where the Holy Ghost saith That by unfeigned and hearty love we may have assurance and yet neither there nor any where else would have us trust to our Sanctification so vers 7. He that doth righteousness is righteous as he is righteous Secondly If poverty of spirit which emptieth us of all confidence in our selves may evidence a Man's Iustification without trusting to it then may Sanctification without trusting to it but the former is true therefore also the latter Thirdly If it be an ordinance of God to evidence our Iustification by our Sanctification then we may do this without trusting to it but that is apparent from 2 Pet. 1. 10. Ergo. Error 68. Faith justifies an Unbeliever that is that Faith that is in Christ justifieth me that have no Faith in my self Confutation 68. This is contrary to Hab. 2. 4. For if the Just shall live by his Faith then that Faith that justifies is not in Christ. So Iohn 3. ult He that believeth not the wrath of God abideth on him It is not another's Faith will save me Error 69. Though a Man can prove a gracious work in himself and Christ to be the Author of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures Iohn 14. 21. and 28. He that keepeth my Commandments is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my self unto him 1 John 3. 14. We know that we have passed from death to life because we love the Brethren And 1 John 5. 12. He that hath the Son hath life therefore he that can prove that he hath spiritual life may assure himself that he hath Christ. Error 70. Frequency or Length of Holy Duties or trouble of Conscience for neglect thereof are all signs of one under a Covenant of Works Confutation 70. This is contrary to these Scriptures 1 Cor. 15. 58. Be abundant always in the work of the Lord If the Faithful in Christ Jesus be commanded to abound always in the work of the Lord that is Holy Duties then frequency in Holy Duties is no sign of one under a Covenant of Works but the former is true therefore also the latter as also 1 Thess. 4. 17 18. Psal. 55. 17. Evening and morning and noon will I pray and make a noise and he will hear me and elsewhere Seven times a day do I praise thee Psalm 119. 146. Psal. 1. 2. So also contrary is the third branch to these Scriptures 2 Cor. 7. 8. 11. the Corinthians were troubled in Conscience and sorrowed that they had neglected the holy duties of Church-Censure towards the incestuous person and Esa. 64. 7. and 8. Cant. 5. 2. Rom. 7. 19. I do not the good I would which he lamenteth and complaineth of Error 71. The immediate revelation of my good estate without any respect to the Scriptures is as clear to me as the voice of God from heaven to Paul Confutation 71. This is contrary to Iohn 14. 26. He shall teach you all things and bring all things to your remembrance c. Whence we reason thus If the Spirit reveal nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not clear nor to be trusted but the Spirit doth reveal nothing but with respect to the Word for Iohn 14. 26. If the office of the Spirit be to Teach and to bring to remembrance the things that Christ hath Taught us Esay 8. 20. Whatever Spirit speaks not according to this Word there is no light there Error 72. It is a Fundamental and Soul-damning Error to make Sanctification an evidence of Justification Confutation 72. This is contrary to these Scriptures Rom. 8. 1. They that walk after the Spirit are freed from condemnation and are in Christ and so Justified So 1 Iohn 3. 10. in this are the children of God known c. Error 73. Christ's work of Grace can no more distinguish between an Hypocrite and a Saint then the Rain that falls from Heaven between the Just and the Unjust Confutation 73. This proposition being general includes all gracious Works and being so taken is contradicted in the Parable of the Sower Mat. 13. 20 21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6. 9. there is something better in the Saints than those common gifts which are found in Hypocrites Error 74. All verbal Covenants or Covenants expressed in words as Church Covenants Vows c. are Covenants of Works and such as strike Men off from Christ. Confutation 74 First This is contrary to Scripture Esay 44. 5. One shall say I am the Lord 's and another shall call himself by the name of the God of Iacob Rom. 10. 10. With the mouth confession is made to salvation Secondly Contrary to Reason for then the Covenant of Grace is made a Covenant of Works by the Writing Reading and Preaching of the same for they are verbal expressions of the Covenant on God's part as Church-Covenants verbally express our closing herewith Error 75. The Spirit giveth such full and clear evidence of my good estate that I have no need to be tried by the fruits of Sanctification this were to light a Candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a Man's good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint Iohn where variety of arguments are propounded to all Believers in common 1 Iohn 5. 13. to distinguish the persons of Believers from Unbelievers the water is annexed to the Spirit and blood 1 Iohn 5. 8. Error 76. The Devil and Nature may be cause of a gracious Work Confutation 76. The words are unsavoury and the position unsound for taking gracious according to the language of the Scripture gracious words Luke 4. 22. Let your speech be gracious gracious words are such as issue from the saving Grace of Christ's Spirit in-dwelling in the Soul which neither the Devil nor Nature is able to produce for Christ professeth John 15. 3 4. Without me ye can do nothing nothing truly gracious John 3. Whatever is born of the flesh is flesh And Rom. 7. 18. In my flesh dwells no good truly spiritual and gracious Gen. 6. 5. Every imagination of the thoughts of a Man's heart is evil and that continually Besides the Devil is that evil and wicked one onely wickedness an adversary to God's grace and glory that which is contrary to corrupt nature and the hellish nature of Satan and above the power of both they cannot be the causes of gracious works Error 77. Sanctification is so far from evidencing a good estate that it darkens it rather and a Man may more clearly see Christ when he seeth no
