renew it with the Eagle at his pleasure, 
s Psal. 103. 5  hereby doth man in this point of swearing, profess his folly to be such, that he is become not only vain in his imaginations, but to that pride and usurpation therein, as to intrude himself into the Prerogative Royal of his Maker, so tha● howsoever ye boast of the Ordinances of God, yet he t●ls you, there is no more than yea yea, and nay nay in them; for that which is once nay is ever nay, in the ordination of Christ; and what is once yea, is ever yea with him, and according to his account (howsoever man reckoneth, whose accounts shall be called over again) what is once the curse, is ever the curse, and that which is once the Principality and power of Christ, is ever the principality and power of Christ; as that which is once the principality and power of darkness is e●er the same, what hands soever it cometh into: for manifestation, measure your Kingdom whether it be eternal, and your jurisdiction whether it be illimited, for he hath given him the Heathen for his inheritance, and the utmost parts of the earth for his possession, 
t Psal. 2. 8.  and a Kingdom of less extent he professeth not, nor can he approve or acknowledge any that do; no more than light can approve of darkness, or the Lord I●hovah of the lord Baal. Be wise therefore and bethink yourselves, while it is called to day, harden not your hearts, 
u Hebr. 3. 15  as though you would make yourselves Meribba, nothing but strife and contention against the Lord; rather kiss the So●ne, if it be possible, lest his wrath kindle, and you perish from the way for ever: Oh blessed only they that hope in him, 
w Psal. 2: 12.  so that he which professeth on this wise, it is yea, I am a Pastor, but it was nay; at such a time I was none at all; he renounceth that spirit of the true Pastor, yea, the only Feeder of Israel, but professeth that spirit only that pusheth the weak with the horn, and pudleth with his feet the waters where the flock of God should drink. 
x Ezekiel 34. 19, 10, 21.  He with whom it is yea, I am a Ruler, but it was nay, when I was none, renounceth that spirit of him that rules in Righteousness, 
y Isaiah 32. 1.  professing the spirit of him that rules according to the god of this world, that Prince of the power of the air, who is now working so effectually in the children of disobedience; 
z Ephes. 2. 2.  so also, he with whom it is yea, I am a Captain or chief slaughterman: 
a As the word signifies.  but it was nay, time was, I was none at all, renounceth that victory, and slaughter made by the Captain, and High Priest of our profession, 
b Heb. 2. 10.  who as he is a Lamb slain from the beginning, 
c Revel. 13. 8.  his victory and slaughter, must be of the same antiquity, professing himself to be a chief slaughterman, or superfluous Giant, made in the Host of the Philistims, standing in readiness to come out, to defy the Hosts of the ever living God, 
d 1 Sam. 17. 10.  yea, it is evident, whatsoever is more than yea yea, and nay nay, not setting each upon his base, whereon it standeth for ever without control: but can remove, create, or make void offices▪ and officers, at their pleasure, is of that evil one, 
e 1 John 3. 12.  not of Jesus the Salvation of his people, 
f Matt. 1. 21  but of Shedim, 
g As the word signifies, given in the Chaldean tongue for Devil.  that Waster and Destroyer of mankind for ever: 
* Understand these things according to the true intent, that is, any officer that lays claim to the things of the Kingdom of God, by virtue of that, his office in that sense the truth of these things stand firm and good, and doth not deny or disallow any humane ordinance of man in this world, so it be kept in its bounds and proper place, for he that is a Captain of the Temple, that is, exerciseth force of arms, for the help of the house of God, will ever with the Priests and soldiers, lay hands on Peter and John, to put them in hold, at the least if they preach Christ. But Cornelius is no Captain of that kind or kindred, for he is a Gentile of Caesarea, and of the band called the Italian Band.  Know therefore, that it is the oath of God, which confirms, and makes good his Covenant and promise to a thousand generations, 
h Psal. 105 9 10  and it is the oath of man, that is, the bond and obligation of that league and agreement made with hell and death for ever: Be ye assured, it is not the Tabernacle of witness, 
i Isay 15. 18  which you have amongst you, brought in by Jesus into the possession of the Gentiles, 
k Acts 7. 44, 45  but it is Siccuth your King, or the Tabernacle of Molech, the Star of your God Remphan, figures that you have made to yourselves, 
l Acts 7. 43  which you have taken up, and are bearing so stoutly upon your shoulders. Now▪ to tell you what an oath, according to God is, that the Scriptures are delivered upon no other ground or terms of certainty, where ever they are divulged, is a thing out of your jurisdiction, you cannot discern or judge of it; therefore according to our Word above, we leave it as a Parable to you, as all the holy Word of our God ●●, as your conversation in all points, as in this, daily declareth; in a word when we have to do in your jurisdiction, we know what it is to submit to the wise dispensations of our God; when you have to do amongst us, in the liberties he hath given to us, we doubt not but you shall find him Judge amongst us, beyond and above any cause, or thing you can propose unto us; and let that suffice you, and know, that you cannot maintain a jurisdiction, but you must reject all inroads upon other men's privileges, and so do we; in the mean time we● shall as we think good be calling over, again some matters you have had up, and had the handling of amongst you, to see what justice or equity we find hath been exercised in them, and redress them accordingly, for we profess right unto all me●, and do no violence at all, as you in your prescript threaten to do to us, for we have learned how to discipline our children or servants without offering violence unto them; even so do we know how to deal with our deboist, rude, yea, inhuman neighbours (or if you will Nabals) without doing violence; but rather rendering unto them that which is their ●●e: Nor shall we deprive a witness of his modest testimony, for the outcries and clamours of such a one, as ill-bred apostatised Arnald, that felonious Hog- Killer, being the party to be testified against, or for the oath of any interested in the cause, 
m As they in the Massachusets had lately done, to condemn the innocent, and justify such who otherwise had been proved guilty of felonious acts, even these their new made subjects, whose shame they would not permit to appear, but rather deprive sufficient witness of their testimony, at the guilty person's request.  nor shall we be forward to come so far to find you work 
n That is to their Courts in the Massachusets, to employ them about any matters of ours living peaceably together so far remote from them, out of all their Jurisdictions.  upon your request, till we know you to bear another mind, than others of your Neighbours do, with whom we have had to do in this Country, whose pretended and devised Laws, we have stooped under to the robbing and spoiling of our goods, the livelihood of our wives and children, thinking they had laboured, though groping in great darkness, to bring forth the truth in the rights and equity of things: But finding them to be a company of gross and dissembling hypocrites, that under the pretence of Law, and Religion, have done nothing else but gone about to establish themselves in ways to maintain their own vicious lusts, we renounce their diabolical practice, being such as have denied in their public Courts, that the Laws of our native Country should be named amongst them; yea, those ancient Statute Laws, casting us into most base, ●asty, and insufferable places of imprisonment, for speaking according to the language of them, in the mean while breaking open our houses in a violent way of Hostility, abusing our wives, and our little ones, to take from us the volumes wherein they are preserved, thinking thereby to keep us ignorant of the courses they are resolved to run, that so the visiosity of their own wills might be a Law unto them; yea, they have endeavoured, and that in public expressions; that a man being accused by them, should not have liberty to answer for himself in open Court: dealings of like nature we find, in the place whereof you style us your Neighbours, on whose unbridled malice, we find a higher than you putting a ●● be, and yet in your account and reckoning we are the parties that are still doing the wrong, and must bear the guilt in your most mature sentence, in whomsoever the spot ariseth, and abideth; but the God of vengeance, unto whom our cause is referred, never having our Protector, and Judge to seek, will show himself in our deliverance out of the hands of you all; yea, all the house of that Ishbosheth, 
o That is, man of shame.  and Merib-bosheth, 
p Mouth of shame.  nor will he fail us to utter and make known his strength wherein we stand, to serve in our age, and to minister in our course, today and tomorrow, and on the third day can none deprive us of perfection, 
q Luke 13. 31, 32, 33, 34.  for he hath taught us to know what it is to walk today, and tomorrow, and the day following also, when a perishing estate cannot rise out of jerusalem, though she be the only one, yea none but she, that kills the Prophets, and stones them that are sent unto her: Behold ye that are looking after, and foretelling so much of the coming of Christ, driving the day before you still for certain years; which some, you say, shall attain unto, and unto the day of death for the rest, ye blind Guides, as your Fathers have ever done, so do ye: Behold, we say, when he appeareth, your house which you so glory in, shall be left unto you de●o●●●e, it shall be turned into nothing but desolation, and confusion, for Babel is its name, 
r That is, as the word signifies Confusion.  nor shall you see him to your comfort, in the glory of his Kingdom, until you can say (blessed is he that cometh in the name of the Lord) 
s Mat. 21. 5. to 10. Matt. 23. 37. 38, 39  when the authority and power of man, appeareth to be the building of Babel unto you, and the name and authority of God only to be that wherein the blessing consists, and that in such wise also, as is nothing but a way of reproach in the eyes of all the world; that a King should ride into his chief City ● so strangely furnished upon an Ass, borrowed, her furniture ●id overworn Garments, and accompanied with none but poor, mean, excommunicate persons, such as your Elders, ●●cribes, Pharisees, Lawyers, and all your credible persons among you make full account they are not only accursed, by, but also destitute and void of all Law, when you can find Hosanna in the highest, arising out of such contempt, and shame, then, and then only shall you sing unto him with comfort; in the mean time acknowledge your portion, which is to ●ru●● and stay yourselves on the name of man, and in his beauty to delight and glory, which shall fade as a Leaf, and like the grass, shall wither when it is fitting itself for the Over; 
t Isay 40. 7. 8. & ●. 30. Psal. 90. 5, 6.  such is man whose breath is in his Nostrils, 
u Isay 2. 22.  and the son of sorry man, in whom you have delight to trust, his power and policy brings forth nothing else, but as you shall see and heart, in the Country from whence we are brought; we are not ignorant of those shameful lies, and falsities gone out against us, and the daily wresting of our words, to cast contempt upon us, 
w Psal. 56. 5  thinking to bow down our backs under ignominy, and reproach, neither of the straits, and difficulties, they have cast us upon in the things that concerns this present life, to the taking away of the lives of many, if our God had not been seen beyond and above what their thoughts could reach unto, (as their own confession hath witnessed) doing it in such a way, of painted hypocrisy, and false gloss, unto the eye of the world, that we might seem unto it, self executioners; we resolve therefore to follow our employments, & to carry and behave ourselves as formerly we have done, and no otherwise; for we have wronged no man, unless with hard labour, to provide for our families, and suffering of gross, idle, and Idol drones, to take our labours out of the mouths, and from off the backs of our little ones, to lord●ne it over us: so that if any shall got about to disturb, or annoy us, henceforth in our employments, and liberties, which God hath, or shall put into our hands, that can claim no interest in us but by these courses, 
x Knowing ourselves to be free subjects to the Laws and government of our native country, and not unto any government extended out of its bounds and jurisdiction.  what their business is, we know by proof sufficient, to be nothing else but that ancient errand of Nimrod, that rebellious Hunter after the precious life, 
y Ge●● 10, 8, 9 Jer. 16. 16.  which errand of his shall be no more delivered unto us, in that covert cruelty, and dissembling way of hypocrisy; but in direct and open terms of tyranny, we will not be dealt with as before (we speak in the name of our God) we will not▪ for if any shall disturb us, as above, secret Hypocrites shall become open Tyrants, and their Laws appear to be nothing else but meet lusts in the eyes of all the world: And wherefore do you murmur among yourselves at this saying, thinking it is not a Christian expression? it is because you are ignorant of the Gross 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 down unto it, and are so vain as to cross the air (to use your own expression) upon the faces of Infants, when they sprinkle them with water, to as great purpose, and in the mean time you preach, and set up Seighnirim, for your Cross, whom you fall down unto so willingly, and lest you let the word pass without expression of it unto all, it signifies Horror and Fear, which is the Cross you hold and teach, and by and through which you think to be saved, which name is given by our Lord to the Devil himself, (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 he speak, I have said ye are gods, 
z Psal. 8 ●●, 7.  of any besides himself 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 die 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 cark●sses became dung for the earth, 
a Psal. 83. 9, 10, 11.  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, 
b Genesis 3. 5. For he that assumeth a title unto himself, without respect unto Christ, in whom the whole glory thereof consists such mind and disposition prosecuted & followed to its height, according to the rise thereof, sets itself in direct term of opposition against Christ and hath the spirit of the god of this world.  to judge of good and evil, for which all men are set up in that kind; even so while you tell the people, that by sorrow, compunction, and anxiety 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 Son of God to be Belial; yea to affirm him to be Seighnirim himself; this doth he receive at your hands in your Ministries, for all your fawning upon him with a kiss, 
c Mat. 26. 4 9  so that if you will know how far you are from communicating in the death of Christ, take it in this Parable, verily as far as the weakness of God is stronger than man 
d 1 Co●. 1 25 ; country men, for we cannot but call you so, though we find your carriage to be so far worse than these Indians, we advise you to take things together, and what God hath joined, let none dare to put asunder, 
e Mark 10.  so that if you be ashamed of the Cross in Baptism, be ashamed of the Baptism also, for such as the Cross is, such is the Baptism: Therefore your Ancestors go beyond you, in that they join crossing of the air, and sprinkling with the Element of water together: But wherever Baptism according to the word of Christ is, there is the Cross of Christ also, 
f Matt. 20. 2● 23. Luke 12. 50.  they can no more be separated then his Sceptre 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 Baptism of Christ, truly in use, and exercised upon any, you do as truly see that party partaking in, and communicating with the Cross and Sufferings of the Lord Jesus Christ, and to see persons in such estate, and conclude afterward they are worthy of censure, yea possibly to an Athema, Maranatha, is nothing else but to conclude a ●o●all and final falling away from the grace of God, as you Fathers have done before you, for no grace greater than the Cross of our Lord Jesus; Behold therefore you Despiserst●e vanity and abomination of all your Baptisms, how prejudicial they are to the Cross of Christ, be ashamed, and return in time, or he shall be a swift witness against you for ever, when your Repentance shall come too late; but you think the Cross of Christ is not but in bowing the back under every burden, and c●inging, and crouching to the lust of every man otherwise his Shebet; 
g That is, his Sceptre, Rod▪ Staff, or tribe  is not fit, nor suiteth it with your Regiment at all, unless 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 walk as a dumb beast, worse than balam's Ass, and say nothing, or else give a sense of the holy Writings to maintain that devised Platform, if mercy must be used, not to hang and burn, yet banishment is ready waiting for them: Therefore shall you know, by the Rod of his power that comes out of Zion, 
h Psal. 110. 2.  that he will be Ruler even in the midst of his Enemies.  
By us whom you style your Neighbours of Providence, you have said it, Providence is our hold, the Neighbourhood of the Samaritan we profess, and for the lookings on, and turnings aside of your Priests and Levites, without either Unction, or Compassion, all your slain and wounded in soul finding no remedy, do plainly testify the nature of your travels, and Neighbourhood what it is; your speech to us in general, not using our names, when as we know, it is particulars you aim at, gives us plainly to see the word Aelem, 
i the word Aelein signifies dumbness, so that the Phrase is, do ye indeed, do dumb Justice, o Congregation? and so describes such persons what they are that speak not a word of Righteousness in their acts and executions, which Psalm showed unto us the spirit, practice and success of our Adversaries.  Revived and Living in you, as it stands with its Coherence, in Psalm 58. Verse the first, etc. 

john Wickes.  
Randall holden.  
john Warner.  
Robert Potter.  
Richard Waterman.  

