The Way of Congregational Churches Cleared, Treatise 1 · Chapter 3 · Section 13
SECT. 13. Of Cottons pretended Antinomianiſme and Familiſme.
The Diſſwader proceedeth to point at (as hee calleth it) another more dangerous fall of mine, which in his Margent, he nameth Mr. Cottons Antinomianiſme, and Familiſme: and within a few lines, his wandring into the horrible Errors of the Antinomians, and Familiſts, with his dear friend Ms. Hutchinſon, ſo far that he came to a reſolution to ſide with her, and to Separate from all the Churches in New-England, as legall Synagogues.
If all this charge were true (as indeed, in all parts of it, it is falſe:) yet the errors of Antinomianiſme, and Familiſme, then ſtirring in the Countrey, and condemned in the Synod at New-Towne, were not more dangerous, then the old Montaniſme. I confeſſe, the Familiſme afterwards broached by Mr. Garton, and his followers, the ſame which Calvin in his Opuſcula refuteth (in his Inſtructio adverſus Libertinos) as Calvin judgeth it more dangerous then Popery, ſo I conceive it to be as dangerous as Montaniſme, though I cannot ſay more dangerous: for both of them overthrow al principles & foundations of Chriſtian Religion. But for the making good of this charge upon me, let Mr. Baylie be pleaſed to inſtance in thoſe horrible errors either of Antinomianiſme or Familiſme, whereunto I either wandred or fell: Or let him make it appeare that I came to ſuch a Reſolution, to ſide with my dear friend Ms. Hutchinſon, and to ſeparate from all the Churches in New-England, …s legall Synagogues.
Let us examine his proofes and Teſtimonies.
1. The firſt is from the parties themſelves, the followers of Ms. Hutchinſon, who (ſaith he) boaſt of Mr. Cotton for their Maſter and Patron.
And it is true, they profeſſed ſo: juſt as Wightman who was burnt at Lichfield for Montaniſme, (avouching himſelf to be the Holy Ghoſt) profeſſed he had received all his grounds from Mr. Hilderſam. And I confeſſe my ſelf, being naturally (I thank God) not ſuſpicious, hearing no more of their Tenents from them, then what ſeemed to mee Orthodox…ll, I beleeved, they had been far off from ſuch groſſe errors, as were bruited of them. But when ſome of my fellow-Brethren (the Elders of Neighbour Churches) advertiſed me of the evill report that went abroad of their corrupt Tenents, I deſired to know what the Tenents were, which were corrupt, and which they had vented here and there, in my name. They mentioned ſome to mee, ſome of thoſe which are publiſhed in the ſhort ſtory of that Subject: and named alſo to me the perſons, who had uttered the ſame. I therefore dealt with Mris. Hutchinſon and others of them, declaring to them the erroneouſneſſe of thoſe Tenents, and the injury done to my ſelf in fathering them upon mee. Both ſhee, and they utterly denyed, that they held ſuch Tenents, or that they had fathered them upon mee. I returned their Anſwer to the Elders, who had ſpoken to mee of them: and I inquired, if any two of them, or of their Neighbours could bear witneſſe in this caſe. They anſwered me, they had but one witneſſe of any corrupt Tenent: and that one, loth to be known to bee an accuſer of them. I replyed, what courſe would you then adviſe mee to take? They anſwered, that I could not indeed bring the matter to the Church for want of witneſſes: But the beſt way would bee, publikely and privately to bear witneſſe againſt ſuch errors. I tooke their counſell, and bare witneſſe againſt the errors complained of, as well publikely as privately. Which when ſome Elders and Brethren heard, meeting ſoon after with ſome of theſe Opinioniſts: Loe, ſay they, now wee have heard your Teacher bearing witneſſe openly againſt thoſe very points, which you falſely father on him. No matter (ſay the other) what you heare him ſay in publick: we know what hee ſaith to us in private. This anſwer bred in ſome of my Brethren and friends, a jealouſie, that my ſelfe was a ſecret fomenter of this ſpirit of Familiſme, if not leavened my ſelf that way. Whereupon ſundry Elders and Brethren perceiving theſe Errors to ſpread, ſecretly and cloſely, they conſulted among themſelves, and with me what I thought of a Synod, whether it might bee of uſe in ſuch a caſe for the clearing of theſe Points, and the allaying of the jealouſies and differences in the Countrey? I anſwered, yea. Thereupon, with conſent of the Magiſtrates, a time, and place was appointed for a Synodicall meeting, and ſundry Elders were ſent for, from other juriſdictions, and meſſengers from all the Churches in the Country to aſſiſt in this worke.
Againſt which time three things principally were attended for preparation.
1. A Solemne Faſt kept in all the Churches: in which it fell out, that Mr. Whelewrights Sermon was apprehended to give too much encouragement to the Opinioniſts. And himſelf hath ſince confeſſed, that being but new come into the Countrey, having but little acquaintance but with his kindred, and their friends, (who were many of them levened this way) he ſpake ſome things, which if he had before diſcerned their Familiſme, he would not have expreſſed himſelf as he did.
The 2. thing attended to, for preparation to the Synod, was, the gathering up of all the corrupt and offenſive Opinions that were ſcattered up and down the Countrey, and to commend them to Publique Diſquiſition in the Synod: that howſoever, the Authours of them were loth to owne them publikely, yet at leaſt, they might ſee them publickely tryed, confuted, and condemned. The which was accordingly done in the Synod: and the Opinions with their Confutations are ſince printed in the ſhort ſtory, whence Mr. Baylie fetcheth many Teſtimonies.
The 3. thing thought needfull for preparation to the Synod, was, to gather out of my Sermons to the people, and my conferences (in word and writing) with the Elders, all ſuch opinions of mine as were conceived by ſome, to bee erroneous: and having gathered them together, to inquire in a brotherly conference with mee, how far I would own them, or how I did underſtand them, that ſo the true ſtate of the queſtions in difference might appeare; and withall, if there were any aguiſh diſtemper, or diſaffection growen in any of our ſpirits amongſt our ſelves, it might be healed in a private brotherly way, and mutuall ſatisfaction given and taken on all hands. Accordingly we had ſuch a meeting in private; wherein five queſtions were propounded unto mee, with deſire of my plaine and explicite anſwer to the ſame: which alſo upon their demand, I gave ſuddenly.
Queſt. 1. Whether our Ʋnion with Chriſt be compleat before and without Faith?
Where I gave this anſwer, which was taken in writing: Not without, nor before the habit (or gift) of Faith, but before the act of Faith; that is, not before Chriſt hath wrought Faith in us (for in uniting himſelf to us, he worketh Faith in us:) yet in order of nature, before our faith doth put forth it ſelf to lay hold on him.
