bloodshed." The persecuting spirit "began to pass away after men
had become organized into great nations, covering a vast extent of
territory, and secured by their concentrated military strength against
the gravest dangers of barbaric attack." [13]

Now as regards these considerations, the Puritan communities in the
New England wilderness were to some slight extent influenced by such
conditions as used to prevail in primitive society; and this will help
us to understand the treatment of the Antinomians and such cases as that
with which we have now to deal.

Among the supporters of Mrs. Hutchinson, after her arrival at Aquedneck,
was a sincere and courageous, but incoherent and crotchetty man named
Samuel Gorton. [Sidenote: Samuel Gorton]

In the denunciatory language of that day he was called a "proud and
pestilent seducer," or, as the modern newspaper would say, a "crank." It
is well to make due allowances for the prejudice so conspicuous in the
accounts given by his enemies, who felt obliged to justify their harsh
treatment of him. But we have also his own writings from which to form
an opinion as to his character and views. Lucidity, indeed, was not one
of his strong points as a writer, and the drift of his argument is not
always easy to decipher; but he seems to have had some points of contact
with the Familists, a sect established in the sixteenth century in
Holland. The Familists held that the essence of religion consists not
in adherence to any particular creed or ritual, but in cherishing the
spirit of divine love. The general adoption of this point of view was to
inaugurate a third dispensation, superior to those of Moses and Christ,
the dispensation of the Holy Ghost. The value of the Bible lay not so
much in the literal truth of its texts as in their spiritual import;
and by the union of believers with Christ they came to share in the
ineffable perfection of the Godhead. There is much that is modern and
enlightened in such views, which Gorton seems to some extent to have
shared. He certainly set little store by ritual observances and
maintained the equal right of laymen with clergymen to preach the
gospel. Himself a London clothier, and thanking God that he had not been
brought up in "the schools of human learning," he set up as a preacher
without ordination, and styled himself "professor of the mysteries of
Christ." He seems to have cherished that doctrine of private inspiration
which the Puritans especial