* These being the Purchasers of Shawo met the Sachim, Myantonomy, as he sold it to 12. men, so his price was that every man should pay 12. Fatham of Wamppum peage, that is, 144. Fatham, as our deed, which he made unt: us being extant, witnesseth to be paid unto him.  William Waddle.  
Samuel Gorto●.  
Richard Carder.  
john Greene.  
Nicholas Powar.  
Francis Weston.  
Samson Shat●on.    
This Writing sent to the Massachusets we have related verbatim; only what is in the margin 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 all the Country might take notice of it, doubting they were not well informed how the Magistrates and Ministers had carried themselves towards us, nor upon what ground they had, or did proceed against us: But the chief of them taking the matter into consideration▪ thought good to call an Assembly of Magistrates and Ministers to consult, in way of a Synod, what course to take uniting themselves together that what was done by any of them might be the act of them all: and they perusing of our writings, framed out of them 26 particulars, or there abouts, which they said were blasphemous, changing of phrases, altering of words and sense, not in any one of them taking the true intent of our writings; but if they spoke our own words, it was to such purpose as this; as though a man would write the words of the Psalm, and affirm (there is no God) such words he may find written therein; but if he leave out this, That the fool hath said in his heart so, he spoils the sense, and in such manner did they deal with our writings, and those things they were free to divulge and make known amongst the people: These things concluded to be heresies and blasphemies before ever they heard a word of what interpretation we could give of our meaning therein: The Ministers did zealously preach unto the people the great danger of such things, and the guilt such lay under that held them, stirring the people up to labour to find such persons out and to execute death upon them, making persons so execrable in the eyes of the people, whom they intimated should hold such things, yea some of them naming some of us in their Pulpits 
k As Mr Cobbed who cried out against Gorton that arch heretic, who (saith he) would have all men to be preachers. But if he had turned his speech against Moses, who wished that all the Lords people were prophets, he had far more plainly expressed the bent of his spirit, & what manner of zeal he had. , that the people that had not seen us thought us to be worse by far in any respect then those barbarous Indians are in the Country, which some of the Ministers have rendered unto the people as Hittites, Canaanites, and P●resites, urging it as a duty unto the English to put them to death; whereupon we heard a rumour that the Massachusets was sending out an Army of men to cut us off: but when they perceived we were removed further into the Country, and had left our Lands, Houses, and Labours, where their pretended subjects, by means of whom they sought for some temporal occasions against us, lived, they thought it not safe to come out against us, having show of nothing against us, but only our Religion; therefore seeing themselves disappointed in that design, wherein their Coadjutors, had wrought to bring them in, to make an inroad upon us, they then wrought by these their Agents, who traded for them with the Indians, to insinuate themselves into two, or three Indians amongst us, to become subjects to the government of the Massachusets, hereby withdrawing them from their lawful and natural Prince, Myantonomy; and the name of these his subjects, who now became subjects to the Massachusets, were Pumhom, and Soccononocco; and when this was accomplished, than they again sent forth their warrants unto us, as formerly to command our appearance at their Courts, in the Massachusets, and that without any consideration or delay, at the first time of their sending unto us after our removal, the Court being then sitting at Boston in the Massachusets.  

Here followeth a true Copy of the first Warrant sent unto us, by the General Court assembled at Boston, in the Massachusets, after our remove all unto, and planting upon our Land at Shaw-omet, verbatim, the Warrant under their hand being still extant.  
To our Neighbours, Master Samuel Gorton, john Wickes, Randall holden, Robert Potter▪ Francis Weston, Richard Carder, john Warner, and William Waddle.  
WHereas we have received upon good ground, into our Jurisdiction, and Protection, two Indian Sachims', whose names are Pumham, and Soccononoco, who have lately complained unto us of some injurious and unjust dealing, towards them by yourselves; and because we desire to do equal right and justice to all, and that all parties might be heard, we have therefore thought good to write unto you, to give you notice hereof▪ that so you might make present answer in the General Court now assembled at Boston to their complaints, who are now here with us, to attend your coming: And because some of you have been denied the liberty of coming amongst us, and it may be, others are not willing in other respects, personally to appear, 
l They having banished some of us five or six years before, and threatening, that if some of us were amongst them we should hardly see the place of our abode any more.  we do therefore hereby give and grant safe conduct for your free egress & regress unto us, whereby there may be no just excuse, for withholding you to give satisfaction in this particular.  
Dated the 12th. 7th. Mo. 1643. Per cur. general. Incr. Nowell Secret.   
This Warrant being delivered unto us, by some of their forenamed Agents, the English, we presently returned them this answer by word of mouth, by their Messenger, telling them, that we being so far out of their jurisdictions, could not, neither would we acknowledge subjection unto any in the place where we were; but only the state and government of old England, who only had right unto us, and from whom we doubted not but in due season we should receive direction, for the well ordering of us in all civil respects; and in the mean time we lived peaceably together, desiring and endeavouring to do wrong to no man, neither English nor Indian, ending all our differences in a neighbourly and loving way of Arbitrators, mutually chosen amongst us: They receiving our answer, took it disdainfully, as their intent was to take any we sent, without our personal appearance, being resolved what course to run concerning us; whereupon they sent us another Writing immediately from the Court, to inform us, that they were resolved to come down amongst us, to exercise Justice there.  
Here followeth a true Copy of the Writing which they sent unto us, verbatim, being still extant.  
To Samuel Gorton, john Wickes, john Warner, john Green, Randall holden, Francis Weston, Robert Potter, Richard Waterman, Richard Carder, Samson Shotton, Nicholas Power, and William Waddle.  
WHereas upon occasion of divers injuries, offered by you to us, and the people under our jurisdiction, both English and Indians, we have sent to you to come to our Court, and there make answer to the particulars charged upon you, and safe conduct to that end: To which you have returned us no other but contemptuous and disdainful answers; and now at the last, that if we would send to yourselves, that the cause might be examined, and heard among your own Neighbours, we should then have justice and satisfaction: We have therefore, that our moderation and justice may appear to all men, agreed to condescend herein to your own desire; and therefore intent shortly to send Commissioners into your parts to lay open the charges against you, and to hear your Reasons and Allegations, and thereupon to receive such satisfaction from you, as shall appear in justice to be due. We give you also to understand, that we shall send a sufficient Guard, with our Commissioners, for their safety against any violence, or injury; for seeing you will not trust yourselves with us, upon our safe conduct, we have no reason to trust ours with you, upon your bare courtesy: But this you may rest assured of, that if you will make good your own offer to us, of doing us right, our people shall return, and leave you in peace; otherwise we must right ourselves, and our people, by force of Arms.  
Dated the 19th. of the 7th. M. 1643. Per cur. Increase Nowell, Secret.  
The next news we had, immediately upon the receipt of this Writing, (being about our necessary employments, in provision for our families) was thi●; that one Captain George Cook, with a company of armed soldiers, accompanied with many Indians, having Commission from the Massachusets, either to bring us away by force of Arms, or else to put us to the sword; which when we heard, we partly believed, in regard they had given order by public Court, long before, that no Gunpowder should be sold into those parts where we lived, but only to such as would become subjects to them, whereby the place was not only hindered of means of defence from a foreign Enemy, but also to furnish their families with such provisions as the country affords: we hearing of their approach, immediately sent a Letter to those which we heard they styled Commissioners, which proved to be the Captain, together with his officers, desiring to know their intent, and what their Commission was to do in those parts, signifying, that if they came to visit us in way of neighbourhood, and friendship, to clear any matter or cause, they should be welcome to us▪ but if otherwise, we wished them not to set a foot upon our Lands, in any hostile way.  
A true Copy of our Letter verbatim, sent to the Commissioners, as they were upon the way coming from the Massachusets towards Shaw-omet.  
Shaw-omet the 28th. of September, 1643. To certain men styled Commissioners, sent from the Massachusets, now upon the way towards Shaw-omet, whose names we know not.  
WHereas you are sent by the government of the Massachusets, under pretence of having things ordered amongst us, in way of justice, and equity, to be distributed unto themselves, (consisting as they say) of English and Indians, 
m That is, their united body which they so much delight, and glory in, consists by their own confession of such mixture of Members, as that part are Heathens by their own report.  and that upon this ground, that we have given them an invitation to that purpose; Know therefore our whole intent, and meaning therein, which may not bear any other interpretation in a rational mind; that as they invited us unto them, as Clients to have our causes tried by them, and not as Warriors to fight with them, so did we, and no otherwise invite them: Mistake us not therefore, neither deceive yourselves through their or your own pretences; for if you come to treat with us, in ways of equity and peace (together therewith, shaking a Rod over our heads, in a Band of soldiers:) Be you assured, we have passed our Childhood and nonnage in that point, and are under Commission of the great God, not to be children in understanding, neither in courage▪ but to quit ourselves as men; we straight charge you therefore, hereby, that you set not a foot upon our Land in any hostile way, but upon your peril; and that if any blood be shed, upon your own heads shall it be; and know, that if you set an Army of men upon any part of our Land, contrary to our just prohibition herein, we are under command, and have our Commission sealed already, to resist you unto death; for this is the Law of our God, by whom we stand, written in all men's hearts, that if you spread a table before us as friends, we sit not as men invective, envious, or malcontent, not touching a morsel, nor looking for you to point us unto our dish, but we eat with you, by virtue of the unfeigned Law of relations, not only to satisfy our stomaches, but to increase friendship and love, the end of feasting: So also if you visit us, as combatants, or Warriors, by the same Law of relations, we as freely and cheerfully answer you unto death; not to kill, and take away the lives of men▪ but to increase wrath and horror, the end of war, in the souls of all men that seek after it, where the peace of our God appears not; and they that work otherwise, and answer not unto this Law, they are not men of truth, but base dissembling Hypocrites; shadows, and abominable Idols, set up in the form of men.  
By us owners, and Inhabitants of Shaw-omet.  
This Letter being sent unto these Commissioners so styled by them, though as yet unknown unto us, by the hand of one john Poise, who lived amongst them in the Massachusets, who having a Father in Law amongst us, was willing to come and declare unto his Father, out of his tenderness towards him, of the n●●rnesse of the soldier's approach, and as near as he could, the end of their coming, to persuade his said Father to escape for his life.  
And when the Captain, and the rest of the Commissioners had read our Letter, they returned us this answer (by the same Messenger) namely that they desired to speak with us, to see if they could convert us to be of their minds, (bringing a Minister with them, to accomplish their ends in such designs) which if they could not, than they would account of us, as men ●itted for the slaughter, and with all convenient speed, would address themselves for our dispatch in the ruin of us, and of our families.  
Here followeth a true Copy of the answer made by the Commissioners, unto our Letter, verbatim, under their hands▪ which is still extant.  
To our friend John Poise. Having considered of the Writing you brought to us the last night, our thoughts concerning it, are as followeth.  
FIrst it is our great desire, that we might speak with them, concerning the particulars, which we were sent to them about; 
n This Letter doth plainly declare, the proper intent of the Massachusets in sending out this band of soldiers against us, namely in the falsifying of our faith to God, to subject ourselves unto them, (who never named the least word unto us, as though they came against us in the name of the King, and State of old England, but in the name of the government of the Massachusets) or else to pay the tribute of our Lives unto them, in the utter ruin of our wives and children, which these men having received in Commission, together with instruction how to accomplish and effect the same, from those that sent them, count it their glory to reveal, and make manifest the same, which the Massachusets had so long gone about to hide, under the colour of some civil miscarriage in our course of walking towards men, in regard themselves had professed, to remove into those parts merely for the liberty of conscience, which now they so zealously deny unto their neighbours.  certainly persuading ourselves, that we shall be able through the Lords help to convince some of them, at least of the evil of their way, and cause them to divert their course, that so doing they may preserve their lives and liberties, which otherwise must necessarily lead to eternal ruin of them and theirs; for however, through an evil spirit, that hath possessed some one, or two of them, others are drawn into such desperate evils, as is monstrous to think of; yet having better counsel, we hope they will be brought to see their weakness, and repent of it, that so we might return, and leave them and theirs in peace, which is our great desire, and the contrary most grievous; but if there be no way of turning them, we then shall look upon them, as men prepared for slaughter, and accordingly shall address ourselves, with all convenient speed, not doubting of the Lords presence with us, being clear in the way we are in: This being our minds, we entreat you to acquaint them with it speedily; and if they shall, who have set their names to their book, do come to us, and speak with us, we shall give them leave to return without hurt.  
Your Friends and Commissioners sent by the government of the Massachusets-Bay into these parts. 

George Cook.  
Edward johnson.  
Humphrey Athart●n.    
The return of this answer from the Commissioners, as above, affrighted our wives & children, forcing them to betake themselves, some into the Woods among the Indians, suffering such hard-ship, as occasioned the death of divers of them, 
o As the wife of Jo. Green, as also the wife of Robert Potter, other women miscarrying to the loss of their children. So also Francis Weston, through cold and hardship in prison, fell into a consumption, and in short time after died of it.  and others going to take water, to depart to other plantations for succour, the soldiers approached before they could take boat, who presented their Muskets at women great with child, forcing them and their children to run deep into the water, to get into the boat for fear of them 
p The wife of S. Gorton, and some of her children, she being ready to lie down in child bed, was so dealt with by the soldiers, the boat hasting off for fear, if one of her sons could not have swimmed, had been left behind her, so was glad to betake himself to the water, though young to recover the Boat. ; we betaking ourselves to one of our houses, for our defence, they presently appeared in sight; S. Gorton being out of the house to convey his Wife (who was great with child) towards the waterside for her escape, espied them about Musket-shot from the house, the way which they came being full of wood; they were not sooner discerned but he called unto them, to keep without the distance of Musket-shot, calling to his friends in the house also to stand to their Arms, for a band of soldiers consisting of English and Indians were in sight; so committing his Wife to some of Providence, which came along with them to convey her to the boat, betook himself to the house with the rest. These our loving neighbours, inhabiting near unto us in that Town where Master Williams sat down, being deeply affected with the proceedings of the Massachusets, coming down unto us along with them, to be eye and ear witnesses how things were carried at our meeting; who instantly urged the Captain, and officers for a parley, who denied to yield o● grant any such thing, but professed they would fall upon us presently, unless it might be private betwixt themselves and us, and none else to hear it, professing to make dispatch of us in one quarter of an hours work, 
q They had so animated, and encouraged the soldiers, yea, so incensed them against us, that they were loath to entertain speech or parley, though they say in their last writing they came to examine cases of right and wrong which could not appear without parley, nay some of their soldiers, picked out to be at the parley, professed to some of us, when they came to visit us as we lay in bolts and irons amongst them, coming in the night, not daring to see us in the day, professed in these words; When we came first to the ground we were ma●● to ●ight, and to fall upon you without speech or parley, but after we saw you, and heard you speak, many of us had rather have been on your side, then for the cause we came, and the Captain seeing some of us discouraged to fight, would not permit us to discourse with any of Providence men, ●est they should speak on your behalf; and this we know, that some that did signify unto them any small thing concerning the equity of our cause the Captain seized on them for prisoners, and kept them in bonds, during the time of their abode there, and much ado to release them, that they had not taken them down into the Massachusets, to undergo further punishments.  which we understanding refused to enter into parley, unless our said neighbours of Providence might be present to witness the passages of it; but at the last after much affectionate urging, they yielded to a parley; and four of Providence men to be chosen out as witnesses, which we freely consented unto the mutual choice of them, and accordingly we met together; and we demanding of them the end of their coming, they pretended we had done some wrong unto certain of their subjects, as also that we held blasphemous errors, which we must either repent of, or go down to the Massachusets to be tried at their Courts, or else they had Commission to put us to the sword, and to pay themselves out of our goods, for their charges in coming thither; to which we made answer, we could not yield thereunto, that they that were our professed adversaries should be our Judges, we being so far out of all their jurisdictions; but freely tendered our appeal to the honourable State of England, in any thing that could be objected against us, which they peremptorily refused: We than offered to put our case to arbitration, by indifferent men, mutually chosen in the country, engaging our goods, our lands, & our persons, to make full satisfaction for any thing that could be brought in, or appear against us; which Propositions seemed so reasonable, not only in the eyes of the witnesses, but also to the Captain and the rest, that there was a truce agreed upon, until such time as a Messenger being dispatched into the Massachusets, might return with the answer of the Governor, and Assistants, during the time of which truce, they broke open our houses, and our desks, taking away our Writings, killed our Cattle for themselves and the Indians, whom they brought with them, to live upon taking the bedding, with other necessaries in our houses, for the soldiers to lie upon, and make use of, not only at that time, but afterwards in their trenches, during the time of their league, assaulting some of our friends, both men, women, and children, who only came to see us, in that sad time of extremity, hearing there was a truce concluded for a season, endeavouring to cut them off, upon the water, (being in a small vessel) by shooting half a score or a dozen Muskets at them, before they could get out of their reach, which they very narrowly escaped; during the time of this truce, the men of Providence (unknown unto us) sent a Letter to the Government of the Massachusets, to inform them how things had been carried at our meeting, whereof they were eye and ear witnesses.  
A true Copy of the Letter se●● by the men of Providence, chosen to be witnesses▪ of all passages in way of our parley, to the Governor of the Massachusets, in way of mediation for peace, to prevent Countrymen from spilling one an others blood, it is here set down verbatim, according to the original Copy still extant.  
Providence the 2. of the 8t. Mo. 1643. so called.  
WOrthy Sir, let it not seem absurd, that we whose names are here under written, present you with these ensuing lines; we lately hearing read a Copy of your writing, directed to Samuel Gorton, and that company, as also some of us being requested by our neighbour Cole (your subject) and (all requested by Samuel Gorton, and his company, to hear and see) the truth of proceedings on both sides, our consciences persuading us, that these desires were reasonable, and for aught we know, might be a means (if God so wrought) to prevent the shedding of blood; these things we say considered, may (as before) cause our boldness. We therefore being filled with grief at such a spectacle, that the English should shed English blood, do desire to acquaint you with what we did observe, during that respite, that was condescended to, for a treaty; therefore to proceed, after your Commission read, S. G. his company did desire to know in what particulars, you did demand satisfaction; the propositions being declared were four.  
Frst to get them off the Indians ground, which your Commissioners said, they had but intruded.  
Secondly, for satisfaction about a Book, wherein your Commissioners said, were gross things penned.  
Thirdly, for satisfaction for wrong done, both to English and Indians, under your subjection.  
Fourthly, for charges, which your Commissioners said, they had caused by forcing this Army.  
Unto the first they answered, that the ground was theirs, and they were the true owners, and that by the same right that you did claim it, it being long before subjected to the Nanhyganset Sachim, and purchased by them of Myantonomy, and (to take away all colour of claim) of Pumham also, and they having quiet possession of the same▪ until this trouble; and therefore did conceive you had wronged them, by bringing an Army, to force them from their ground; your Commissioners pleaded, it was your right, by the Indians subjecting to you, and thereupon were very resolute to take them off by force; which they questioned not but immediately to perform; the other as resolute, considering, they said they had bought it, and vowed to stand upon their lawful defence, though to the last drop of their blood, the resolution on both sides being so hot, that we thought immediately the Battle would have begun; they did then appeal to the highest Court in old England, for the trial of their right, which when your Commissioners refused, they did again offer to put it to the trial of indifferent Judges in this Country, which were parties of neither side, and counted it unreasonable, that force should be offered before the cause were tried, which they judged you could not do, being parties in the cause, and promised to stand to the determination of those Judges, to the utmost of their estates and persons.  
Secondly, being demanded by your Commissioners, satisfactjoin for the Book, wherein they declared gross things were penned, they answered, that they would put it, as the former, to be judged by indifferent Judges, both the terms, & satisfaction.  
To the third, for satisfaction for wrong done, both to Indians and English; they answered, they would give full satisfaction.  
Concerning the fourth, wherein was great expense and charges required; they answered likewise, as in the former, that they would pay and give to the utmost satisfaction, if the Arbitrators judged, that they were the cause of raising it, and would as fully and freely submit▪ as to eat and drink: These being in short the heads, we leave the more ample relation to your Commissioners; Sir so fair Propositions offered, we hope will work your affections to the utmost end, of preventing blood-spilling: Nay, we hope, if it be but upon the point of honour, rather that you will be losers, then take the utmost; the case we cannot but ●e sadly affected with, knowing it will be dishonourable to the Lord, if those who profess themselves Christians, should not take the best means for peace; we hope you will not in the least measure take it unkindly for any hint unto you; neither that you will despise Abigals counsel, for Nabals' churlishness; let the Lord smite them, and his hand be upon them, if they sin against him; If one man sin against another, the judge shall judge him, but if a man sin against the Lord, who shall entreat for him? 1 Sam. 2. 25. Now their Proposition is for man to judge, as that first part of the alleged Scripture doth declare; some of their wives and children (if ● mornfull Spectacle might move you) do beg for a serious consideration of their husbands, and father's Propositions; which if not harkened unto, were like in man's eye to be left miserable; we would they were able to write their own grief, which now in pity we have respect unto: Oh, how grievous would it be (we hope to you) if one man should be slain▪ considering the greatest Monarch in the world cannot make a man; especially grievous, seeing they offer terms of peace: Sir, we know not how to end, nor what to say, we must abruptly leave desiring your wisdoms to cover on● defects with love, and answer for us, if any shall challenge us, 2 Tim. 2. 7.  


