Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	time_n	5,482	5	3.8470	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65392	A short story of the rise, reign, and ruin of the Antinomians, Familists, and libertines that infected the churches of New-England and how they were confuted by the assembly of ministers there as also of the magistrates proceedings in court against them : together with God's strange remarkable judgements from heaven upon some of the chief fomenters of these opinions : and the lamentable death of Mrs. Hutchison : very fit for these times, here being the same errors amongst us, and acted by the same spirit : published at the instant request of sundry, by one that was an eye and ear-witness of the carriage of matters there.	Winthrop, John, 1588-1649.; Weld, Thomas, 1590?-1662.	1692 (1692)	Wing W1270; ESTC R6157	84,225	86

Revelation without concurrence of the Word then it cannot be tried by the Word but we are bid to try the Spirits To the Law and Testimony Esa. 8. 20. To try all things 1 Thes. 5. 21. So the Bereans Acts 17. 11. and the Rule of Trial is the Word Ioh. 5. 39. Error 41. There be distinct seasons of the workings of the several persons so the Soul may be said to be 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 pattern of wholsome words which teacheth a joint-concurrence of all the persons working in every work that is wrought so that we cannot say the Father works so long and the Son works not because the same work at the same time is common to them both and to all the Three Persons as the Father draws Ioh. 6. 44. so the Son sends his Spirit to convince and thereby draws Ioh. 16. 7 8. Error 42. There is no assurance true or right unless it be without fear and doubting Confutation 42. This is contrary to Scripture the Penman of Psal. 77. had true assurance v. 6. And yet he had doubts and fears of God's eternal mercy ver 7 8 9. The best Faith is imperfect and admits infirmity v. 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 be no Grace perfect Ergo doubting may stand with assurance Gal. 5. 17. Error 43. The Spirit acts most in the Saints when they endeavour least Confutation 43. Reserving the special seasons of God's preventing Grace to his own pleasure In the ordinary constant course of his dispensation the more we endeavour the more assistance and help we find from him Prov. 2. 3 4 5. He that seeks and digs for wisdom 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 endeavour be meant the use of lawful means and ordinances commanded by God to seek and find him in then is it contrary to Mat. 7. 7. Ask seek knock c. Error 44. No created work can be a manifest sign of God's love Confutation 44. If created works flowing from union with Christ be included it is against Iohn's Epistles and many Scriptures which make keeping the Commandments love to the Brethren c. evidences of a good estate so consequently of God's love Error 45. Nothing but Christ is an evidence of my good estate Confutation 45. If here Christ manifesting himself in works of holiness be excluded and nothing but Christ nakedly revealing himself to Faith be made an evidence it is against the former Scriptures Error 46. It is no sin in a Believer not to see his Grace except he be wilfully blind Confutation 46. This is contrary to the Scripture which makes every transgression of the Law sin though wilfulness be not annexed and this crosseth the work 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 seal of the Spirit is limited onely to the immediate witness of the Spirit and doth never witness to any work of Grace or to any conclusion by a Syllogism Confutation 47. This is contrary to Rom. 8. 16. to that which our Spirit bears witness to that the Spirit of God bears witness for they bear a joint witness as the words will have it but our spirits bear witness to a work of grace namely that Believers are the children of God Ergo. Error 48. That conditional Promises are legal Confutation 48. Contrary to Ioh. 3. 16. Mat. 5. 3 c. Error 49. We are not bound to keep a constant course of Prayer in our Families or privately unless the Spirit stir us up thereunto Confutation 49. This is contrary to Ephes. 6. 18. 1 Thess. 5. 17. Error 50. It is poverty of spirit when we have grace yet to see we have no grace in our selves Confutation 50. The weak Believer Mark 9. 24. was poor in spirit yet saw his own Faith weak though it were Peter when he was brought to poverty of spirit by the bitter experience of his pride he saw the true love he had unto Christ and appealed to him therein Iohn 21. 15. Paul was less than the least of all Saints in his own eyes therefore poor in spirit yet saw the grace of God by which he was that he was and did what he did and was truly nothing in his own eyes when he had spoken of the best things he had received and done Ephes. 3. 18. If it be poverty of the spirit to see no grace in our selves then should poverty of spirit cross the office of the Spirit which is to reveal unto us and make us to see what God gives us 1 Cor. 2. 9 10 11 12. then it should make us sin or cross the will of God which is that we should not be ignorant of the gracious workings of Christ in us from the power of his Death and Resurrection Rom. 6. 3. Know ye not c. then would it destroy a great duty of Christian thankfulness in and for all the good things which God vouchsafeth us 1 Thess. 5. 