USA > Massachusetts > Suffolk County > Boston > History of the First church in Boston, 1630-1880 > Part 10
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13 | Part 14 | Part 15 | Part 16 | Part 17 | Part 18 | Part 19 | Part 20 | Part 21 | Part 22 | Part 23 | Part 24 | Part 25 | Part 26 | Part 27 | Part 28 | Part 29
Soon after the arrival of Cotton originated what afterwards became known as the Boston Associa- tion of Congregational Ministers.2 The pastors and teachers of the churches in the Bay Colony be- longed to this fraternity, which met once a fortnight at the houses of the members. Mr. Skelton and Mr. Williams, both of Salem, took exception to it, " as fearing it might grow to a presbytery or super- intendency, to the prejudice of the church's liber-
1 Crescentius Mather, the father of Cotton Mather, married Maria, the sole surviving daughter of Rev. John Cotton, "ye 6 day of ye I month, being ye fifth day of ye wecke, 16612." See Notes in the fly-leaves of a Bible pre- sented to Maria Cotton by her father, the Rev. John Cotton, and now in the cabinet of the Mass. Hist. Soc. Library.
"There are numerous descendants of Cotton living among us; and on October 4, 1859, occurred in Plymouth the death of Mrs. Priscilla Cotton, at the age of ninety-nine years and four days. Born in Plymouth September 30, 1760, in the reign of George II., she married John Cotton, fourth in de- scent from old John. Up to 1740 there had been twenty-seven preachers of this stock in New England." - WILLIAM T. DAVIS in a Letter to Hon. R. C. Winthrop, Mass. Hist. Soc. Proceed., Vol. XIII. 211.
2 Emerson's History of First Church, 21.
i
46
FIRST CHURCH IN BOSTON. [1633-52.
ties." But their fears proved groundless, as no jurisdiction of the kind was ever asserted.
The prominent place in the community occupied by Cotton at once became apparent; and in the church of Boston the fruit of his labors was par- ticularly noticeable after his call to office. " More were converted and added to that church than to all the other churches in the Bay. Divers profane and notorious evil persons came and confessed their sins, and were comfortable received into the bosom of the church. Yea, the Lord gave witness to the exercise of prophecy, so as thereby some were converted and others much edified. Also, the Lord pleased greatly to bless the practice of discipline, wherein he gave the pastor, Mr. Wilson, a singular gift, to the great benefit of the church."
" After much deliberation and serious advice, the Lord directed the teacher, Mr. Cotton, to make it clear by the Scripture that the minister's main- tenance, as well as all other charges of the church, should be defrayed out of a stock or treasury, which was to be raised out of the weekly contribution ; which, accordingly, was agreed upon. . .. Mr. Cot- ton had disbursed eighty pounds for his passage, and towards his house, which he would not have again ; so there was about [60 raised towards the finishing of his house, and about [100" towards his maintenance and that of Mr. Wilson.
During the months of November and December the small-pox broke out among the Indians, sweep-
47
JOHN COTTON.
1633-52.]
ing away great numbers of them. Their own people fled from the disorder ; but the English, among others Mr. Maverick, not in full communion with the church, were very constant in their minis- trations.
At one of the carly Thursday lectures, of which Winthrop first makes mention, a question was raised as to whether it were the duty of women to veil themselves in public. After quite a grave con- troversy, in the course of which Mr. Cotton took the position "that where (by the custom of the place) they were not a sign of the women's sub- jection, they were not commanded by the apostle," in which he was opposed by Mr. Endecott, "the governour [Winthrop] interposed; and so it brake off."
Divers disputes arose this year between Roger Williams (then of Salem) and the authorities of the Bay Colony.
" 27] The governour and assistants met at Bos- ton," and, after consulting "some of the most judicious ministers," ordered his "convention " at the next court. He was charged with calling in question the validity of King James's grant, claim- ing that they had no title to the land in their occu- pancy, unless it was secured by buying off the natives. His answer was so penitent, and the as- surance of his loyalty so satisfactory, that, upon his retraction and taking the oath of allegiance, it was agreed to release him. His present mood did not
-
48
FIRST CHURCH IN BOSTON. [1633-52.
long continue, however, for next year he is charged with reiterating some of his former opinions, and, in addition, calling the churches of England anti- Christian. In July, 1635, he again appears before the court. Meantime the church of Salem, in what seemed like contempt of the magistrates, had chosen him teacher. The church and their minister were allowed further time "to consider of these things," and then either to give satisfaction or sub- mit to the decree of the court. At the General Court in October following, all the ministers in the Bay being summoned to attend, Mr. Williams was again convented. The charge this time was for having "broached and divulged divers new and dangerous opinions against the authority of the magistrates, as also writ letters of defamation both of the magistrates and churches here."