Chad. Browne.  
Thomas Olney.  
William Field,  
William Wickenden.    
Here followeth a true Copy of a Letter written by the Governor of the Massachusets, in answer to the men of Providence, of their Letter written unto him, in way of mediation for peace, which is here set down verbatim, the Letter being extant under his own hand.  
Neighbours of Providence,  
I Have received a Letter subscribed by four of you, whom I hear are not of the confederacy with Gorton, Holden, and the rest of that company, wherein as Mediators you intercede between them & us, in the differences now between us; the return of the Messenger is so hasty, that I cannot make a full answer to every thing you have mentioned in your Letter; only you may rest satisfied with this, that the Commission, and instructions given to the Commissioners now at Providence, was not rashly and inconsiderately drawn up; but by the mature advice of the wisest and godliest amongst us▪ assembled in a general Court, which I have not power to reverse or alter; and for the justness of the Courts proceedings therein, you may do well to take further notice, that besides the Title of Land, between the Indians, and the English there, there are twelve of the English, that have subscribed their names, to horrible and detestable blasphemies, against God, and all Magistracy, who are rather to be judged as Blasphemers▪ (especially if they persist therein) rather than that they should delude us, by winning time, under the pretence of Arbitration; I doubtnot, but you well know, that we have often sent to them, to plead their title to the Land, and to make answer for their Blasphemies, and that we lately sent them safe Conducts for their coming, and returning, 
r Which was only words expressed in their paper formerly sent unto us▪  for all which we have received from them, nothing but scorns, contempt, and revile in the worst expressions they could cast them into; so that the promise of protection made by us, to Pumham, etc. the vindication of God's honour, and many reasons concerning our safety, have necessarily put us upon this course with them; notwithstanding which, if any of them will in peaceable manner, repair unto us, under the conduct of our Commissioners, no violence shall be offered to them, by our soldiers there▪ and our justice here; but if they refuse, and offer violence▪ let the hurt they receive be upon their own heads; further (which I had forgotten) where you say their offer of arbitration is fair, you may do well to be better informed, and to know that the bottom of it is easily sounded, which is to win time, to discourage the Indians, 
s Fearing lest the true and natural Prince of these their Indian subjects should show them their folly in this their subjection, and to win them again unto himself, and thereby leave them without this colour and pretence to work out their own ends upon us.  under our subjection, and to give them time, and opportunity, to stir up (as much as in them lieth) the other Indians against 
t Behold here their guilt, in that they had unjustly drawn by insinuation the Indians from their lawful Prince, as also that subtle wrong they did to us, suggesting secretly unto the people, as though there were fear of some combination between the Indians and us, to stir up soldiers by that means to come out against us.  us; for to whom would they refer their matters? to yourselves whom we know not, but have just cause to fear, in respect of your vicinity unto them, and your now mediation for them; and to those of Road-Iland, divers of whom we know too well, to refer any matters unto; 
u Behold how these men can evade all fair Propositions to prosecute, and bring forth their own spirit; yea, even to the death of their country men, if it be but by casting aspersions upon those that hold not just length and breadth in religion with them.  the best office you can perform unto them, is to persuade them to attend their own safety, by yielding to the lawful demand of our Commissioners, from which as I said before I cannot vary. So I rest  
Your loving Neighbour, Io: Winthrope. Boston 8. 3, 1643.  
Now after the interchange of these Letters, between the men of Providence, and the Governor of the Massachusets, which we at the present were ignorant of, when certain days were expired, the Messengers sent by the Commissioners into the Massachusets to acquaint them with our Propositions, returned, which we perceived by their shooting off of Guns at his coming: And the first thing we discerned in them, they sent out and gathered all our Cattle together, and took them into their own custody, sending two soldiers unto us to give us notice, that the time of truce was expired, and that our Propositions could in no cause be accepted or embraced by the Massachusets▪ we then desiring to speak with the Captain and the officers, they utterly denied to have any speech with us; but immediately entrenched themselves, and the same day gave fire upon us; whereupon to show our allegiance 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, coming through the Town of Providence▪ two of the men of Providence came along to Shaw-omet, to see how things were carried, and what the news was at his return; and however the Commissioners would not speak 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 peril, for they were resolved of their course; therefore who ever came near unto us, they would take them for their enemies: For when the Governor and Assistants of the Massachusets perceived that the Commissioners had declared their errand unto us in plainer terms then, than they intended it should have been; they thought to make the house we were in our grave, was the best way to vindicate the moderation of their equal Justice towards us, as plainly appeared by their practice, and course held concerning us.  

Here followeth a true Copy of the testimony of the two men of PROVIDENCE who came to SHAW-OMET at the return of the Messenger out of the MASSACHUSETS verbatim, extant under their own hands.  
WE testify that upon the return of the Answer, from the Bay, the Captain refused the former offer of appeal 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 assault, the Sabbath approaching, we imagining they would not have continued their assault 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 less ground for it then Master Cottons judgement; 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 kill of their Countrymen causelessly 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 fireworks, 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 Soldier's account, who afterwards told us how many shots they had made that morning, according to the emptying of their band●l●ers; all which time they told us Captain Cook stood behind such a great white oaktree, whom we heard encouraging his soldiers to come on with courage, thinking himself in safety, and so he was, for we discharged not a Gun that morning, nor of all the time of their siege, but onlytwo in the nighttime at random, to scar them from working their trenches near unto us; for we had concluded to take away the lives of none of our Countrymen, unless they offered to enter violently upon us, which we only ●itted ourselves to prevent such assault, 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 us very cheerful 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 wall that it kindled not upon the house▪ when the day began to break Captain Cook called to the soldiers to go on with a fresh assault; but we heard some of his Soldiers 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 chariot 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 assault, though we heard the Captain in the beginning of it, give strict charge to the soldiers 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 piece against them, being loath 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 assault they sent back into the Massachusets for more aid: 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 ourselves, they having approached so near unto us; The condition whereof was this, that we should go 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 soldiers together, seeming joyful that things were so concluded; whereupon the Captain desired to see our house, which request we lovingly embraced, thinking he intended to refresh himself and his soldiers 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 Arms, 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, 
x Which they had promised to do as they came on the way towards us to encourage the Indians to come with them against us, in the hearing of some of our friends▪  the Captain giving charge unto the soldiers, that if any of us spoke a word in our journey, to give any of them discontent, that they should presently knock us down, 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 bear them out, in that their action: And withal 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 work. The number of ●attle which they took from us was fourscore head, or thereabouts, besides Swine and Goats, which they, and the Indians, lived upon during the time of their siege, also breaking violently into our houses, taking away our corn with other provisions provided for our Families to live upon.  

Here followeth an other Testimony, of divers of the men of Providence, given under their hands, set down here verbatim, for the clearing of these matters, which writing is extant.  
Providence this present january the 30.th. 1644.  
We whose names are here under written, Inhabitants of the town of Providence in the Nanhyganset- Bay in New-England, being requested by Samuel Gorton, Randal holden▪ John Wickes, and John Warner, with divers others of our country men, to testify what we know concerning their late sufferings, from the Bay of the Massachusets, we take ourselves bound in conscience, to answer their request, and in a word of truth, impartially to witness.  
FIrst, that our▪ Countrymen aforesaid, were peaceably possessed of a Plantation, at Shaw-omet, amongst the Natives, some ten or a dozen miles beyond this Town of Providence.  
Secondly, that the Bay of Massachusets, sent up through this Town of Providence, one Captain Cook, and his company, in warlike manner, who actually assaulted, and besieged our foresaid Countrymen, who stood upon their own defence.  
Thirdly, that the wives and children, of our foresaid Countrymen upon these hostile courses were affrighted and scattered in great extremities, and divers since are dead.  
Fourthly, the said Captain Cook and his company, carried captive our foresaid Countrymen through this Town of Providence, to the Bay of Massachusets.  
Fifthly, Their goods, cattle, houses, and plantations were seized upon, by the foresaid Captain, and his company; their cattle were part killed by the soldiers, and the rest by Agents from the Bay disposed of, and driven away to the said Bay of Massachusets.  


Richard Scot  
William Harris.  
William Field.  
Stutley Waistcoat.  
Hugh Bewit.  
Thomas Harris.  
William Barrowes.  
joshua Winssor.  
john Field.  
Thomas Angel.  
William Reighnalds.  
Adam Goodwin.     
Now as we passed along on the way to the Massachusets, which was about threescore, or threescore and ten miles, in the common account of men, from our Plantation at Shaw-omet, after they were come into the Towns within their own jurisdictions, in some Towns their Minister which the soldiers brought along with them against us, gathered the people together, in the open street went to prayers, that the people might take notice, what they had done, was done in a holy manner, and in the name of the Lord; and when they came to Dorchester, there being many people gathered together, with divers of their Ministers, as Master Cotton, and Master Mather, etc. there they placed us at their pleasure, as they thought fit to have us stand; and made volleys of shot over our heads in sign of victory, [z] and when we were come to Boston, 
x A great triumph for a whole country, to carry away eleven men (and that upon fair composition also, if they had kept touch with us; for one of us, that is Samson Shotton, was dead before by hardship, which some of their spirit had put him upon) and but ten of us that handled arms.  and brought before the Governors' door, the soldiers placing themselves and us, as they thought fit, and orderly; the Governor coming forth, walking throughout, all the company of soldiers blessed them; the word which he used as he still passed along was this, God bless you, and prosper you: God bless and prosper you; 
y We thought he did it to imitate Melchisedeck, coming out to bless Abraham, when he came from the slaughter of the Kings, in the rescue of Lot, he did it so gravelyand solemnly, only the Captain wanted the spirit of Abraham for all his good success, yet we thought he was not uncapable to communicate, in that prayer or blessing of the Governor; for his errand to us was, to utter and exerciss the spirit of the government in his Commission made manifest▪  when this was done, we were brought into the Governor's Hall, before the Governor, Mr. john Winthrope, unto whom we complained, how the Captain had used us, contrary to our Articles; but he told us, what ever the Captain might express unto us, his intent was to have us as captives, and their captives now we were; and unto the common Goal we must go, without either Bail or Mainprize, where we continued until the Court sat, and the Country coming in on every side, to understand the cause, why they had so proceeded against us; and they labouring to give the country satisfaction, rehearsed in the ears of the people, divers gross opinions, which they had compiled together, out of our writing, which we abhorred: As that we should deny the humane nature of Christ, which they gathered from this, that we professed his death to be effectual to the Fathers, before the time of his incarnation in the womb of the Virgin; also that we denied all the Churches of Jesus Christ, because we could not join with them in that way of Church order which they had established amongst them; Again, that we denied all the holy Ordinances of Christ, because we could not join with them in their way of administration; as also, that we denied all civil Magistracy, because we could not yield to their authority, to be exercised in those parts where we lived, (that place being above four and twenty miles out of their bounds) which we should not once have questioned, if we had been within the compass of their jurisdictions, as it well appeared by our carriage, all the time we were amongst them, as also by our sundry appeals unto this state, which have been denied unto us; yea, and since that great favour granted, and given unto that people of Providence plantations, in a late Charter of civil government, from this State, our humble respects unto all such authority, hath been made manifest to all men: not only in our unanimous and joyful embracing of it, but also some of us by the general vote of the whole Colony, have been chosen into the place of Judicature, for the orderly execution of the authority of the Charter; yea, some of us that are now here present, at the publication hereof: Now when we desired liberty to speak in the Court, to answer to such things as were alleged, and read in the ears of the people, such as is above, with divers more to the number of about six and twenty, all drawn from our writing formerly mentioned in this Treatise, we denied that we either held, or had writ any such thing▪ and desired our writing might be read in open Court, that it might appear what was in it, which was denied unto us; only their charges must appear, by the affirmation of the Bench; for no other man nor woman appeared to testify a word against us; and when we continued to deny the constructions they had given of our writings, and abstracted from them, denying them to be ours, we were commanded silence; Master Thomas Dudley, one of the Bench, standing up, charging us to be silent, and told us if we were not, they would lay irons upon our legs, and upon our hands, and also upon our necks; whereupon the Court for that time was dissolved, no man objecting against us in the least, in any wrong or injury betwixt man and man; neither at that time, nor in any time of all our trial amongst them. After which they brought us forth divers times before their Court, which then sat more privately in a Chamber, the door being kept very carefully, that none should enter, but only whom they thought fit to permit, their Court then consisting of about a dozen Magistrates, and about forty Deputies chosen out of several Towns, as were thought fit, and many of their Ministers usually present with them to assist in the work; they then questioned, and examined us apart▪ to the uttermost they could, to get some matter against us from our own mouths, and also usually sending their Agents as Elders, 
z Old M. Ward once Lecturer at S. Michael in Cornhill, London, came to the prison window, and called to him one of our society, namely Richard Carder who had once lived near together in Essex, Mr▪ Ward seemed to be much affected, being a man knows how to put himself into passion, desired the said Richard, that if he had done or said any thing that he could with good conscience renounce, he desired him to recant it, and he hoped the Cor would be very merciful▪ and saith he, it shall be no disparagement unto you, for here is our Reverend Elder, Mr. Cotton who ordinarily preacheth that publicly one year, that the next year he publicly repent▪ of, and shows himself very sorrowful for it to the Congregation, so that (saith he) it will be no disgrace for you to recant in such a case.  and Members of their Churches, 
a Usually coming to us into the prison, many of them together; As also, when we were put apart in the time of our examination, one of the Members of the Church of Boston, telling some of us in his own house, that he was persuaded, that we did not worship the true God; for, saith he then, he would not have permitted you to be brought down from your own Plantation amongst us; for (saith he) I am persuaded, that our Churches shall not be overcome by any people that should come out against them; his wife standing by, being an ingenuous woman, made answer to our content, before we could speak; Husband (saith she) pray do not b●ast before the victory be known, it may be the Battle is not yet ended.  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 go, applying it unto them; that if they let us escape with life, their life should then go for our life, and their people for our people, urging them from that of Samuel and Agag, to hew and cut us in pieces; Master Cotton also in his Sermons, encouraged the people in the lawfulness 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 Christ's, whence he observed, that they being the Kingdom of Christ, they were bound to go out against all people, to subdue all such unto themselves as are weaker than 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, unless 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 were 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 appear before them; and when he came before them, the Governor told him, he heard there was exception taken, that there should be a rumour, that it was for some civil things they had so proceeded against us, and yet no man appeared to object the least against us, in any civil respect; unto which the Governor himself gave answer (not expecting an answer 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 public, 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 behalf, that they thought it not fit to bring it into public scanning of the matter.  
The Governor 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 show unto them all dutiful subjection that might be, being under the government of their jurisdiction, as he had done since his coming amongst them, to give them their due honour and respect to the utmost, which he could not do but as he looked upon them with relation unto the State of old England; by virtue of which power, they sat there, as executioners of justice, unless he looked at them, and carried himself 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 appear 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, appeal to the State of old England for his trial in that point, by virtue of which State only he conceived they sat there as Ministers of justice; and therefore might not deny unto him his just appeal (understanding that the denial of an appeal, must either presuppose a superiority in them that deny it, or an equality at the least, with the state appealed unto) unto which the Governor made answer▪ as also Master john Indicote, deputy Governor, and bad Gorton never dream, or think of any such thing, for no appeal 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 ourselves, which daily ear was lent unto, or our carriage and demeanour 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 died 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 Cross, 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 hour; 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 jesus 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 form and void, and darkness was upon the face of the deep, and the spirit of God moved upon the face of the waters; all the whole work of creation is in this mass or heap; but to set out the glory and beauty that comes out of this, needs many Phrases to express it; even so it is in the description of the Son of God, jesus Christ, borne of the Virgin, it may be done in few words; but to lay out the nature, benefit, and glory of it, no smalspeech, or time can serve to express: and therefore desired in word (as before he had manifested his mind unto them) so he might give that present answer which God gave unto him in this point also; but they told him it must be done in writing, and so commanded the Go●ler to convey him to an other room to dispatch the same; but as he was going out from them, they called unto him, and told him he should have the liberty of half an hours time to perform i● in; when he was come into an other room, pen, ink and paper being brought unto him, as he was going to write, word was sent from the Court, that if it was brought in, on the second day in the morning, it should suffice, for the Court considering of it, that many of them had far home, and it being the day of Preparation for the Sabbath (for it was now Saturday in the afternoon) and they thought not fit to sit any longer; so Gorton was conveyed again into the Prison to the rest of his friends; who continued cheerfully together, all the Sabbath day, as they had done before in the Prison; only some part of those days, they brought us forth unto their Congregations, to hear their Sermons, of occido and occidio, which was meant not to be digested, but only by the heart or stomach of an Ostrich: But upon the Monday morning, Gorton took pen and ink, and writ in answer to every one of the four questions given unto him, as here followeth.  

