Samuel Gorton
Samuel Gorton was an early settler and civic leader of the Colony of Rhode Island and Providence Plantations and President of the towns of Providence and Warwick. He had strong religious beliefs which differed from Puritan theology and was very outspoken, and he became the leader of a small sect known as Gortonians, Gortonists, or Gortonites. As a result, he was frequently in trouble with the civil and church authorities in the New England Colonies.
Gorton was baptized in 1593 in Manchester, Lancashire, England and received an education from tutors in languages and English law. In 1637, he emigrated from England, settling first in Plymouth Colony, where he was soon ousted for his religious opinions and his demeanor towards the magistrates and ministers. He settled next in Portsmouth where he met with a similar fate, being whipped for his insubordination towards the magistrates. He next went to Providence Plantations where he once again encountered adverse circumstances, until he and a group of settlers purchased land from the Narragansett people. They settled south of the Pawtuxet River in an area which they called Shawomet.
Gorton refused to answer a summons following the complaints of two Indian sachems about being unfairly treated in a land transaction. He and several of his followers were forcefully taken away to Massachusetts, where he was tried for his beliefs and writings rather than for the alleged land transaction. He was sentenced to prison in Charlestown, though all but three of the presiding magistrates voted to give him the death sentence.
After being released, Gorton and two of his associates sailed to England where they obtained an official order of protection for his colony from the Earl of Warwick. During his stay in England, he was also very active in the Puritan underground, preaching in churches and conventicles known for their extreme religious positions. Once back in New England, he changed the name of Shawomet to Warwick in gratitude to his patron in England. He became part of the very civil authority which he had previously rejected, serving as an assistant, commissioner, deputy, and president of the two towns of Providence and Warwick.
He wrote a number of books, two of them while in England and several others following his return. He was a man of great learning and great intellectual breadth, and he believed passionately in God, the King, and the individual man; but he was harshly critical of the magistrates and ministers who filled positions that he considered meaningless. His beliefs and demeanor brought him admiration from his followers but condemnation from those in positions of authority, and he was reviled for more than a century after his death. In more recent times, some historians and writers have looked upon him more favorably, and some now consider him to be one of the great colonial leaders of Rhode Island.
Ancestry and early life
Samuel Gorton was baptized on February 12, 1592/3 in Manchester, Lancashire, England, the son of Thomas and Anne Gorton from the chapelry of Gorton, a part of Manchester. His grandfather and great-grandfather were both also likely named Thomas Gorton of the same place. They were members of an ancient family, found in Gorton as early as 1332. While Gorton would later style himself "gentleman" and boast about the antiquity of his family, his parents were in fact of very modest means. When Gorton's father made his will in December 1610, he described himself as a "husbandman" and the value of his father's estate was subsequently valued at just over £25.Gorton was educated by tutors and became an accomplished scholar, particularly in the area of languages and English law. His library contained volumes "in which the ancient statutes of his country were written." Gorton entered the cloth trade, and by the late 1620s, he was living in London. Here, he was variously described as a "clothier," "merchant," and "factor of Blackwell hall." During the 1630s, while living in the parish of St. Olave Old Jewry, London, Gorton fell into debt and became entangled in various lawsuits. St. Olave was also a hotbed of unorthodox religious opinion, and Gorton soon came to adopt his own, highly eccentric and controversial theology.
Gorton's theology
Gorton's early development centered around religious themes, and he was inspired by the Puritan challenge to the established Anglican Church in early 17th century England. However, his ideas were not in the mainstream of English Puritan thought, and most authorities who wrote about him considered his theology to be radical. Three of his religious mentors were John Saltmarsh, William Dell, and William Erbury, the first two being chaplains in Oliver Cromwell's New Model Army, and Erbury a Welsh Puritan. All three of these men were considered to be unorthodox by their fellow clergymen.Gorton's belief was that the Holy Spirit was present in all human beings, giving each person a divinity and obscuring any distinction between a saint and sinner. Religious conversion, then, was the willingness to follow the dictates of this inner divinity, even against human authority. Gorton felt that emphasizing external ordinances, as opposed to the inner Spirit, compelled people to live under the ordinances of man rather than of Christ. This theology was embraced by the Seeker and Ranter movements, and later by the Quaker movement—though Gorton never personally identified with any of these groups.
Gorton viewed the ordinances promoted by governments with deep suspicion. His ideology of anti-authoritarianism was based on his belief in the equality of all men, and he felt that both civil and religious hierarchical systems "denied the true priesthood of all believers." He considered an educated, professional ministry to be a form of Anti-Christ, a view also shared by both Dell and Erbury. He wrote in New Englands Memoriall : "I would have you know that I hold my call to preach... not inferior to the call of any minister in the country."