For indeed I looked at Union with Chriſt, as equipollent to Regeneration. And looke as in Generation we are in a paſſive way united to Adam: ſo in Regeneration wee are united to Chriſt. And as the ſoule habet ſe mere paſſive (in the judgement of our beſt Divines) in Regeneration, ſo alſo in union, and by the judgment of Chriſt himſelf, who ſaith, without Chriſt abiding in us (and ſo united to us) we can doe nothing, not bring forth any ſpiritual fruit at all: much leſſe can we before union with Chriſt, unite our ſelves to Chriſt, which is the greateſt and moſt ſpirituall fruit of all. I was not ignorant, that ſome of the Schoolmen (even ſome Dominicans) & out of them Ferius, and ſome others, (even of judicious Proteſtants) are of opinion, that Chriſt doth give the Soule by the Almighty power of the auxilium efficax of his Spirit, to put forth an act of Faith, to lay hold on Chriſt, before hee give them a habit or gift of Faith. But I could not underſtand how this could ſtand with Chriſts Word, That without Chriſt abiding in us, wee can doe nothing. Which argueth, no ſpirituall act can bee done by us without Chriſt habitually permanent in us. And us acute and judicious Baynes ſaith, (in Epheſ. 1.) This were to give a man to ſee, without an eye to ſee withall: which though God can doe by his Almighty power, yet as the Philoſopher ſaid of Entia: ſo it may be much more ſaid of Miracula (which are extraordinary Entia) Miracula ſine neceſſitate non ſunt multiplicanda.
QUEST. II. Whether Faith be an inſtrumentall cauſe in applying Chriſts righteouſneſſe to our Juſtification.
Whereto I anſwered,
Faith is an inſtrument to receive the righteouſneſſe of Chriſt applyed to us of God, for our Juſtification: but not properly an inſtrumentall cauſe.
Where I underſtood Inſtrument, as the Hebrews doe, foreign which they indifferently put for Inſtrument, or Veſſell: For Faith emptying the ſoule of all confidence in its own righteouſneſſe, is a fit veſſell or inſtrument to receive the righteouſneſſe of Chriſt offered and imputed; and ſo I tooke Faith rather as a fit diſpoſition of the ſubject to be juſtified, then as a proper inſtrumentall cauſe of our juſtification: like the empty veſſels of the Prophets widow, which whilſt they were empty, the oyle ran forth into them (the empty veſſels being fit to receive it:) But yet the empty veſſels were not properly inſtrumentall cauſes of the running forth of the Oyle, but onelyonly fit inſtruments to receive it.
QUEST. 3. Whether the Spirit of God in evidencing our Juſtification doth beare witneſſe in an abſolute promiſe of free Grace, without Qualification, or condition.
My anſwer was,
The Spirit in evidencing our Juſtification doth bear witneſſe either in an abſolute promiſe, or in a conditionall: in caſe, the condition bee underſtood, or applyed abſolutely, not attending the condition as the ground or cauſe of the aſſurance, but as the effect and conſequence of it: or (as I might have added, as before) as a fit diſpoſition of the ſubject to receive it.
For I conceived, though the Spirit may evidence to us our Juſtification in a Qualification or condition: yet ſometime the condition is not there before the promiſe, but freely given with the promiſe, as Acts 10.43, 44. where though Cornelius and his houſhold were beleevers, yet many of his kindred and friends were not: who yet upon hearing the promiſe of Remiſſion (or Juſtification) unto Faith, they received both Faith and Juſtification, and the evid…nce of both, all together: as did alſo the Jailor in the like ſort, Act. 16.31. Sometime, though the Qualification or condition bee there before, and the Spirit doe bear witneſſe to our Juſtification in that condition: yet the condition is not the cauſe either of juſtification, or of the evidence of it, as in Luke 7.47. Chriſt beareth evident witneſſe of the Remiſſion or Juſtification of Mary Magdalen, in her love to him. Nevertheleſſe her love was not the cauſe, neither of her Juſtification, nor of the aſſurance of it, but an effect of both. For ſhee expreſſed thoſe evidences of her love to Chriſt, becauſe her ſins were forgiven her, and becauſe her ſelf was aſſured of the forgiveneſſe of them.
Sometimes the Qualification or condition mentioned in the promiſe, though it bee in the ſoule before, yet it is not evident there before. And then the evidence of Juſtification ſpringeth not from the condition, but from the Grace of the promiſe, clearing and evidencing both the condition and the Juſtification. Thus Chriſt applyeth himſelfe by his Spirit, to bruiſed Reeds, o… broken hearts. Iſa. 57.15.
Laſtly, if Faith it ſelf bee meant to be the ſaving qualification or condition, and be alſo found, and that evidently in the ſoul to whom the Promiſe of Juſtification is made; yet the Spirit may bear witneſſe in the Promiſe of Grace to the Juſtification of ſuch a ſoul, without either the word expreſſing the Condition in that place, or the ſoul attending the Condition at that time: As when Chriſt ſaid to the Woman, Luk. 7.48. Thy ſinnes are forgiven thee, He neither mentioneth her Faith in that word, nor doth it appear, that ſhe did reflect upon her Faith in receiving that Promiſe at that time. Many an Iſraelite ſtung by the fiery Serpents in the wilderneſſe, might look up to the brazen Serpent for healing, and yet at that time not look to their eye, nor think upon their eye by which they looked. And though afterwards Chriſt doe make expreſſe mention of the womans Faith, to which he attributeth her ſalvation, (Woman, ſaith he, thy Faith hath ſaved thee, ver. 50.) Nevertheleſſe, that Faith, though it be an Evidence of Aſſurance in the ſubject Perſon of his Juſtification: yet it is alſo an Effect or Conſequence of the Evidence and Aſſurance of the Object, that is, of the grace and mercy of God clearly revealed and applyed to the ſoul in the Promiſe, even to the begetting of Faith it ſelf, and the Aſſurance of it. As when Chriſt did promiſe (by the Miniſtery of Paul) ſalvation to the Jaylor in Beleeving; the Grace of Chriſt clearly revealed and applyed in the Promiſe did beget Faith in the Jaylor, and the Aſſurance of Faith. And ſo his Faith, and the Aſſurance of it was an Effect and Conſequence of the Grace and Aſſurance of it offered to him in the Promiſe. Faith though it be an Evidence of things not ſeen (with bodily eye;) yet it is an eff…ct of a former Evidence, even of the light of Gods Countenance ſhining forth through Chriſt in the Promiſe of Grace upon the ſoul, to the begetting of Faith, and the aſſurance of it.
