The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ Confutation 39. This is contrary to expresse words of Scripture John 5.39 Search the Scriptures for they testifie of me Acts 10.43 To him give all the Prophets witnesse Rom. 3.21 the righteousnesse of God witnessed by the Law and the Prophets Isa 8.20 To the Law and to the Testimony Acts 17.11 The Bereans were more noble in that they searched the Scriptures daily If the Prophets give witnesse to Christ if his righteousnesse bee witnessed by Law and Prophets and that they bee noble that daily search the Scriptures and that Christ so farre alloweth their testimony of him that the Scripture saith there is no light but in and according to them then the due searching and knowledg of Scriptures is a safe way to search Christ but the former is true therefore also the latter Error 40. There is a testimony of the Spirit and voyce unto the Soule meerely immediate without any respect unto or concurrence with the word Confutation 40. This immediate revelation without concurrence with the word doth not onely countenance but confirme that opinion of Enthusianisme justly refused by all the Churches as being contrary to the perfection of the Scriptures and perfection of Gods wisedome therein That which is not revealed in the Scripture which is objectum adaequatum fidei is not to be beleeved but that there is any such revelation without concurrence with the word is no where revealed in the Scripture Ergo. 1 Cor. 4.16 Presume not above that which is written Againe if there be any immediate Revelation without concurrence of the word then it cannot be tryed by the word but wee are bid to try the spirits To the law and Testimony Esay 8.20 to try all things 1 Thess 5.21 So the Bereans Acts 17.11 and the rule of tryall is the word Joh. 5.39 Error 41. There bee distinct feasons of the workings of the severall Persons so the soule may bee said to bee so long under the Fathers and not the Sons and so long under the Sons work and not the Spirits Confutation 41. This expression is not according to the patterne of wholesome words which teacheth a joynt concurrence of all the Persons working in every worke that is wrought so that wee cannot say the Father works so long and the Son works not because the same worke at the same time is common to them both and to all the three Persons as the Father drawes Joh. 6.44 so the Son sends his Spirit to convince and thereby draws Joh. 16.7 8. Error 42. There is no assurance true or right unlesse it bee with out feare and doubting Confutation 42. This is contrary to Scripture the penman of Psal 77. had true assurance ver 6. and yet hee had doubts and feares of Gods eternall mercy ver 7 8 9. The best Faith is imperfect and admits infirmity ver 10. 1 Cor. 13.10 11 12. Where there is flesh that doth fight against every grace and act thereof and is contrary to it there can bee no grace perfect Ergo doubting may stand with assurance Gal. 5.17 Error 43. The Spirit acts most in the Saints when they indevour least Confutation 43. Reserving the speciall seasons of Gods preventing grace to his owne pleasure In the ordinary constant course of his dispensation the more wee indevour the more assistance and helpe wee find from him Prov. 2.3 4 5. Hee that seeks and digs for wisdome as for treasure shall find it Hos 6.3 2 Chron. 15.2 The Lord is with you while you are with him If by indevour be meant the use of lawfull meanes and Ordinances commanded by God to seeke and find him in then is it contrary to Mat. 7.7 Aske seeke knock c. Error 44. No created worke can bee a manifest signe of Gods love Confutation 44. If created workes flowing from union with Christ bee included it 's against Johns Epistles and many Scriptures which make keeping the Commandements love to the Brethren c. evidences of a good estate so consequently of Gods love Error 45. Nothing but Christ is an evidence of my good estate Confutation 45. If here Christ manifesting himselfe in workes of holinesse bee excluded and nothing but Christ nakedly revealing himselfe to faith bee made an evidence it is against the former Scriptures Error 46. It is no sinne in a beleever not to see his grace except he be wilfully blinde Confutation 46. This is contrary to the Scripture which makes every transgression of the Law sinne though wilfulnesse be not annexed and this crosseth the worke of the Spirit which sheweth us the things that are given us of God 1 Cor. 2.12 and crosseth also that command 2 Cor. 13.5 Prove your faith and therefore we ought to see it Error 47. The Seale of the Spirit is limited onely to the immediate witnesse of the Spirit and doth never witnesse to any worke of grace or to any conclusion by a Syllogisme Confutation 47. This is contrary to Rom. 8.16 to that which our Spirit beares witnesse to that the Spirit of God beares witnesse for they beare a joynt