This is a true Copy of answers, given to the Court of the Massachusets to the four questions, which they required to be answered in writing upon life, and death, in case of Blasphemy, which we were charged with, and sentence so far passed, as to take away our lives by the sword, in case of not disclaiming of our Religion, or erroneous opinions, as they were pleased to call them; the answers are truly set down, verbatim.  
TO the first question we answer affirmatively (only assuming the liberty of our explanation) namely, The Fathers who died before Christ was borne of the Virgin Mary, were justified and saved, only by the blood which he shed, and the death which he suffered, 
b Note, that in this answer there is a word added to their question, which was done of purpose (knowing how they looked) to regulate them, it if were possible, as it was declared unto them, in the first reading of the answer, how they fell short in it, which they yielded unto; they say, the death which he suffered (after) his incarnation, the answer saith (In) and after his incarnation. For to speak of the sufferings of Christ, after his incarnation, without respect unto that which was before, we may as well speak of his sufferings before his incarnation, without respect to that which is after; for the Cross of Christ is not, but with respect, both to humane nature and divine, and we cannot know the two natures in Christ, what they are distinctly in themselves, to give each its proper due, and what they are jointly united in one, no otherwise, but as they are considered in the very act of Incarnation, in which appears the Sufferer, and that which is suffered, the Sufferer is the Son of God made man, the creator becomes a creature; the thing suffered, is to be made a curse, that is to be made such a thing as is in itself, by nature accursed, and so Christ▪ was made a curse▪ the sufferings of Christ then, and the shedding of his blood (as he is known after the spirit) are properly in that one act of his incarnation, which is the proper act of the humiliation of the Son of God, so that to spe●k of his sufferings after ●is incarnation, you may as well speak of his sufferings before his incarnation, for it is no suffering of Christ, but with respect, both to the one, and the other, and only in the act of incarnation they are made one; and to speak of the sufferings of Christ visibly, in his humane nature, in the days of Herod, to be the proper sufferings of the Son of God, any further, but as a true doctrine (as in all other holy Writ) to teach what that suffering is, in the act of his incarnation, you may as well speak of sufferings of Christ invisibly, before that act of his incarnation, for the Cross of Christ is not, but with respect, both to divine and humane nature; nor can it be said to be in time, no more than it may be said to be before all time; for the humiliation of the Son of God, admits not of any bounds or limits, for than were it not of infinite value; and if not of infinite value and virtue, than not the humiliation of the Son of God, nor could it be said to be the blood of God, as the Apostle calls it; so that as he himself is not, but as the first and the last become one, even so his sufferings are not, but in that one act, of the curse and blessing, being made one. This being premised which▪ was signified unto them by word of mouth, the answer runs clear, to understand Christ according to the spirit, otherwise a man may carnalize the answer unto himself as he knows Christ after the flesh, as the world doth the whole word of God, so also the seed of Abraham, is to be understood as Abraham himself is; Abraham is the Father of Christ, as in the Genealogy it appears; so saith David in the person of Christ, our Fathers trusted in thee, meaning Abraham for one, and Christ also is the Father of Abraham, therefore he is called the everlasting father; and Christ himself saith, before Abraham was I am, such also is the seed of Abraham, it produceth and brings forth the Son of God, and the Son of God produceth and brings forth it; so is it with the Virgin, she is the mother that gives form, and being to Jesus Christ, he also gives form and being unto her; therefore she calls him her Lord and Saviour; the woman brings forth the man, a Virgin conceives and bears a Son; the man brings forth the woman, made of a rib, out of his innocent side; so that the man is not without the woman, nor the woman without the man in the Lord; these two being separated, the Contract is broken, the Devorce is made, and not being rightly united, the word is adulterated, we are in our sin. The mystery of this answer than lies in this, (which Pharasies' understand not, if Christ be the Virgin Maries Son, conceived in her womb, and born of her, how doth the Virgin Mary in▪ spirit call him her Lord God, and Saviour?  in and after his Incarnation (that is on this wise; that the guilt and stain of man is not, but with respect unto the holy word of God, the disobedience whereof, by eating the forbidden fruit, breeds an infinite distance, between God and his own work, without the least defect or blame to be found or imputed unto the Word of God, but the sole defect and blame is in the creature, even in man himself, yet could he in no case be so miserable, but with respect unto the holy Word; even so the justification and salvation of the Fathers, was by the holy word of God, not but with respect and relation unto the seed of Abraham, and the Son of David, (conceived and borne of the Virgin Mary) in whom they were justified and saved, and yet no virtue nor power, arising out of any thing that is humane; m●n therefore is a sinner of infinite guilt, with respect unto that word, which was before all time, and no fault to be found in the Word at all; the word of God is a Saviour of infinite value, with respect unto the seed of the Virgin Mary, borne, suffering, dying, and rising again in the fullness of time, and yet no virtue in that seed at all, unto whom all the Prophets bear witness, having an eye unto him in all their holy Writings, and the faith of the Father's comprehending Christ, both in the one, and in the other respect, were justified and saved by him alone, his death being real and actual unto faith, God having the same coexistence with the creature in all ages, though the creature cannot have the same with him but in time.  
To the second Question depending upon, or rather involved in the former we answer.  
Man's rejection of the Word of God, being his sin and separation from God, is the only forfeiture of himself, which could not be, but with respect unto the word of eternity; even so God's Righteousness revealed by taking man into unity with himself, is the only price of our Redemption, with respect unto the death of Christ upon the Cross, with the rest of his sufferings, and obedience, from the time of his Incarnation, in the womb of the Virgin Mary, to his ascension into Heaven, without which there is no price of our Redemption.  
To the third Question, who we think that God is, that men serve, that are not of the faith above said: we answer that all men's hearts are awed (by the true God) to bow in worship: therefore when the Apostle looking upon the inscription upon the Altar at Athens, it is said, he beheld their devotion (or as the word is) the God which they worshipped, though ignorantly, yet it was he only that he declared unto them: So the Apostle james, thou believest, that there is one God, thou dost well, the Devils also believe and tremble.  
The fourth Question therefore is the explanation of the third, namely what we mean by Molech, and the Star of that God Remphan: to which we answer, that the Scripture alluded unto, * makes difference between those Gain-sayers of the 
Act. 7. 43.  Fathers which fell in the Wilderness, and those of the true seed, that gave faithful Testimony unto the Oracle of God; the Rebels of the sons of Levy, would not take up, nor bear the Ark of God, as their duty was, nor give the light and lustre of a Star in the Tabernacle, when it was pitched (for the seven Stars are the seven Angels:) But as they had the power of a worldly Ruler, or Governor to defend them in their work, and to subdue all that were not of their mind under them: therefore they took up the Tabernacle of Molech, or bore the Booth of the King, and gave the light of Remphan (alluding unto Rapha, who in David's days had four sons, were mighty Giants, warring only by the strength of the Arm of flesh) so that they would not give Testimony unto the holy way of God; but as they had a King set over them, besides Moses, to defend them, when as a greater than Moses was there: And in this they turned back in their hearts, unto Egypt, looking unto the way of Pharaoh, that would subdue all that were not of his own way, and be a defence unto his wise men in what ever they wrought; but the faithful seed of Abraham, had the Tabernacle of witness, or witnessed unto the Tabernacle, even in the Wilderness, where there was no worldly Governor to defend them, but all came out against them, Ammon and Amaleck, Balack, Ogg, and Sihon, and the rest; in the which condition Stephen perceived himself, when he witnessed unto the word of truth, in alleging that place of the Prophet *. 
Amos 5. 26.   
Samuel Gorton.   
Upon the finishing of these answers on the Monday morning, the Court sent for S. Gorton to come before them; and when he was come, the Governor asked him, whether he had brought in his answer to the questions propounded unto him (at their last sitting) in writing, he answered he had brought them; then the Governor asked him, whether he had put his hand unto them, he answered he had not, not thinking it would be required, else he had done it; the Governor called for pen and ink, and caused him to put his hand unto them, and then demanded them of him, Gorton desired he might have liberty▪ to read them first in the Court, that he might pronounce the Phrases and words according to the true meaning, and intent, having had experience of wrong done, in reading (in way of pronunciation of things not plainly) before, to the giving of true intelligence to the hearers, when the answers were read in the audience of the Court, the Court paused, and no man said any thing unto them, only bade Gorton withdraw, which being done, they had some consultation among themselves, and shortly after called for Gorton to be brought in again: Master Saltingstone found fault, that it was written in the answer, what is the Star of (that) God Remphan, whereas it was in the writing (your, God Remphan) Gorton answered, the Phrase was only changed for modesty; for indeed (saith he) it is the phrase of the Apostle, your God Remphan, and so it rested to clear that scruple. The Governor told Gorton, that they were one with him, in those answers; for they held as he did; Gorton answered he was very glad of it, for he loved not differences and divisions amongst men: the Governor then asked him whether he would retract the writing that was formerly written unto them; Gorton answered, that nothing was written before, but would suit and agree, with these answers; so that if there was cause to retract one, there was cause to retract all; the Governor said, no these answers they could agree with him in; but not in the former writing; whereupon Master Dudley stood up, seeming to be much moved, and said he would never consent to it whilst he lived, that they were one with him in those answers; the Governor then asked Gorton what Faith was: to which he answered, that was nothing that concerned what they had formerly written, and that he and the rest had only undertaken to answer to any thing that was in their writing: the Governor told him, he was bound, and aught to be ready to give an answer to any that should ask him a question of the hope that is in him; Gorton made answer, that the definition which the Apostle gives of faith, was sufficient, as he thought to give any man satisfaction; he asked him what that was, he told him it was this; that faith is the hypostasis or subsistence of things that are hoped for, and the evidence (or argument demonstrative) of things that are not seen, nor demonstrated at all; the Governor told him that was true, but he could say more of faith then so; Gorton told him, it gave him satisfaction, and being an other point than they had had to deal about, since their coming amongst them, and being no question produced from former writings, desired to be spared from any further answer than the plain words of the Apostle; whereupon Master Broadstreet made answer, that he thought it was not fit to put him upon any new questions, unless he were free to speak unto them, and so they dismissed him from the Court to the Prison again.  
Shortly after this, there was a day appointed, wherein we were to receive our sentence from the Court, which was to be given in the afternoon, and in the forenoon Master Cotton preached, having gathered up the minds of the people, in what they had observed, and perceiving the people took notice, that in what we dissented from them, was out of tenderness of conscience, and were ready to render a reason and ground for what we held and practised, & divers such like things; to which he answered, that if we had done i● out of ignorance, than there had been hopes of regaining us▪ but if out of tenderness of conscience, and able to render reason for what we did (and other things of like nature) then were we ripened for death, urging them to agree together, and consent in one thing, that so it might be, else would not the Angels carry their souls to heaven; for he was then speaking of the office of the Angels in that point; and when by all their examinations in Court, Inturgatories put upon us in Prison, and public preaching, they could find nothing against us, for the transgressing of any of their Laws, they then proceeded to cast a lot for our lives, putting it to the major vote of the Court, whether we should live or die, which was so ordered by the providence of God, that the number of two votes carried it on our side; and whereas both by Law, Equity, and act of Providence, they ought to have set us forthwith at liberty, yet notwithstanding they proceeded further to censure; namely, confined us to several Towns, and to wear bolts and irons, and to work for our livings, though it was i● the extremity of winter, and not to speak of any of those things which they had dealt with us about, and all this during the pleasure of the Court, and that upon pain of death.  

Here followeth a true Copy of the censure, and of the charge as it was given unto us in writing by the Court, being extant, and here set down verbatim, as it was given to Samuel Gorton, the rest being the same, but only the change of the names.  
For Samuel Gorton.  
IT is ordered that Samuel Gorton shall be confined to Charlstowne, there to be set on work, and to wear such bolts or irons, as may hinder his escape, and so to continue during the pleasure of the Court; provided, that if he shall break his said confinement, or shall in the mean time, either by speech or writing, publish, declare, or maintain any of the blasphemous or abominable heresies, wherewith he hath been charged by the general Court, contained in either of the two 
c Whereas they name two books written unto them, there was an other writing sent unto them by us, but it was no ground of any of their proceedings against us, therefore we thought it not ●it to bring it into this treatise; for they had concluded upon, what they would do unto us, and were gone out for execution before that writing came unto them for it only met the soldiers on the way towards us, with Commission to put us to the sword; we shall desire to publish it by itself; for we are willing to have it known, and we made answer to any thing in it, they could seem to object, when we were amongst them. The Massachusets promised the people, that however they might not hear our writings read then among them, yet they should see them shortly in print, but they put us to the labour and cost of it; else they cannot be content to have them lie buried, but render them, and their dealings with us, in all places where they come, to be other things then indeed they are.  books sent unto us by him, or by Randall holden: or shall reproach, or reprove the Churches of our Lord Jesus Christ in these united Colonies, or the civil government, or the public Ordinances of God therein (unless it be by answer to some question propounded to him, or conference with any Elder, or with any other licenced to speak with him privately, under the hand of one of the Assistants) that immediately upon accusation of any such writing, or speech, he shall by such Assistant, to whom such accusation shall be brought, be committed to prison, till the next Court of Assistants, then and there to be tried by a Jury, whether ●e ●●th so spoken or written, and upon his conviction thereof, shall be condemned to death, and executed.  
Dated the 3o. of the 9ᵒ. Month, 1643. Per. cur. Increase Nowell, Secret.   