18. Error 51. The Soul need not to go out to Christ for fresh supply but it is acted by the spirit inhabiting Confutation 51. Though we have the spirit acting and inhabiting us this hinders not but I may and need go out to Christ for fresh supply of grace John 1. 16. Of whose fulness we have all received and grace for grace 2 Cor. 12. 8. Paul sought thrice to Christ for fresh supply Heb. 12. 2. Look unto Christ the Author and Finisher of our Faith We must look up to the Hills from whence cometh our help Ephes. 4. 16. By whom all the Body receiveth increase and to the edifying of it self Error 52. It is legal to say we act in the strength of Christ. Confutation 52. This is contrary to the Scriptures the Gospel bids us be strong in the Lord and in the power of his might Ephes. 6. 10. and be strong in the grace that is in Christ Iesus 2 Tim. 2. 1. and Paul saith I can do all things through Christ that strengtheneth me Phil. 4. 13. and that was not legal strength Error 53. No Minister can teach one that is anointed by the Spirit of Christ more than he knows already unless it be in some circumstances Confutation 53. This is also contrary to Scripture 2 Cor. 1. It is God that establisheth us with you c. Ephes. 1. 13. and 4. 12 14. The Corinthians and Ephesians were anointed and sealed and yet were taught more of Paul in his Epistles than onely in some circumstances Error 54. No Minister can be an instrument to convey more of Christ unto

him no act of his own done by him and if he for his part must see nothing in himself have nothing do nothing only he is to stand still and wait for Christ to do all for him and then if after faith the Law no rule to walk by no Sorrow or Repentance for sin he must not be pressed to duties and need never pray unless moved by the Spirit And if he falls into sin he is never the more disliked of God nor his condition never the worse And for his assurance it being given him by the Spirit he must never let it go but abide in the height of comfort tho' he falls into the grossest sins that he can Then their way to life was made easie if so no marvel so many like of it And this is the very reason besides the novelty of it that this kind of Doctrine takes so well here in London and other parts of the Kingdom and that you see so many dance after this pipe running after such and such crowding the Churches and filling the doors and windows even such carnal and vile persons many of them as care not to hear any other godly Ministers but only their Leaders Oh it pleaseth nature well to have Heaven and their lusts too 2. Consider their slights they used in somenting their Opinions some of which I will set down as I. They laboured much to acquaint themselves with as many as possibly they could that so they might have the better opportunity to communicate their new light unto them II. Being once acquainted with them they would strangely labour to insinuate themselves into their affections by loving salutes humble carriage kind invitements friendly visits and so they would win upon men and steal into their bosoms before they were aware Yea assoon as any new-comers especially men of note worth and activity fit instruments to advance their design were landed they would be sure to welcome them shew them all courtesie and offer them room in their own houses or of some of their own Sect and having gotten them into their Web they could easily poyson them by degrees It was rare for any man thus hooked in to escape their Leaven III. Because such men as would seduce others had need be some way eminent they would appear very humble holy and spiritual Christians and full of Christ they would deny themselves far speak excellently pray with such soul-ravishing expressions and affections that a stranger that loved goodness could not but love and admire them and so be the more easily drawn after them looking upon them as men and women as likely to know the secrets of Christ and bosom-counsels of his Spirits as any other And this Opinion of them was the more lifted up through the simplicity and weakness of their followers who would in admiration of them tell others that since the Apostles time they were perswaded none ever received so much light from God as such and such had done naming their Leaders 4. As they would lift up themselves so also their Opinions by guilding them over with specious terms of Free-grace Glorious-light Gospel-truths as holding forth naked Christ and this took much with simple honest hearts that loved Christ especiaily with new converts who were lately in bondage under sin and wrath and had newly tasted the sweetness of free-grace being now in their first love to Christ they were exceeding glad to embrace any thing that might further advance Christ and free grace and so drank them in readily 5. If they met with Christians that were full of doubts and fears about their conditions as many tender and godly hearts there were they would tell them they had never taken a right course for comfort but had gone on as they were led in a legal way of evidencing their good estate by Sanctification and gazing after qualifications in themselves and would shew them from their own experience that themselves for a long time were befool'd even as they are now in poring upon graces in themselves and while they did so they never prospered but were driven to pull all that building down and lay better and safer foundations in free-grace and then would tell them of this Gospel-way we speak of how they might come to such a setled peace that they might never doubt more tho' they should see no grace at all in themselves so as it is said of the Harlots dealing with the young man Pr. 7. 