witnesse as the words will have it but our Spirits beare witnesse to a worke of grace namely that beleevers are the children of God Ergo. Error 48. That conditionall promises are legall Confutation 48. Contrary to John 3.16 Matthew 5.3 c. Error 49. We are not bound to keepe a constant course of Prayer in our Families or privately unlesse the Spirit stirre us up thereunto Confutation 49. This is contrary to Ephes 6.18 1 Thes 5.17 Error 50. It is poverty of spirit when wee have grace yet to see wee have no grace in our selves Confutation 50. The weake beleever Mark 9.24 was poore in spirit yet saw his own Faith weak though it were Peter when hee was brought to poverty of spirit by the bitter experience of his pride hee saw the true love hee had unto Christ and appealed to him therein Joh. 21.15 Paul was lesse then the least of all Saints in his owne eyes therefore poore in spirit yet saw the grace of God by which hee was that he was and did what hee did and was truly nothing in his own eyes when hee had spoken of the best things hee had received and done Ephes 3.18 If it bee poverty of the spirit to see no grace in our selves then should poverty of spirit crosse the office of the Spirit which is to reveale unto us and make us to see what God gives us 1 Cor. 2.9.10 11 12. then it should make us sinne or crosse the will of God which is that wee should not bee ignorant of the gracious workings of Christ in us from the power of his death and resurrection Rom. 6.3 Know yee not c. then would it destroy a great duty of Christian thankfulnesse in and for all the good things which God vouchsafeth us 1 Thes 5.18 Error 51. The soule need not to goe
Father of lights The whole 119. Psalme besides innumerable texts of Scripture doth abundantly confute this by shewing that the servants of God have beene taught by the Spirit of God to pray for every gift and grace needfull for them and not onely for Christ Errour 24. He that hath the seale of the Spirit may certainely judge of any person whether he be elected or no. Confutation 24. This is contrary to Deut. 29.29 Secret things belong to God and such is election of men not yet called Errour 25. A man may have all graces and poverty of spirit and yet want Christ Confutation 25. This is contrary to Matth. 5.3 Blessed are the poore in spirit but without Christ none can be blessed Ephes 4.22.24 he that hath righteousnesse and true holinesse hath learned the truth as it is in Jesus and therefore hath Christ Errour 26. The faith that justifieth us is in Christ and never had any actuall being out of Christ Confutation 26. This is contrary to Scripture Luke 17.5 Lord encrease our faith Ergo faith was in them 2 Tim. 1.6 faith is said to dwell in such and such persons therefore faith was in them Esay 64.7 No man stirres up himselfe to lay hold upon thee Errour 27. It is incompatible to the Covenant of grace to joyne faith thereunto Confutation 27. This is contrary to Marke 16.16 Preach the Gospel hee that beleeveth shall be saved Rom. 4.3 Abraham beleeved and it was counted to him for righteousnesse and Abraham is a patterne to all under the Covenant of grace Rom. 4.24 Errour 28. To affirme there must be faith on mans part to receive the Covenant is to undermine Christ Confutation 28. First Faith is required on mans part to receive the Covenant of grace according to these Scriptures John 1.12 To as many as received him even to them that beleeved on his name Marke 16.16 He that beleeveth shall be saved Secondly to affirme there must be faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures John 3.33 He that beleeveth hath put to his seale that God is true and so honours Gods truth which cannot undermine Christ Rom. 4.20 but was strong in the faith giving glory to God c. Errour 29. An hypocrite may have these two witnesses 1 John 5.5 that is to say the water and bloud Confutation 29. No hypocrite can have these two witnesses water and bloud that is true justification and sanctification for then he should be saved according to these Scriptures Rom. 8.30 2 Thess 2.13 Acts 26.18 Errour 30. If any thing may be concluded from the water and bloud it is rather damnation then salvation Confutation 30. This is contrary to the Scriptures last mentioned Errour 31. Such as see any grace of God in themselves before they have the assurance of Gods love sealed to them are not to be received members of Churches Confutation 31. This is contrary to Acts 8.37.38 where the Eunuch saw his faith only and yet was presently baptized and therfore by the same ground might be admitted Errour 32. After the revelation of the spirit neither Devill nor sinne can make the soule to doubt Confutation 32. This position savours of orrour else Asaph had not the revelation of the Spirit seeing he doubted Psal 73.13 whether he had not clensed his heart in vaine and that God had forgotten to be gracious then also faith should be perfect which was never found no not in our father Abraham Errour 33. To act by vertue of or in obedience to a command is legall Confutation 33. So is it also Evangelicall the mystery of the Gospel is said to be revealed for the obedience of faith Rom. 16.25 Also the Lord Jesus is said to be the author of salvation to all that obey him Hebr. 5.9 If we love Christ we are to keep his Commandements John 14.29 Errour 34. We are not to pray against all sinne because the old man is in us and must be and why should we pray against that which cannot be avoyded Confutation 34. This is contrary to 1 Thess 5 23. 