Heresiography, or, A discription of the hereticks and sectaries of these latter times by E. Pagitt.

Of Antinomians.

In describing of these Sectaries I purpose to set downe:

• 1. The Originall of the Antinomians.
• 2. Their Errors.
• 3. The first Antinomian in England.
• 4. The opinions of our moderne Antinomians.
• 5. The stirs raised by the Antinomians in New-England, and their banishing from thence.

1. The Originall of the Antinomians.

THe Antinomians are so called, because they would have the Law abolished in the light of the Gospell.

The Author of this Sect Pontanus affirmeth to be one Iohn Agricela of Isleby who broached his errours about the year of our Lord, 1535.

2. The errors of the Antinomians.

POntanus in his Catalogue of Hereticks setteth downe thes following.

• 1. They precend the Law not to be given to Christian men
• ...

• 2. The Law to pertaine to the Court, and not to the Gospel.
• 3. The ten Commandements not to be ta••ght in the Church because they that are regenerate need not the Law, becaule they doe that duty willingly, being led by the Spirit.
• 4. There to be no need of the Law to any part of our Con∣version.
• 5. It is sufficient for a wieked man to beleeve, and not to doubt of his salvation.
• 6. Our faith and Religion to have been unknewn to Moses.
• 7. Neither good works profit to salvation, neither ill works can doe any hurt.
• 8. That a Ghristian man cannot be known by his works.
• 9. The third use of the Law, that it is a rule of life, is blasphe∣mous in Divinity, and a monster in nature.

2. The first Antinomian in England.

THe first Antinomian among us, (that I can heare of) was one Master Iohn Eaton who had been a Scholler of m••ne, and afterwards was Cu••ate to Mr. Wright 〈…〉〈…〉 neere Algate; he was 〈◊〉〈◊〉 his errors impriso••••, in the Ga•••• heule a Westminster. There is a 〈◊〉〈◊〉 set 〈◊〉〈◊〉 in his name, called the Honey-combe of fre•• ••ust ••••ation by Christ a∣lone, collected (as he pre••ende••••) out of the 〈…〉〈…〉 of Scup••ures, and common and ••animous consent of the faithfull 〈◊〉〈◊〉 of Gods mysteries upon the same: the main subject of which bock is to prove that God doth not, will not, nor cannot see any sin in any of his justified children.

To prove the poynt above named, he maketh a distibution of justified persons, in regard of their estate, according to 〈◊〉〈◊〉 distinct times: the time of the law, the time of Iohn Baptist & the time of the Gospell: the first glorious, the second more glo∣rious, the third most glorious.

The first time of the Law was glorious (saith he) because Jesus Christ was in it, & glorious things are spoken of the City

of God that then was, yet Christ and those glorious things were then vailed and greatly obscured with the bondage terrors, and legall government, not onely of the Ceremoniall Law, (as the Papists hold) but also of the Morall Low, whereby sin was se∣verely taken hold of, and punished sharply in Gods children.

The second time between the Law and the Gospell, to wit, the time of Iohn Baptist, continuing to the death of Christ, was more glorious than the former: because in it the former legall severitie that then lay upon the children of God, began then to s••ick and cease; for although Iohn laid open their sinnes and the danger of them, yet we read not of any punishment inflicted on Gods children.

The third time the most glorious, is since Christ graned out his bloud and life upon the Crosse, by which sin it self, and guilt, and punishment are so utterly & infinitely abolished, that there is no sin in the Church of God, and that God now sees no sin in us: and whosoever beleeyeth not this poynt, is undoubtedly damned.

To the strengthening of this his fiction he abuseth divers places of Luther, Calvin, and others, who (in all likely-hood) never once dreamed of this fancy. And them that are contrary to this his opinion, he loadeth with approbrious imputation, and vile aspersions, besmearing them with his Honey-combe: for his Er∣rors Mr. Eaton was imprisoned in the Gate-house, as before.

3. Of the Errors of our moderne Antinomians.

THe Antinomians will say that Eaton is dead, and that his er∣rors dyed with him: whatsoever they say, you may read a learned book set forth by Mr. Gataker: in the Preface whereof you may see the Opinion: of the modern Antinomians, viz.

1. That the Morall Law is of no use at all to a Beleever, no•• a rule for him to walke in, nor to examine his life by, and tha•• Christians are free from the mandatory power of it: when•••• one of them cryed out in the Pulpit, Away with the La••••

which cuts off a mans legges▪ and then bids him walke.