Sanctification than when he doth the darker my Sanctification is the brighter is my Justification Confutation 77. This is contrary to the Scripture of Truth which rather giveth the name of light to Sanctification and Holiness and even for this use to clear our Justification 1 Iohn 1. 6 7. For the Holy Ghost concludes as from a clear and infallible promise and proposition that if we walk in the light as he is in the light then doth the blood of Christ cleanse us from all sin meaning that then and thereby it appeareth that it is done as by the contrary unholiness and unholy walking is like darkness which obscureth all the goodly presumption flourishes and hopes of an unregenerate Man vers 6. For this purpose 1 Ioh. 5. 8. The water of Sanctification is made a witness now the nature of a witness is not to darken and obscure matters in question but to clear them and Psal. 51. 10 11 12. when David saw his heart so unclean and his spirit so altogether out of order his Justification was not then brighter for then he should have had the joy of his salvation more full and not so to sink as that he begs it might be restored to him as implying that his joy for the present was wanting to him Error 78. God hath given six witnesses three in Heaven and three in Earth to beget and build justifying Faith upon Confutation 78. This expression answers not the pattern of wholsom words for if this position be taken thus God hath given all these six witnesses both to beget and also to build Justifying Faith upon it is contrary to Scripture for God hath not given all these six witnesses to beget Justifying Faith because the water of Sanctification which is one of the six doth not go before justifying Faith but followeth after it for our hearts are justified by Faith Act. 15. 9. Error 79. If a Member of a Church be unsatisfied with any thing in the Church if he express his offence whether he hath used all means to convince the Church or no he â—…y depart Confutation 79. Contrary to the rule of our Saviour Matth. 18. If thy Brother effend convictingly admonish whence it is evident that in our carriage towards a private Brother we must convince him before admonish him much less separate from him Therefore our carriage towards the whole Church must upon greater reason be with like prudence and tenderness whence the argument follows thus An offence taken before conviction will not bear an admonition much less Separation from a Brother or Church but the offence in the question propounded is such Ergo. Error 80. If a Man think he may edifie better in another Congregation than in his own that is ground enough to depart ordinarily from Word Seals Fastings Feastings and all Administrations in his own Church notwithstanding the offence of the Church often manifested to him for so doing Confutation 80. It is contrary to the condition and station of a Member of the Body in which he stands 1 Cor. 12 27. A Member must not put it self from the Body upon its own thoughts as the admission of a Member was by the consent of the whole so likewise must his dismission be It is contrary also to the duty of a Member Ephes. 4. 16. there must be an effectual working in every part for the edification of the whole which this departure from the administration of all the holy Ordinances in the Church will necessarily hinder It is contrary also to the good of the whole Church and the rule which the Lord hath appointed for the preservation thereof 1 Cor. 14. 33. God is not the author of Confusion and therefore not of this practice which will certainly bring it for if one Member upon these his imaginations may depart Why may not ten yea twenty yea an hundred Why may not the Pastor upon such grounds leave his People as well as they him considering the Tie is equal on both parts Error 81. Where Faith is held forth by the Ministery as the condition of the Covenant of Grace on Man's part as also evidencing Justification by Sanctification and the activity of Faith in that Church there is not sufficient bread Confutation 81. This position seemeth to deny Faith to be a condition at all or at all active and so if condition in this place signifie a qualification in Man wrought by the Holy Ghost without which the Promises do not belong to Men this is contrary to Scripture for Iohn 6. 48. Christ is the bread of life and yet in the same Chapter Faith is held out as a condition of the Covenant by the Ministery of Christ himself and the activity of it is held forth in these words Verily I say unto you Unless ye eat the flesh and drink the blood of the Son of Man you have no life in you and who so eateth c. As for the lawfulness of evidencing Justification by Sanctification if it be understood of that Sanctification which is by Faith in Christ it is contrary to the intent of the whole Epistle of Iohn besides many other places of Scripture which yet hold forth bread sufficient if by sufficient is meant that Dâ—…ctrin which in its right use is wholsom and good food for it was written thâ—… their joy might be full yet the evidencing of Justification by Sanctification is expresly held forth chap. 1. vers 7. where he saith If we walk in the light as Christ is in the light we have fellowship one with another and the blood of Iesus Christ cleanseth us from all sin by walking in the light in opposition to walking in darkness spoken of before vers 6. Sanctification is evidently meant and this is expresly noted to be an evidence of our good condition when it is said If we so walk the blood of Christ cleanseth us from all sin Error 82. A Minister must not Pray nor Preach against any Error unless he declare in the open congregation upon any Members inquiry the Names of them that hold them Confutation 82. This is contrary to Scriptures which teach Ministers to Pray and Preach against all errors by whomsoever they be held when it calleth them Watchmen and Stewards in whom faithfulness is required in all administrations yet withal it enjoyneth them if a Brother sin not openly to admonish him in secret first between them two alone and afterward in the presence of two or three witnesses and after that and not before to bring the matter to the Church Mat. 18. 15 16 17. Unsavoury Speeches Confuted These that follow were judged by the Assembly aforesaid as unsafe speeches 1. TO say that we are justified by Faith is an unsafe Speech we must say we are Iustified by Christ. Answer 1. False for the constant language of the Scripture is not unsafe but we are justified by Faith is the constant language of the Scripture Rom. 5. 1. being justified by faith the righteousness of faith Rom. 10. 31 32.