But howſoever, Faith being always of a ſelf humbling efficacy, it is a fit diſpoſition of the ſubject to receive comfort and aſſurance, Iſa. 57.15.
Calvin defineth Faith to be Divinae ergo nos benevolentiae firmam certamque cognitionem, quae gratuitae in Chriſto Promiſſionis veritate fundata, per Spiritum Sanctum & revelatur mentibus noſtris & cordibus obſignatur. Inſtitut. l. 3. c. 2. Sect. 7. Now when hee cometh to expound what he meaneth by the free promiſe of grace in Chriſt, upon which this knowledg (or aſſurance) of Faith is founded, he maketh it to be, not conditionall. And he giveth this reaſon, Quoniam (ſaith he) Conditionalis Promiſſio quâ ad opera noſtra remittimur, non aliter vitam promittit, quàm ſi perſpiciamus eſſe in nobis ſitam. Ergo, niſi Fidem tremere, ac vacillare volumus, illam Salutis Promiſſione ſu…ciamus oportet, quae à Domino ultrò ac liberaliter, potiuſque miſeriae noſtrae quàm dignitatis reſpectis offeratur; ibidem Sect. 29.
But what was the occaſion of this Queſtion from any ſpeech or writing of mine, I cannot call to minde, unleſſe it were concerning the Firſt evidence of juſtification, which is the purport of the next Queſtion. For otherwiſe, if Faith and Aſſurance be firſt founded and bottomed upon a Promiſe of Free-grace, I never doubted, but that Sanctification or Faith, (any ſaving qualification) may be, (and is by the help of the Spirit) a clear and certain Evidence of Juſtification. So that put the Queſtion in terminis,
Whether the Spirit of God in Evidencing our Juſtification doth bear witneſs in an abſolute Promiſe of Free-Grace, without qual…fication or condition?
I ſhould anſwer plainly and roundly, The Spirit doth Evidence our Juſtification both wayes, ſometime in an abſolute Promiſe, ſometime in a conditionall.
QUEST. 4. Whether ſome Saving Qualification may be a firſt Evidence of Juſtification?
Hereto I anſwered,
A man may have an argument from thence, (yea, I doubt not a firm and ſtrong argument) but not a firſt Evidence.
For I conceived, Faith it ſelf, which is an evidence of things not ſeen, and the firſt ſaving Qualification that doth Evidence Juſtification, is it ſelf founded upon a former evidence, even the Free-grace of God in Chriſt, revealed in the promiſe of Grace, and applyed to the ſoul effectually by the Spirit of grace both in our effectuall Calling (even to the begetting of Faith) and in our Juſtification. Accordingly, the Apoſtle reckoning the Evidences that bear witneſſe of our life in Chriſt, giveth the firſt plac… to the Spirit, before any fruit of the Spirit; There are three (ſaith he) that bear witneſſe on earth, the Spirit, the Water, and the Blood, 1 Joh. 5.8. Firſt, the Spirit, to wit, of illumination and drawing, whereby he revealeth Chriſt to us, and worketh Faith in us, 2 Cor. 4.6. Epheſ. 1.17, 18. Joh. 6.44.45. Secondly, the water of Sanctification. And thirdly, the Blood of atonement (or pacification) pacifying the conſcience.
Calvin alſo is of the ſame judgment in this Queſtion, in 2 Pet. 1.10. & in 1 Joh. 3.14. & 19.
And Zanchy likewiſe doth at large diſpute this Queſtion, and conclude it againſt Dr. Marbachius in his Miſcellanies, in that part of it entituled, Diſceptatio inter duos Theologos, from pag. 598. to pag. 605. Editionis in quarto.
QUEST. 5. Whether Chriſt and his benefits be diſpenſed in a Covenant of Works?
Whereunto my anſwer was,
Chriſt is diſpenſed to the Elect in a Covenant of Grace: to others he may be diſpenſed in ſome ſort, (to wit, in a taſte of him) either in a Covenant of works, or in a Covenant of grace legally applyed.
To give an hint of the reaſon of mine anſwer. The Covenant on Mount Sinai, (wherein Chriſt was diſpenſed in ſacrifices and ceremonies) though to the faithfull ſeed of Abraham it was a Covenant of Grace, (wherein they ſaw Chriſt and his benefits graciouſly diſpenſed to them, Pſal. 51, 7.) yet to the carnall ſeed, it ſeemed to me to be a Covenant of Works, to prepare them for the ſaving benefits of that Covenant of Grace which was formerly given to Abraham and his ſeed, (but neglected by them in Egypt) and afterwards renewed in the plains of Moab, Deut. chap. 29. & Chap. 30. And ſo Paul maketh that Covenant on Mount Sinai, to be expreſly a different Covenant from that of grace, to wit, a Covenant gendring unto bondage, Gal. 4.24, 25. and the other Covenant (Deut. 30.) to be of Grace, Rom. 10.6, 7, 8. Moſes alſo himſelf, having recited the Covenant on Mount Sinai (Deut. 5.) he maketh the obſervation of all the Commandements to be the righteouſneſſe of the people, Deut. 6.25. and their life, Levit. 18.4. And ſo Paul underſtandeth him, Rom. 10.5. Gal. 3.12. Now that Covenant which gendreth unto bondage, and holdeth forth righteouſneſſe and life upon obedience to all the Commandements, it is a Covenant of Works.
And ſo have the chiefeſt Germane Divines, as well as Piſcator, and Polanus, taken the Covenant on Mount Sinai to bee a covenant of Workes. See Piſcaeor, Ezek. 16. Obſervat. ultima in verſ. 60.62. & Polanus ibidem.
How far there aroſe any conſent or diſſent about theſe queſtions, between my Fellow-Brethren (the Elders of theſe churches) & my ſelf, it is not materiall now to particuralrize; it is enough, that upon our clear underſtanding of one anothers mindes & judgments, and upon the due proceeding of our Church againſt convinced notorious errors and ſcandalls, wee have ever ſince (by the Grace of Chriſt) much amiable and comfortable Communion together in al brotherly kindneſs. But this ſhort relation may ſuffice.