A Copy of the Charge.  
SAmuel Gorton, being convict as a blasphemous enemy to the true Religion of our Lord ●esus Christ, and all his holy Ordinances, and also to all civil authority among the people of God, and particularly in this ●●risdiction, as appeareth by writings and speeches.   
This charge being laid upon us▪ ●t the Ba●●● before we heard of the censure (though they came as above in writing to us:) the Governor asked us, whether we bowed under it, and whether we would retract; we answered and told them (as in the presence of God) that the charge neither bowed nor touched us at all, for we were free, and fa●●e from being guilty of any such things, and for our retraction, we told them we came not there to deny our Religion, in any ●oint of it, but to testify and bear witness unto it; then did they read our censure, for our confinement, as i● above said▪ and when the bolts and chains were made ready, they put them upon us, in the prison at Boston, that so we might travel in them to the several Towns to which we w●re confined, some of us having fifteen miles, and some thirty to go from Boston; only we were to stay till Master Cotten his Lecture day, and then were all brought to the Congregation in th●t our iron furniture, for the credit of the Sanctuary, which had set the sword on work to such good purpose, and after that were with all speed sent away; yea, some of us among the people that went from the Lecture, that so we might be a spectacle unto them.  
In which condition we continued a whole winter season; in which time their Ministers stirred up the people in their public Sermons to famish us to death, out of that place of the Prophet Zephany, ●. 10. 11. This shall they have for their pride, because they have reproached, and magnified themselves against the people of the Lord of Hosts; the Lord will be terrible unto them, for he will famish all the Gods of the earth, and men shall worship him, every one from his place, even all the Isles of the Heathen. Samuel Gorton having intelligence, from Boston, to Charles-Town, to which he was confined▪ that Master Cotton preached from that text in the prophecy of Zephany, and how he applied the doctrine from it to have all necessaries withheld from him, telling some eminent members of the Church, that i● they either went unto us, to visit us, or sent unto us, to minister to our wants, the curse of God would abide both on them and their posterity, for so doing; the said Gorton hearing of these things, writ a Letter to the ruling Elder in Charles-Towne, 
d We had liberty to speak or write to Elders, or such as the Magistrates lycensed to speak with us, in way of question, whom they tho●ght were fittest to ensnare us, so that this writing is but a question, only it hath a large preface.  a Copy whereof (verbatim) here followeth, which was consulted upon, by the Ministers immediately, together with the Governor, as intelligence was brought unto him, but never answer given unto it, neither by word nor writing.  
Charles-towne, january the 12. 1643. Mr. Green  
FOr as much as we know that the Ruler of the Congregation hath power to give utterance, and to authorize speech unto edification, 
e Psal. 6. two. Mat. 28. ●, 19 20.  and that none ought to hinder, where ever or whomsoever he permits or giveth Licence unto, 
f Act. 4. 18 19 20:  and in as much as we also profess, that there is one thing that is needful, and whosoever shall make choice of that, it shall never be taken away from him 
g Luk. 10. 41. 42 , which is to hear the words of Christ. Neither are we ignorant, that none are truly sensible, o● know the necessity, use, and benefit of hearing the word of Christ, but only such as are sensible, and see the necessity; (yea, and that in the same subject) of speaking and delivering the words of Christ 
h 1 Cor. 9 16. , for the heart of every Saint is equally balanced with these two; the same necessity he finds to speak, he also finds to hear; the same necessity he finds to hear, he finds to speak also the word of God, for faith is in hearing, and hearing is in speaking the word of God 
i Rom. 10. ●7. ;] if we deny either of these unto a Christian, we deny him the power of ●aith, which doth consist in them both; nay, if he want a tongue to speak, or an ear to hear (and that equally, the one as the other) we deny him to be complete in Christ 
k 2. Cor. 4. 13. Collos. 2. 10. ,] who as he had an ear open to the voice of the Father in all things 
l Psal. 40. 6. ,] so had he a tongue to divulge and declare them unto th● world; 
m joh. 17. 6. 26  even so with the heart man believes unto righteousness, 
n Rom. 10. 10.  that is, giveth credit to that which he hears, to be in another, and with the mouth confession is made to salvation, 
o Rom. 10, 9 10.  that is, preacheth, or professeth that which God hat● made him to be by faith, 
p Psal. 116. 10.  therefore if thou shalt confess with thy mo●th the Lord Jesus, and believe in thine heart that God raised him up from the dead, thou shalt be saved 
q Rome, 10. 9 ,] nor a● I ignorant of the minds of the people, (amongst whom I now so journey, and am a stranger as all my Fathers have bee●●) 
r Psal, 39 12.  How earnest they are I should get my bread with ●●●●ile work, or else to have hunger and famine to cleave unto my bonds, which they profess themselves to be very clearly instructed in, though in times past it hath been thought sufficient work for a man to be exercised in (at one time) to lie in ●etters and irons amongst strangers, though wife and children were not deprived of all necessaries at home. Nor do I doubt, but they may find a time to alter their judgement (it may ●e before they are aware) especially if the Bridegroom be at the door 
s Mat. 25. 6 10. ,] and it is well known, that I have not been accustomed to any servile work in any part of my life till now of l●●e in New-England, where through the kindness of my country men, in taking from my family the things of this life, (which God had bestowed on us) I have been necessitated thereunto▪ which I am so upbraided with in this place.  
But it is not grievous unto me, whilst they cannot but see in it (if God have not blinded th●ir eyes) the vanity of those Idol shepherds of the Church of Rome 
* Wheresoever the doctrine, spirit, & power of it doth appear. , who cannot speak unto the people, but in a way of so much study and ease; nor had I ever desire, to be set up in the world, through gatherings and contributions of the people▪ Therefore have these hands ministered to my necessities 
t Cor. 4. 11, 12. Acts 20. 34. . But however I have been exercised about the bread that perisheth 
u Joh. 6. 27. ▪ yet hath it not been but with respect unto that which endureth unto everlasting life 
w Joh. 6. 33. 36. 5●. , which I have endeavoured to bre●● 
x Acts 20. 7. , and faithfully to impart unto my wife, children, and servants, and to any that had an ear open to listen unto that wholesome word of life 
y 6▪ 63, 68 , which hath made all other travels or losses, whatever, to be light and easy unto me (as at this day) 
z Mat. 11. 28 ●9, 30. , which I profess to be the only errand I have to do in this world: and however we do preach the Gospel, yet have we nothing to rejoice in 
a 1 Cor. 9 16  or to glory and praise ourselves for, to lift up ourselves above our Brethren: for necessity is laid upon me 
b Ibid. ; That is, I am in want, and stand in need of all things; and woe is me if I preach not the Gospel: That is, if I receive not this grace from Christ, as well as any other: for the same necessity I have of any other grace, I have of this grace also: For of his fullness we all receive, and grace for grace 
c John 1. 16. , for the graces of God are a bundle of life in Christ jesus 
d 1 Sam 25. 29 Cant. 1. 13. : So as, that if I reject, or neglect, or put off any one of them to another, as no privilege or prerogative of mine, I do the like to all: For his seamlesse coat may not be divided, but all goeth by lot or portion the same way 
e Math▪ 27. 35 : And in like manner I am destitute of this, I am destitute of all other grace, that proceeds from him: For if I preach the Gospel willingly, I have a reward 
f 1 Cor. 9 17. : That is, if I do it out of any ability, skill, or wi● of my own, gotten and acquired by any pains or industry, as men attain to arts, and trades, wherein they are to be preferred before, and above others, than I have a reward: that is, something is to be attributed and contributed to me for the same, then go I about to deprive my Lord of his right, showing myself an unfaithful steward 
g Luke ●6. 1. ▪ for where an hundreth is due to him, I bid write fifty, that I may take the rest myself to live upon 
h Luke 16. 4, 5, 6, 7. ; for even as I propound my own deserts, demerits, and eminency unto a people▪ so do I propound the undeserving estate and condition of my Lord; proclaiming his baseness whilst I set forth my pains and goodwill in so doing, but if I do it against my will 
i 1 Cor. ●▪ 17▪ : That is, if it be contrary to the mind and will of all men, to undergo the cross of Christ, to preach the Gospel in necessities, reproaches, hard labours, and persecutions 
k 2 Cor, ●3, to 28. , then is the dispensation committed unto me 
l 1 Cor. 9 17 : that is, the right of all administrations (wrapped up in that fountain of dispensing, the Gospel) do of right solely belong unto him, and not unto me in any case, yea, it is the will and power of another 
m Rom. 1. 16.  and not my own, unto whom the praise and glory of right belongeth and wholly appertaineth 
n Psa. 105. 1. , and not unto the will, ability, or skill of any man whatsoever 
o james 1. 18. john 1. 13. : and hence it is that the Cross is easy unto us 
p Math. 11. 28 29. , because we know that he, as truly, and totally taketh our reproaches and ●ardships upon himself 
q Math. 8. 17 , which are only due unto us: as he committeth the dispensation of his grace and glory unto us: that is none of ours, but only due and belongs unto himself, so t●at we remember him that suffered such gainsayings of sinners, ●ast we should be weary and faint in our mind 
r Heb. 12. 3. : yea further, there is a necessity of preaching the Gospel upon every soul: for as there is not any that can believe, for another, unto righteousness 
s Rom. 10. 10. , the party being destitute of that grace himself, so there i● not any that can preach or confess for another unto salvation 
t Ibid. , the party himself being destitute of that grace of confession or preaching: Indeed the Saints communicate in these graces one with an other, as all of them being heirs and inheritors of the same grace i● Christ 
u Rome 8. 17. , but one cannot perform any office for another▪ ●s for such as are destitute of the same grace and office themselves▪ 
w 1 Cor. 12. 2 : for that were instead of a girdle arent 
x Isa. 3. 24. : Therefore the preaching of the Gospel is the discovering of what men are in Christ jesus, and not only what they may or shall be 
y 1 john 4. 17 , also what men are under▪ the wrath of God that abides upon them, being out of Christ 
z john 3. 36.  and not only what they shall be: So that every Christian having received this (as an engrafted word 
a james 1. 21  growing up together with it) that is, that I may be mutually edified and comforted by the communicacation of your faith & mine 
b ●om. 1. 11 12. , he grows up in this also, namely, that I may be mutually edified and comforted by the communication of your preaching and mine, for i● the day of the Lord which is the day of salvation, and behold no● the accepted time, behold now the day of salvation 
c 2 Cor. 6. 2.  wherein we give no offence, or lay not any stumbling block before our brethren 
d 2 Cor. 6. 3 ; we vilify not that sacrifice once offered up for all 
e Heb. 9 26. 27. . That our ministry may not be reprehended 
f 2 Cor. 6. 3. . Or that our ministry be not blemished, for so ●he word is (momo●) that is we can acknowledge no sacrifice, but only that which is without ●ither superfluity or defect; and in that day the feeblest i● jerusalem, is as Davi● 
g Zech. 12. 8 ; A King 
h Psal. 2. 6. , a leader 
i Psal. 78. 70. 72▪ 73. , a valiant warrior, 
k 2 Sam. 18. 3. 1 Sam. 18. 7  a sweet finger in Israel 
l Sam. 23. 1. , and the house of David as God, ●r as the mighties (for the word is plural) yea as the angel of th● Lord before them; 
m Zech. 12. 8  every one is as the angel or messenger of the Lord, before the rest of the congregation, or as the angel of the Lord before (him) as the word will also bear, that is to say, as the messenger of the Lord, like unto his servant john, to prepare or make ready his way before him 
l Mal. 3. 1. Mat. 11. 10.  forth messenger of the Lord, and he only knows how to bring down the highest mountain, and how to lift up the lowest valley, and that only is a high way for the Royalty of our King to pass upon 
m Luk. 1. 17. Luk. 3. 5. 6.  in the wilderness. And this is a glory that the world cannot receive, neither can it give it 
n john 14. 17. 27. john 16. 22. : and it is our rejoicing that we borrow nothing from the world, nor stand in need of any thing it hath, to make the Gospel of God glorious, for it were better for us to die, then that any man should make our rejoicing vain, or empty 
o 1 Cor. 9 15. . For it were not full in Christ, if we borrowed any thing of the world, which were death to us to think of; what is our rejoicing then, or our reward, when as the whole world affordeth nothing at all unto us? verily this that when we preach the Gospel, we make it free, 
p 1 Cor. 9 18.  which could not be, if it laid claim to any thing the world hath in the publication of itself; for then by the Law of relations, the world might lay claim unto, and challenge something from (it) which were to bring the Gospel into bondage, But as the Lord Jesus wrought that great work of reconciliation freely, so as the world could challenge nothing of it at his hands at all, so is that word of reconciliation, to whomsoever it is committed 
q 2 Cor. 5. 18. 2 Cor. 11. 7. 8 9 , published freely, so as the world can challenge nothing of them at all 
r Mat. 10. 8. 1 Cor. 9 1. 1 Cor. 7. 23. 1 Cor. 9 19 ; So that the servant of the Lord is free from all men, though he makes himself servant unto all, that he might gain the more. s Thence it is that he abuseth not his authority in the Gospel but keeps his power unspotted 
t 1 Cor. 9 18. , when the world can require nothing at his hands; hereby showing also the transcendency of that kingdom, 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 
u 1 Kin. 10. 22. 2 Chr. 9 21▪ , But he that is greater than Solomon 
x Mat. 12. 22.  beautifieth himself with none of the things of this life 
y Mat. 8. 20 Isa. 52. 14. , though he had right to them all, 
z Rom. 4. 13 14. Gal. 4. 7.  that so he might make it manifest that his Kingdom is not of this world; 
a john 18. 36  therefore gives charge unto his disciples, that as they had freely received, so they should freely give: 
b Mat. 10. 8  for by how much we enjoin people to contribute unto us for preaching the Gospel, by so ●●ch we proclaim, that we have given unto God for what we have received of him, 
c job. 35. 7. 8  and teach others: so to do▪ 
d Mat. 5. 19  namely to bring some preparations, operation, or fitness 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, 
e Gen. 2. 7.  so that the benevolence of the Saints in communicating of the things of this life, is ●o part of the glory or beautifying of the house of God; for then a wicked man might add somewhat thereunto, no● shall the glory in the least measure be diminished, when these things s●all have an end. But it is a declaration of their vilification of the things of this present life, as things of no account or reckoning, when they come into competition with the well being of the Saints; and as these things are consumed, and turned into ashes, upon that golden altar, 
f Levit. 9 24.  so doth there ascend up a perfumatory sacrifice of sweet savour unto the Lord, 
g Phil. 4. 18  for according to our vilification of the things of this life, so is our valuation of the Lord jesus, who is either all or none at all in our estimation and account, and if he be all 
h Col. 3. 11. Ephes. 1. 23. , than he that gathereth much of the things according unto man hath nothing over, 
i 2 Cor. 8. 15.  or above him that hath the least, and he that gathereth little hath no la●k 
k 2 Cor. 8. 15.  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 accounted o● reckoning of them, for the time to come, they presently putrify and corrupt 
l Exod. 16. 19 20. . Learn this parable therefore, that there is ●hat in the heavenly Manna that the rebels may eat in the wilderness and die eternally 
m John 6. 5. 8 , as well as that which whosoever ●a●eth sha● never die, but live for ever 
n John 6. 58. , yea there is a seed to be sown in giving away to another, as well as food to receive for the nourishing of ourselves; and he that sows sparingly in that shall reap sparingly 
o 2 Cor. 9 56 , yea he that knows not how to minister carnal things, cannot have Spiritual things ministered unto him 
p Rom. 15. 27. , no m●●●●h●n ● man can keep his sin, and have the righteousness of Christ also. 
q 2 Cor. 14. 15. 16.  Those only 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, 
r Luke 21. 2. 3 4.  and out of deep poverty can see the abounding of the riches of liberality 
s 2. Cor. 8. 2. ; Such can perform an acceptable service to the Lord; but such as only 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 dog's head, or the offering of swine's blood in the house of God 
t Isa.. ●6. 3.  how ever else where they may be done without any such abomination, the Saints therefore depend not upon neither desire the world's benevolence, knowing well what their mercies are in the winding up, 
u Prov. 12 10.  nor can they expect from them aught else, but bonds, imprisonments, 
x Acts 20. 22. 23.  and spoiling of their goods 
y Heb. 10. 34.  (which through the secret supplies their master makes unto them) they suffer joyfully, 
z Isa. 43. 2.  not looking for so much as a shoe latchet from the King of Sodom to enrich themselves with all 
a Gen. 14. 21. 22. 23.  knowing that the blessing of the Lord upon their endeavours 
b Prov. 10. 22.  shall yield sufficient to convey them through this valley of Bac● 
c Psal 8●. 5. 6.  which endeavours, God directeth unto times and seasons to use according to strength, and constitution, without any to lay tasks upon them, 
d Exod. 5. 6. to 14.  even as he teacheth the husbandman when to throw in the cummin, and the fitches' 
e Isa. 28. 23. 24. 25. 26. , 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. 
f 1 Cor. 9 3. 4. 5. 6.  But I am longer in my introduction, than I did intend, my Question therefore in short is this, namely whether I may have liberty to speak and express the word of the Lord in the public 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 days as a shadow decline, 
g Psal. 102. 11.  and we are presently withered as grass, 
h Psal. 102. 4.  when in a moment we go hence, and are no more 
i Psal. 39 5. 13: : We are earnest therefore to express the word of life that fadeth not, nor waxeth old as doth a garment, 
k Psal▪ 1●2 25. 26 27.  that God's memorial may abide with our posterity 
l Psal. 102. 12  when we are gone the way of all the earth, 
m 1 Kings 2. 1. 2.  and that you shall not need to fear my touching upon any of those things which it seems are to lie sealed as in the grave for the present, 
n Mat. 27. 65. 66.  I shall tell you what Scripture urgeth my heart for the present to impart, of God lead not into another, 
o Dan. 6. 16. 17.  before the opportunity be attained, for we cannot treasure up to bring forth at our pleasure unto profit, no more than we can fetch down at our pleasure for our supply, but only as our God performeth, both the one and the other, 
p john 14. 26.  for we depend not upon Baal O both as Saul did, 
q 1 Sam 28. 7.  but upon the Lord jehovah as David did. 
r Psal. 36. 9  The Scripture intended is the founding of the fifth trumpet, Revel. 9, out of which I ●esire (as God shall assist) to open and declare these points following.  
1 What the sound of the trumpet is, ● who the angel is, 3 why the 
Point. 1.  fifth.  
1 What that star is that falls from heaven to the earth, 2 
P. 2.  what the fall of it is, 3 how it falls from heaven unto the earth.  
1 What the key of the bottomless pit is. 2 To whom it is given 
P. 3.  3 The manner how it is given. 4 How the pit is opened. 5 How it can be said to be bottomless, seeing nothing can be without banks and bottom but the Lord himself.  
1 what the smoke of the bottomless pit is. 2 The cause and 
P. 4.  manner of its rise, even as the smoke of a great furnace.  
1 What the Sun and the air are▪ 2 How they are darkened by the smoke of the pit. 
P. 5.   
1 What those locusts are that come ou● of the smoke. 2 The nature of their power, as the scorpions of the earth have power, 3 how this 
P. 6.  power is given unto them, seeing that all power is of God.  
1 What the injunctions are, that are laid upon the locusts. 
P. 7.  2 The rise of those injunctions: 3 The exercise of them: 4 The extent of them.  
1 What the nature and property of the locusts are, declared by 
P. 8.  the several forms ascribed unto them, furniture, ornaments, and their carriage in them.  
What their King is, as he is described, ● by his office assigned, 
P. 9  2 by his titles given unto him. 3 How ●e is a King, seeing the locusts are said to have no King over them▪  
1 What that woe is, that i● said to ●e passed, and how it can be 
P. 10.  said to ●e passed, seeing there is ever woe to the wicked. 2 What the two woes are, which are to come, and how they can be said to come hereafter, seeing the wrath of God abides upon him already, that believes not.  
Thus you have my question, both with its introduction and Sequel, and I attend your answer, which I hope will not only be speedy in respect of time, but speeches also in regard of matter, to the satisfying and fulfilling of my desi●es,  
Per me Samuel Gorton.  
Now during the time of our confinement, being dispersed abroad into several towns in the country, the people came to be informed of the truth of proceedings, whereupon they were much unsatisfied with what they had done against us, which being perceived, they called a general Court, and without any appearance, or questioning any of us, concluded upon our release sending us a writing of it, together with a further banishment, not only out of all their own jurisdictions, but also that we should not come in, nor near Providence, nor our own plantations at Shawomet, with other parts thereto adjoining, out of all which places we were to depart within the space of fourteen days, and that upon pain of death, which were places out of all their jurisdictions, as Master john Indicote (at that time deputy Governor) confessed, standing up in public Court, and professed that God had stirred them up to go out of their own jurisdictions, to fetch us from our own places unto them.  