2. That it is as possible for Christ himself to sin, as for a child of God to sin.

3. That the childe of God need not, nor ought not to aske pardon for sin, and that it is no lesse then blasphemy for him so to doe.

4. That God doth not chasten any of his children for sinne, nor is it for the sins of Gods people that the Land is punished.

5. That if a man know himselfe to be in the state of grace, though he be drunke or commit Murther, God sees no sinne in in him.

6. That when Abraham denyed his Wife, and in outward appearance seemed to lye in his distrust, lying, dissembling▪ and equivocating that his wife was his sister, yea, then all his thoughts, words, and deeds, were perfectly holy, and righteous from all spot of sin in the eyes of God freely.

To this I may adde that wholsome exhortation of one of their Teachers in his Pulpit; Let beleevers sinne as fast they will, they have a Fountaine open to wash them: may not a man expect more honest dealing from a Heaten man, or from a conscienti∣ous Papist, that is perswaded that God sees his sin, then from the hand of an Antinomian thus principled? For your better infor∣mation, read Mr. Gatakers learned book before named, now set forth, which is to be sold by Fulke Clifton dwelling upon new Fish-street hill.

Of the stirs raised by the Antinomians and Familists in New-England, and of their banishing of them set downe by Mr. Wells in a Booke Printed for Ralph Smith at the signe of the Bible in Cornhill; in which you way read a learned Confutation of their errors.

••Ome persons among those (saith my author) that went hence 〈◊〉〈◊〉 New-England, being fraighted with many loose and un∣sound

〈…〉〈…〉, which ••••ey dust not here, they there began to 〈◊〉〈◊〉 them▪ the 〈…〉〈…〉 whereof ope••ed such an easie and wide 〈◊〉〈◊〉 to 〈◊〉〈◊〉; that by the 〈◊〉〈◊〉 slights, friendly and hum∣•••• 〈…〉〈…〉 their own doctrine, as a 〈◊〉〈◊〉 〈…〉〈…〉 those that they were acquainted 〈…〉〈…〉 Revelation, not sanctificat••on, working first upon women ••••••••ducing godly Ministers to be, and preach 〈◊〉〈◊〉, a Covena•••• of works, dropping their ba••s by little and little, and angling yet further where they saw them take, and fa∣thering their opinions on 〈◊〉〈◊〉 of the best qualitie in the Coun∣trey; and by the mea••s of Mistris Hutchinsons double weekly ••ecture a•• Rost••n, under pre••ence of repeating Mr. Cottons Sermons, these opini••ns were quickly dispersed, before authori∣ty was aware, into all the Countrey round about.

Which because they had already ca••ght some eminent per∣so••s in the Countrey, grew at last to that pride and ins••lency, that it had almost ru••nated the poor Church of God & ••hey did threaten the same very much both in their words and actions,

Their Opinions were such as these

• FIrst, That the Law, and the preaching of it, is of no use at all, to drive a man to Christ.
• 2 That a man is 〈◊〉〈◊〉 to Christ, and justified without faith; yea from etarnity.
• 3. That fa••th is 〈◊〉〈◊〉 ••••ceiving of Christ, but a m••ans dis∣cerning 〈◊〉〈◊〉 he hath receive him already.
• 4. Th•••• 〈…〉〈…〉 to Christ onely by the worke of the 〈◊〉〈◊〉 upon him without any act of his.
• 5. That a man is never effectually Christs, 〈◊〉〈◊〉 hee hath assu∣rance.
• 6. This assurance is onely from the witnesse of the Spirit.
• 7. This 〈◊〉〈◊〉 of the Spirit is meerely 〈◊〉〈◊〉, without any respect to the Word, or any co••currence with 〈◊〉〈◊〉.
• 8. When a man hath once this witness•• he never doubt•• 〈◊〉〈◊〉
• ...