the Graces of Hypocrites and Believers in the kinds of them Confutation 16. If this be true then Hypocrites are wise humble merciful pure c. and so shall see God Mat. 5. 8. but they are called fools Mat. 7. 26. Mat. 25. 1 2 3. neither shall they see God Mat. 24. 51. Mat. 13. 20 21 22 23. Heb. 6. 7 8 9. the difference of the grounds argueth the difference in the kinds of Graces Error 17. True poverty of spirit doth kill and take away the sight of Grace Confutation 17. This is contrary to Mark 9. 24. Lord I believe help my unbelief if this were so then poverty of spirit should binder Thankfulness and so one Grace should hinder another and the Graces of the Spirit should hinder the work of the Spirit and cross the end why he is given to us 1 Cor. 2. 12. Error 18. The Spirit doth work in Hypocrites by Gifts and Graces but in Gods Children immediately Confutation 18. This is contrary to Nehem. 5. 15. So did I because of the fear of the Lord Heb. 11. 17. Noah moved with fear prepared an Ark. Error 19. That all Graces even in the truly regenerate are mortal and fading Confutation 19. This is contrary to Ioh. 4. 14. they are Graces which flow from a Fountain which springeth up to Eternal Life and therefore not fading Ier. 31. 39 40. Error 20. That to call into question whether God be my dear Father after or upon the commission of some hainous sins as Murther Incest c. doth prove a man to be in the Covenant of works Confutation 20. It being supposed that the doubting here spoken of is not that of final despair or the like but only that the Position denieth a possibility of all doubting to a man under a Covenant of Grace this is contrary to Scripture which speaketh of God's people under a Covenant of Grace in these or other Cases exercised with sweet Doubtings and Questions David was a justifi'd man for his sins were pardoned 2 Sam. 12. 12 13. yet his Bones waxed old through his roaring all the day long and the heaviness of Gods hand was upon him night and day and the turning of his moisture into the drought of Summer Psal. 32. 3 4. and Gods breaking his Bones by with-holding from him the joy of his Salvation Psal 51 8. shew that he was exercised with sweet Doubts and Questions at least as this Position speaketh of and the like may be gathered out of Psal. 77. 3 4. where the holy Man Asaph mentioneth himself being troubled when he remembred God and that he was so troubled he could not speak nor sleep and expostulateth with God Will the Lord cast off for ever And will he be favourable no more And ver 6 7 8 9. These shew that he had at least sweet doubts as the Position mentioneth and yet he was not thereby proved to be under a Covenant of works for he doth afterward confess this to be his infirmity vers 10. and receiveth the Comfort of former Experiences in former days and his songs in the nights and of Gods former works vers 5 6. 10 11 12. and he resumeth his claim of his right in God by vertue of his Covenant verse 13. Error 21. To be justified by Faith is to be justified by Works Confutation 21. If Faith in this position be considered not simply as a work but in relation to its Object this is contrary to the Scripture that so appropriateth Justification to Faith as it denieth it to Works setting Faith and Works in opposition one against another in the point of Justification as Rom. 3. 27. Where is boasting then It is excluded By what Law By the Law of works No but by the Law of Faith and ver 28. We conclude that a man is justified by Faith without the works of the Law and chap. 4. 16. Therefore it is by Faith that it may be by grace compared with vers 4. To him that worketh is the Reward reckoned not of grace but of debt Error 22. None are to be exhorted to believe but such whom we know to be the Elect of God or to have his Spirit in them effectually Confutation 22. This is contrary to the Scriptures which maketh the Commission which Christ gave his Disciples in these words Go Preach the Gospel to every Creature he that believeth and is baptized shall be saved Mark 16. 15 16. where the latter words imply an Exhortation to believe and the former words direct that this should not only be spoken to men known to be Elected or only to men effectually called but to every creature The Scripture also telleth us that the Apostles in all places called upon men to repent and believe the Gospel which they might not have done had this position been true Error 23. We must not pray for gifts and graces but only for Christ. Confutation 23. This is contrary to Scripture which teacheth us to pray for Wisdom Iam. 1. 5. and for every grace bestowed by vertue of the new Covenant Ezek. 36. 37. as acknowledging every good gift and every perfect giving is from above and cometh down from the Father of Lights The whole 119. Psalm besides innumerable Texts of Scripture doth abundantly confute this by shewing that the servants of God have been taught by the spirit of God to pray for every gift and grace needful for them and not only for Christ. Error 24. He that hath the Seal of the Spirit may certainly judge of any person whether he be Elected or no. Confutation 24. This is contrary to Deut. 29 29. Secret things belong to God and such is Election of men not yet called Error 25. A man may have all graces and poverty of spirit and yet want Christ. Confutation 25. This is contrary to Mat. 5. 3. Blessed are the poor in spirit but without Christ none can be blessed Ephes. 4. 22 24. he that hath Rightoousness and true Holiness hath learned the truth as it is in Jesus and therefore hath Christ. Error 26. The Faith that justifieth us is in Christ and never had any actual Being out of Christ. Confutation 26. This is contrary to Scripture Luke 17. 5. Lord increase our Faith Ergo Faith was in them 2 Tim. 1. 6. Faith is said to dwell in such and such persons therefore Faith was in them Isa. 64. 7. No man stirs up himself to lay hold upon thee Error 27. It is incompatible to the Covenant of Grace to joyn Faith thereunto Confutation 27. This is contrary to Mark 16. 16. Preach the Gospel He that believeth shall be saved Rom 4. 3. Abraham believed and it was accounted to him for Righteousness and Abraham is a pattern to all under the Covenant of Grace Rom. 4. 24. Error 28. To affirm there must be Faith on mans part to receive the Covenant is to undermine Christ. Confutation 28. First Faith is requir'd on mans part to receive the Covenant of Grace according to these Scriptures Ioh. 1. 12. To