1 Cor. 13.7 Errour 35. The efficacy of Christs death is to kill all activity of graces in his members that he might act all in all Confutation 35. This is contrary to Rom. 6.4 Our old man is crucified with him that the body of finne might be destroyed that we should not serve sinne contrary also to Hebr. 4.14 that he might through death destroy him c. and 1 John 3.8 whence we infer that if Christ came to destroy the body of sin to destroy the Devill to dissolve the workes of the Devill then not to kill his owne graces which are the workes of his owne Spirit Errour 36. All the activity of a beleever is to act to sinne Confutation 36. Contrary to Rom. 7.15 as also to Gal. 5.17 the spirit lusteth against the flesh Errour 37. We are compleatly united to Christ before or without any faith wrought in us by the Spirit Confutation 37. The terme united being understood of that spirituall relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 John 5.12 He that hath the Son hath life And the terme compleatly implying a presence of all those bands and ligaments and meanes as are required in the word or are any wayes necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expressely mentioneth faith when it speaketh of this union Ephes 3.17 that Christ may dwell in your hearts by faith Gal. 2.20 Christ liveth in me by faith or ever implyeth it in those phrases that doe expresse union as comming to Christ John 6.35 and eating and drinking Christ vers 47. compared with vers 54. having the Sonne 1 John 5.12 and receiving Christ John 1.12 and marriage unto Christ Ephes 5.32 if there be no dwelling of Christ in us no comming to him no receiving him no eating nor drinking him no being married to him before and without faith but the former is true therefore also the latter Errour 38. There can be no true closing with Christ in a promise that hath a qualification or condition expressed Confutation 38. This opinion we conceive erroneous contrary to Esay 55.1 2. Ho! every one that thirsteth come yee to the waters Matth. 11.28 Come to me all yee that are weary and heavy laden John 7.37 If any man thirst let him come to me and drinke Revel 22.17 Let him that is athirst come Marke 1.15 Repent and beleeve the Gospel if the word indefinitely be sanctified for the begetting of faith if the Gospel it selfe be laid downe in a conditionall promise if the Apostles and Prophets and Christ himselfe have laid hold upon such promises to help to union and closing with himselfe then there may be a true closing with Christ in a promise that hath a qualification or condition expressed Errour 39.
to looke to holinesse of life or Testimony of the same Confutation 65. This is contrary to Rom. 1.7 and the inscriptions of divers Epistles being directed to Saints and Saints by calling and 1 Cor. 14 33. Churches of the Saints Acts 2. the members there were said to repent before they were admitted and 1 Cor. 5. the incestuous person should not then have beene cast out for want of holinesse and Paul could not be received into communion without Testimony Acts 9 26. Error 66. To lay the brethren under a Covenant of works hurts not but tends to much good to make men looke the better to their evidences Confutation 66. If that bee done ungroundedly it is contrary to Isa 5.20 where woe is pronounced to such as call good evill c. and Ezek. 13.22 that make such hearts sad as the Lord would not have sadded and it is against the rule of the Covenant 1 Cor. 13. besides it may trench upon the devils office in accusing the Brethren and then it will be good to tell untruth good to breake house and Church Communion then good to break nearest relations then good to bite one another and good to offend the little ones Matth. 