To let Mr. Baylie know, and all them that ſhall read his Book, to conſider, what ſlender ground hee had to ſpeak of my wandring into the horrible Errors of the Antinomians, and Familiſts, and ſiding therein with Miſtris Hutchinſon, and therein to tell the world of a more dangerous fall of mine, then that of Montaniſme: And withall to clear up to him, what little ground Miſtris Hutchinſon had, to pretend, that ſhee was of Mr. Cottons judgement in all things: that ſo Mr. Baylie may likewiſe obſerve what ground himſelf had to take up ſuch a report againſt me, upon her teſtimony. Which yet will the more fully appeare, if I proceed to relate a principall paſſage or two in the Synod, after it was aſſembled. It was the firſt act of the Synod (after Prayer and choice of Moderators) to propound the ſeverall offenſive opinions, which had been diſperſed up and downe in the Countrey, and briefely to argue them, and bear witneſſe againſt them. The opinions were about foureſcore (more or leſſe) which being orderly propounded and argued againſt, I perceived that ſome of the Members & Meſſengers of our Church, were ready to riſe up, and plead in defence of ſundry corrupt Opinions, which I verily thought had been far from them; eſpecially ſuch as concerned union with Chriſt before Faith, Iuſtification without Fiath, inherent righteouſnes, and evidencing a good eſtate by it at all, firſt or laſt. Whereupon aſſoon as I could get liberty of ſpeech with them, Brethren (ſaid I) if you be of that judgment, which you plead for, all theſe Baſtardly Opinions, which are juſtly offenſive to the Churches, will be fathered upon Boſton. They anſwered me again, Though they were not clear for thoſe Opinions, which they ſpake for, yet neither were they clear for condemning of them, conſidering the tenderneſſe of ſome Conſciences: I replyed, if they were doubtfull of the Erroneouſneſſe and danger of ſuch Opinions, they ſhould have dealt openly with the Church at home, when they were choſen Meſſengers, and ſhould have declared their judgments before the Church: as knowing ſuch points amongſt others were likely to come into agitation in the Synod: whereas now looke what they ſpeak, it is conceived by the whole Countrey to bee the judgment of our Church.
Hereupon ſome of the Meſſengers of our Church withdrew themſelves, and appeared no more in the Synod, ſuch as did appear, did much what forbear any proſecution of argument in ſuch cauſes. But that (to my remembrance) was the firſt time of my diſcerning a real and broad difference, between the judgments of our Brethren (who leaned to Miſtris Hutchinſon) and my ſelf. And therefore to clear my ſelf, and the ſounder Members of our Church from partaking in thoſe manifold errors there preſented, I declared my judgment openly before all the aſſembly, That I eſteemed ſome of the Opinions, to bee blaſphemous: ſome of them, hereticall: many of them, Erroneous: and almoſt all of them, incommodiouſly expreſſed: as intending to except thoſe chiefly, wherein I had declared mine own opinion, as before.
But becauſe I would deale openly and ingenuouſly with Mr. Baylie, and hide nothing from him, that might fortify his accuſation againſt me, there was ſome colour of my leaning to one Antinomian Tenent in one day of the Synod. For though in anſwer to the queſtions of the Elders before the Synod, I had affirmed Faith to be an inſtrument for the receiving the righteouſneſſe of Chriſt to our juſtification: yet for as much as ſome great Divines had let fall ſome expreſſions, that ſeemed to favour the Antinomian party in a contrary Tenent, I was deſirous to hear that Point a little further ventilated, and to ſee the difficulties a little more fully cleared. Dr. Twiſſe (not ſuſpected for an Antinomian, much leſſe for a Familiſt) in his vindiciae gratiae, de electione, Parte 2. Section. 25. Numero 5. bringeth in Arminius, arguing againſt Mr. Perkins, thus: The righteouſneſſe of Chriſt wrought or performed, is not ours, as wrought or performed, but as by Faith imputed to us. Whereto the Dr. anſwereth,
Before Faith, this Righteouſneſſe of Chriſt was ours, and in the intention of God the Father, and of Chriſt our Mediator, was wrought for us. And becauſe it is wrought for us, therefore God in his own time will give it us, and Grace of every kind, even Faith it ſelf amongſt the reſt. But Faith coming, (which the Holy Ghoſt kindleth in our hearts) then at length this love of God to us in Chriſt, is acknowledged & perceived. Whence it is, that the Righteouſneſſe of Chriſt is ſaid to bee imputed to us, by Faith, becauſe it is not deſcerned to be imputed to us, but by Faith: and then we are ſaid to be juſtified with that kind of Juſtification, & abſolution from ſin, which breedeth peace in our Conſciences.
And this (ſaith he) I confirm by two arguments. 1. Becauſe by the Righteouſneſſe of Chriſt, wee obtain not onelyonly Remiſſion of ſinnes, but Faith it ſelf, and Repentance, as it is writen, God hath bleſſed us with all ſpirituall bleſſings in Chriſt, Epheſ. 1.3. Therefore even before Faith and Repentance, the Righteouſneſſe of Chriſt is applyed to us, as for which wee obtain Grace effectuall to believe in Chriſt, and to repent. 2. Becauſe Juſtification and abſolution, as they ſignify an immanent act in God, are ab aeterno, &c.
Wherto he ſubjoyneth the Poets ingenuous verſe to the reader.
Si quid noviſti rectius iſtis,
Candidus imperti; ſi non, bis utere mecum.
Before Dr. Twiſſe, Chamier (a Divine, as free as the other from ſuſpition of Antinomianiſme) denyeth Faith to bee a cauſe of Juſtification; For if it were (ſaith hee) Juſtification ſhould not be of Grace, but of us. But Faith is ſaid to juſtifie, not becauſe it effecteth Juſtification, but becauſe it is effected in the juſtified perſon, and requiſite to be found in him. De Fide libr. 13. cap. 6. And to the ſame purpoſe, De Juſtificatione, libr. 22. cap. 12. hee contendeth, that Faith as it doth not merit, nor bring Juſtification,ſo neither doth it (impetrare) obtain it. For if it were ſo, then tum ratione, tum tempore Fides praecederet Juſtificationem, Faith ſhould goe before Juſtification, both in nature and time: Which (ſaith hee) in no ſort may be granted. For Faith is it ſelf a part of Sanctification; but there is no Sanctification, but after Juſtification, quae & re, & naturâ prior eſt, which both in the thing it ſelf, and in nature is before it.
To the like purpoſe doth Mr. Pemble deliver his judgment in his Book of the Nature and Properties of Grace and Faith, Page 24. 26. of his Edition in Folio.
The Diſcrepance of all theſe Divines from the received expreſſions of the moſt, gave juſt occaſion, why in ſuch an Aſſembly, the judgment of ſundry acute and judicious Elders, might be enquired. Accordingly, in one day of their diſpute in the Synod (with Mr. Whelewright, if I forget not) I interpoſed ſuch a word as this, God may bee ſaid to juſtifie me before the habit, or act of Faith, and the habit is the effect of my Juſtification, intending the ſame ſenſe, as hath been expreſſed out of thoſe Divines: upon which, the next day was taken up in diſputing and arguing that Point with mee. And when I ſaw their apprehenſions, that they were ſuitable to Scripture phraſe, and the contrary difficulties might bee removed ſano ſenſu, I the next morning did of my ſelf freely declare to them publikely, my conſent with them in the point, which (as they profeſſed) they gladly accepted.