Righteousness by Faith Phil. 3. 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legal and Evangelical righteousness is no unsafe speech but such is this Rom. 9. 31 32. Israel found not righteousness because they sought it of the Law and not of or by Faith so Rom. 10. 5 6. The Righteousness of Faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirms the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a Man's justification you have this phrase yea twice in the same verse Phil. 3. 5. Not having mine own righteousness which is of the Law but that which is through the Faith of Christ And again The righteousness which is of God by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 contrary 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 denied nor is it unfound or unsafe at all so to speak but if it mean a must of necessity always or onely so to speak 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 expressions ordinarily and the Apostle gives us the truth of doctrine and soundness of phrase together Rom. 10. 3. Christ is the end of the Law for righteousness to every one that believeth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common sense Scil. by righteousness imputed 2. Rome denies evidencing of our justification and peace with God and teacheth Doctrine of doubting and professeth that a Man cannot know what God will do with him for life or death unless by special revelation which is not ordinary but if they mean old Rome or Paul's Rome to which he Wrote it 's true that it savours of the Doctrine that they received as appeareth Rom. 8. 28. All things co-work for good the evil of every evil being taken away which is a point 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 being in Christ freedom from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the Doctrine of Sr. Iohn so abundant this way in his first Epistle 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 unsavoury and casting a foul aspersion on a good thing expressed in the Scriptures but as for the point it self that is included we refer it to it's place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted 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 savour very ill and relish of a careless and ungracious spirit for howsoever we grant that our acceptation unto justification is always in and through Christ the same in God's account yet this expression imports that though a Man's conversation be never so holy and gracious yet he can expect never the more manifestation of God's kindness 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 implies Secondly that though a Man's conversation be never so vile and sensual yet he need not fear nor expect any farther expression of God's displeasure and anger to break forth against him or withdrawings of his favour from him contrary to Psal. 51. 8 11 12. where God breaks David's bones for his sin and Ionah 2. 4. Ionah was as one cast out of God's presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it imports as if God neither loved righteousness nor hated wickedness contrary to Psal. 45. 6 7. and did take no delight in the Obedience of his People contrary to Psal. 147. 11. The Lord delighteth in those that fear him c. As concerning the last clause He that hath elected me must save me it is true the foundation of God's election remaineth sure yet it is as true that whom he chuseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes. 2. 13. 4. If Christ will let me sin let him look to it upon his honour be it Answ. This resorts the Lord's words upon himself Prov. 4. 22 24. Keep thine heart c. Ponder thy Paths c. and therefore no less blasphemous and is contrary to the professed practice of David Psal. 18. 23. I was upright before him and kept my self from mine iniquity The latter clause puts the cause of God's dishonour upon himself no less blasphemous than the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces and looking to hearts but give me Christ I seek not for graces but for Christ I seek not for promises but for Christ I seek not for Sanctification but for Christ tell not me of meditation and duties but tell me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Joh. 1. 16. Of his fulness we all received and grace for grace and between Christ and his Promises contrary to Gal. 3. 13 14. Christ was made a curse that we might receive the promise of the Spirit and Luk. 1. 70. with 74. And betwixt Christ and all holy duties contrary to Tit. 2. 14. and therefore hold forth 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 cross to the sound form of Words required 2 Tim. 1. 13. Hold fast the form of sound words 1. That a Hypocrite may have a living Law is contrary to Iam. 2. 17. where the hypocrites faith is called a dead Faith 2. That a hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this grows from a living law contrary to 2 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
of the party c. they might and would use their liberty as they should see cause and for the other part of the Petition when any matter of Conscience should come before them they would advise what were fit to be done in it When Mr Wheelwright came in the Court was private and then they told him they had considered of his Sermon and were desirous to ask him some questions which might â—…nd to clear his meaning about such passages therein as seemed offensive he demanded whether he were sent for as an innocent person or as guilty It was answered neither but as suspected only Then he demanded who were his Accusers It was answered his Sermon which was there in Court being acknowledged by himself they might thereupon proceed ex officio at this word great exception was taken as if the Court intended the course of the High Commission c. It was answered that the word ex Officio was very safe and proper signifying no more but the Authority or Duty of the Court and that there was no cause of Offence seeing thâ—… Court did not examine him by any compulsory means as by Oath Imprisonment or the like but only desired him for better satisfaction to answer some questions but he still refused yet at last through perswasion of some of his friends he seemed content The question then put to him was whether before his Sermon he did not know that most of the Ministers in this Jurisdiction did teach that Doctrine which he in his Sermon called a Covenant of Works to this he said he did not desire to answer and thereupon some cryed out that the Court went about to ensnare him and to make him to accuse himself and that this question was not about the matter of his Sermon c. Upon this he refused to answer any further so he was dismissed till the afternoon the reason why the Court demanded that question of him was not to draw matter from himself whereupon to proceed against him neither was there any need for upon a conference of the Ministers not long before there had been a large dispute between some of them and himself about that point of evidencing Justification by Sanctification so as the Court might soon have convinced him by Witnesses if they had intended to proceed against him upon that ground In the afternoon he was sent for again in the same manner as before and the Ministers also being in the Town and come hither to confer together for further discovery of the ground of the differences which were in the Countrey about the Covenant of Grace c. they were desired to be present also at the Court to bear witness of the Proceedings in the case and to give their Advice as the Court upon occasion should require so the doors being set open for all that would to come in and there was a great Assembly and Mr. Wheelwright being willed to sit down by the Ministers his Sermon was produced and many passages thereof were read to him which for the better understanding we have digested into this order following He therein describeth