Mr. Hooker was deputed to " reduce him " from error, but to no purpose; and the court finally sentenced him to depart out of the jurisdiction within six weeks, "all the ministers save one ap- proving." His own church then refused to sustain him by declining to renounce communion with the other churches in the Bay, as he had requested them to do. Further liberty was given him till spring, provided he did not "go about trying to draw others to his opinion ; " but, it coming to the ears of the authorities that he continued to preach his new doctrines, it was decided to send him back to England by a ship then about to sail. " Where-
49
JOHN COTTON.
1633-52.]
upon a warrant was sent to him to come to Bos- ton to be shipped." But he offered some excuse for avoiding the summons; and when they sent Captain Underhill to apprehend him, it was found that he had left three days before for parts un- known.
Viewed from the standpoint of a Theocratic form of government, it may well be doubted whether our fathers could have pursued any different course in dealing with Williams without at least imperilling the safety of their enterprise. Any one who saw fit to deny the authority of the government, as he did, was of course a dangerous element in the com- munity. While we may regret that any such pro- ceeding as was resorted to in his case was thought to be necessary, we must not let our feelings control our judgment. There was room enough outside for such as wished to try the experiment of setting up a different form of government without running the risk of upsetting one already established. It may be said that this view presents but one side of the question, and leaves out of consideration the merits of the entire controversy. This may be true. But let us here simply content ourselves with the reflec- tion that what seems like harsh treatment in his case was not so in reality, - at least not as regards any actual discomforts attending his removal. The whole country was then little better than a wilderness ; and, so far as climate, soil, and surroundings were concerned, the new home which he soon found in
4
50
FIRST CHURCH IN BOSTON. [1633-52.
Rhode Island would certainly compare favorably with any of his former habitations.
A doubt now arose in the minds of some of the Charlestown people as to whether they had been in fact dismissed from Boston Church. Such an anxi- ety may seem to us a little singular, but at that time " the rules and discipline of the church were so rigidly observed that a person coming from a neigh- boring church, in which he was here well known to enjoy a fair character and a regular standing, could not be received without renewing the profession of his faith." Take, for example, the following : -
" April 20, 1634, John Coggshall, gentleman, being dis- missed from the church of Roxbury to Boston, though he were well known and approved of the church, yet was not received but by confession of his faith."
" 1634. May 14."] At the General Court Cot- ton preached ' the doctrine that a magistrate ought not to be turned out of office without just cause, and under no circumstances should he be arraigned as a public criminal, any more than a magistrate may turn a private man out of his freehold without just cause.
On another and a similar occasion Cotton preached from Hag. ii. 4, on the " nature or strength (as he termed it) of the magistracy, ministry, and people ; viz., the strength of the magistracy to be their au- thority ; of the people, their liberty; and of the
1 Supposed to be the first general election sermon.
51
JOHN COTTON.
1633-52.]
ministry, their purity ; and showed how all of these had a negative voice, and that yet the ultimate reso- lution ought to be in the whole body of the people, . which gave great satisfaction to the company." " October 5."] An attempt was made to reduce the number of lectures. Accordingly the ministers, with the advice of the magistrates, and with the consent of the congregations, agreed to hold two, instead of four, as formerly, and have them in dif- ferent towns, Mr. Cotton delivering one in Boston on Thursday. But, on December 11, the former practice was resumed, as the severe weather made it inconvenient for people to travel.
"November 27."] Mr. Eliot, teacher of the church in Roxbury, having, lately found fault, so it was said, in one of his sermons, with the course which the ministers pursued in making terms of peace with the Pequods, Mr. Cotton, Mr. Hooker, and Mr. Welde were appointed to " deal" with him, in order to make him see his error and give satisfac- tion. The three ministers accordingly conferred with Mr. Eliot, and brought him to admit that he had been at fault, and he was led to clear himself in public on the next Lord's day.