21. with much fair speech they caused them to yield with the flattering of their lips they forced them 6. They commonly labour'd to work first upon women being as they conceived the weaker to resist the more flexible tender and ready to yield and if once they could winde in them they hoped by them as by an Eve to catch their Husbands also which indeed often proved too true amongst us there 7. As soon as they had thus wrought in themselves and a good conceit of their Opinions by all these ways of subtilty into the hearts of people nextly they strongly endeavour'd with all the craft they could to undermine the good Opinion of their Ministers and their Doctrine and to work them clean out of their affections telling them they were sorry that their Teachers had so mis-bed them and train'd them up under a Covenant of works and that themselves never having been taught of God it is no wonder they did no better teach them the Truth and how they may sit till dooms-day under their legal Sermons and never see light and withal sometimes casting aspersions on their persons and practice as well as their doctrine to bring them quite out of esteem with them And this they did so effectually that many declined the hearing of them tho' they were members of their Churches and others that did hear were so filled with prejudice that they profited not but studied how to object against them and censure their doctrine which whilst they stood right were wont to make their hearts to melt and tremble Yea some that had been begotten to Christ by some of their faithful labours in this Land for whom they could have laid down their lives and not being able to bear their absence follow'd after them thither to New-England to injoy their labours yet these falling acquainted with those Seducers were suddenly so alter'd in their affections towards those their spiritual Fathers that they would neither hear them nor willingly come in their company professing they had never received any good from them 8. They would not till they knew men well open the whole mystery of their new Religion to them but this was ever their method to drop a little at once into their followers as they were capable and never would administer their Physick till they had first given good preparatives to make it work and then stronger and stronger potions as they found the patient able to bear 9. They would in company now and then let fall some of their most plausible errors as a

by them delivered and to maintain their own way Now might one have frequently heard both in Court and Church-meetings where they were dealt withal about their opinions and exorbitant carriages such bold and menacing expressions as these This I hold and will hold to my death and will maintain it with my blood And if I cannot be heard here I must be forced to take some other course They said moreover what they would do against us biting their words in when such and such opportunities should be offered to them as they daily expected Insomuch that we had great cause to have feared the extremity of danger from them in case power had been in their hands Now you might have heard one of them Preaching a most dangerous Sermon in a great Assembly when he divided the whole Country into two ranks some that were of his opinion under a Covenant of Grace and those were friends to Christ others under a Covenant of Works whom they might know by this if they evidence their good estate by their Sanctification those were said he enemies to Christ Herods Pilates Scribes and Pharisees yea Antichrists and advised all under a Covenant of Grace to look upon them as such and did with great zeal stimulate them to deal with them as they would with such And withal alledging the Story of Moses that killed the Egyptian barely left it so I mention not this or any thing in the least degree to reflect upon this Man or any other for God hath long since opened his eyes I hope But to shew what racket these opinions did make there and will any where else where they get an head Now might you have seen open contempt cast upon the face of the whole general Court in subtile words to this very effect That the Magistrates were Ahabs Amaziahs Scribes and Pharisees Enemies to Christ led by Satan that old Enemy of Free-Grace and that it were better that a Milstone were hung about their necks and they were drowned in the Sea than they should censure one of their Iudgment which they were now about to do Another of them you might have seen so audaciously insolent and high-flown in Spirit and Speech that she bad the Court of Magistrates when they were about to censure her for her pernicious carriages Take heed what they did to her for she knew by an infallible revelation that for this act which they were about to pass against her God would ruin them their Posterity and that whole Common-wealth By a little taste of a few passages instead of multitudes here presented you may see what an heighth they were grown unto in a short time and what a spirit of Pride Insolency contempt of Authority Division Sedition they were acted by It was a wonder of mercy that they had not set our Common-wealth and Churches on a fire and consumed us all therein