Plymouth, Portsmouth, and Providence
Gorton was living in London when he filed suit in a chancery case in February 1634/5. His reasons for leaving England and sailing to America were given in his many writings. One biographer summarized these: "He yearned for a country where he could be free to worship God according to what the Bible taught him, as God enabled him to understand it." Another biographer noted that "Gorton was one of the noble spirits who esteemed liberty more than life, and, counting no sacrifice too great for the maintenance of principal, could not dwell at ease in a land where the inalienable rights of humanity were not acknowledged or were mocked at." Gorton himself wrote, "I left my native country to enjoy liberty of conscience in respect to faith toward God and for no other end."In March 1637, he arrived in Boston from London with his wife and several children at the height of the Antinomian Controversy. He sensed the growing hostility towards those with unorthodox theological views, such as Anne Hutchinson, and his stay there was short. He soon went to Plymouth Colony where he rented part of a house, becoming active in the community by volunteering during the Pequot War, as did his older brother Thomas. He soon had differences of opinion on religion with his landlord, and he was summoned to court in December 1638 based on the landlord's complaints. In court, Gorton "carried himself so mutinously and seditiously" towards both magistrates and ministers that he was sentenced to find sureties for his good behavior during the remainder of his tenure in Plymouth, and given 14 days to be gone from the colony. He left Plymouth shortly, but his wife and children were allowed to remain there while he proceeded to Portsmouth on Rhode Island, arriving in late December 1638. Here he became a resident, and on the last day of April 1639 he and 28 others signed a compact calling themselves subjects of King Charles and forming a "civil body politick."
Things were no better for Gorton in Portsmouth than they had been in Plymouth. In 1640, his servant maid assaulted a woman whose cow had trespassed on his land, and this servant was ordered to court. Gorton refused to allow her to appear and went in her place. With his hostile attitude towards the judges, he was indicted on 14 counts, some of which were calling the magistrates "Just Asses" and calling a freeman in open court "saucy boy and Jack-an-Apes." Governor Coddington said, "All you that own the King take away Gorton and carry him to prison," to which Gorton replied, "All you that own the King take away Coddington and carry him to prison." Since he had previously been imprisoned, he was sentenced to be whipped, and soon left Portsmouth for Providence Plantations.
Trouble continued to follow Gorton to Providence, where his democratic ideas concerning church and state led to a division of sentiment in this town. On 8 March 1641, Roger Williams wrote to Massachusetts magistrate John Winthrop, "Master Gorton having abused high and low at Aquidneck, is now bewitching and bemadding poor Providence, both with his unclean and his foul censures of all the ministers of this country and also denying all visible and external ordinances in depth of Familism." Gorton used his talent and energy to consolidate many discontented settlers into a destructive party in the otherwise peaceful settlement established by Williams. This group became known as the Gortonists or Gortonites.
Gorton was never received as an inhabitant in Providence because of his disorderly course. At this point, he moved once again to an area called Pawtuxet along the Pawtuxet River, about five miles south of the settlement at Providence.
Pawtuxet and Warwick
At Pawtuxet, there was immediate friction and a rift among the settlers, with a majority of them adhering to Gorton's views. The original Pawtuxet settlers were deeply offended by Gorton's conduct, notably William Arnold, his son Benedict Arnold, his son-in-law William Carpenter, and Robert Coles.On November 17, 1641, these men sent a letter to Massachusetts in which they complained of the "insolent and riotous carriage of Samuel Gorton and his company," and they petitioned Massachusetts to "lend us a neighborlike helping hand." With no formal government established in the area, these Pawtuxet settlers put themselves under the jurisdiction of the Massachusetts Bay Colony in an arrangement that lasted 16 years. By doing this, they cooperated with Massachusetts in its quest to gain territories that would give them direct access to the Narragansett Bay, and they fueled a border conflict between Massachusetts and Rhode Island which continued for nearly 100 years. The Arnolds and their Pawtuxet partners assisted Massachusetts in efforts to remove Gorton and his followers from the entire region. For decades, territorial claims made by Massachusetts in the Narragansett region were an issue of contention for Roger Williams, who wanted to consolidate all of the towns around the Narragansett Bay into a unified government.
In January 1643, Gorton and 11 others bought a large tract of land south of Pawtuxet from Narragansett tribal chief Miantonomi for 144 fathoms of wampum, and they called the place Shawomet, using its Indian name. Here the settlers felt safe from the Massachusetts authorities and sent them at least two letters that were "filled with invective," presenting religious views that were anathema to the Puritan orthodoxy held by the Bay colony.
Gorton and others of Shawomet were summoned to the Boston court to answer complaints filed by two minor Indian sachems concerning some "unjust and injurious dealing" towards them. The Shawomet men refused the summons, claiming that they were loyal subjects of the King of England and beyond the jurisdiction of Massachusetts. Soldiers were sent after them, their writings were confiscated, and the men were taken to Boston for trial. Once in court, however, the charges against Gorton and the others had nothing to do with the original complaints, but instead were about Gorton's letters, conduct, and religious views. The following charge was made against him:
Upon much examination and serious consideration of your writing, with your answers about them, we do charge you to be a blasphemous enemy of the true religion of our Lord Jesus Christ and his Holy Ordinances, and also of all civil authority among the people of God and particularly in this jurisdiction.
The magistrates ordered that Gorton be confined to Charlestown, to be kept at labor, and to wear bolts or irons in order to prevent his escape. He would be sentenced to death, upon a conviction by a jury trial, if he were to break confinement or to maintain any of the "blasphemies or abominable heresies wherewith he hath been charged". All but three of the ruling magistrates gave Gorton the death sentence, though a majority of the deputies refused to sanction this. The sentencing took place in November 1643, but Gorton and the others were released from prison in March 1644, being banished from both Massachusetts and from Shawomet. Gorton and his associates were restricted from their own lands, so they went instead to Rhode Island and were warmly greeted by a faction of residents who were opposed to Governor Coddington.