" Dec. II."] This day, after lecture, Mr. Cotton exerted his influence successfully towards securing a new election for public officers who should divide up the town lands. The poorer classes had com- bined to elect a different set of men from those hitherto in office, in order to obtain a more liberal
52
FIRST CHURCH IN BOSTON. [1633-52.
distribution. The seven men who were afterwards chosen, in accordance with Mr. Cotton's suggestion, made a fair division, and without any needless sacri- fice, taking good care to preserve a decent portion of the lands to be used in common by all the in- habitants.1
"13."] This day the Church held a fast on account of the " absence of their pastor and other brethren gone to England, and like to be detained there," and for the loss of four persons (one of them a member of Boston Church) who had been drowned in the harbor.
כ".19" At a council of ministers held at Boston, all being present except Mr. Ward of Ipswich, two questions were propounded : First, If a general governor is sent over from England, what shall we do? Second, Is it lawful to carry the cross on our ensigns ? There was some difference of opinion as to the second point; but as to the first, they all agreed that they ought not to accept him, but, if unable to oppose him, to " avoid or protract.".
"1635. Mo. 3. 6."] At the General Court held at Newtown for the election of magistrates, Endicott of Salem " was left out, and called into question for defacing the cross in the ensign." The committee who were appointed to inquire into the matter, after some deliberation, reported against him, and
1 By this means the Boston Common is said to have been preserved for the enjoyment of posterity. "The first positive enactment by which the Common became a fixed tract of land, substantially as we now have it, was in March, 1640." - Memorial Ihistory of Boston, Vol. I. 517.
53
JOHN COTTON.
1633-52 ]
" adjudged him worthy admonition, and to be dis- abled one year from bearing any public office, de- clining any heavier sentence, because they were persuaded he did it out of tenderness of conscience, and not of any evil intent."
This decision gave rise to so much difference of opinion that the ministers promised to take hold of the matter, and " to write into England to have the judgment of the most wise and godly there." Whether they received any reply or not is un- known ; but, at a General Court held the same year, the military commissioners, who were ordered to "appoint colors " for the different companies and at Castle Island, " left out the cross in all of them."
" Mo. 8. 6."] Mr. Wilson returned from Eng- land, with his wife and family. Thomas Shepard, Hugh Peter, and other ejected ministers, arrived the same day.
" November 1."] Mr. Henry Vane, son and heir to Sir Henry Vane, a privy councillor, was admitted a member of the church.
" rober, 10."] Mr. Norton arrived at Plymouth.
" Mo. 12. 1."] Cambridge Church is gathered, Mr. Cotton giving the right hand of fellowship.
"25."] A general fast proclaimed by the churches. " The church of Boston renewed their covenant this day, and made a large explanation of that which they had first entered into, and acknowledged such failings as had fallen out."
".1636. April."] The question came up about
:
54
FIRST CHURCH IN BOSTON. [1633-52.
this time as to how those persons should be treated who, while visiting England, joined in the Episcopal worship. Should they be excommunicated for so doing ? The method of dealing with this question exhibits a dawning sense of liberality ; for, notwith- standing their separation from the mother church, it was treated as a matter of opinion worthy at least of allowance.
" Mo. 3. 15."] Mr. Peter preached at Boston, and, among other things, carnestly requested the church to allow Mr. Cotton to go through the Scrip- tures and "raise marginal notes" on the knotty passa- ges; and, further, to secure employment for " people (especially women and children in the winter time), for he feared that idleness would be the ruin both of church and commonwealth."
Towards the latter part of this year
"One Mrs. Hutchinson, a member of the church of Boston,1 a woman of a ready wit and bold spirit, brought over with her two dangerous errours: 1. That the person of the Holy Ghost dwells in a justified person; 2. That no sanctification can help to evidence to us our justification. From these two grew many branches; as, (1) our union with the Holy Ghost, so as a Christian remains dead to every spiritual action, and hath no gifts or graces, other than such as are in hypocrites, nor any other sanctifica- tion but the Holy Ghost himself.
" There joined with her in these opinions a brother of hers, one Mr. Wheelwright, a silenced minister sometimes in England."
1 She had been a member of Cotton's congregation in England, and arrived in this country Sept. 18, 1634, to enjoy his ministry.
1
55
JOHN COTTON.
1633-52.]