two Covenants the Covenant of Grace and the Covenant of Works the Covenant of Grace he described to be when in the point of Justification and the knowledge of this our Justification by Faith there is nothing revealed but Christ Jesus but if men think to be saved because they see some works of Sanctification in themselves as hungring and thirsting c. this is a Covenant of works if men have revealed to them some work of Righteousness as love to the brethren c. and hereupon come to be assured that they are in a good Estate this is not the assurance of Faith for Faith hath Christ revealed for the object therefore if the assurance of a mans Justification be by Faith as a Work it is not Gospel Having thus described those who go under a Covenant of Works he pronounceth them to be Enemies to Christ to be Antichrists to be flesh opposed to spirit such as will certainly persecute those who hold forth the Truth and the ways of Grace he resembleth them to the Philistines who stop up with the earth of their own Inventions the Wells of true Believers he resembleth them also to Herod who would have killed Christ so soon as he was born and to Herod and Pilate who did kill Christ when he came once to shew forth himself and would have kept him eternally in the Grave he further describeth them out of the second Psalm to be the people of God as the Iews were and such as would take away the true Christ and put in false Christs to deceive if it were possible the very Elect he also describeth them by that in Cant. 10. 6. they make the Children of Grace keepers of the Vineyard they make them travel under the burden of the Covenant of Works which doth cause Christ many times from them He cometh after to an use of Exhortation wherein he stirreth up all those of his side to a spiritual Combat to prepare for battle and come out and fight against the Enemies of the Lord those under a Covenant of works he shews whom he meaneth thus to excite alluding to David's valiant Men to Baruch Deborah Iael and all the men of Israel and bind them hereunto under the curse of Meroz He further exhorteth them to stand upon their guard c. by alluding to the 600 valiant Men who kept watch about the Bed of Solomon a type of Christ then he incourageth those of his side against such difficulties as might be objected as 1. If the Enemies shall oppose the way of God they must lay the more load upon them and kill them with the word of the Lord and there he alludeth to those places which speak of giving the Saints power over Nations binding Kings in Chains and of threshing Instruments with Teeth and foretels their flight by that in Esa. 21. 15. They shall flee from the Sword c. 2. Though the Enemies under a Covenant of Works be many and strong as he confesseth they are yet they ought not to fear for the battle is the Lords this he inforceth by that in Iosh. 23. 10. One of you shall chase a thousand and that of Ionathan and his Armour bearer 3. Against tenderness of heart which they might have towards such under a Covenant of works as are exceeding holy and strict in their way he animateth his party by perswading them that such are the greatest Enemies to Christ this he seeks to illustrate by resembling such in their zeal to Paul when he was a Persecutor and in their Devotion to those who expelled Paul and Barnabas out of Antioch He taketh it for granted that these Holy Men trust in their Righteousness and that it thrusteth out the Righteousness of Christ and so concludes and foretels from Ezek. 33. They shall die and their Righteousness is accursed yet they transform themselves saith he into Angels of
as many as received him even to them that believed on his Name Mark 16. 16. He that believeth shall be saved Secondly to affirm there must be Faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures Ioh. 3. 33. He that believeth hath put to his Seal that God is True and so honours Gods Truth which cannot undermine Christ Rom. 4. 20. But was strong in the Faith giving Glory to God c. Error 29. An Hypocrite may have these two witnesses 1 Ioh. 5. 5. that is to say the Water and Blood Confutation 29. No Hypocrite can have these two witnesses Water and Blood that is true Justification and Sanctification for then he should be saved according to these Scriptures Rom. 8. 30. 2 Thes. 2. 13. Acts 26 18. Error 30. If any thing may be concluded from the Water and Blood it is rather Damnation than Salvation Confutation 30. This is contrary to the Scripture last mentioned Error 31. Such as see any Grace of God in themselves before they have the assurance of Gods Love sealed to them are not to be received Members of Churches Confutation 31. This is contrary to Acts 8. 37 38. where the Eunuch saw his Faith only and yet was presently baptized and therefore by the same ground might be admitted Error 32. After the revelation of the Spirit neither Devil nor Sin can make the Soul to doubt Confutation 32. This position savours of Error else Asaph had not the revelation of the Spirit seeing he doubted Psal. 73. 13. whether he had not cleansed his heart in vain and that God had forgotten to be gracious then also Faith should be perfect which was never found no not in our Father Abraham Error 33. To act by vertue of or in obedience to a command is legal Confutation 33. So is it also Evangelical the Mystery of the Gospel is said to be revealed for the obedience of Faith Rom. 16. 25. Also the Lord Jesus is said to be the author of Salvation to all that obey him Heb. 5. 9. If we love Christ we are to keep his Commandments Joh. 14. 29. Error 34. We are not to Pray against all sin because the old Man is in us and must be And why should we Pray against that which cannot be avoided Confutation 34. This is contrary to 1 Thess. 5. 23. 1 Cor. 13. 7. Error 35. The efficacy of Christ's death is to kill all activity of Graces in his Members that he might act all in all Confutation 35. This is contrary to Rom. 6. 4. Our old man is crucified witâ—… him that the body of sin might be destroyed that we should not serve sin contrary also to Heb. 4. 14. That he might through death destroy him c. and 1 Ioh. 3. 8. Whence we infer that if Christ came to destroy the body of sin to destroy the Devil to dissolve the Works of the Devil then not to kill his own graces which are the works of his own Spirit Error 36. All the activity of a Believer is to act to sin Confutation 36. Contrary to Rom. 7. 15. as also to Gal. 5. 17. The Spirit lusteth against the Flesh. Error 37. We are compleatly united to Christ before or without any Faith wrought in us by the Spirit Confutation 37. The term united being understood of that spiritual relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 Joh. 5. 12. He that hath the Son hath life And the term compleatly implying a presence of all those bands and ligaments and means as are required in the Word or are any ways necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expresly mentioneth Faith when it speaketh of this union Ephes. 3. 17. That Christ may dwell in your hearts by Faith Gal. 2. 20. Christ liveth in me by Faith or ever implyeth it in those phrases that do express union as coming to Christ Iohn 6. 