Here followeth a true Copy of our release and banishment, sent to us from the General Court, set down verbatim, and is extant under their hands.  
At a General Court at Boston the 7th of the first month 1643 or 1644.  
IT is ordered that Samuel Gorton and the rest of that company, who now stand confined, shall be set at liberty, provided that if they or any of them, shall after fourteen days after such enlargement, come within any part of our Jurisdiction, either in the Massachusets, or in, or near Providence, or any of the Lands of Pumhom, or Soccononocco* or elsewhere, within 
These were there two Indian subjects lately enti●ed to renounce their own Prince, there▪ by to find a way to subject us unto their own wills, or else to execute death upon.  our Jurisdiction, than such person, or persons, sh●ll be apprehended wheresoever they may be taken, and shall suffer death by course of Law; provided al●o thus during all their contivance in our bounds inhabiting for the said time of fourteen days, they shall be still bound, to the rest of the Articles o● their former confinement, upon the penalty therein expressed  
Per C●●. Increase Nowell Secret.   
When this order of the Court wa● presented to Samuel Gorton, by the Constable of Charles town, bringing a Smith with him, to file off his bolts, he told the Constable he was not willing to part with his irons on these terms, but expected other news in fairer terms of release, than were therein expressed, desiring him to go to Master Nowell who lived in that town, and declare so much unto him. In short time, the Constable returned, bringing divers of the chief men in the town with him, and commanded the Smith to fall to work to file off his bolts, who did accordingly, and so took them from him, leaving the said Gorton either to walk abroad, on such conditions, or else to stay at his peril.  
Now two or three days after our release, Some of us being returned to Boston, desiring to stay for the rest of our friends, that we might return together, accompanying each other in our journey, the people showing themselves joyful to see us at liberty, and entertaining us kindly into their houses, which the Governor perceiving presently sent out his warrant, with strict charge to depart from the town, within the space of two hours, (it being about ten of the clock in the forenoon when the warrant came unto us) otherwise further penalty should be laid upon us.  

This is a true copy of the Governors warrant extant still under his hand, word for word.  
To the Marshal or his deputy,  
I Am informed that Samuel Gorton, and his company are now abiding in the town, and go to divers houses, giving offence thereby, and cause of suspicion, of attempting to seduce some of our people; you are therefore to command them to depart ou● of the town, b●fore noon this day, upon pain of being apprehended and further proceeded with, according to their deservings.  
ay 10.— 43. john Winthrop▪ Governor.   
Now although by the General Court, we had fourteen days allowed u●●o us to inhabit within their Jurisdictions, not limited to any place, nor excluded from any place for the space of so long time yet notwithstanding upon notice given unto us by this warrant we presently departed the town* though upon a sudden 
As we passed along the way a matter of three▪ or four miles from Boston, we cam● to some▪ Indian wig. wammes, the Sachim being the prime Sachim, that lives near them, and familiar among them, we came into his wigwam accidentally, and he having taken notice of us amongst them how we had been dealt with, as soon as we came in, called some of us by our names) his name being C●shanakin, we a●ked him whether Captain Cook were a good Captain, he answered I cannot tell, but Indians account of those as good Captains, when a few dare stand out against many.  when we were unprovided for victuals & other provisions for our journey, & being there was no place inhabited by the English near the place where our wives and children were scattered, out of which they had not expelled us, but only a little Island, called Road Island, situate in the Nanhyganset Bay, upon which we arrived, within the time limited unto us, but the night before we came to Road Island we lodged at Shawomet in our own houses there, and considering of the act of their court in our expelling and banishment out of those parts, we observed that they had not expressed our land at Shawomet, but only named the lands of Pumhom▪ and Soccononocco, (the Indians whom they claimed as Subjects) we thought good therefore to write unto them for a further explanation of the Courts act▪ that so we might understand their true intent being very unwilling to discover their dealings towards us in seeking redress, if we could but see a way, that through our hard labours, our wives and little ones might find a way to subsist▪  
Here followeth a true Copy of the Letter sent unto the Governor of the Massachusets, verbatim, as it is still extant under the hands of the witnesse●, which were taken, lest they should put us off, and not make answer to our letter.  
Shawomet, March the 26. 1644.  
THe order of your Court last held, made concerning us, being dark and obscure, which beseems not a matter of that concernment, which you h●ve now entered upon, and made some short progress therein; the issues whereof are pressing on unto perfection, whose arri●all is waited for, with that hope that never makes ashamed, we may not therefore forbear To require an explanation of what you intent, by the Lands of Pumhom and Soccononocco, for we know none they have, or ever had within your jurisdiction; if you should therefore, so far forget yourself, as to intend thereby our Land lawfully bought, and now in our possession, and inhabited by us, called Shaw-omet, together with other parts near adjoining: Give us your minds, and meaning in plain terms, under your hands: And whereas you conclude, for such our lawful abode, and residence, to prosecute against us by course of Law unto death; we resolve upon your answer, with all expedition, to wage Law with you, and try to the uttermost, What right or interest you can show to lay claim, either to our Lands or our Lives; and shall take it as your own Act, urging us and constraining us thereunto, to look● after our right, in the havoc and spoils, you have already made among us, which otherwise God hath taught us, to suffer joyfully the robbing and spoiling of our goods, if you did not necessitate us to look after recompense from you: We expect your answer by this Bearer, and in case you return it not speedily, we conclude your order of Court to intend no such thing, as to drive us from our lawful possessions, as abovesaid, but that you used such terms, as scarecrows, imagining you had children to deal with, or as a starting hole to evade part of that danger that may ensue: nor can you put us off for answer, till the Court sit again, being a general Act, and you but one; now to answer, for we know you may better open unto us the in●●nt of the Court for our satisfaction, than you could expel us out of any part of your jurisdiction, before the time set by the Court, contrary to the liberty it had given unto us.  
By the order or government of Shaw-omet, John Warner, Secretary.  
Sufficient witness being taken of our plain and manlike dealing with you herein. A true Copy of a Letter sent to the Government, and Governor of the Massachusets, the day and year above said: In witness of, or in presence of 

Ralph Earl.  
John Anthony.    
Here Followeth a true Copy of the Governors answer to our Letter abovesaid, set down here verbatim, and is extant under his own hand.  
To Samuel Gorton, John Warner, and the rest of that company.  
FOr satisfaction of what you require, by your writing of March, 26, 1644. This is to let you know, that the expression and intent of the order of our last general Court, concerning your coming within any part of our jurisdiction, doth comprehend all the Lands of Pumhom, and Soccononocco, and in the same are included the Lands which you pretended to have purchased, upon part whereof you had built some houses, (be the place called Shaw-omet or otherwise) so as you are not to come there upon peril of your lives. This I testify to you▪  
Boston 2. ay 1644 john Winthrope.  
You must know withal, that the C●urt did not intend their order should be a scarecrow (as you ●●●i●●) for you will find it real, and effectual, if you shall transgress it▪  
Thus far the Governor's Letter, written with his own hand.  
Now upon our coming to Road-Iland, the Indians of that great Country of the Nanhyganset●earing ●earing of our return without the loss of our lives, they wondered, having observed the causeless cruelty they had offered unto us, some of them being within the hearing of the sho● of the Guns, whilst they lay entrenched against us, as also ●ow we were used in the Massachusets, and the constant report, whilst we lay amongst them, that some of our lives should be taken away, or else kept as slaves so long as we lived; considering these and the like things they marvelled much at our deliverance and release, from amongst them: Now our country men having given out formerly, amongst the Indians, that ●● were not English men, to encourage them against us (b●●ause the awe of the English, hath been much upon them) ●nd being they could not father the name of any Sectary, or Sect upon us, but we could clearly demonstrate, we were no such opinionated persons, they then called us Gortoneans, and told the Indians we were such kind of men, not English: now the Indians calling the English in their language Watta●onoges, they now called us Gortonoges, and being they had heard a rumour of great war to be in Old-England, and that it was a land s● furnished with multitudes of people, they presently framed unto themselves a cause of our deliverance, imagining that there were two kinds of people in Old-England, the one calle● by the name of English men, and the other Gortonoges; and concluded that the Gortonoges were a mightier people ●he● the English, whom they call Wattaconoges; and therefore the Massachusets thought it not safe to take away our lives, b●cause how ever there were but a few of us in New-England, in comparison of those that came out against us, yet that g●●at people, that were in Old-England would come over, and p●t them to death, that should take away our lives from us, without a just cause.  
Whereupon the Sachims' of the Nanbyganset consulting together, presently sent Messengers unto us, to come and speak with them, and being they were those of whom we had bought our Land (which now the Massachusets had taken away from us,) as all that inhabit upon that Bay have done) they being very importunate to have us to come over to speak with them, we not knowing what the occasion was, yielded unto their request, a matter of half a dozen, or seven of us took boat to go over the Bay to them, they seeing the vessel come▪ news was brought to the Sachim, who sent aband of lusty well armed men, who met us, as soon as we were come to Land, to conduct us to old Sachim Conaunicus his house, multitudes of Indians, as we passed along, coming forth, and seemed joyful, which we taking notice of, (neither the one nor the other being usual amongst them) some of us began to be a little jealous▪ that the Agents of the Mssachusets, who lived near unto us, had gone about to betray us into their hands, upon some false suggestion concerning the death of their Sachim Myantonomy, who lost his life immediately before the Massachusets came against us; and however he was suddenly slain by an Indian coming behind him, as he marched upon the way, yet there were English present at the doing of the act, which we were a little jealous, the abovesaid Agents might have suggested, that we might be consenting thereunto, which all the Indians took for a most injurious act, not only because he was so famous a Prince amongst them, but also how ever he was taken in a stratagem of war by the Indians, yet a great ransom was paid for his Redemption, and his life taken away also, and they are very conscientious, to recompense the shedding of blood, (especially of such personages) with blood again: But when we were come to the old Sachims' house, we were courteously entertained, and from thence conducted to the house of Sachim Pessecus, Brother, and successor in government to the late Myantonomy, when we were there, divers Sachims', and their chief Counsellors, took us aside to consult with us, and asked what we intended to do, or how we could live, seeing the Massachusets had not only taken our estates from us in goods and chattels, but also our houses, lands and labours, where we should raise more, for the preservation of our Families, and withal, told us that their condition, might (in great measure) he paralleled with ours, else they would willingly have done any thing for our help, in regard that our Land was bought of the●, and we had faithfully paid them for it, according to our contract: But they told us, they had not only lost their Sachim, so beloved amongst them, and such an instrument of their public good; but had also utterly impoverished themselves, by paying such a ransom for his life, (as they then made u● an account of) notwithstanding, his life taken away, and that detain also; we made answer unto them, that for our p●●ts, we were not discouraged, in any thing that had befallen us, for we were subjects to such a noble State in Old-England, that however we were far off from our King and Stat●, yet we doubted not but in due time, we should have redress▪ and in the mean time we were resolved, to undergo it with patience, and in what way we could, labour with our hands, for the preservation of our wives and children: the answer that they made unto us was this, That they thought we belonged to a better Master than the Massachusets did: whereupon, desiring our stay, they called a general Assembly, to make known th●ir minds, and to see the minds of their people, and with j●y●t and unanimous consent, concluded to become subjects to the State and Government of Old-England, in case they might be accepted of; we told them, we could promise them nothing, nor take any engagements upon us, not knowing the minds of that Honourable State; but if they would voluntarily make tender of themselves, as they themselves thought▪ meet, we would endeavour to convey it safely (in case we went over about our own occasions) and bring them word what was the pleasure of the State therein; whereupon they chose four of us, as Commissioners in trust for the safe custody, and conveyance of their Act and Deed unto the State of Old-England.  