18. Errour 67. A man cannot evidence his justification by his sanctification but he must needs build upon his sanctification and trust to it Confutation 67. First this is contrary to 1 John 3.18 19. where the holy Ghost saith that by unfained and hearty love we may have assurance and yet neither there nor any where else would have us trust to our sanctification so vers 7. He that doth righteousnesse is righteous as he is righteous Secondly if poverty of spirit which emptieth us of all confidence in our selves may evidence a mans justification without trusting to it then may sanctification without trusting to it but the former is true therefore also the latter Thirdly if it be an ordinance of God to evidence our justification by our sanctification then we may doe this without trusting to it but that is apparent from 2 Pet. 1.10 Ergo. Errour 68. Faith justifies an unbeleever that is that faith that is in Christ justifieth me that have no faith in my selfe Confutation 68. This is contrary to Hab. 2.4 For if the just shall live by his faith then that faith that justifies is not in Christ So John 3. ult He that beleeveth not the wrath of God abideth on him it is not anothers faith will save me Errour 69. Though a man can prove a gracious worker in himselfe and Christ to be the authour of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures John 14.21 and 28. He that keepeth my commandements is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my selfe unto him 1 John 3.14 We know that we have passed from death to life because we love the brethren and 1 John 5.12 He that hath the Sonne hath life therefore he that can prove that he hath spirituall life may assure himselfe that hee hath Christ Errour 70. Frequency or length of holy duties or trouble of conscience for neglect thereof are all signes of one under a Covenant of workes Confutation 70. This is contrary to these Scriptures 1 Cor. 15.58 Be abundant alwayes in the worke of the Lord if the faithfull in Christ Jesus be commanded to abound alwayes in the worke of the Lord that is holy duties then frequency in holy duties is no signe of one under a Covenant of workes but the former is true therefore also the latter as also 1 Thes 4.17.18 Psal 55.17 Evening and morning and noone will I pray and make a noyse and he will heare me and elsewhere Seven times a day doe I praise thee Psal 119.146 Psal 1.2 So also contrary is the third branch to these Scriptures 2 Cor. 7.8.11 the Corinthians were troubled in conscience and sorrowed that they had neglected the holy duties of Church censure towards the incestuous person and Isa 64.7 and 8. Cant. 5.2 Rom. 7.19 I doe not the good I would which he lamenteth and complaineth of Errour 71. The immediate revelation of my good estate without any respect to the Scriptures is as cleare to me as the voyce of God from Heaven to Paul Confutation 71. This is contrary to John 14.26 He shall teach you all things and bring all things to your remembrance c. whence we reason thus If the Spirit reveale nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not cleare nor to be trusted but the Spirit doth reveale nothing but with respect to the Word for John 14.26 If the office of the Spirit be to teach and to bring to remembrance the things that Christ hath taught us Esay 8.20 what ever spirit speakes not according to this Word there is no light there Errour 72. It is a fundamentall and soule-damning errour to make sanctification an evidence of justification Confutation 72. This is contrary to these Scriptures Rom. 8.1 They that walke after the Spirit are freed from condemnation and are in Christ and so justified so 1 John 3.10 In this are the children of God knowne c. Errour 73. Christs worke of grace can no more distinguish betweene a Hypocrite and a Saint then the raine that fals from Heaven betweene the just and the unjust Confutation 73. This proposition being generall includes all gracious works and being so taken is contradicted in the parable of the sower Matth. 13.20.21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6.9 there is something better in the Saints then those common gifts which are found in Hypocrites Errour 74. All verball Covenants or Covenants expressed in words as Church Couenants vowes c. are Covenants of workes and such as strike men off from Christ Confutation 74. First this is contrary to Scripture Esay 44 5. One shall say I am the Lords another shall call himselfe by the name of the God of Jacob Rom. 10.10 With the mouth confession is made to salvation Secondly contrary to reason for then the Covenant of grace is made a Covenant of workes by the writing reading and preaching of the same for they are verball expressions of the Covenant on Gods part as Church Covenants verbally expresse our closing herewith Errour 75. The Spirit giveth such full and cleare evidence of my good estate that I have no need to be tried by the fruits of sanctification this were to light a candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a mans good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint John where variety of arguments are propounded to all