• 9. To ques••ion my assurance, though I fall into Murther, 〈◊〉〈◊〉 Adult••ry, prov••s 〈◊〉〈◊〉 never had true assurance.
• 10. Sanctification 〈◊〉〈◊〉 bee no evidence of a man•• good estate.
• 11. No comfort 〈◊〉〈◊〉 be had from•• any conditionall promise.
• 12. Poverty 〈◊〉〈◊〉 Spirit, (to which Christ 〈…〉〈…〉 ble••∣se••••esse, Ma••h•• 5. 3.) is onely this, to see, I have no grace at all.
• 13. To see I have no g••ace in me will g••ve me comfort; but to t••ke comfort from sight of grace is leg 〈◊〉〈◊〉.
• 14. •••• hypocr••te may have Adams graces that hee 〈…〉〈…〉 Innocency.
• 15. The g••aces of Sa••••ts and Hypocrites differ not.
• 16. Al•• graces are in Christ as in the Subject, and none in ••s, so that Christ belie••••s Christ loves, &c.
• 17. Christ is the new creature.
• 18. God loves a man never the better for any holinesse in h••m, and never the lesse, be he never so unholy.
• 19. Sin in a c••ild of G••d must never trouble him.
• 20. Trouble in conscience for sinnes of co••mis••ion, or for neglect of ••uty, shewes a man to be under a covenant of Workes.
• 21. All Covenants to God expr••ssed in work•• are l••gall Workess
• 22. A Ch••istian is not bound to the Law as a rule of his conversatio••
• 23. A Christian is not bou••d to pra••, except the Spirit moves him.
• 24•• A Minister that hath not this (new) light is not able to edifie others that have it.
• 25. The whole Letter of the Scripture is a Covenant of Workes.
• 26. No Christian must be prest to duties of holinesse.
• 27. No Christian must be ex••orted to faith, 〈…〉〈…〉 ••••▪ &c. except we know he hat•• a Spirit.
• 28. A man may have all grace••, and y••t ••ant Christ.
• 29. All a Beleevers acti••••y is onely to act sin,

Now the••e most of them being so grosse, one would wonder how they should spread so fast and sudd••nly amongst a people so religious and well taught.

For declaring of this bee pleased to at∣tend two things.

First, the nature of the Opinions themselves, which open such a faire and easie way to haaven, that men may p••sse without dif∣ficulty. For, if a man need not be troubled by the Law, before faith, but may step to Christ so easily; and then if his faith be no going out of himselfe to take Christ, but onely a discerning that Christ is his owne already, and is onely an act of the Spirit vpon him, no act of his owne done by him; and if he for his part must see nothing in himselfe, have nothing, doe nothing•• onely he is to stand still, and wait for Christ to doe all for him. And th••n if a••ter faith, the Law no rule to walke by, no sorrow or repen∣tance for sinne; he must not be pressed to duties, and need never pray, unlesse 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 Spi∣rit, hee must never let it goe but•• abide in the highest of com∣fort, though he falls into the grossest sinnes that he can. The•• their way to life was made easie; if so, no marva••l•• so many like of it.

And this is the very reason, besides the novelty of it, that this kinde of Doctrine takes so well here in London, and other parts of the Kingdome; and that you see so many dance after this pipe, running after such, and such, crow∣ding the Churches, and filling the doores and windowes, even such carnall and vile persons (many of them) as care not to heare any other godly Ministers, but onely their Leaders. Oh, it pleaseth Nature well to hav•• Heaven and their lusts too. How many of these opinions were, I will not stand to number, but how desparately eroneous they were, I shall shew you in naming some of them.

First, that the whole Letter of the Scripture holdeth forth ••

Covenant of works, contrary to 3 Iohn 16. 1 Tim. 1. 15. 11. Matth. 28. 8. Heb. 10, 11, 12.

Secondly, that in the ••aving Conversion of a sinner, the fa∣culties of the soule, and working thereof are de••••••oyed, and made to cease: and the holy Ghost agitates in stead of them, contrary to Luke 24▪ 45. Iohn 21▪ 12. 1 Thes. 5. 23. Heb. 9. 14. Iohn 14. 26.

Thirdly, That God the Father, Sonne, and holy Gh••st, may give themselves to the soul•• 〈◊〉〈◊〉 that the sou••e may have true ••∣mon with Christ, true re••••••ssion of 〈◊〉〈◊〉, true marriage and fel∣lowship•• ▪ true san••••i••••cation 〈◊〉〈◊〉 the bloud of Christ, and yet ••e an Hypocrite, contrary to Eph. 4. 24.

Fourthly, That there is no 〈◊〉〈◊〉 righteousnesse in the Saints▪ nor any in them, but onely in Christ, contrary to 2 Timothy 1. 5. •• Pet. 1. 4. 2 Tim. 1. 6. 1 Ioh. 16.