Now upon all this relation (which is the ſubſtance of the whole Truth in this cauſe) I deſire Mr. Baylie might conſider what ground hee had, either to report mee to the World as ſometimes dangerouſly fallen into the horrible Errors of Antinomianiſme, and Familiſme: or to take Ms. Hutchinſons report in this cauſe, That ſhe was of Mr. Cottons judgment in all things. Let him pleaſe to read the ſhort ſtory of the Errors and hereſies, for which ſhee was admoniſhed publickly in Boſton Church, and compare them with the Tenents of mine now mentioned, and let him judge of himſelf, whether ſhe was of Mr. Cottons judgment in all things.
I would not have enlarged my ſelf ſo much, either to clear her teſtimony, or to elevate it, were it not to take off ſome ſcruples and ſurmiſes in Mr. Baylie of ſome dangerous guilt in me of Antinomian, and Familiſticall errors, which he thinkes cannot be avoided by what he collecteth from other teſtimonies, as well as hers which may fully be prevented and avoided by this relation of the true ſtate of things.
But before I leave ſpeech of her, let me ſpeak a word to Mr. Baylie of the Epithet hee is pleaſed to give her, when hee ſtyleth her, my dear friend, with whom I reſolved to ſide and ſeparate from all the Churches in New-England, as Legall Churches.
At her firſt comming ſhe was well reſpected and eſteemed of me, not onelyonly becauſe herſelf and her family were well beloved in England at Allford in Lincolnſhire (not far beyond Boſton:) nor onelyonly becauſe ſhe with her family came over hither (as was ſaid) for conſcience ſake: but chiefly for that I heard, ſhee did much good in our Town, in womans meeting at Childbirth-Travells, wherein ſhee was not onelyonly skilfull and helpfull, but readily fell into good diſcourſe with the women about their ſpiritual eſtates: And therein cleared it unto them, That the ſoul lying under a Spirit of Bondage, might ſee and ſenſibly feel the hainous guilt, and deep deſert of ſin, and thereby not onelyonly undergoe affliction of Spirit but alſo receive both reſtraining, and conſtraining Grace likewiſe, (in ſome meaſure:) reſtraining from all known evill (both courſes, and companies) (at leaſt for a ſeaſon) and conſtraining to all knowen duties, as ſecret Prayer, Family Exerciſes, Conſcience of Sabbaths, Reverence of Miniſters, Frequenting of Sermons, Diligence in calling, honeſty in dealing and the like: yea and that the Soul might find ſome taſtes and flaſhes of ſpirituall comfort in this eſtate, and yet never ſee or feel the need of Chriſt, much leſſe attain any ſaving Union, or Communion with him, being no more but Legall work, even what the Law, and the Spirit of bondage (breathing in it) might reach unto. By which means many of the women (and by them their husbands) were convinced, that they had gone on in a Covenant of Works, and were much ſhaken and humbled thereby, and brought to enquire more ſeriouſly after the Lord Jeſus Chriſt, without whom all their Gifts and Graces would prove but common, and their duties but legall, and in the end wizzen and vaniſh. All this was well (as is reported truely, page 31. of her Story) and ſuited with the publike Miniſtery, which had gone along in the ſame way, ſo as theſe private conferences did well tend to water the ſeeds publikely ſowen. Whereupon all the faithfull embraced her conference, and bleſſed God for her fruitfull diſcourſes. And many whoſe ſpirituall eſtates were not ſo ſafely layed, yet were hereby helped and awakened to diſcover their ſandy foundations, and to ſeek for better eſtabliſhment in Chriſt: which cauſed them alſo to bleſſe the Lord for the good ſucceſſe, which appeared to them by this diſcovery.
Hitherto therefore ſhee wrought with God, and with the Miniſters, the work of the Lord. No marvell therefore if at that time, ſhee found loving and dear reſpect both from our Church-Elders and Brethren, and ſo from my ſelf alſo amongſt the reſt.
Afterwards, it is true, ſhe turned aſide not only to corrupt opinions, but to diſ-eſteem generally the Elders of the churches, (though of them ſhee eſteemed beſt of Mr. Shepheard:) and for my ſelfe, (in the repetitions of Sermons in her houſe) what ſhee repeated and confirmed, was accounted ſound, what ſhee omitted, was accounted Apocrypha. This change of hers was long hid from me: and much longer the evidence of it, by any two clear witneſſes. I ſent ſome Siſters of the Church on purpoſe to her Repetitions, that I might know the truth: but when ſhee diſcerned any ſuch preſent, no ſpeech fell from her, that could be much excepted againſt. But further diſcourſe about her courſe is not pertinent to the preſent buſineſſe. But by this Mr. Baylie may diſcerne, how farre Ms. Hutchinſon was dear unto mee, and if hee ſpeak of her as my deare friend, till ſhee turned aſide, I refuſe it not.
But yet thus much I muſt profeſſe to him, That in the times of her beſt acceptance, ſhee was not ſo dear unto mee, but that (by the help of Chriſt) I dealt faithfully with her about her ſpirituall eſtate. There things I told her, made her ſpirituall eſtate unclear to mee.
1. That her Faith was not begotten nor (by her relation) ſcarce at any time ſtrengthened, by publick Miniſtery, but by private Meditations, or Revelations onelyonly.
2. That ſhee clearly diſcerned her Juſtification (as ſhee profeſſed:) but little or nothing at all, her Sanctification: though (ſhe ſaid) ſhee beleeved, ſuch a thing there was by plain Scripture.
3. That ſhe was more ſharply cenſorious of other mens ſpirituall eſtates and hearts, then the ſervants of God are wont to be, who are more taken up with judging of themſelves before the Lord, then of others.
Now a word of that other paſſage, in Mr. Baylies ſpeech, touching my reſolution to ſide with Ms. Hutchinſon, and to ſeparate from all the Churches of New-England, as legall Synagogues
The truth is, I did intended to remove, but not to Separate; much leſſe with Ms. Hutchinſon, and leaſt of all from all the Churches of New-England: and yet leſſe then the leaſt of all, to ſeparate from them, as legall Synagogues.
The occaſion of my intent of removall was this. After the baniſhment of Ms. Hutchinſon and ſundry others by occaſion of her, the generall court made an order, that none ſhould be received to abide as Inhabitants in this Jurisdiction, unleſſe they were allowed under the hand of the Governour, or two Aſſiſtants. The Aſſiſtants are our Magiſtrates. When this Law came to be put in ure, I was informed that ſome godly paſſengers who hither arrived out of England, were refuſed to ſit down amongſt us, becauſe (upon tryall) they held forth ſuch an union with Chriſt by the Spirit giving Faith, as did precede the acting of Faith upon Chriſt: and ſuch an evidence of that union, by the favour of God ſhed abroad in their hearts by the Holy Ghoſt, as did precede the ſeeing (though not the being) of Sanctification.