35. and eating and drinking Christ vers 47. compared with v. 54. having the Son 1 Iohn 5. 12. and receiving Christ Iohn 1. 12. and Marriage unto Christ Ephes. 5. 32. if there be no dwelling of Christ in us no coming to him no receiving him no eating nor drinking him no being married to him before and without Faith but the former is true therefore also the latter Error 38. There can be no true closing with Christ in a promise that hath a qualification or condition expressed Confutation 38. This opinion we conceive erroneous contrary to Esay 55 1 2. Ho! every one that thirsteth come ye to the waters Mat. 11. 28. Come to me all ye that are weary and heavy laden John 7. 37. If any man thirst let him come to me and drink Revel 22. 17. Let him that is athirst come Mark 1. 15. Repent and believe the Gospel if the word indefinitely be sanctified for the begetting of Faith if the Gospel it self be laid down in a conditional promise if the Apostles and Prophets and Christ himself have laid hold upon such Promisea to help to Union and closing with himself then there may be a true closing with Christ in a Promise that hath a qualification or condition expressed Error 39. The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ. Confutation 39. This is contrary to express words of Scripture Joh. 5. 39. Search the Scriptures for they testifie of me Act. 10 43. To him give all the Prophets witness Rom. 3. 21. The righteousness of God witnessed by the Law and the Prophets Esay 8. 20. To the Law and to the Testimony Act. 17. 11. The Bereans were more noble in that they searched the Scriptures daily If the Prophets give witness to Christ if his righteousness be witnessed by Law and Prophets and that they be noble that daily search the Scriptures and that Christ so far alloweth their Testimony of him that the Scripture saith there is no light but in and according to them then the due searching and knowledge of Scriptures is a safe way to search Christ but the former is true and therefore also the latter Error 40. There is a testimony of the Spirit and voice unto the Soul meerly immediate without any respect unto or concurrence with the Word Confutation 40. This immediate revelation without concurrence with the word doth not onely countenance but confirm that opinion of Enthusiasme justly refused by all the Churches as being contrary to the perfection of the Scriptures and perfection of God's wisdom therein That which is not revealed in the Scripture which is objectum adaequatum fidei is not to be believed but that there is any such revelation without concurrence with the Word is no where revealed in the Scripture Ergo. 1 Cor. 4. 16. Presume not above that which is written Again if there be any immediate
they were also dis-franchised likewise Rich. Gridly an honest poor Man but very apt to meddle in publick affairs beyond his calling or skill which indeed was the fault of them all and of many others in the Countrey mean condition and weak parts having nothing to say but that he could find no fault c. was dis-franchised Mrs. Hutchison ALL these except Mr. Wheelwright were but young branches sprung out of an old root the Court had now to do with the Head of all this Faction Dux faemina facti a Woman had been the breeder and nourisher of all these distempers one Mistriss Hutchison the Wife of Mr. William Hutchison of Boston a very honest and peaceable Man of good estate and the daughter of Mr. Marvary sometimes a Preacher in Lincolnshire after of London a Woman of a haughty and fierce carriage of a nimble wit and active spirit and a very voluble tongue more bold than a Man though in understanding and judgment inferiour to many Women This Woman had learned her skill in England and had discovered some of her Opinions in the Ship as she came over which had caused some jealousie of her which gave occasion of some delay of her admission when she first desired fellowship with the Church of Boston but she cunningly dissembled and coloured her opinions as she soon got over that Block and was admitted into the Church then she began to go to work and being a Woman very helpful in the times of Child-birth and other occasions of â—…dily infirmities and well furnished with means for those purposes she easily insinuated her self into the affections of many and the rather because she was much inquisitive of them about their Spiritual Estates and in discovering to them the danger they were in by trusting to common Gifts and Graces without any such witness of the Spirit as the Scriptures holds out for a full evidence whereby many were convinced that they had gone on in a Covenant of Works and were much humbled thereby and brought to inquire more after the Lord Jesus Christ without whom all their gifts and graces all their contributions c. would prove but legal and would vanish all this was well and suited with the publick Ministery which went along in the same way and all the faithful imbraced it and blessed God for the good success that appeared from this discovery But when she had thus prepared the way by such wholsome truths then she begins to set forth her own stuff and taught that no Sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witness of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witness was a Covenant of works whereupon many good souls that had been of long approved godliness were brought to renounce all the Work of Grace in them and to wait for this immediate revelation then sprung up also that Opinion of the in-dwelling of the Person of the Holy Ghost and of Union with Christ and Justification before Faith and a denying of any gifts or graces or inherent qualifications and that Christ was all did all and that the Soul remained always as a dead Oâ—…gan and other of those gross errours which were condemned in the late Assembly and whereof divers had been quashed by the publick Ministry but the main and bottom of all which tended to quench all endeavour and to bring to a dependance upon an immediate witness of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to be opposed and she being questioned by some who marvelled that such Opinions should spread so fast she made Answer That where-ever she came they must and they should spread And indeed it was a wonder upon what a sudden the whole Church of Boston some few excepted were become her New-Converts and infected with her Opinions and many also out of the Church and of other Churches also yea many prophane persons became of her Opinion for it was a very easie and acceptable way to Heaven to see nothing to have nothing but wait for Christ to do all so that after she had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few Months they out-went their Teacher then she kept Open-House for all comers and set up Two Lecture-days in the Week when they usually met at her house Threescore or Fourscore persons the Pretence was to Repeat Sermons but when that was done she would Comment upon the Doctrines and Interpret all passages at her pleasure and Expound dark places of Scripture so as whatsoever the Letter held forth for this was one of her Tenents That the whole Scripture in the Letter of it held forth