Fiftly, that the 〈◊〉〈◊〉 doth work in Hypocrites by gifts, and graees, but in God•• children immediately, contrary to Heb. 5. 15. 11. Heb. 17.

Sixty, That a man must take no notice of sin, or repentance for it, contrary to Psal. 51.

Sevent••ly, That it is a ••oule damning error to make Sancti∣fication an evidence o•• Justification, contrary to Roman•• 8. 1. Iohn 3. 10.

Eghtly, That the divell and nature may be the cause of good works. An unsavory 〈…〉〈…〉 to 〈◊〉〈◊〉 com∣mand, Luke 4. 22.

You may see a confutation of 82. of these Errors in Ma∣ster Wells his Book.

Unsavory Speeches Confuted.

These that follow were adjudged by the Assembly afore∣said, as unsafe Speeches.

1. TO say we are justified by Faith is an unsafe speech; wee must say, we are justified by Christ.

Answer 1. False, for the co••••ant language of the Scripture is not unsafe; but we are justified by faith, is the constant lan∣guage of the Scripture, Rom. 1. 5. being justified by faith; the righteousnesse of faith, Rom. 10, 31, 32. Righteousnesse by Faith, Phil. 3 9, 10.

2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelica••l righteousnesse is no unsafe Speech, but such is this, Rom. 9. 31, 32. Israel found not righteousnes, because they sought it of the Law, & not of, or by faith. So Rom. 10. 5, 6. The righteousnesse of faith saith thus, &c. The Apostle makes these two so directly opposite, as membra dividentia, or contra∣ry species, that there is no danger one should be taken for ano∣ther; but that it's so safe, as that he that affirmes the one, denyes the other: yea, in the most exact expression that ever Paul made, to exclude whatsoever might be unsafe towards a mans justifi∣cation, you have this phrase, yea twice in the same verse, Phil. 3. 5. not having mine owne righteousnesse, which is of the Law, but that which 〈◊〉〈◊〉 through the faith of Christ: And againe, The righteousnesse which is of God by faith (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ergo, it is no unsafe speech; yea, it must be said on the contrary from those grounds, that to say a man is justified before faith, or without faith, is unsafe, as contrarie to the language of the Scriptures.

And for the second part, that we must say, we are justified by Christ, it is true so far as that it cannot be denyed, nor is unsound or unsafe at all to speake; but if it mean a must of necessity al∣wayes, or only so to speak it as it is here set in opposition to the phrase of being justified by faith, then it is utterly false, for as

much as the Scripture leads us along in the way of other expres∣sions ordinarily, & the Apostle gives us the truth of Doctrine & soundnesse of phrase together, Rom. 10. 3. Christ is the end ••o the Law for righteousnesse to every one that beleeveth.

2. To evidence justification by sanctification, or graces, fa∣vours of Rome.

Answ, Not so, 1. Rome acknowledgeth no justification in our common sense, Scil▪ by righteousnesse imputed. 2. Rome denies evidencing of our justification and peace with God, and teacheth Doctrine of doubting, and professeth that a man can∣not know what God will doe with him for life or death, unlesse by speciall Revelation, which is not ordinary: but if they mean old Rome, or Pauls Rome, to which he wrote, it's true, that it ravours of the Doctrine that they received, as appeareth Rom. 8. 28. All things co•• worke for good, (the evill, of every evill being taken away, which is a poynt of justification, and this is propounded under the evidence of the love of God) to them that love him, because Rom. 8. 2. 9. 13, 14. the evidencing of our beeing in Christ, freedome from condemnation, and adoption is prosecuted by arguments from sanctification, as by having the Spirit, being led by the Spirit, walking after the Spirit, mortify∣ing the deeds of the flesh by the Spirit: and if hereto were added the Doctrine of St. Iohn, so abundant this way in his first E∣pistle (whereof I have already made mention) I doubt not, but it was the faith of the Church of Rome that then was, so that the speech is unsavory, and casting a foule aspersion on a good thing expressed in the Scripture; but as for the poynt it self, that is included, we referre it to its place, to be discussed when it is ••ightly sta••ed.

3. If I be holy, I am never the better acc••pted of God: if I be unholy•• I am never the worse, this I am sure of, he that hath elected me must save me.