This took the deeper impreſſion upon me, becauſe I ſaw by this meanes, wee ſhould receive no more Members into our Church, but ſuch as muſt profeſſe themſelves of a contrary judgment to what I beleeved to bee a Truth. Beſides I was informed, that it was the judgment of ſome of place, in the Countrey, that ſuch a Doctrin of Union, and evidencing of Union, as was held forth by mee, was the Trojan Horſe, out of which all the erroneous Opinions and differences of the Countrey did iſſue forth.
Hereupon, fearing this might in time breed a renewall of Parozyſmes, I called to mind the intent of my comming hither, which was, not to diſturb, but to edify the Churches here: and therefore began to entertain thoughts rather of peaceable removall then of offenſive continuance. At the ſame time there was brought to mee a writing, ſubſcribed with about threeſcore hands to encourage me to removall, and offering their readineſſe to remove with mee into ſome other part of this Countrey.
I conſidered, If wee removed, it would be matter of much various conſtruction amongſt ſuch as knew us, both in Old-England, and New; and I was loth to doe any thing, (eſpecially of importance) but what I might give account of before God, and his people; I took advice therefore of ſome friends here, eſpecially Mr. Davenport, and reſolved, firſt to clear the certainty of the grounds of the information given mee of the rejections of thoſe godly perſons (of whom I had heard) for their judgments ſake in thoſe points. 2. To ſee if my continuance here would certainly, or probably breed any further offenſive agitation: And 3. If both thoſe things were found clearly, then to take opportunity with common conſent to remove to Quinipya…k whereto at that time a door was opened.
But when I came to enquire the certainty of theſe informations, in conference with ſome of our chief Magiſtrates and others, I found, though there had ſpeach been about ſuch points between themſelves, and ſome paſſengers: yet their refuſall of ſuch paſſengers was not upon thoſe points, but (as I remember) upon denyall of inherent righteouſneſſe in beleevers, and of any evidence of a good eſtate from thence, firſt or laſt. Withall, they declared to mee their minds touching ſuch points of Union, or evidencing of Union, which I had taught, that they did not looke at them to bee of ſuch Fundamentall concernment either to civill or Church-Peace, as needed to occaſion any diſtance in heart, (much leſſe in place) amongſt godly brethren. Which when I heard from them, and found upon ſearch, the miſ-informations given mee, were but miſpriſions, I then layed down all thoughts of removall, and ſat down ſatisfied in my aboad amongſt them, and have ſo continued (by the help of God) to this day. By all this may appear the truth of what I ſaid, that though I had thoughts of removall, yet not with Ms. Hutchinſon, ſhee being gone to Road Iſland, but I intending Quinipyack. Much leſſe had I any thoughts of Separation from all the Churches of New-England: for the Churches in Quinipiack are in New-England. And thoſe Churches at the Bay (amongſt whom I lived) It was far from my thoughts to ſeparate from them, whom I ever truely honored as the holy Spouſes of Jeſus Chriſt. Nor did I ever look at ſuch Points, as any juſt ground of Separation from any Church, (ſo much as in place, much leſſe in Communion:) no nor any juſt ground of removall from them, unleſſe a man were compelled to profeſſe contrary to his judgment. And leaſt of all durſt I turn my back upon ſuch Churches as Legall Synagogues, who do all of us hold Union with Chriſt, and evidencing of Union by the ſame Spirit, and the ſame Faith and the ſame holineſſe: though ſome may conceive the Union wrought in giving the habit, and others rather refer it to the act: and ſome may give the ſecond place to that, whereto others give the firſt.
It was therefore too much credulity in Mr. Baylie, either to take up the former teſtimony from Ms. Hutchinſon, or this latter from Mr. Williams: though if both of them had joyned in one and the ſame Teſtimony, (which they doe not) yet the Teſtimony of two excommunicate Perſons doth not make up idoneum Teſtimonium in Eccleſiaſticall cauſes.
No? Saith Mr. Baylie, if I miſtake not the humor of the man, (Mr. Williams he meaneth) he is very unwilling to report a lie of his greateſt enemy.
I look not at my ſelf, as his greateſt, or leaſt, or any enemy at all. I doe not know, that I did ever walke towards him either in the affection, or action of an enemy, notwithſtanding the provoking injuries, and indignities hee hath put upon mee.
Nor would I call it any mans humor (as Mr. Baylie calleth it, Mr. Williams his humor) to be very unwilling to report a lye of his greateſt enemy.
But this I ſay, Mr. Williams is too too credulous of ſurmiſes and reports brought to him, and too too confident in divulging of them. Which if Mr. Baylie know not, hee may (at his leiſure, if hee think it worth the while) peruſe the Reply, I have made to his anſwer of my Letter, as alſo my anſwer to his bloody Tenent.
But Mr. Baylie giveth the more credit to Mr. Williams his Teſtimony, becauſe Mr. Williams ſaith in his examination of my …etter, How could I poſſibly (ſaith hee) bee ignorant of their eſtate, when being from firſt to laſt in fellowſhip with them, an Officer amongſt them, had private and publick agitation concerning their Eſtate, with all, or moſt of their Miniſters?
The anſwer is very eaſie both to Mr. Williams, and Mr. Baylie too, that Mr. Williams ſpeaketh of the times before his baniſhment: then indeed he had ſome fellowſhip with us, and might have had more, but that hee ſupected all the Statos conventus of the Elders to bee unwarrantable, and ſuch as might in time make way to a Presbyteriall government. But this Teſtimony, which hee giveth about my neereneſſe to Separation from theſe Churches, was many yeares after his baniſhment from us, when hee was in no fellowſhip with us, ſacred nor civill, nor came any whit neer any private or publick agitation amongſt us, nor could have any intelligence of our affaires, but by report and fame, which is tam ficti pravique tenax, quam nuncia veri, and is indeed in this point, moſt falſe.
But yet (ſaith Mr. Baylie) the truth of this horrible fall (of Mr. Cotton) if you will not take it, neither from the followers of Ms. Hutchinſon, nor from the Teſtimony of Mr. Williams: yet wee may not reject the witneſſe of Mr. Winthrop, and of Mr. Wells in their printed relations of the Schiſmes there.