tell not me of meditation and duties but tell me of Christ Answ 1. This speech seemeth to make a flat opposition betweene Christ and his graces contrary to that in Joh. 1.16 Of his fulnesse we all received and grace for grace and betweene Christ and his promises contrary to Gal. 3.13 14. Christ was made a curse that wee might receive the promise of the Spirit and Luke 1.70 with 74. And betwixt Christ and all holy duties contrary to Tit. 2.14 and therefore hold forth expressions not agreeing to wholesome doctrine 6. A living faith that hath living fruits may grow from the living Law Answ This whole speech is utterly crosse to the sound forme of words required 2 Tim. 1.13 Hold fast the forme of sound words 1. That a Hypocrite may have a living Law is contrary to James 2.17 where the hypocrites faith is called a dead faith 2. That a hypocrite may bring forth living fruite is contrary to that Heb. 9.14 3. That all this growes from a living law contrary to 2 Cor. 3 6. where the law is called a killing letter and to Gal. 3.21 If there had beene a law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but beleeve in Christ that crucified my lusts for me Answ 1. The phrase is contrary to the Scripture language Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. It savours of the flesh for these three things may seeme to be expressed in it 1. If Scripture makes not opposite but subordinate Rom. 8.13 I through the Spirit crucifie the flesh 2. That if I doe not crucifie my lusts then there is an open and free way of looking to Christ contrary to the Scripture Mat. 5.8 Blessed are the pure in heart for they shall see God both in boldnesse of faith here and fruition hereafter 2 Tim. 2.19 Let every one that names the Lord Jesus depart from iniquity 3. That beleeving in Christ may ease me from endeavouring to crucifie my lusts in my owne person which is so grosse that it needes no more confutation then to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe evidence of my being in Christ but if renouncing my selfe I crucifie the flesh in the strength of Christ applying his death by faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholesome doctrine in an unwholesome Channell and a darkening and losing the truth in an unsavoury expression 8. Peter more leaned to a Covenant of workes then Paul Pauls doctrine was more for free grace then Peters Answ To oppose these persons and the doctrine of these two Apostles of Christ who were guided by one and the same Spirit in preaching and penning thereof 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost 2 Tim. 3.16 All Scripture is given by inspiration of God in such a point as the Covenant of workes and grace is little lesse then blasphemy 9. If Christ be my Sanctiflcation what neede I looke to any thing in my selfe to evidence my justification Answ This position is therefore unsound because it holds forth Christ to be my sanctification so as that I neede not looke to any inherent holinesse in my selfe whereas Christ is therefore said to be our sanctification because he workes sanctification in us and we daily ought to grow up in him by receiving new supply and increase of grace from his fulnesse according to 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord Jesus Christ The proceedings of the Generall Court holden at New Towne in the Massachusets in New England Octob. 2. 1637. Against Mr. Wheelwright and other erroneous and seditious persons for their disturbances of the publick peace ALthough the Assembly of the Churches had confuted and condemned most of those new opinions which were sprung up amongst us and Mr. Cotton had in publique view consented with the rest yet the leaders in those erroneous wayes would not give in but stood still to maintain their new light which they had boasted of and that the difference was still as wide as before viz. as great as between heaven and hell Mr. Wheelwright also continued his preaching after his former manner and Mistris Hutchison her wonted meetings and exercises and much offence was still given by her and others in going out of the ordinary assemblies when Mr Wal. began any exercise and some of the messengers of the Church of Boston had contemptuously withdrawn themselves from the generall Assembly with professed dislike of their proceedings and many evidences brake forth of their discontented and turbulent spirits it was conceived by the Magistrates and others of the Countrey that the means which had been used proving uneffectuall the case was now desperate and the last remedy was to bee applyed and that without further delay lest it should bee attempted too late when fitter opportunity might bee offered for their advantage as they had boasted and did certainly expect upon the returne of some of their chiefe supporters who by a speciall providence were now absent from them And for this end the generall Court being assembled in the ordinary course it was determined to begin with these troublers of our peace and to suppresse them by the civill authority whereunto there was a faire occasion offered upon a seditious writing