Answ. These words ravour very ill, and relish of a carelesse and ungracious spirit; for howsoever we grant that our ac∣ceptation 〈◊〉〈◊〉 justification is alwayes in and through Christ the same in Gods account, yet this expression imports, that though a mans conversation be never so holy and gracious, yet

be can expect never the more manifestation of Gods kindnesse and love to him, contrary to Psal. 50. ult. To him that orders his conversation aright, I will shew the salvation of God; and Iohn 14. 21. It implyes secondly, that though a mans conversa∣tion be never so vile and sensuall, yet he need not fear or expect any further expression of Gods displeasure and anger to breake forth against him, or with-drawings of his favour from him•• contrary to Psal. 51. 8 11, 12. where God breaks Davids bones for his ••in, and Ionah 2. 4. Ionah was as one cast out of Gods presence, and 2 Chron. 15. 2. If you forsake him he will forsake you. And in a word, it imp••rts as if God neither loved righte∣ousnesse, nor hated wickednesse, contrary to Psal 45. 6, 7. and 〈◊〉〈◊〉 take no delight in the obedience of his people, contrary to Psal. 147. 11. The Lord delighteth in those that feare him, &c, As concerning the last clause, he that hath elected me must save me: It is true the foundation of Gods election remaineth sure, yet it is as true, that whom he chuseth, he purpos••th to bring to sal••at••on through sanctification of the Spirit. 2 Thes. 1. 13.

4. If Christ will let me sinne, let him look to it upon his ho∣nour be it.

Answ. This retorts the Lords words upon himselfe, Pro 4. 22. 24. Keep thine heart, &c. Ponder thy paths, &c. and therefore no lesse blasphemous and is contrary to the professed practice of David, Psalme 18. 23. I was upright before him and kept my selfe from min•• iniquity: The la••ter clause puts the cause of Gods dishonour upon hims••l••e, no lesse blasphe••ous then the for∣mer, and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves.

5. Here is a great stir about graces & looking to hearts: but give me Christ, I seek not for graces, but for Christ, I seeke not for promises, but for Christ, I seek not for sanctification, but for Christ, tell not me of mediation & duties, but tel me of Christ.

Answ. 1. This speech seemeth to make a flat opposition be∣tween Christ and his graces, contrary to that in Ioh. 1. 16. Of his fulnesse we all received; and grace for grace; and between Christ and his promises, contrary to Gal•• 3. 13, 14. Christ was made •• curse that we might receive the promise of the Spirit, &

Luke 1. 70. with 74. And betwix Christ and all holy 〈◊〉〈◊〉, contrary to Tit. 2. 14. and therfore hold f••rth expressions not agreeing to wholsome Doctrine.

6. A living faith, that hath living fruits, may grow from the living Law.

Answ. This whole speech is utterly 〈…〉〈…〉 the 〈…〉〈…〉 of words required, 2 Tim. 1. 13, Hold fast the forme of 〈◊〉〈◊〉 words. 1. That a Hypocrite may have a living La••▪ is contra∣ry to Iames 2. ••7. where the Hypocrites faith is called a dead faith. 2. That a Hypocrite may bring forth living fruit is con∣trary to that, Heb. 9. 14. 3. That all this grow••s from a living Law, contrary to a Cor. 3. 6. where the Law is called a killing Letter. And to Gal. 3. 21. If there had been a Law which could have given life, &c.

7. I may know I am Christs, not because I doe crucifie the lusts of the flesh▪ but because I doe not crucifie them, but believe in Christ that crucifieth my lusts for me.

Answ. 1. The phrase is contrary to the Scripture language▪ Gal. 5. 24. They that are Christs have crucified the flesh with the affections and lusts. 2. 〈…〉〈…〉 the flesh, for these three things may seem to be expres•••••• in it. 1. If Scripture make not opposite, but subordinate, Rom. 8. 13. 〈◊〉〈◊〉 th••ough the Spirit cru∣cifie the flesh. 2. That if I doe 〈◊〉〈◊〉 crucifie my lusts, th••n, there is an open & free way of looking to C••rist, contrary to the Scrip∣ture, Mat. 5. 8. Blessed are the pure in heart for they shal see G••d, both in boldnesse of faith here, & fruition hereafter 2 Tim. 2. 19 Let every one that names the Lord Iesus depart from iniquity. 3. That believing in Christ may ease me from endeavouring to ciucifie my lusts in my owne person; which is so grosse▪ that it needs no more confutation then to name it. 4. The safe sense that may be possibly intended in such a speech is this. If I cruci∣fie the flesh in my own strength, it is no safe evidence of my be∣ing in Christ; but if renouncing my self, I crucifie the fl••sh in the strength of Christ, applying his death by faith, it is a safe e∣vidence of my being in Christ: but this sense conveighed in these words, is to conveigh wholsome Doctrine 〈◊〉〈◊〉 an ••••••ol∣some some Channel, & a darkning and losing the truth in an 〈◊〉〈◊〉 expression.