Both theſe, albeit, with all care and ſtudy, they endeavour to ſave Mr. Cottons credit: yet they let the truth of Mr. Cottons Seduction fall from their Pens in ſo clear termes, as cannot bee avoided: yea ſo clear, as no Art will get Mr. Cotton cleared.
Notwithſtanding al this confident charge of Mr. Baylie, there will be no need at al of any Art to clear Mr. Cotton, from ſeduction into any ſuch horrible fall, the naked truth (by the helpe of Chriſt) will clear both it ſelf, and him. The Teſtimonies of Mr. Winthrop, and Mr. Wells, are all delivered (as it ſeemeth) in the ſhort Story. There
In the Preface, page 7. It is ſaid, By this time, they had to patroniſe them, ſome of the Magiſtrates, and ſome men eminent for Religion, Parts and Wit.
Anſw. 1. This were ſomething, if there were no more men eminent for Religion, Parts and Wit, in the Country but my ſelf, who profeſſe no eminency in any of theſe in reſpect of many of my Brethren. But if I were eminent, the teſtimony concludeth not. Let not Art judge, whether the concluſion will follow from both the premiſes particular: but let common ſenſe judge of ſuch men, as then lived in the Countrey, whether there were not many eminent perſons for Religion, Parts, and Wit, who did patroniſe them, though I had been out of the Countrey.
2. I willingly confeſſe, that I my ſelf, though I did not patroniſe them, yet I did countenance them (in my meaſure) whilſt they held forth (to my knowledge) no more then I have formerly delivered of my own Tenents: which yet I hope he will not again tax, as an horrible fall into Antinomianiſme and Familiſm. When their Errors were brought to me, I bare publike witneſſe againſt them, even before I was fully perſwaded that thoſe perſons were guilty of them.
His next Teſtimony (which hee quoteth from page 25. of the ſhort Story) the former part of it concerneth Mr. Whelewright, and not mee: though I muſt confeſſe I doe not know how it can be collected from Mr. Whelewrights doctrin, unleſſe it were by a foreſtalled miſ-apprehenſion and miſ-application of thoſe hearers, who were leavened with corrupt Opinions. The latter part of the teſtimony, That the former Governor never ſtirred out, but attended by the Serjants with Halberts or Carrabines, but the preſent Governor was neglected: I do not remember, that ceremony was any more then once neglected: and when I heard it, I bore witneſſe againſt it. And they excuſed their former obſervance, by the eminency of the perſon. But ſure I am, the preſent Governor (as he well deſerveth all honor from this Peopole, ſo) he is ſeldome or never ſeen in publick, but in like ſort attended with Halberts or Carrabines.
Next, he alledgeth a teſtimony from the Court, which (it is likely) was delivered by Mr. Winthrop, being then Governor, page 35. of the ſhort Story: They ſoon profited ſo well, as in a few moneths, they outwent their Teacher.
Anſw. This teſtimony is ſo far from taxing mee of any horrible fall, that it clearly acquiteth mee from the fellowſhip thereof. For if they outwent their Teacher, as the Court ſaid (and ſaid truely:) then I went not along with them in their Tenents. And Teacher I was called, and their Teacher, as being called to that Office in that Church, whereof many of them were Members.
The next teſtimony (from page 33. of the ſtory) expreſſeth, That upon the countenance it took from ſome eminent Perſons, her Opinions began to hold up their heads in Courts of Juſtice.
Anſw. This might indeed argue, that ſome Magiſtrates leaned more or leſſe to that way: but it reacheth not me, who am ſeldome preſent at any Courts, but when with other Elders I am ſent for. And let it not be forgotten, what I related above, that many held with thoſe Opinioniſts (as they were called) when they knew of no other opinions held forth by them, but what was publickly taught in our Church: but after they were diſcovered to overgoe not ſo much their Teachers, as the truth, and that ſo evidently, as could clearly be convinced by the teſtimony of two or three witneſſes, they were ſoon forſaken by thoſe, who eſteemed better of them before.
His next teſtimony is from the ſtory page 32.
It was a wonder, upon what a ſuddain, the whole Church of Boſton (ſome few excepted) were become her new Converts, and infected with her Opinions.
And Preface page 7. moſt of the Seducers lived in the Church of Boſton.
Anſw. That moſt of the Church of Boſton conſented with Ms. Hutchinſon, (whilſt ſhee openly held forth no more, then what was publickly taught) is true; but nothing to prove Mr. Cottons horrible fall, for after ſhee fell into any horrible, or evident erors, it may clearly appear, the whole Church were not become her canverts, by this undenyable evidence, that the whole body of the Church (ezcept her own ſon) conſented with one accord, to the publick cenſure of her, by admonition firſt, and excommunication after.
But (ſaith Mr. Baylie) None of theſe erroneous perſons were ever called to account by the Presbytery of that Church, till after the Aſſembly, though the Paſtor of the Church, Mr. Wilſon was alwayes exceeding zealous againſt them.
Anſw. 1. Mr. Baylie is miſtaken, when he ſaith, Mr. Wilſon was alwayes exceeding zealous againſt them. For the whole Church will bear him witneſſe, hee was a long time full of much forbearance towards them, and thought well of them, and bare witneſſe to the wayes of free Grace in ſuch manner, as teſtified his good will to them and the Truth. Afterwards in ſome private conference, which one or more of them had with him, and (our beloved Siſter) his Wife, he diſcerned ſome more rottenneſſe in them, and their way, then he ſuſpected before: And after that time indeed, he grew more zealous againſt them, but the occaſion of the offence was private, and (for a good ſpace) unknown both to mee and the Church.
2. But why they were not called to account by the Presbytery of the Church, the reaſon was evident: becauſe their groſſe errors were not confirmed into us, by two or three witneſſes. And this I can truely profeſſe, That when the Elders of other Churches acquainted mee with ſome of their Errors, (even when the noiſe of them was ſpred far and neer:) yet they acknowledged, the Erroneous perſons were ſo cautious, that they would never vent any groſſe Errors before two witneſſes. And this I can further truely avouch, that my ſelf dealt ſadly and ſeriouſly with ſome chief leaders of them, both by word, and writing to recover them from the Error of their way: which though they would argue for, yet they would ever excuſe themſelves from ſetling upon any ſuch things. I dealt alſo with others (whom I began to ſuſpect might be leavened by their Leaders) and earneſtly charged them to beware what Tenents they received from them, leſt by that means they might be corrupted themſelves, and their Leaders hardned. But they would not bee known to me, that they drunke in any ſuch dregs, as afterwards appeared.