which had been delivered into the Court in March when Mr. Wheel was convict of sedition c. under the hands of more than threescore of them and intitled A Remonstrance or Petition the Contents whereof were as followeth Wee whose names are under written have diligently observed this honoured Courts proceedings against our deare and reverend brother in Christ Mr. Wheel now under censure of the Court for the truth of Christ wee do humbly beseech this honourable Court to accept this Remonstrance and Petition of ours in all due submission tendred to your Worships For first whereas our beloved Brother Mr. Wheel is censured for contempt by the greater part of this honoured Court wee desire your Worships to consider the sincere intention of our Brother to promote your end in the day of Fast for whereas wee do perceive your principal intention the day of Fast looked chiefely at the publick peace of the Churches our Reverend Brother did to his best strength and as the Lord assisted him labour to promote your end and therefore indevoured to draw us neerer unto Christ the head of our union that so wee might bee established in peace which wee conceive to bee the true way sanctifyed of God to obtaine your end and therfore deserves no such censure as wee conceive Secondly Whereas our deare Brother is censured of sedition wee beseech your Worships
nature of your meeting to the kind of exercise wee will follow you in this and shew you your offence in them for you do not as the Bereans search the Scriptures for their confirming in the truths delivered but you open your teachers points and declare his meaning and correct wherein you think he hath failed c. and by this meanes you abase the honour and authority of the publick Ministery and advance your own gifts as if hee could not deliver his matter so clearely to the hearers capacity as your self Hutch Prove that that any body doth that Court Yes you are the woman of most note and of best abilities and if some other take upon them the like it is by your teaching and example but you shew not in all this by what authority you take upon you to bee such a publick instructer after shee had stood a short time the Court gave her leave to sit downe for her countenance discovered some bodily infirmity Hutch Here is my authority Aquila and Priscilla tooke upon them to instruct Apollo more perfectly yet he was a man of good parts but they being better instructed might teach him Court See how your argument stands Priscilla with her husband tooke Apollo home to instruct him privately therefore Mistris Hutchison without her husband may teach sixty or eighty Hutch I call them not but if they come to me I may instruct them Court Yet you shew us not a rule Hutch I have given you two places of Scripture Court But neither of them will sute your practise Hutch Must I shew my name written therein Court You must shew that which must be aequivalent … ing your Ministry is publicke you would have them receive your instruction as comming from such an Ordinance Hutch They must not take it as it comes from me but as it comes from the Lord Jesus Christ and if I tooke upon me a publick Ministery I should breake a rule but not in exercising a gift of Prophecy and I would see a rule to turne away them that come to me Court It is your exercise which drawes them and by occasion thereof many families are neglected and much time lost and a great damage comes to the Common-wealth thereby which wee that are betrusted with as the Fathers of the Common-wealth are not to suffer Divers other speeches passed to and fro about this matter the issue was that not being able to bring any rule to justifie this her disordered course she said she walked by the rule of the Apostle Gal. which she called the rule of the new creature but what rule that was she would not or she could not tell neither would she consent to lay downe her meetings except authority did put them downe and then she might be subject to authority Then the Court laid to her charge the reproach she had cast upon the Ministers and Ministery in this Country saying that none of them did preach the Covenant of free Grace but Master Cotton and that they have not the Seale of the Spirit and so were not able Ministers of the New Testament she denyed the words but they were affirmed by divers of the Ministers being desired by the Court to be present for that end The matter was thus It being reported abroad that Mistris Hutchison did slight them and their Ministery in their common talke as if they did preach nothing but a Covenant of workerr because they pressed much for faith and love c. without holding forth such an immediate witnesse of the Spirit as she pretended they advised with Master Cotton about it and a meeting was appointed at his house and she being sent for and demanded the reason why she had used such speeches at first she would