8. Peter more le••ned to a Covenant of works then Paul, Pauls doctrine was more for free-grace then Perers.

Answ. To oppose these persons and the doctrine of these two Apostles of Christ, who were guided by one and the same spirit in preaching and penning thereof, (2 Pet 1. 21. Holy men of God spake as they were moved by the Holy Ghost, 2 Tim. 3. 16 All Scripturs is given by inspiration of God) in such a point as the Covenant of works and grace, is little lesse then blasphemy.

9. If Christ be my sanctification what need I look to any thing in my selfe to condence my justification?

Answ. This position is therefore unfound, because it holds forth Christ to be my sanct••fication, so as that I need not looke to any inh erent holinesse in my selfe; whereas Christ is there∣••••re said to be our sanctification, bècause he works sanctifica∣•••••••• 〈◊〉〈◊〉 us, and we dayly ought to grow up in him, by receiving new supply and encrease of grace from his fulnesse, according to 2 Pet. 3. 18. Grow in grace, and in the knowledge of our Lord Iesus Christ.

•• These with many other had so infected the Church, that if God had not wrought wonderfully for his truth, they had over∣whelmed us that would or nec••••sent into bloudy and ••uell mar∣tyrdome as their owne Sermons did 〈◊〉〈◊〉 them up, and their threats gave us occasion to feare.

But God in this did not sit still, as asleep, (saith my Author) while these Ta••es choakt the Wheat, though he suffered the e∣nemy to sow them, but he manifested his dislike in notorious judgements upon the prime fomenters of them.

As first, Mistris Hutchinson, the Generalissimo 〈◊〉〈◊〉 high Prie∣stesse of the new religion, was delivered at one 〈◊〉〈◊〉 of 30. mon∣strous Births, or thereabouts, much about the n••mber of her monstrous opinions; some were bigger, some lesse, none of them having humane shape, but shap't like her opinions: Mi∣stris Dier another of the same crew, was delivered of a large woman-child which was stil-born: it had no head, but a face upon the breast, and the eares (which were like an Apes) stood in the shoulders, the eyes and mouth stood farre out, the nose was looking upwards, the breast and back full of sharpe p••i••••les, the

navell, belly, and privy parts were where the back & hips should be, and the back parts were on that side that the face was: the armes and legges, thighes and hands were as other children, but in stead of toe••, it had upon each foot three clawes▪ with Talons like a young Fowle: upon the back above the belly it had two great holes like mouthes, and in each of them stuck a piece of flesh: It had no fore-head, but in the place thereof above the eyes, foure horns, whereof two were above an inch long▪ hard and sharp, the other two somewhat shorter. Thus God punisht those monstrous wretches with a monstrous fruit, sprung from their wombe, as had before sprung from their braines.

But as the Jewes in the sad por••ent•• appearing before the last destruction of Ierusalem, construed all things to the best, though never so apparent, so did they: and whatsoever might seem prodigious in any of these births, the burthen they laid up∣on the Church, which they thought their enemies.

Then God stirred up his people to call an assembly of Mini∣sters, who confuted these opinions publikely, and made the au∣thors and upholders of them unable to answer, although they could not make them yeeld.

But lastly, God put it into the hearts of the civill Magistrates to convent the chief Leaders of them: and after many fruitlesse admonitions given, they proceeded to sentence: some they dis∣franchised; others they excommunicated, and some they ba••isht.

A seditious Minister, one Mr. Wheele••wright was one, and Mistris Hutchinson another, who going to plant her selfe in an Island, call••d Read••••sland under the Dutch, where they could not agree, but were miserably divided into sundry Sects, ••emo∣••ed from thence to an Island called Hell-gate, where the Indi∣ans set upon her and ••••ew her and her daughter and daughters husband, children and family: some report that the Indians burnt them.

And thus much of the Anti••omians: read Mr. W••lls his book, where you shall read their opinions at large with a learned Con∣futation.

Notes

• Honey 〈…〉〈…〉.
• Page 102.
• Page 103.
• Page 106.
• Page 108.
• Page 44, 45. 54.