They being mounted to this heighth and carried with such a strong hand as you have heard and seeing a spirit of Pride Subtilty Malice and Contempt of all men that were not of their minds breathing in them our hearts sadded and our spirits tyred we sighed and groaned to Heaven we humbled our Souls by Prayer and Fasting that the Lord would find out and bless some means and ways for the cure of this sore and deliver his Truth and our selves from this heavy bondage Which when his own time was come he hearkned unto and in infinite Mercy looked upon our Sorrows and did in a wonderful manner beyond all Expectation free us by these means following 1. He stirred up all the Ministers Spirits in the Country to preach against those Errors and Practices that so much pestered the Country to inform to confute to rebuke c. thereby to cure those that were diseased already and to give Antidotes to the rest to preserve them from infection And tho' this Ordinance went not without its appointed effect in the latter respect yet we found it not so effectual for the driving away of this infection as we desired for they most of them hardned their faces and bent their wits how to oppose and confirm themselves in their way 2. We spent much Time and Strength in conference with them sometimes in private before the Elders only sometimes in our publick Congregation for all comers many very many hours and half days together we spent therein to see if any means might prevail we gave them free leave with all lenity and patience to lay down what they could say for their Opinions and answered them from point to point and then brought clear arguments from evident Scriptures against them and put them to answer us even until they were oftentimes brought to be either silent or driven to deny common Principles or shuffle off plain Scripture and yet such was their pride and hardness of heart that they would not yield to the Truth but did tell us they would take time to consider of our Arguments and in the mean space meeting with some of their Abetters strengthened themselves again in their old way that when we dealt with them next time we found them further off than before so that our hopes began to languish of reducing them by private means 3. Then we had an Assembly of all the Ministers and learned Men in the whole Country which held for three weeks together at Cambridge then called New-Town Mr. Hooker and Mr. Bulkley alias Buckley being chosen Moderators or Prolocutors the Magistrates sitting present all that time as hearers and speakers also when they saw fit a liberty also was given to any of the Country to come in and hear it being appointed in great part for the satisfaction of the people and a place was appointed for all the Opinionists to come in and take liberty of Speech only due order observed as much as any of our selves had and as freely The first week we spent in confuting the loose Opinions that we gathered up in the Country the summ of which is set down pag. 1. c. The other fortnight we spent in a plain Syllogistical Dispute ad vulgus as much as might be gathered up nine of the chiefest Points on which the rest depended and disputed of them all in order pro con In the forenoons we framed our arguments and in the afternoons produced them in publick and next day the Adversary gave in their Answers and produced also their arguments on the same questions then we answered them and replyed also upon them the next day These Disputes are not mentioned at all in the following Discourse happily because of the swelling of the book God was much present with his Servants Truth began to get ground and the adverse party to be at a stand but after discourse amongst themselves still they hardned one another yet the work of the Assembly through Gods blessing gained much on the hearers that were indifferent to strengthen them and on many wavering to settle them the Error of the Opinions

the Graces of Hypocrites and Believers in the kinds of them Confutation 16. If this be true then Hypocrites are wise humble merciful pure c. and so shall see God Mat. 5. 8. but they are called fools Mat. 7. 26. Mat. 25. 1 2 3. neither shall they see God Mat. 24. 51. Mat. 13. 20 21 22 23. Heb. 6. 7 8 9. the difference of the grounds argueth the difference in the kinds of Graces Error 17. True poverty of spirit doth kill and take away the sight of Grace Confutation 17. This is contrary to Mark 9. 24. Lord I believe help my unbelief if this were so then poverty of spirit should binder Thankfulness and so one Grace should hinder another and the Graces of the Spirit should hinder the work of the Spirit and cross the end why he is given to us 1 Cor. 2. 12. Error 18. The Spirit doth work in Hypocrites by Gifts and Graces but in Gods Children immediately Confutation 18. This is contrary to Nehem. 5. 15. So did I because of the fear of the Lord Heb. 11. 17. Noah moved with fear prepared an Ark. Error 19. That all Graces even in the truly regenerate are mortal and fading Confutation 19. This is contrary to Ioh. 4. 14. they are Graces which flow from a Fountain which springeth up to Eternal Life and therefore not fading Ier. 31. 