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ed over the misguided zeal of the teacher and the SECT. II. flock. He answered them in the language of gentleness, and by the wisdom of his behaviour calmed the murmurs of opposition. It was also fortunate for Mr. W. that the first time he preached, he was exceedingly happy in his subject, and in his manner of treating it; insomuch that the governour professed himself satisfied, and laboured in Mr. W's behalf for the satisfaction of others.

This was not the end of the church's contention. One heretical opinion paved the way for another, and schism succeeded schism. It was maintained, that the Holy Ghost dwells in a believer as much, as he dwells in heaven; that a man is justified, before he believes; that faith is no cause of justification; that the letter of the scripture holds forth nothing, but a covenant of works; that the covenant of grace, which can be known only to believers, is the vital principle of the scriptures; that a man may attain to high eminence in sanctification, gifts, and graces, even so as to have special communion with Christ, and after all be damned. In short, with the persons holding these notions nothing would answer, but an immediate revelation, assuring of divine acceptance.

Extravagant as the assertion may seem, these extravagant notions were received by the members almost universally. The pastor and three or four others made the only exception.

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That Mr. Cotton should give his voice in favour of such heretical opinions, it may be rationally supposed, was matter of offence to his clerical brethren. Determined to make him explicit, they stated sixteen articles, on which they entreated unequivocal answers. He complied. On some of the points he was satisfactory; on others not. His answers induced several replies; and so much engaged were the ministers in opposition to the prevalent enthusiasm, that they persuaded the general court, at its next session, to have an universal suspension of the lectures for three weeks.

The year 1637 opened with gloomy prospects. Though oppressed with difficulties at home, the congregation was not insensible to the sorrows of their brethren in foreign climes. The churches in Germany were in a miserable condition. In England lordly bishops were deposing numbers of Christ's faithful followers, making havock among the puritans, and every where introducing the fopperies of papists. The plague was raging on the continent of Europe, where thousands were threatened both with the sword and famine. The depredations of the Indians were frequent in the Connecticut settlement, and anew menaced the peace of their own territory. These troubles, added to their ecclesiastical dissensions, moved the appointment of a general fast.

But the observance of no rites whatever was able to abolish the existing differences on points of faith. Mr. Cotton, alone of all the clergy,

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was on the side of the fanaticks; and the very SECT. II circumstance of his dissenting from his brethren was sufficient to give the dispute a wider notoriety and a keener edge. Though the teacher was not to be shaken from his creed, nor betrayed into rashness, he was far from being easy under the weight of so respectable an opposition; and, though superiour to the adoption of unworthy means to promote the views of a party, he was yet willing to seize a favourable occurrence for strengthening the cause, which he thought to be just. A ship full of passengers was now ready to sail for England. It was natural to embrace such an occasion for renewing ancient recollec-. tions, and disburdening the heart of its cares. "Tell our transatlantick friends," said Mr. Cotton, "that all our strife is about magnifying the grace of God. Some seek to advance the grace of God towards us, and some the grace of God within us. The lovers therefore of the doctrines of grace will here be sure of a cordial reception." Though this message to the unilluminated savoured of nothing, but the honey of the bee; yet there were others, who felt a sting in the words. Mr. Wilson replied. He said, "I know none among either the elders or brethren of these churches, who do not labour to magnify the grace of God in the justification of believers, as that doctrine is contained in the holy scriptures; nor are there any, to my knowledge, who deny the importance and necessity of sanctification." The matter of dispute was trivial, and most of the

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SECT. II. bystanders were equally well satisfied with both of the divines; but the effect was unpleasant. Such a theological rencounter under such circumstances indicated, that a wound had been given to the peace of the church, which was not easily healed, and which would frequently bleed before the eyes of the whole community. Because the ministers contended, the people could not agree. One party ranged itself on the side of justification; the other on that of sanctification; and the distinction between the advocates for free grace and the adherents to works was as broad, as what separates protestants and papists.

The general court, which commenced its session in March, upheld its interest in the controversy. It had a party in favour of Mr. Cotton and the majority of the church; but the majority was on the side of Mr. Wilson and his friends. Of course the correctness of the proceeding against Mr. Wilson was questioned, and his speech in the last court, and the whole tenour of his conduct were adjudged not only faultless, but reasonable.

It was in this session voted, that the ministers should be requested to give their advice concerning the authority of the court in ecclesiastical affairs. The ministers complied with the request, and agreed in two things. First, That no legislator, without leave of the court, should publickly be questioned by a church concerning any speech, which he may have made, whilst acting in his legislative capacity. Secondly, That all such

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heresies and errours of any church member, as SECT. II. are manifestly dangerous to the state, the court may proceed to condemn, without staying for the determination of the church; but opinions, turning merely on texts of doubtful interpretation, or on questions, about which wise and pious men have innocently differed, shall first be submitted to the deliberation of the church.

Mr. Wheelwright was to be questioned at this court concerning a sermon, he had preached, which was said to be seditious. His friends, who made the majority of the church, petitioned the court, first, that, as freemen, they might be present in cases of judicature; and, secondly, that they would define and publish their power in casuistical and ecclesiastical cases. This petition was ungraciously received, and immediately rejected. The court said, that they were in the habit of determining causes in publick; but they should insist on the right of private deliberation, whenever they thought proper.

The cause was at length agitated. It appeared, that against all, who walked in a covenant of works, maintaining, that sanctification was an evidence of justification, Mr. Wheelwright in his sermon had bitterly inveighed. Such persons he denounced as antichristians, and excited against them a vehement opposition. He was summoned before the court. His sermon was produced, which he justified without the least palliation, confessing, that he still meant all, which he seemed to express. The elders of the other