nothing but a Covenant of Works she would be sure to make it serve her turn for the confirming of her main Principles whereof this was another That the darker our Sanctification is the clearer is our Iustification And indeed most of her New Tenents tended to slothfulness and quench all endeavour in the Creature And now was there no speech so much in use as of vilifying Sancâ—…ification and all for advancing Christ and Free-grace and the whole Pedegree of the Covenant of Works was set forth with all its Complements beginning at Cain If thou dost well shalt thou not be accepted Then it is explained and ratified at Mount Sinai and delivered in the Two Tables and after sprinkled with the Blood of Christ Exod. 24. and so carryed on in the Letter of the Scripture till it be compleat as the Covenant of Grace by the Spirit seals Forgiveness of Sins one of the venters whereon Christ begets Children c. and in the end Wherefore is all this adoe but that having a more cleanly way to lay all that opposed her being near all the Elders and most of the faithful Christians in this Countrey under a Covenant of Works she might with the more credit disclose and advance her Master-piece of immediate revelaâ—…ons under the fair pretence of the Covenant of Free-Grace wherein she had not failed of her aim to the utter subversion both of Churches and Civil state if the most wise and merciful providence of the Lord had not prevented it by keeping so many of the Magistrates and Elders free from the infection for upon the countenance which it took from some eminent persons her opinions began to hold up their heads in Church Assemblies and in the Court of Justice so as it was held a matter of offence to speak any thing against them in either Assembly thence sprang all that trouble to the Pastour of Boston for his free and faithful Speech in the Court though required and approved thence took Mr. Wheelwright courage to inveigh in his Sermon against Men in a Covenant of Work as he placed them and to proclaim them all enemies to
under a sin for which he had been formerly reproved 2 King 3. Christ himself tho' he sharply reproveth the Pharisees c. yet he instructeth Nicodemus gently when he objected against his Doctrine and that somewhat rudely Ioh. 3. The Apostles would not forbear to Preach Christ tho' Rulers forbad them Act. 3. yet another Prophet forbare at another season at the command of King Amasia 2 Chron. 25. so we see that this Plea of Mr. VVheelwright is as weak as the former and will not excuse him from Contempt If it be yet objected that his Sermon was not at all for Contention seeing he raised and pressed an use of brotherly love we grant he did so but it was ejusdem farinae a Loaf of the same leaven with the other for he applyeth it to those of his own party to perswade them to hold together and help one another against those of the other party whom he setteth forth as their opposites and encourageth them thereby by the Example of Moses who in love to his brother killed the Egyptian A further objection hath been made against the proceedings of the Court as if Mr. Wheelwright had not a lawful Tryal as not being put upon a Jury of freemen But the answer to this is easie it being well known to all such as have understanding of matters of this nature that such Courts as have power to make and abrogate Laws are tyed to no other Orders but their own and to no other Rule but Truth and Justice and why thrice twelve men sitting as Judges in a Court should be more subject to partiality than twelve such called as a Jury to the Bar let others judge Now if some shall gather from that which is here before mentioned viz. that every Truth is not seasonable at all times if we shall grant that what Master VVheelright delivered was Truth we must desire him to take only so much as we granted viz. by way of Supposition only for letting pass as we said such Points as were meerly doctrinal and not ripe for the Court depending as yet in Examination among the Elders we may safely deny that those Speeches were Truths which the Court censured for Contempt and Sedition for a Brother may fall so far into Disobedience to the Gospel as there may be cause to separate from him and to put him to Shame and yet he is not to be accounted an Enemy 2 Thess. 3. Therefore when Mr. VVheelwright pronounced such taking them at the worst he could make them to be Enemies c. it was not according to the Truth of the Gospel Again to incense and heat mens minds against their Brethren before he had convinced or admonished them as being in an estate of Enmity c. is not to be termed any Truth of the Gospel so likewise to bring extraordinary Examples for ordinary Rules as of Iohn 8. 44. to incite his party to the like practise against such whose hearts they cannot judge of as Christ could of theirs to whom he spake is as far from the Rule prescribed to ordinary Ministers 2 Tim. 2. 25. and to all Christians Gal. 6. 1. and Iam. 3. 17. as that Example of Elijah by which the Apostles would have called for fire from Heaven upon the Samaritans was different from the Spirit whereof they were so to resemble such among us as profess their Faith in Christ only c. and are in Church-fellowship and walk inoffensively submitting to all the Lords Ordinances in Church and Common-wealth to resemble such to branded Reprobates and Arch-Enemies of Christ such as Herod c. we suppose hath no warrant of Truth We might instance in other like passages as his ordinary inciting to spiritual Combats by examples of bodily Fight and bloody Victories being very unsuitable but these may suffice to prove that all he spake was not true and by this is the offence more aggravated for if it were Seditious only in the manner it must needs be much worse when the matter it self also was untrue But if any shall yet pretend want of Satisfaction by all that hath been produced for indeed it is beyond reason how far prejudice hath prevailed to captivate some Judgments otherwise godly and wise and shall object further that his Doctrine c. were general and so could not be intended of any particular persons we desire such first to remember what application Mr. VVhe made of the same in the open Court viz. That he did intend all such as walked in such a way Then again let the câ—…se be put in a reversed Frame some other had then taught that all such as deny that Sanctification as it is held by the other party is a good evidence of Justification and that say or have their Assurance by Faith as a work of God in them have it in the way of the Gospel that these were Enemies to Christ c. Persecutors of the way of Grace c. and should have stirred up others against them with like Arguments and Vehemency as Mr. VVheelwright did there is no doubt but Mr. VVheel and others of his opinion would soon have pointed out those who must necessarily have been intended by it for it is well known that some proper Adjunct or some noted Circumstance may design a particular person or company as well as names so Christ points out Iudas by the sop Paul the Jews by those of the Circumcision and the Antichrist by That man of sin c. But we meet yet with another objection viz. that