39 40. Error 20. That to call into question whether God be my dear Father after or upon the commission of some hainous sins as Murther Incest c. doth prove a man to be in the Covenant of works Confutation 20. It being supposed that the doubting here spoken of is not that of final despair or the like but only that the Position denieth a possibility of all doubting to a man under a Covenant of Grace this is contrary to Scripture which speaketh of God's people under a Covenant of Grace in these or other Cases exercised with sweet Doubtings and Questions David was a justifi'd man for his sins were pardoned 2 Sam. 12. 12 13. yet his Bones waxed old through his roaring all the day long and the heaviness of Gods hand was upon him night and day and the turning of his moisture into the drought of Summer Psal. 32. 3 4. and Gods breaking his Bones by with-holding from him the joy of his Salvation Psal 51 8. shew that he was exercised with sweet Doubts and Questions at least as this Position speaketh of and the like may be gathered out of Psal. 77. 3 4. where the holy Man Asaph mentioneth himself being troubled when he remembred God and that he was so troubled he could not speak nor sleep and expostulateth with God Will the Lord cast off for ever And will he be favourable no more And ver 6 7 8 9. These shew that he had at least sweet doubts as the Position mentioneth and yet he was not thereby proved to be under a Covenant of works for he doth afterward confess this to be his infirmity vers 10. and receiveth the Comfort of former Experiences in former days and his songs in the nights and of Gods former works vers 5 6. 10 11 12. and he resumeth his claim of his right in God by vertue of his Covenant verse 13. Error 21. To be justified by Faith is to be justified by Works Confutation 21. If Faith in this position be considered not simply as a work but in relation to its Object this is contrary to the Scripture that so appropriateth Justification to Faith as it denieth it to Works setting Faith and Works in opposition one against another in the point of Justification as Rom. 3. 27. Where is boasting then It is excluded By what Law By the Law of works No but by the Law of Faith and ver 28. We conclude that a man is justified by Faith without the works of the Law and chap. 4. 16. Therefore it is by Faith that it may be by grace compared with vers 4. To him that worketh is the Reward reckoned not of grace but of debt Error 22. None are to be exhorted to believe but such whom we know to be the Elect of God or to have his Spirit in them effectually Confutation 22. This is contrary to the Scriptures which maketh the Commission which Christ gave his Disciples in these words Go Preach the Gospel to every Creature he that believeth and is baptized shall be saved Mark 16. 15 16. where the latter words imply an Exhortation to believe and the former words direct that this should not only be spoken to men known to be Elected or only to men effectually called but to every creature The Scripture also telleth us that the Apostles in all places called upon men to repent and believe the Gospel which they might not have done had this position been true Error 23. We must not pray for gifts and graces but only for Christ. Confutation 23. This is contrary to Scripture which teacheth us to pray for Wisdom Iam. 1. 5. and for every grace bestowed by vertue of the new Covenant Ezek. 36. 37. as acknowledging every good gift and every perfect giving is from above and cometh down from the Father of Lights The whole 119. Psalm besides innumerable Texts of Scripture doth abundantly confute this by shewing that the servants of God have been taught by the spirit of God to pray for every gift and grace needful for them and not only for Christ. Error 24. He that hath the Seal of the Spirit may certainly 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 Error 25. A man may have all graces and poverty of spirit and yet want Christ. Confutation 25. This is contrary to Mat. 5. 3. Blessed are the poor in spirit but without Christ none can be blessed Ephes. 4. 22 24. he that hath Rightoousness and true Holiness hath learned the truth as it is in Jesus and therefore hath Christ. Error 26. The Faith that justifieth us is in Christ and never had any actual Being out of Christ. Confutation 26. This is contrary to Scripture Luke 17. 5. Lord increase 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 Isa. 64. 7. No man stirs up himself to lay hold upon thee Error 27. It is incompatible to the Covenant of Grace to joyn Faith thereunto Confutation 27. This is contrary to Mark 16. 16. Preach the Gospel He that believeth shall be saved Rom 4. 3. Abraham believed and it was accounted to him for Righteousness and Abraham is a pattern to all under the Covenant of Grace Rom. 4. 24. Error 28. To affirm there must be Faith on mans part to receive the Covenant is to undermine Christ. Confutation 28. First Faith is requir'd on mans part to receive the Covenant of Grace according to these Scriptures Ioh. 1. 12. To