The Act and Deed of the voluntary and free submission of the chief Sachim, and the rest of the Princes, with the whole people of the N●n●ygansets, unto the government and protection of that Honourable State of Old-England, se● down here verbatim, the Deed itself being extant.  
KNOW ALICE MEN, Colonies, Peoples and Nations, unto whom the fame hereof shall come; that we the chief Sachims', Princes or Governors of the Nanhyganset (in that part of America, now called New-England) together with the joint and unanimous consent of all our people and subjects, inhabitants thereof, do upon serious consideration, mature and deliberate advice and Counsel, great and weighty grounds and reasons moving us thereunto, whereof one most effectual unto us, is, That noble fame we have heard of THAT GREAT AND MIGHTY PRINCE, CHARLES', KING OF GREAT BRITAIN, in that honourable and Princely care he hath of all his servants, and true and loyal subjects; the consideration whereof moveth & bendeth our hearts with one consent, freely, voluntarily, and most humbly, to submit, subject, and give over ourselves, Peoples, Lands, Rights, Inheritances, and Possessions whatsoever, in ourselves and our heirs, successively for ever, unto the protection, care, and government of that WORTHY AND ROYAL PRINCE, CHARLES'▪ KING OF GREAT BRITAIN AND IRELAND, his Heirs and Successors for ever, to be ruled and governed according to those ancient and honourable Laws, and customs established in that so renowned Realm and Kingdom of Old-England; we do therefore by these Presents confess, and most willingly, and submissively acknowledge ourselves to be the humble, loving, and obedient servants, and subjects of His Majesty to be ruled, ordered, and disposed of, in our sel●es and ours, according to his Princely wisdom, counsel, a●d l●wes of ●hat honourable State of Old-England, UPON CONDITION OF HIS MAJESTIES' ROYAL PROTECTION, and righting of us in what wrong is, or may be done unto us, according to his honourable Laws and customs, exercised amongst his subjects, in their preservation and safety, and in the defeating, and overthrow of h●●, and their enemies; not that we find ourselves necessitated hereunto, in respect of our relation, or occasion we have or may have with any of the natives in these parts, knowing ourselves sufficient defence, and able to judge in any matter o● cause in that respect, but have just cause of jealousy and suspicion, of some of His Majesty's pretended subjects: Therefore our desire is to have our matters and causes heard, and tried according to his just and equal Laws in that way, and order His Highness shall please to appoint; NOR CAN WE Y●●●D OVERDO OURSELVES UNTO ANY, THAT ARE SUBJECTS THEMSELVES IN ANY CASE, having ourselus been the chief Sachims', or Princes successively, of the country, time out of mind, and for our present, & lawful enacting hereof, being so far remote from His Majesty, we have by joint consent made choice of four of his loyal and loving Subjects, our trusty and well beloved friends, Samuel Gorton, john Wickes, Randall Ho●lden, and Ioh● Warner, whom we have deputed, and made our lawful A●●●rnies, or Commissioners, not only for the acting and performing of this our Deed, in the behalf of His Highness: but also for the safe custody, careful conveyance, and declaration ●●ereof unto his grace, being done upon the Lands of the Nanhyganset, ●t a Court or General Assembly called and assemble● together of purpose, for the public enacting, and manifestation hereof: And for the further confirmation, and establishing of this our Act and Deed, we the abovesaid Sachims', or Princes, have according to that commendable custom of Englishmen, subscribed our names, and set our Seals hereunto, as so many Testimonies of our faith and truth, our love and loyalty to that our dread Sovereign, and that according to the English men's account.  
Dated the nineteenth day of April, One thousand six hundred forty four. 

Pessicus his Mark, Chief Sachim and Successor of that late deceased Myantonomy.  
The Mark of that Ancient Conaunicus, Protector of that late deceased Myantonomy, during the time of his nonage.  
The Mark of Mixan, son and heir of that abovesaid Conaunicus.   

Indians  
Witnessed by two of the chief Counsellors to Sachim Pessicus.  
A●washo●sse his Mark  
Tomanick his Mark   Sealed and delivered in the presence of these persons 

English  
Christopher Helm.  
Robert Potter.  
Richard C●rder.     
Here followeth a Copy of a Letter sent to the Massachusets▪ by the Sachi●ns of the Nanhygansets (shortly after their subjection to the State and Government of Old-England) they being sent unto by the Massachusets, to make their appearance at their General Cour●, th●n approaching.  
We understand your desire is, that we should come down into the Massachusets, at the time of your Court now approaching; our occasions at this time are v●●y great, and the more, because of the loss (in that m●nner) of our late deceased brother, upon which occasion, if we should not stir ourselves, to give Testimony of our faithfulness unto the cause, of that our so unjust deprivation of such an instrument, as he was amongst us, for our common good, we should fear his blood would lie upon ourselves; so that we desire of you, being we take you for a wise people, to let us know your reasons why you seem to advise us as you do, not to g●e out against our so inhuman, and cruel adversary, who too●e so great a ransom to release him▪ and his life also, when that was done. Our Brother was willing to stir much abroad to converse with men; and we see a sad event at the last thereupon: Take it not ill therefore, though we resolve to keep at home (unless some great necessity call us out) and so at t●is time do not repair unto you, according to your request: And the rather because we have subjected ourselves, our Land● and Possessions, with all the right and inheritances of us and our people, either by conquest▪ voluntary subjection, or otherwise, unto that famous and honourable government, of that Royal King Charles, and that State of Old-England, to be ordered and governed according to the Laws and Customs thereof; not doubting of the continuance of tha● former love that hath been betwixt you and us, but rather to have it increased hereby, being subjects now, (and that with joint and voluntary consent) unto the same King and State yourselves are: So that if any small thing of difference should fall out betwixt us, only the sending of a Messenger may bring it to right again; but if any great matter should fall (which we hope and desire will not, nor may not) then neither yourselves nor we are to be Judges, but both of us are to have recourse, and repair unto that honourable and just Government; and for the passage of u● or our men, to and again amongst you, about ours or their own occasions, to have commerce with you, we desire and hope they shall have no worse dealing or entertainment then formerly we have had amongst you, and do resolve accordingly to give no worse respect to you or yours, then formerly you have found amongst us, according to the condition and manner of our country.  
Nanhyganset this present, May the 24. 1644. 

PESSICUS his Mark.  
CONAUNICUS his Mark.    
Now before the assembling of the next general Court, in regard the Indians had expressed themselves as above we heard, there were fears and jealousies raised up in the minds of the people, of the Massachusets, and other of their united Colonies, as though there was some danger of the Nanhygansets coming against them to do some hurt unto them: So that when we heard their Court was assembled, we writ unto them, a● follows.  
A true Copy of a Letter sent to the M●ss●chus●ts, at a general Court held shortly after the submission of the people of the Nanhygansets, unto the State of Old-England, by the Commissioners put in trust, for the further publication of their solemn Act.  
THese are to let you understand, tha● since you expelled us out of your Coasts, the Sachims' of the Nanhyganset have sent for certain men of the King's Majesty's subjects, and upon advised Counsel amongst themselves (a general Assembly being called of purpose for that end) they have jointly voluntarily, and with unanimous consent, submitted and subjected themselves, with their Lands and Possessions inherited by lineal descent, voluntary subjection, right of Conquest, purchase or otherwise, what ever lands or privileges appertain and belong unto them, unto that honourable and famous Prince Charles, King of Great Britain, and Ireland, in that renowned State and Government of Old-England, to be ruled and ordered, according to those honourable Laws and Customs, in themselves and their Successors for eve●, which is performed and done, in that solemn, durable, and commendable custom of Record, under divers and several han●● and seals, witnessed sufficiently, both by the Natives and English, solemnly delivered and received on His Majesty's behalf▪ holding correspondency with the Laws and Customs of th●● honourable State of Old-England in all points: We thought good therefore to give notice hereof, at your general Court now assembled, that it may serve to inform yourselves, and all your united Colonies, of the performance of this Act done, without any further pains or trouble, that so not ourselves only, that are eye and ear witnesses hereof (but you also) may follow our occasions and employments, without any extraordinar▪ care, or fear of the people abovesaid, to offer to make a●y inroad, or give any assault upon us: But with that indigni●y offered and done unto their Sovereign, which cannot be borne, nor put up, without a sharp and Princely revenge; nor may we upon the like penalty, offer to disturb them in their bounds and territories, in their ordinary and accustomed employments among themselves, or with any of their neighbouring Natives, whose grounds of proceed causes and occasions are better known unto themselves, than we can be able to judge of. But if either you or we find any thing amongst them too grievous to be borne; they not making any violent assault upon us▪ we know whither, and to whom we are to repair, and have recourse for redress, as we tender our allegiance and subjection unto our King and State, unto which they are become fellow subjects with ourselves; and therefore of necessity his Majesty's Princely care must reach unto them. Furthermore, that it may appear, that our dealings towards you, and all men, have been, and shall prove just, and true, whatever your dealings may, or have manifested themselves to be towards us: Know therefore, that being abroad of late about our occasions, we fell to be where one of the Sachims' of that great people of the Maukquogges was, with some of his men, whom we perceive are the most fierce and warlike people in the country, or continent where we are, furnished with 3700. guns, men expert in the use of them, plenty of powder and shot, with furniture for their bodies in time of war, for their safety, which other Natives have not; we understand that of late they have slain a hundred French, with many Indians, which were in league with the French, putting many of them to cruel tortures, and have but lost two of their own men; these being as we understand deeply affected with the Nanhygansets▪ in the loss of their late Sachim, unjust detaining also of so great a ransom, given and received for his life▪ and else, are resolved (that if any people offer to assault them in their accustomed courses amongst the Natives, or seeking after their ancient rights and privileges, not offering wrong to any of His Majesty's subjects, nor violating their subjection to that Noble State, which they seem to respect, and much to adore) to wage war with them unto the uttermost, which it seems is the very spirit of that people to be exercised that way, which as we desire to make use of it ourselves, so do we hereby give no●ice to you also, to make the best use of it unto yourselves in all your Colonies united.  
June the 20th, 1644. By ●● the true and lawful owners of Shaw-omet. John Warner Secret.  
These things being done, we residing upon Aquethneck▪ alias, Road-Iland, hiring houses and grounds to plan● upon, for the preservation of our Families: The Governor of the Massachusets perceiving that we still abode among the English, and were not gone to the Dutch as others formerly did, he then writ a Letter privately to some in the Island, whom he thought they had interest in, being he continued a Member of their Church, however removed from them, telling him, that if he and others (who were in like relation unto them) could work the people of the Island to deliver ●s ●p into their hands again (at least some of us) it would not only be acceptable unto the Court then sitting, but unto most of the people in general; the people of the Island having notice of this Letter, did altogether dislike and detest any such course to be held with us, knowing very well what they had already done, and how causelessly; So that we abode still upon ●he Island, and followed our employments, until such time as there appeared amongst us a charter of civil government, granted by the State of Old England, for the orderly▪ quiet, and peaceable government of the people inhabiting in those parts of the country, called Providence Plantations, in the Nanhyganset Bay, which Charter being joyfully embraced▪ and with all expedition, an orderly and joint course was h●●d for the investing of the people into the power and liberties thereof unanimously, for the exercise of the authority, in the execution of Laws, for the good and quiet of the people, which thing gave great encouragement unto the Planters, to go on in their employments, hoping to enjoy their lawful ●●ghts and privileges without disturbance, which the Massac●usets, together with Plymouth understanding, they go about by all means to discourage the people, by their endeavouring to weaken, and invalid the authority of the Charter, in the eyes of the country, entrenching upon those places, to frustrate and make void the Charter, as by maintaining their Coadjutors, as aforesaid in opposing of us, giving them order to set up writs upon our houses, where formerly we lived, prohibiting all men for intermeddling with those Houses, Lands, Peoples, either English or Indians (which they call their own people) without their consent and approbation in those parts, which all plainly fall within the confines of the forenamed Charter, and far out of all their jurisdictions.  

Here followeth a true Copy of a Warrant set upon our houses at Shaw-omet verbatim, being extant, which was done after the Charter appeared amongst us.  
WHereas we understand that some of our country men about Providence, or those parts, do intent to sit down upon our Lands at Show-omet, or those parts: This is therefore to give notice to any such, that they forbear, without licence from us, to attempt the same, or to meddle with any of our people there, either English or Indians; for let them be assured, that we resolve to maintain our just rights.  
Given at the Court at Boston, the 16th. of the 8th. Mo, Ann. 1644. By me Increase Nowell, Secret.   
After this they ceased not to send out their Warrants amongst us, after the Charter was established amongst us, sending divers, and serving them upon the men of Providence, expressly commanding their appearance at their Courts in the Massachusets▪  
A Copy of one of their Warrants to the men of Providence here followeth● word for word, and is extant under their hand.  
To the Executors of Franci● Weston.  
YOu are required to take notice of an Attachment against the Lands of Francis Weston, so as to bind you to be responsal, at the next Court at Beston, to answer the complaint 
One of their now coined subjects amongst us.  of William Arnald, * for withholding a debt of thirty shillings due to him, and hereof not to fail at your peril.  
Dated the 5. (4) 1645. Per cur. William Aspinwall.  
And as they thus go beyond their bounds, not only to entrench upon the liberties and labours of their country men, (but also upon that authority transferred upon that people by the State of Old-England, for the quiet and peaceable ordering and government of themselves) not only in providence and Shaw-omet, but like wise upon Road-Iland, both in Portsmouth, and Newport, specified in the Charter; the Colony of Plymouth joined in league with the Massachusets, to such ends and purposes, sent their Messengers to Road-Iland, as namely, one Master John Brown, an Assistant in government amongst them there, who went from house to house (b●th in Portsmouth and Newport) discouraging the people for yielding any obedience unto the authority of the Charter, giving them warning (as from the Court of Plymouth) not to su●mit unto any government that was established by virtue of a late pretended Charter, (as he very presumptuously called it) nor unto any other authority, or government, but only such as was allowed and approved of by them, although formerly they have many times confessed and acknowledged both by Word and Writing, that it was out of their Jurisdictions▪ without which acknowledgement, the people would never have adventured to lay out their estates, and to have planted themselves and families in those parts, some of them having too great and costly experience of Plimouths dealings with their country men, to be such as may be fitly▪ paralleled with the dealings of the Massachusets, and their practice springing from the same spirit, hath brought them into league and band, when they were clearly manifested each to other, who before at the time of their first Neighbourhood there, they were at a distance, and stood aloof, one from the other, as each thinking I am holier than thou, the men of Plymouth, coming thither from Amsterdam, and the other out of hot persecutions of the Bishops in Old England.  
Now that these men do not only entrench causelessly upon their countrymen, but also upon the poor Indians, inhabiting in those parts, it is very plain by their proceedings against that people of the Nanhyganset▪ whose country falls within the confines of the Charter, which people only going about to right themselves upon such Indians as they conceive have mightily wronged them in taking away the life of their Prince, after so great a ransom given, and received for his rescue; this they make their occasion to go out against them to cut them off, and so to take their country into their own jurisdiction; whereas the Indians, of our 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, unless they do 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 half, 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 ourselves have been eye-witnesses, when we have had occasions amongst them, and in houses that were more public, where the wife and children of the diseased Prince were, there did a man continue a speech (during the time of the women's praying, sighing and lamenting with abundance of tears) declaring what their loss 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 engaged 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 Plymouth have offered to go 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 go out with them in th●● work, they would make plunder of them: So Captain Stan●ish sent word in the name of Plymouth (now since we cam● out of those parts) unto the men of Providence, as we are credibly informed by Letters from divers hands, as also by word of mouth from persons of good note, who were in the country 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 country of the Nanhygansets; only one Letter that concerns the Indian's, we desire to set down, ●o give further intelligence t● the Reader of these men's dealings, who seemed so meelt, and so mild in their native country, Old▪ England, in the time of their abode there, as though they could not heave a h●nd, or wag a tongue against any thing but a Bishop's Ceremony, that being only offensive unto them.  
Here followeth a true copy of a letter s●nt unto us since our coming from those parts of America called New England.  
WE are all in health at this present and cheerful, (the greatest want is your company) though men generally more invective than 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 
* One of their aforesaid subects or agents dwelling in Providence.  to interpret; when they came to Benedick he refused to go without a hundred men in arms, only to possess them with danger, to effect his bloody plot, upon whi●h Mr. Williams being sent for to Nanhyganset, and also my ●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 gone, with the Captain & Master Wylbour, upon Benedicks refusal; I stayed their return, and their agreement was to have Pessecus 
a Chief Sachimof the Nanhyganset  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 counsel of a witch, and that those that did it, were worthy to die; upon which Master Wylbour was ready to die, for fear he should be hanged; so than the Indians went down, ●nd they compelled them to cease wars with Unkas 
b That is, the the Indian who slew their Sachim Myantonomy, when he had received a ransom for his life.  and to pay them five hundred pounds for charges of Court, and provision for Soldiers 
c The Court called to consult how to cut them off, and Soldiers they had raised up for that purpose. , and to leave four of the chief Sachims' children, till the money be paid, and to leave four of his chief men till the children came, and ●● promise them not to sell any land▪ without their consent: 
d Thus to get interest in their land, either to people it with whom they please, or else to get occasion to go out against them again.  this being done they came home again, and sent a man ●o ●ell me what was done, telling me that if the Lords in England help them not, they are like to suffer at present, ou● still they say they are not afraid of them, but only giv● them their demands, rather than to war, before the Lords hear of i●, that all may see they mean no hurt to English, but will submit to the Laws of England, concluding it is but ●ent▪ it will come home with advantage both to their wisdom 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 faithful relation, as briefly as we could, of what passages have fallen out betwixt the people of Providence plantations, and the rest of our countrymen inhabiting about them, which we have sensibly fel●, and our families are now pressed under, laying it unto heart, and seriously taking it into con●●deration, hath not only occasioned, but necessitated some of u● to be here at this present with the consent of many others, according to our bou●den duty, and allegiance, to present the truth hereof to this State.  
LONDON the 14th of Ia●●ary 1645.   