not acknowledge them but being told that they could prove them by witnesses and perswaded to deale freely and truly therein she said that the feare of man was a snare and therefore she was glad she had this opportunity to open her minde and thereupon she told them that there was a wide difference betweene Master Cottons Ministery and theirs and that they could not hold forth a Covenant of free Grace because they had not the Seale of the Spirit and that they were not able Ministers of the New Testament It was neare night so the Court brake up and she was enjoyned to appeare againe the next morning When she appeared the next day she objected that the Ministers had spoken in their owne cause and that they ought not to be informers and witnesses both and required that they might be sworne to what they had spoken to which the Court answered that if it were needfull an oath should be given them but because the whole Court in a manner man by man did declare themselves to be fully satisfied of the truth of their testimones they being 6. or 7. men of long approved godlinesse and sincerity in their course and for that it was also generally observed that those of her party did looke at their ministery for the most part as a way of the Covenant of workes and one had beene punished about halfe a yeere before for reporting the like of them The Court did pause a while at it whereupon she said that she had Mr. Wilsons notes of that conference which were otherwise then they had related the Court willed her to shew them but her answer was shee had left them at home whereupon Mr. Wilson with the leave of the Court said that if she brought forth his notes they should finde written at the foote of them that he had not wirtten downe all that was spoken but being often interrupted he had omitted divers passages then she appealed to Mr. Cotton who being called and desired to declare what he remembred of her speeches said that he remembred onely that which tooke impression on him for he was much grieved that she should make such comparison betweene him and his brethren but yet he tooke her meaning to be onely of a graduall difference when she said that they did not hold forth a Covenant of Free-grace as he did for she likened them to Christs Disciples and their ministery before his ascension and before the holy Ghost was come downe upon them and when she was asked by some of them why they could not preach a Covenant of Free-grace she made answer because they had not the Seale of the Spirit upon this the Court wished her to consider that Mr. Cotton did in a manner agree with the testimony of the rest of the Elders and as he rembembred onely so much as at present tooke most impression in him so the rest of the Elders had reason to remember some other passages which he might not heare or not so much observe as they whom it so neerely and properly concerned All this would not satisfie Mistris Hutchison but she still called to have them sworne whereupon the Court being weary of the clamour and that all mouths might be stopped required three of
that those which eate his flesh should never dye not taking the speech in the true meaning so did hee said shee who brought that argument for it is said there they should bee like the Angels c. The Elders of Boston finding her thus obstinate propounded to the Church for an admonition to bee given her to which all the Church consented except two of her sons who because they persisted to defend her were under admonition also Mr. Cotton gave the admonition and first to her sons laying it sadly upon them that they would give such way to their naturall affection as for preserving her honour they should make a breach upon the honour of Christ and upon their Covenant with the Church and withall teare the very bowels of their soule by hardning her in her sin In this admonition to her first hee remembred her of the good way shee was in at her first comming in helping to discover to divers the false bottom they stood upon in trusting to legall works without Christ then hee shewed her how by falling into these grosse and fundamentall errors shee had lost the honour of her former service and done more wrong to Christ and his Church then formerly shee had done good and so laid her sin to her conscience with much zeale and solemnity hee admonished her also of the height of spirit then hee spake to the siders of the Church and advised them to take heed of her opinions and to with-hold all countenance and respects from her lest they should harden her in her sin so shee was dismissed and appointed to appeare againe that day sevennight The Count had ordered that shee should return to Roxbury again but upon intimation that her spirit began to fall shee was permitted to remain at Mr. Cottons house where Davenport was also kept who before her next appearing did both take much pains with her and