Nothing better illustrates the sensitive spirit of the times regarding religious topics than the pro- longed controversy which now ensued. The whole colony was stirred up by the discussion, till at last the contention became so alarming as to require the attention of the court. Such was the intimate rela- tion between the Church and State in those carly days that the slightest disturbance of one body was sure to react on the other. Mr. Cotton himself was thought by some to be too much in sympathy with the new doctrine; and several of Boston Church, encouraged by his seeming approval or sympathy of opinion, were for calling Mr. Wheelwright to be their teacher.
On the question coming up,
" One 1 of the church stood up and said he could not consent. His reason was because, the church being well - furnished already with able ministers, whose spirits they knew, and whose labors God had blessed in much love and sweet peace, he thought it not fit (no necessity urging) to put the welfare of the church to the least hazard, as he feared they should do by calling in one whose spirit they knew not, and one who seemed to dissent in judgment, and instanced in two points which he delivered in a late exer- cise there : 1. That a believer was more than a creature. 2. That the person of the Holy Ghost and a believer were united. Hereupon the governour [Vane] spake, - that he marvelled at this, seeing Mr. Cotton had lately approved his doctrine. To this Mr. Cotton answered that he did not remember the first, and desired Mr. Wheelwright to
1 Savage says, " Without doubt, Winthrop himself." Winthrop's Jour- nal, Vol. 1. 202, note.
56
FIRST CHURCH IN BOSTON.
[1633-52.
explain his meaning. He denied not the points, but showed upon what occasion he delivered them. Where- upon, there being an endeavour to make a reconciliation, the first replied that, although Mr. Wheelwright and him- self might likely agree about the point, and although he thought reverendly of his godliness and abilities, so as he could be content to live under such a ministry, yet, seeing he was apt to raise doubtful disputations, he could not consent to choose him to that place. Whereupon the church gave way, that he might be called to a new church, to be gathered at Mount Woolaston."
It will be neither expedient nor profitable to con- sider the technical bearing of this controversy. It covers many pages of Winthrop's journal, and so intricate did the discussion become that the original point in controversy was soon lost sight of. All of First Church, except the pastor and three or four others, sided with Mr. Cotton, whose views, as has been stated, were somewhat in accord with those of Mrs. Hutchinson. Parties were formed at the next court on the basis of the new opinions. Mr. Cotton and his followers here found themselves in a minority, owing to the opposition of the country ministers and their churches.
" (II) 20."] " A general fast was kept in all the churches. The occasion was the miserable estate of all the churches in Germany; the calamities upon our native country, the bishops making havoc in the churches, putting down the faithful ministers, and advancing popish cere- monies and doctrines; the plague raging exceedingly, and famine and sword threatening them; the dangers of those at. Connecticut, and of ourselves also, by the Indians; and the dissensions in our churches.
57
JOHN COTTON.
1633-52.]
" The differences in the said points of religion increased more and more; and the ministers of both sides (there being only Mr. Cotton of one party) did publicly declare their judgments in some of them, so as all men's mouths were full of them. And there being, 12 mo. 3, a ship ready to go for England, and many passengers in it, Mr. Cotton took occasion to speak to them about the differences, &c., and willed them to tell our countrymen that all the strife amongst us was about magnifying the grace of God; one party seeking to advance the grace of God within us, and the other to advance the grace of God towards us (meaning by the one justification, and by the other sanctification), and so bade them tell them that, if there were any among them that would strive for grace, they should come hither, and so declared some particulars. Mr. Wilson spake after him, and declared that he knew none of the elders or brethren of the churches, but did labor to advance the free grace of God in justification, so far as the word of God required; and spake also about the doctrine of sanctification, and the use and necessity, &c., of it; by occasion whereof no man could tell (except some few who knew the bottom of the matter) where any difference was ; which speech, though it offended those of Mr. Cotton's party, yet it was very seasonable to clear the rest, who otherwise should have been reputed to have opposed free grace. Thus every occasion increased the contention, and caused great alienation of minds ; and the members of Boston ( fre- quenting the lectures of other ministers) did make much disturbance by publick questions and objections to their doctrines which did any way disagree from their opinions; and it began to be as common here to distinguish between men by being under a covenant of grace or a covenant of works, as in other countries between Protestants and Papists."
" (1) 9."] At the General Court, which now be- gan, Mr. Wilson was sustained in his position.