Christ Scribes and Pharisees c. whereas before he was wont to teach in a plain and gentle stile and though he would sometimes glaunce upon these Opinions yet it was modestly and reservedly not in such a peremptory and censorious manner as he did then and after for they made full account the day had been theirs But blessed be the Lord the snare is broken and we are delivered and this Woman who was the Root of all these Troubles stands now before the seat of Justice to be rooted out of her station by the hand of Authority guided by the Finger of Divine Providence as the Sequel will shew When she appeared the Court spake to her to this effect Mrs. Hutchinson You are called hither as one of those who have had a great share in the causes of our publick disturbances partly by those Erroneous Opinions which you have broached and divulged amongst us and maintaining them partly by countenancing and incouraging such as have sowed Seditions amongst us partly by casting reproach upon the faithful Ministers of this Countrey and upon their Ministry and so weaken their hands in the work of the Lord and raising prejudice against them in the hearts of their People and partly by maintaining Weekly and Publick Meetings in your House to the offence of all the Countrey and the detriment of many Families and still upholding the same since such Meetings were clearly Condemned in the late General Assembly Now the end of your sending for is that either upon sight of your Errours and other Offences you may be brought to acknowledge and reform the same or otherwise that we may take such course with you as you may trouble us no farther We do desire therefore to know of you whether you will justifie and maintain what is laid to your charge or not Mistriss Hutchinson I am called here to answer to such things as are laid to my charge name one of them Court Have you countenanced or will you justifie those Seditious practises which have been censured here in this Court Hutch Do you ask me upon point of Conscience Court No your conscience you may keep to your self but if in this cause you shall countenance and incourage these that thus transgress the Law you must be called in question for it and that is not for your Conscience but for your practice Hutch What Law have they transgressed the Law of God Court Yes the Fifth Commandment which commands us to honour Father and Mother which includes all in authority but these seditious practices of theirs have cast reproach and dishonour upon the Fathers of the Common-wealth Hutch Do I entertain or maintain them in their actions wherein they stand against any thing that God hath appointed Court Yes you have justified Mr. Wheelwright his Sermon for which you know he was convict of Sedition and you have likewise countenanced and encouraged those that had their hands to the Petition Hutch I deny it I am to obey you onely in the Lord. Court You cannot deny but you had your hand in the Petition Hutch Put case I do fear the Lord and my Parent do not May not I entertain one that fears the Lord because my Father will not let me I may put honour upon him as a Child of God Court That is nothing to the purpose but we cannot stand to dispute causes with you now What say you to your weekly publick Meetings Can you show a warrant for them Hutch I will shew you how I took it up there were such meetings in use before I came and because I went to none of them this was the special reason of my taking up this course we began it but with five or six and though it grew to more in future time yet being tolerated at the first I knew not why it might not continue Court There were private Meetings indeed and are still in many places of some few neighbours but not so publick and frequent as yours and are of use for increase of love and mutual edification but yours are of another nature if they had been such as yours they had been evil and therefore no good warrant to justifie yours but answer by what authority or rule you uphold them Hutch By Tit. 2. where the elder women are to teach the younger Court So we allow you to do as the Apostle there means privately and upon occasion but that gives no warrant of such set Meetings for that purpose and besides you take upon you to teach many that are elder than your self neither do you teach them that which the Apostle commands viz. to keep at home Hutch Will you please to give me a rule against it and I will yield Court You must have a rule for it or else you cannot do it in faith yet you have a plain rule against it I permit not a Woman to teach Hutch That is meant of teaching Men. Court If a Man in distress of Conscience or other temptation c. should come and ask your counsel in private might you not teach him Hutch Yes Court Then it is clear that it is not meant of teaching Men but of teaching in publick Hutch It is said I will pour out my spirit upon your Daughters and they shall Prophesie c. If God give me a gift of Prophesie I may use it Court First The Apostle applies that Prophesie unto those extraordinary times and the gifts of Miracles and Tongues were common to many as well as the gift of Prophesie Secondly In teaching your children you exercise your gift of Prophesie and that within your calling Hutch I teach not in a publick Congregation the Men of Berea are commended for examining Paul's Doctrine we do no more but Read the Notes of our Teachers Sermons and then reason of them by searching the Scriptures Court You are gone from the nature of your Meeting to the kind of exercise we 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 means you abase the Honour and Authority of the Publick Ministery and advance your own Gifts as if he could not deliver his Matter so clearly 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 be such a publick instructer after she had stood a short time the Court gave her leave to sit down for her countenance discovered some bodily infirmity Hutch Here is my authority Aquila and Priscilla took upon them to instruct Apollo more perfectly yet he was a Man of good parts but they being better