and the magistrate, Mr. Coddington, in vain assured them, that even if she had said all this and more, no real harm had been done. Cotton sided with him, and spoke so powerfully that there was a slight diversion in her favor, rendered quite null by her claim of immediate inspiration in what she had done.
The records at this point, show none of the excitement, the hysterical ecstacy which marked the same declaration in the case of some among the Quakers who were afterward tried. Her calmness increased instead of lessening. On the score of contempt of the ministers it had become evident that she could not be convicted, but this claim to direct revelation, was an even more serious matter. Scripture might be twisted to the point of dismemberment, so long as one kept to the text, and made no pretence of knowledge beyond it; contention within these bounds was lawful and honorable, and the daily food of these argumentative Christians who gave themselves to the work of combining intellectual freedom and spiritual slavery, with perpetual surprise at any indication that the two were incompatible.
The belief in personal revelation, actually no more than a deep impression produced by long pondering over some passage, was really part of the Puritan faith, but the united company had no thought of discovering points of harmony, or brushing aside mere phases which simply concealed the essential truth held by both. Such belief could come only from the direct prompting of Satan, and when she firmly and solemnly declared that whatever way their judgment went, she should be saved from calamity, that she was and should remain, in direct communion with