58
FIRST CHURCH IN BOSTON. [1633-52.
The ministers were called upon at this session to give their opinion about the authority of the court in church matters. They all agreed that no mem- ber of the court ought to be publicly questioned by a church for any speech without the license of the court ; and, secondly, "that in all such heresies or errours of any church members as are manifest and dangerous to the State, the court may proceed with- out tarrying for the church ; but if the opinions be doubtful, they are first to refer them to the church. At this court, when Mr. Wheelwright was to be questioned for a sermon which seemed to tend to sedition, near all the church of Boston presented a petition to the court for two things : 1. That, as free- men, they might be present in cases of judicature. 2. That the court would declare if they might deal in cases of conscience before the church. This was taken as a groundless and presumptuous act, espe- cially at this season, and was rejected, with this answer: That the court had never used to proceed judicially, but it was openly; but, for matter of con- sultation and preparation in causes, they might and would be private."
" One Stephen Greensmith," a person apparently of some consequence, "for saying that all the min- isters, except A, B, C," (Cotton, Wheelwright, "and, as he thought, Mr. Hooker,") did teach a covenant of works, was censured to acknowledge his fault in every church, and fined £40.1 Mr.
1 James Penn and Edward Bendall, of Boston Church, were his sureties on a bond for that amount. Winthrop's Journal, Vol. I. 318.
59
JOHN COTTON.
1633-52.]
Wheelwright caused further trouble at this time by a sermon preached in Braintree on a fast-day ap- pointed to pacify the strife. He was sustained, as usual, by Governor Vane and the majority of Boston Church, and enjoined to appear at the next court.1.
" 1637. Mo. 2. 6."] The following is perhaps wor- thy of note. When the church of Concord ordained their ministers, " the Governour, and Mr. Cotton, and Mr. Wheelwright, and the two ruling elders of Bos- ton, and the rest of that church which were of any note, did none of them come to this meeting. The reason was conceived to be because they accounted these as legal preachers, and therefore would not give approbation to their ordination." 2
The attention of the court at the next meeting was again drawn to the sermon of Mr. Wheelwright ; but in order that "their moderation and desire of reconciliation might appear to all," and to give time for the churches to meet and confer, respite was allowed to the next session.
" Mo. 4. 15."] All the churches kept a day of thanksgiving " for the victory obtained against the Pequods and for other mercics."
ך".26 " Mr. Davenport arrived from England.
" Mo. 6. 5."] As a result of the religious excite- ment, a woman of Boston congregation became so
1 Wheelwright labored principally at Braintree, then included within the wide range of Boston Church. See Pattee's History of Old Braintree and Quincy, 181.
2 The same principle was adhered to when Wilson was chosen teacher in August, 1630, ante, Chap. I. 8.
60
FIRST CHURCH IN BOSTON. [1633-52.
worried about her spiritual condition that, in a fit of derangement, she threw her infant into a well, and then came into the house and said, " now she was sure she should be damned, for she had drowned her child." But, Winthrop adds, " some, stepping pres- ently forth, saved the child."
About this time an attempt at a reconciliation took place between Cotton, Wheelwright, and Wilson. The 24th of the month was set down by the elders for a day of humiliation, and the 30th for a con- ference.
"17.] Mr. Davenport preached at Boston (it being the lecture day) out of that in I Cor .; I exhort you, brethren, that there be no divisions among you ; wherein, as he fully set forth the nature and danger of divisions, and the disorders which were among us, so he clearly discovered his judgment against the new opinions and bitter practices which were sprung up here."
" Mo. 6. 30."] The Cambridge Synod began. Representatives from all the churches were present. The meeting was attended with much warmth of dis- cussion. "Some of Boston," becoming offended at a declaration of errors, "departed from the assembly." Mr. Cotton and Mr. Wheelwright, however, were given an opportunity to present their side of the question ; and a better understanding, for a time at least, seems to have resulted from the arguments.
" Mo. 7.] The last day of the assembly other questions were debated and resolved : 1. That, though women might meet (some few together) to pray and edify one another,
61
JOHN COTTON.
1633-52.]
yet such a set assembly (as was then in practice at Boston), where sixty or more did meet every week, and one woman (in a prophetical way, by resolving questions of doctrine and expounding scripture) took upon her the whole exer- cise, was agreed to be disorderly, and without rule.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.