Here cometh a letter to hand, was wri●ten in th● 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 country where she was driven with her children) questioning the truth of it, writ to ●er husband to desire his thoughts of it; i● was gathered from Mat. 24. 29. & ●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 earth▪ was coming, the glory whereof 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 days to appear as darkness in comparison of that light which should now appear, showing also, that the ministry of the Apostles was that which might & should be removed, that a more excellent glory might be brought in, and remain, concluding that the ministry of the Apostles, was but a ministry of witness, but one should hereafter appear having the presence and ●●ality of that which they but only witnessed, and gave testimony unto.  
Here followeth a 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 see●s to stand in such expectation and hopes of.  
COncerning that point you wri● fr●m Mat. the 24 29. as also Heb. the 12. 26▪ 27. N●m●●●, that the Apostles ministry, was a ministry of witness, ●●●●●dily grant; but that it was no more than a ministry of witness, we utterly deny, for it had not only witness, 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 Son, who is that faithful and true witness, yea, and the judge of all, also; and higher than his ministration (who comes out of the bosom of the Father) we look nor nor ever desire to go, Therefore we only confess him, who is, and who was, and who is to come, and therefore reject such a Gospel 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 Satan to beguile the souls 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 jesus after the flesh, yet henceforth know we him no more.  
And for the Sun being darkened, to be the ministry of the Apostles becoming dark in respect of a greater light appearing, we may in no case allow; for the Sun there spoken of, is that Sun of righteousness, a greater then which shall never appear, but when the cross of Christ (spoken of in that Chapter) is evidently set forth, and declared to be that which indeed it is; then is that sun of Righteousness, that is light in itself, turned into darkness, in all the men of the world, even as the Saints, which are darkness in themselves, become light in the Lord; for as the wicked turn the truth of God into a lie, which is truth in itself, and ever will be, so they transform the light of the Lord into darkness, which in itself is light and can never be darkness: the Moon also, whose time is to appear, and her place to have dominion in the night, shall not give her light▪ she shall fail in her office to shine, wax, wain, and ●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 woeful 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 joel speaks in the same case) all times shall affor● them no hang 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 ●n the field, where they were exercised in ordinary employments, in the things of this life, unto the blood of Zacharias slain (between) or in the middle of the temple and the altar, ●●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▪ ye● the stars shall fall from heaven, even cease to afford their various glories and lights, yea that day star shall never give notice of that day springing from on high to visit them, or the rise of that Sun of righteousness, with healing under his wings, nor shall their several operations, and virtues yield any refreshment unto these terrene & sublunary things, that is, all those several glories, and various virtues and operations that are in that bright morning star the Lord jesus, and in those seven sta●rres which he holds in his right hand, they shall all fall off, and lose th●ir lustre, light, and influence, in and towards the earthly sons of Adam, as though they had never been; for as t●e rejoicing of the lamp of the righteous is a putting out and cessation of all sin and sorrow, even so the putting out of the candle of the wicked, is a cessation, and utter de●olishing of all the ●ertues and excellencies of Christ unto them, as though they were not at all, nay more than so, for as the sin and miseries which none are by nature subject unto, are made througe the wisdom of God, a means 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 ●ver, even as the excellencies of these visible heaven 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 Sun hath dominion of the day, the Moon and the stars; the dominion of the night; the Su●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 virtue and influence ●o herbs & plants, for the stars have power and dominion in that, yea every star hath its particular power and virtue, yet can they not water the earth. The clouds have their dominion in that, yet cannot they serve man to breathe in; the air 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 glory without it, so that whatsoever is declared in the Kingdom of heaven it is the first and the chief, and all the rest do serve to make up all its power or chiefrie, so as all the Elders cast down their crowns before ●t; all the excellencies that are in Christ Jesus, as love, wisdom, righteousness, holiness 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 appear in them any more, for the place wherein God declared his image at the first, in the beginning was man; but when the cross 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; therefore it is said, immediately after these tribulations, or immediately with these tribulations, (as the word will also bear) that is, the preaching of the cross and these things are inseparable; no marvel therefore, that when ever the cross is preached, the champions of that man of sin come out against it, striving to retain their god; for ●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 height 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 righteousness of Christ may rema●● for ever; therefore the voice o● the Gospel shakes both heave● and earth, in that place alluded unto in your letter Hebr. 12▪ ●6. 27. alluding both to Mount Sinai, and Mount Zion, so th●● the word yet once more declares a double removal, yea, and that of things that are made; for man was made in the image of God, yet the wisdom of the Serpent removed this image, that man's righteousness which is nothing but abomination in the sight of God, might ever remain, So also Christ was made sin, but the wisdom of God removed this sin in the very act of his being made so that the righteousness of God might remain and abide for ever; and then, and then only shall or doth appear the sign, or the miracle or wonder of the son of man in heaven, in those clouds of, witness▪ or in that cloud of witnesses with power and great glory▪ so as all earthly kindreds shall mourn and wail before him, Even so Ame●▪ Now the sign or wonder of the Son of man is this, that God made him a wo●ld of life at the f●●st, for he breathed into his face, the breath of lives, (as the word i●) for the life of all the world was in him; and yet thi● world of life is become nothing else but a world of death in ●●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 sin and death, and yet this world of sin and death is become a world of righteousness and life unto the godly, and no sin nor unrighteousness of man found in them, for never was guile ●ound in his ●outh, Even so. Amen, and this is the sign or miracle of the Son of man, which the world knows not of, and therefore ●●th so many empty conjectures what it may be thought to be, g●●i●g up into Heaven after it: when as it is come down unto us, and they know it not. Rome 10. 7. 8.  
Thus have I given you my thoughts as brief as I could concerning what you propounded unto me, and bless the Lord that you ministered 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 P●●mos, or among the nation of the dead, or deadly, (as the word signifies) to reveal unto us the great mysteries of his Kingdom, that we may declare unto those that now be h●re, how to have their hope in God, & that it may be told unto our children's 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 Scripture●, which now are not at hand; otherwise we are very free to publish them to be seen of ●●l, that the wise hearted might judge of what our spirits and practices rellish●d, and how they were employed 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 p●ins to take a view of one other Letter, in answer to a friend, who seemed to be troubled about that Scripture, in john 6. 53. verse, what the meaning of it might be, desiring resolution thereit, since we arrived in England.  
The words are these.  Then jesus said unto them, verily, verily, I say unto you, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. 
IN these words consider, first the occasion of them. Secondly, the sum of them, and thirdly the parts.  
First for the sum, it is a divine sentence exclusive, of all men, from the life and spirit of God, save only such as do eat the flesh of the son of man, and drink his blood.  
Secondly, the parts of them for order sake are four. First the occasion of this sentence, in these words, than 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 itself, excluding all from the life of God, such only excepted as do eat the flesh of the son of man, and drink his blood.  
For the first, which is the occasion of this divine sentence; that is, the reasonings within themselves, which the Jews had in the operations of their natural hearts, upon the delivering of this manner of doctrine unto them, even by the son of God himself, employed in this word (Then) looking back upon the verse immediately 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 itself manifest, even from the natural reasonings, and argumentations framed in men's minds; though they are not the cause, yet they are the occasion of the manifestation of it, even as the truth, righteousness, power, and authority that is in God, breedeth occasionally, fear, terror, jealousy, and wrath, in men's hearts and minds, though these excellencies that are in God, are no proper cause hereof, but only an occasion, without which they would not be; For if there were no judge, the Malefactor would not have terror; even so, the very natural reasonings of men's 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 himself; but without such reasonings, and Characteristical impressions in man's 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 sons of God, and not simply, or merely of creatures in our minds, being once enlightened by him who is God, and the Father of lights, where ever it appeareth: So that the soul of man is of far greater sublimity, and natural excellency in its creation, than 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 ways, wherein men have walked, and manifested themselves in this present world, such it that wonderful Epistle of jesus Christ, in the various writing and expression of it in the souls, hearts, and lives of the Saints that are in light through jesus Christ; instance in one for all, the spirit of a natural 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 bosom 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 myself 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 eternal, 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 itself, though only in a way of death, through its natural ignorance, that now it speaketh in that way of life, through that light and knowledge that is in the Lord; and thus, Christ by sin condemns sin in the flesh: for by those reasonings wherewith we justify ourselves naturally, through that ignorance that naturally is in us, by the very same arguments and reasonings we condemn ourselves, and justify the Lord, through that light and knowledge we have in him by jesus Christ.  
2 The second thing to be observed, is the certainty of this sentence laid down in the form o● an oath, verily, verily, that is, so it is or so it shall be, as if he should say Amen, Amen, so it is and so it shall be without alteration or change, and in that the word is doubled, it is for the certainty of the thing, as joseph said of Pharaohs dream, and of no less 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 pass 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 Prophecy, Proverb, Parable, and advise, that records the History, or gives sentence divine, must also interpret, expound, and declare the meaning thereof; else is the Book shut and sealed up unto us; great folly therefore to conclude of certainty of Scripture, and of no infallibility in the interpretation thereof; For no more than we know the truth of an interpretation, no more do we know the truth and certainty of any History, Prophecy, Proverb, or Parable, which is propounded unto us, but take things upon repo●t, as we do 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 judge speaks upon the Bench, when he gives sentence in a cause, upon due proof 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 Son of God, and not of themselves; so that as he suffereth in them, else can he 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 express myself in the Father unto the world, for my Father and I are one.  
The fourth thing to be observed, is the sentence itself, excluding all from the life of God, such only excepted at do eat the flesh of the son of man, and drink his blood; wherein observe five things briefly, first why he is called the Son o● man, secondly, what is meant by his flesh and blood in this place; thirdly, what we are to understand by eating and drinking; fourthly, what is meant by life in this place; and fifthly how we are to understand, that exception or limitation, seeing That of ourselves we are n●● able to think a good thought, how can we then perform such a weighty worthy, and unknown action, that is no less than life itself, in the doing of it.  
For the first, viz. why he is called the Son of man?  
Answ. Not only, nor properly, because he had a soul and a body as all men have, which indeed was good in the creation, and so man is called the son 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 sonship, for Christ in respect of his death (without 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 himself, any thing that is deadly, for he is that Fountain of life; yea, life itself, in the abstract; nor can it be proper, or compatible ●o the Son 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 made in the Image of God, but man alone, so no other creature in regard of degeneration, can bear the Image of death and hell b●● 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 soul in hell, neither wilt thou suffer thine holy one to see corruption; therefore of necessity must he be brought forth, in respect of his death by man alone.  
The second thing to be observed, i●, 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 ●●●me of flesh, which is a curse to all them that strengthen themselves by it in the things of God; for in that sense, shall flesh and blood never inherit the Kingdom of God; nay add further, in that sense it is true, That if you live after the flesh, it is death, which is to live according to the wisdom, skill, strength, study, and forecast, about the things of God, that a creature (merely 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 goodliness is as the flower of grass that withereth, consumeth, and is brought to nought; for the best thing that is in it (which is his wisdom) is enmity 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 weakness, frailty, and imbecility of man, when he is deprived, and laid waste in himself, of all created glory, which is only then; when the spirit of the Lord blows, or breathes upon him; and so becomes nothing in himself but weakness and infirmity: And in this sense the Prophet saith; Now the Egyptians are men, and not God, their Horse's flesh, and not spirit: So saith the Psalmist in the same sense, my flesh also resteth in hope, that is my weakness, and tired out condition, hath rest, and strength in an other, though not in myself; 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 weakness and infirmity unto thee, for unto thee nothing but flesh comes; and so the Son of God is truly said, to be made flesh, that is weak and grayle, in regard of our nature which he took, or (as a continued act) takes upon himself.  
Again, by blood is here meant the life, spirit, and power of the Son 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, virtue, and vigour of the son 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 sense is blood taken by our Apostle, where he saith, This is he that came by water and blood, that is, by weakness and strength, not by water only, but by water and blood; that is, not by weakness only, but by weakness and strength, that is, weakness 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 quickened in the spirit; and so is it also said, That what the Law could not do, i● that it was weak concerning the flesh, yet the Son of God taking upon him that similitude, and by sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, that is, even as he became flesh in us, so do 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 drink 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 mystical 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 moisture, or drink, for the digestion thereof, it is the destruction of the body, because moisture, as well as heat, must be maintained, those being the two Radical humours; else doth the Lamp go out, and is extinct; yea, meat without moisture doth suffocate, and choke the spirits, to the surfeiting of the body, and so becomes the overthrow of it, which otherwise would maintain and uphold it. Again, if we should take in only drink, without meat, upon which it operateth, and worketh, then doth the moisture presently overflow to the quenching of the heat, and so breedeth either some dropsy in the body, to the sinking and overthrow of it in that way, or else it rumeth up into the head, and breeds madness, and giddiness in the brain, unto all foolish, wanton, and lascivious wickedness: Even so it is in that mystical body of Christ: And hence it is said (by an ●legant allusion) to eating and drinking naturally) that we eat the flesh of the son of man, and drink his blood; that is, if we ●●● or communicate with that weakness and frailty which i● naturally in man, and which the Son of God assumed and taken into unity with himself, 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 bosom of the Father) then do we surfeit, & suffocate the spirit, and die in ourselves, and in our sins; and so also, if we neglect that weakness that is in us (as though no such thing were) and dream of a high and spiritual estate, which doth not arise out of, and is the result, (through the wisdom of God) of that weakness that is in us, then do we either sink in our folly, and become sottish in the things of God, being drunk up only with the things of this natural life, else are we puffed up, and become giddy in ourselves, thinking we know something, when as indeed we know nothing as we ought to know, but are merely, and vainly puffed up in a carnal, aspiring, proud, vainglorious, and fleshly mind. So that to eat the flesh, and drink 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 weakness; 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 do:) And also, how our nature is, thereby made strong and mighty, througth that strength of the Son 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 sons of men) is swallowed up of that victory and life, which is in him, as he is that victorious, and eternal Son of God, and without a suitable correspondent, and hermonious feeding of these two, as in one individual subsistence, we cannot have life in us, no more than our bodies can be sustained by meat without drink, or by drink 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 breathe of the Son of that living God in us: For as the body without the soul is dead, so also the soul without the life, and spirit of the Lord jesus is dead, and as the body lives not without meat and drink, heat and moisture, so the soul lives not without communicating alike▪ in this strength and weakness, or in this life and death, which is in the Son of God, who dies concerning the flesh, but is quickened in the spirit, and the spirit of God proceeds ever from these two, when ever it uttereth itself, 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 perilous times are in the last days, but only as it proceeds from these twain, that is, from a dying unto the flesh; and a being quickened in, and living unto the spirit, by which life, spirit, or breathe it ever preacheth, from the days of Noah, even until now, both in ourselves, and by ourselves 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 he liveth the life of God, never to die 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, etc. Secondly, how we can be said to eat and drink in such a high nature, seeing that we of ourselves cannot think a good thought, much less perform such an act as this.  
For the first, who are meant in that he speaks in the second person plural, 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 twofold nature, according to that faith of the Son of God; so is it, Ye, that is, every one that is in Christ, and so through those precious promises, or gracious Covenant, is made partaker of that nature divine; ye●, who ever is one of those children that have flesh and blood, of which the Son of God also took 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 himself in point of our salvation, with nothing but our frailties and imperfections, and so of weak becomes 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 own power and strength and other food the Son of God never took into unity, nor digested, to gather strength unto himself by. Again, as he is man he drinketh the blood, that is, taketh in, or receives that blood, life, spirit, and power of God, whereby he is enabled to do all things, according to the purpose of his will, and other drink he never drunk, as he is man; for our poor nature is of that vast emptiness, that nothing but the fullness and power of an infinite and all-sufficient God, can possibly supply and perfect it, and so there is a complete eating and drinking, which is that full satisfaction and nourishment, that can be found in none, save only in the Son of God himself, for it is a weakness of that nature and latitude, that nothing can supply and make up but God himself; and it is a power of that fullness and perfection that can take nothing into unity with itself that may be thought to add any thing (no not in the least) unto that strength and vigour that is in God; for than it were not an Almighty power of God that saves us.  
And so it is (We) that eat and drink, 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 ways; for as our infirmities are multiplied, 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 emptiness, drinks and takes in that fullness, power, and spirit that is in the word of God, in which we are expressed and made manifest to be the sons and daughters of God, and in that mutual eating and drinking our life, strength, and comfort doth consist.  
The fifth particular, how it is said (that we do eat) that are not able to do any thing; alike answer is to be given to this as to the former, when he saith, Ye, 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 itself) we miss 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 error, and are in the same default; but we must hold and maintain the unity of them both, in that way of faith in the Son of man, then is there power and ability, both to eat and to drink, even as there is power and ability in the Heavens and the earth, united in their operations, to bring forth fruit plentifully, which work cannot be done, if either of them were set apart, and separated one from the other: So that the word of God is made strong through our weakness, that so it may appear and make manifest itself: and our weakness appears, and is acknowledged through that word of God, that so all may be given unto God, and he may be all in all; so that it is (Ye) as man considered, in and with the power and spirit of God, in which he is enabled to do all things, and not (Ye) as considered one man, in and with an other, for so all flesh is grass, surely in that respect the people is vanity.  
S. G.   
FINIS.