His next teſtimony is taken from Ms. Hutchinſons ſpeach in the open Court, Preferring my Miniſtery in holding forth free Grace, above ſome, or moſt of the other Elders. But of the invalidity of her teſtimony in theſe things I have ſpoken, (I ſuppoſe) enough above. An evill Spirit (which ſometimes breatheth both in good and bad perſons,) may give a glorious teſtimony to ſome ſervants of God, not ſo much to honour them, or their doctrine, as either to cover themſelves under their ſhadow, or elſe (but that was not her aime) to bring them and their Doctrin into ſuſpition, and trouble, as the Spirit of the Pythoneſſe did to Paul and Silas, Act. 16, 17, to 20. That ſpeach of hers, I bore witneſſe againſt it, as prejudiciall and injurious both to them and mee.
Another teſtimony hee alledgeth out of the Story, Page 50. That all the Miniſters conſented in bearing ſome witneſſe againſt Mr. Whelewright, except their Brother the Teacher of Boſton.
Anſw. The Story relateth thoſe words, as the ſpeach of the Elders; that they ſpeak of me, as their Brother, to wit, the brother of the Elders, leſt any ſhould miſconceive of their ſpeach, as ranking me in a Brotherhood with erroneous perſons.
That I did not conſent with the reſt of my Brethren (the Elders) in drawing the inference out of Mr. Whelewrights Sermon, which they (being required) preſented to the Court, I had a twofold reaſon for it. 1. Becauſe I was not preſent with them, when they ſearched Mr. Whelewrights Sermon, and gathered that inference from it.
2 Becauſe I could not ſpeake it of mine own knowledge, That the Elders of the Country did walk in or teach ſuch a way of Salvation, and evidencing thereof, as Mr. Whelewright deſcribedeth, and accounteth to bee a Covenant of Works.
They knew what themſelves taught in that point, better then I. The Elders might teſtifie what they knew: I could not teſtifie, what I knew not. But it ſeemeth any teſtimonies will ſerve turn, when ſuch as theſe are thought unavoidable, to lay me under the guilt of an horrible fall.
Yet one more remaineth, from page 21. That albeit the Aſſembly of the Churches had confuted and condemned moſt of theſe new opinions, and Mr. Cotton had in publick view conſented with the reſt: yet the leaders in thoſe Erroneous wayes ſtood ſtill to maintain their New Light. Mr. Whelewright alſo continued his Preaching, and Ms. Hutchinſon her wonted meetings: and much offence was ſtil given by her, and others in going out from the Paſtors Exerciſe.
Anſw. 1. As the Aſſembly of the Churches confuted and condemned thoſe Errors, ſo I will not ſay, That the motion of confuting them (as I remember) aroſe from my ſelf. And my ſelf alſo had an hand in confuting ſuch of them, as the Elders committed to my hand, as themſelves took ſeverall likewiſe taskes, none of us confuted all. My conſent to the confutation, I have expreſſed above, and in what ſenſe. What I did in publick view (as the Story expreſſeth it) I ſpake before the Lord, and from the truth of my heart.
That notwithſtanding this Act of the Aſſembly againſt the Errors, the leaders ſtill ſtood to maintain their way, it was becauſe the Aſſembly did not faſten theſe Errors upon any Perſons either in our own, or other Churches. And what corrupt opinions were maintained by our Members, it was done in private, and not before ſuch witneſſes, as might reach to publick conviction.
Mr. Whelewrights continuance in his preaching, was 8. or 9. miles diſtance from us. And having been put into that place before by the Church, whilſt the Farmers there belonged to our Church, (which by reaſon of the diſtance, wee ſoon after diſmiſſed into a Church-eſtate amongſt themſelves) wee that were Elders could not (if wee would) diſcharge him from that worke, without the conſent of the Church. But though hee gave ſome offence in ſome paſſages at the Aſſembly, (which hee ſince upon further conference and conſideration retracted:) yet neither the Church, nor my ſelf (notwithſtanding thoſe unſafe expreſſions) did ever look at him, either as an Antinomian or Familiſt. Many of us knew that hee had taken good paines againſt both, and in that very place, where hee was wont to preach; inſomuch that one of his hearers (who ſince joyned to Mr. Gortons ſociety) openly conteſted againſt his doctrine as falſe and Antichriſtian. And when Mr. Whelewright was put out of this Countrey (though hee be ſince reſtored) yet if hee had cleaved to the Errors which Ms. Hutchinſons company fell into, he would never have refuſed their earneſt invitation and call of him, to Miniſter unto them. They ſent to him, and urged him much to come to them, to a far richer ſoyle, and richer company then where hee lived: yet hee conſtantly refuſed, and upon that very ground, becauſe of the corruption of their judgments: Profeſſing often, whilſt they pleaded for the Covenant of Grace, they took away the Grace of the Covenant.
Ms. Hutchinſons continuance of her weekly meetings we could not proceed to the ſuppreſſion thereof, with conſent of the Church, before wee received the conviction of her perſonall Errors, which ſhee ſtill cloſely carryed, till after her civill cenſure. And then ſhee declared her ſelf more plainly, and witneſſes aroſe more fully, and the Church proceeded againſt her accordingly.
The going of her ſelf and others out of the Congregation when our Paſtor began to Exerciſe, though many feared it was a turning their backs upon his Miniſtery: yet the moſt of them were women, and they pretended many excuſes for their going out, which it was not eaſie to convince of falſhood in them, or of their contempt of him.
But in fine, when her Antinomian and Familiſticall Errors were held forth by her before ſufficient witneſſes, our Church (as I ſaid before) proceeded without delay, firſt, to admoniſh her according to the rule, Tit. 3.10, 11. Afterwards when upon ſerious paines taken with her, Mr. Davenport, and my ſelf (as wee thought) had convinced her of her erroneous wayes in judgment and practice, ſo as that under her hand, ſhee preſented a Recantation before the whole Church, (indeed before many Churches then aſſembled at Boſton) yet withall, (after ſome paſſages of ſpeach) Profeſſing that ſhee never was of any other judgment,then what ſhe now held forth, ſo many witneſſes forthwith roſe up to convince the contrary, that with common conſent both of the Elders and Brethren of our Church, ſhee was caſt out of our Communion.
And now that (by the help of Chriſt) I have peruſed all the teſtimonies, which Mr. Baylie hath alledged to convince me of an horrible fall into Antinomianiſm, and Familiſm, I deſire him in the fear of God to conſider, whether any or all theſe teſtimonies ſeverally or jointly, will amount to make good ſuch grievous ſcandalls, as hee hath charged upon mee. Which if they neither will, nor can reach unto, let him remember his promiſe in his Epiſtle Dedicatory, That in all which he hath ſaid over and above (juſt teſtimony) he will undertake to give ample ſatisfaction, wherein ſo ever he hath given the leaſt offence to any. Meane while the Lord lay not this ſin to his charge.