prevailed so far that shee did acknowledge her errour in all the Articles except the last and accordingly shee wrote down her answers to them all when the day came and shee was called forth and the Articles read again to her shee delivered in her answers in writing which were also read and being then willing to speak to the Congregation for their further satisfaction shee did acknowledge that shee had greatly erred and that God had left her to her self herein because shee had so much under-natured his Ordinances both in slighting the Magistrates at the Court and also the Elders of the Church and confessed that when shee was at the Court shee looked only at such failings as shee apprehended in the Magistrates proceedings without having regard to the place they were in and that the speeches shee then used about her revelations were rash and without ground and shee desired the prayers of the Church for her Thus farre shee went on well and the Assembly conceived hope of her repentance but in her answers to the severall articles shee gave no satisfaction because in diverse of them shee answered by circumlocutions and seemed to lay all the faults in her expressions which occasioned some of the Elders to desire shee might expresse her self more cleerly and for that ever shee was demanded about the Article whether shee were not or had not been of that judgement that there is no inherent righteousnesse in the Saints but those gifts and graces which are ascribed to them that are only in Christ as the subject to which shee answered that shee was never of that judgement howsoever by her expressions shee might seem to bee so and this shee affirmed with such confidence as bred great astonishment in many who had known the contrary and diverse alledged her own sayings and reasonings both before her confinement and since which did manifest to all that were present that shee knew that shee spake untruth for it was proved that shee had alledged that in Esay 53. By his knowledge shall my righteous servant justifie many which shee had maintained to bee meant of a knowledge in Christ and not in us so likewise that in Galathians I live by the faith of the Son of God which shee said was the faith of Christ and not any faith inherent in us also that shee had maintained that Christ is our sanctification in the same sort that hee is our justification and that shee had said that shee would not pray for grace but for Christ and that when she had been pressed with diverse Scriptures which spake of washing and creating a new heart and writing the Law in the heart c. shee had denyed that they did mean any sanctification in us There were diverse women also with whom shee had dealt about the same point who if their modesty had not restrained them would have born witnesse against her herein as themselves after confessed wherefore the Elders pressed her very earnestly to remember her self and not to stand so obstinately to maintain so manifest an untruth but shee was deafe of that eare and would not acknowledge that shee had been at any time of that judgement howsoever her expressions were Then Mr. Cotton told the Assembly that whereas shee had been formerly dealt with for matter of doctrine he had according to the duty of his place being the teacher of that Church proceeded against unto admonition but now the case being altered and she being in question for maintaining of untruth which is matter of manners he must leave the businesse to the Pastor Mr. Wilson to goe on with her but withall declared his judgement in the case from that in Revel 22. that such as make and maintaine a lye ought to be cast out of the Church and whereas two or three pleaded that she might first have a second admonition according to that in Titus 3.10 he answered that that was onely for such as erred in point of doctrine but such as shall notoriously offend in matter of conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian and as appeares by that of Simin Magus and for her owne part though she heard this moved in her behalfe that she might have a further respite yet she her selfe never desired it so the Pastor went on and propounding it to the Church to know whether they were all agreed that she should be cast out and a full consent appearing after the usuall manner by their silence after a convenient pause he proceeded and denounced the sentence of excommunication against her and she was commanded to depart out of the Assembly In her going forth one standing at the dore said The Lord sanctifie this unto you to whom she made answer The Lord judgeth not as man judgeth better to be cast out of the Church then to deny Christ Thus it hath pleased the Lord to have compassion of his poore Churches here and to discover this great imposter an instrument of Satan so fitted and trained to his service for interrupting the passage Kingdome in this