disturbance of unity is not Sedition except it also lead to the hurt of Utility To this we answer first that if it tend immediately to such hurt we deny the Truth of the Proposition for if in the time of Famine a man should stir up the people to fetch Corn out of the houses of such as had it to spare this were to an immediate publick Good yet it were Sedition If Ieremy when he taught the Jews that they ought to set free their Hebrew Servants had also incited the servants to free themselves this had not been free from Sedition yet it had not been against publick utility But they alledge the examples of Iehojadah who caused a disturbance yet without Sedition we Answer that case was very unlike to ours for Iehojadah being High Priest was also Protector of the true King and so Chief Governour of the Civil State and Athaliah being a meet Usurper he did no other then if a lawful King should assemble his Subjects to apprehend a Rebel and though a Prince or Governour may raise a party to suppress or withstand publick enemies or other evils yet it doth not follow that a private Man or a Minister of the Gospel may do the like we read Nehem. 5. 7. that he raised a great Assembly against those who did oppress their brethren but we read not that Ezra did so upon the disorders which he complained of and yet that which he did in assembling of the People
former service and done more wrong to Christ and his Church than formerly she had done good and so laid her sin to her conscience with much zeal and solemnity he admonished her also of the height of spirit then he spake to the Sisters of the Church and advised them to take heed of her Opinions and to with-hold all countenance and respects from her lest they should harden her in her sin so she was dismissed and appointed to appear again that day sevennight The Court had ordered that she should return to Roxbury again but upon intimation that her spirit began to fall she was permitted to remain at Mr. Cotton's House where Davenport was also kept who before her next appearing did both take much pains with her and prevailed so far that she did acknowledge her Error in all the Articles except the last and accordingly she wrote down her Answers to them all when the day came and she was called forth and the Articles read again to her she delivered in her Answers in writing which were also read and being then willing to speak to the Congregation for their further satisfaction she did acknowledge that she had greatly erred and that God had left her to her self herein because she had so much under-valued his Ordinances both in slighting the Magistrates at the Court and also the Elders of the Church and confessed that when she was at the Court she looked only at such failings as she apprehended in the Magistrates Proceedings without having regard to the place they were in and that the Speeches she then used about her Revelations were rash and without ground she desired the Prayers of the Church for her Thus far she went on well and the Assembly conceived hope of her Repentance but in her Answers to the several Articles she gave no Satisfaction because in diverse of them she answered by Circumlocutions and seemed to lay all the faults in her Expressions which occasioned some of the Elders to desire she might express her self more clearly and for that ever she was demanded about the Article whether she were not or had not been of that judgment that there is no inherent Righteousness in the Saints but those Gifts and Graces which are ascribed to them that are only in Christ as the Subject to which she answered that she was never of that Judgment howsoever by her Expressions she might seem to be so and this she affirmed with such Confidence as bred great astonishment in many who had known the contrary and diverse alledged her own Sayings and Reasonings both before her Confinement and since which did manifest to all that were present that she knew that she spake untruth for it was proved that she had alledged that in Isaiah 53. By his knowledge shall my righteous Servant justifie many which she had maintained to be meant of a knowledge in Christ and not in us so likewise that in Galatians I live by the Faith of the Son of God which she said was the Faith of Christ and not any Faith inherent in us also that she had maintained that Christ is our Sanctification in the same sort that he is our Justification and that she had said that she would not pray for Grace but for Christ and that when she had been pressed with diverse Scriptures which spake of washing and creating a new Heart and writing the Law in the Heart c. she had denyed that they did mean any Sanctification in us There were diverse women also with whom she had dealt about the same point who if their Modesty had not restrained them would have born witness against her herein as themselves after confessed wherefore the Elders pressed her very earnestly to remember her self and not to stand so obstinately to maintain so manifest an untruth but she was deaf of that Ear and would not acknowledge that she had been at any time of that judgment howsoever her Expressions were Then Mr. Cotton told the Assembly that whereas she had been formerly dealt with for matter of Doctrine he had according to the duty of his place being the Teacher of that Church proceeded against unto Admonition but now the case being altered and she being in question for maintaining of untruth which is matter of manners he must leave the business to the Pastor Mr. VVilson to go on with her but withal declared his judgment in the case from that in Rev. 22. that such as make and maintain a lye ought to be cast out of the Church and whereas two or three pleaded that she might first have a second admonition according to that in Titus 3. 10. he answered that that was only for such as erred in point of Doctrine but such as shall notoriously offend in matter of Conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian and as appears by that of Simon Magus and for her own part tho' she heard this moved in her behalf that she might have a further respite yet she her self never desired it so the Pastor went on and propounding it to the Church to know whether they were all agreed that she should be cast out and a full Consent appearing after the usual manner by their silence after a convenient pause he proceeded and denounced the Sentence of Excommunication against her and she was commanded to depart out of the Assembly In her going forth one standing at the door said The Lord sanctifie this unto you to whom she made answer The Lord judgeth not as man judgeth better to be cast out of the Church than to deny Christ. Thus it hath pleased the Lord to have compassion on his poor Churches here and to discover this great Impostor an instrument of Satan so fitted and trained to his Service for interrupting the passage of his Kingdom in this part of the world and poysoning the Churches here planted as no story records the like of a woman since that mentioned in the Revelation it would make a large volume to lay down all passages I will only observe some few which were obvious to all that know her course 1. Her Entrance 2. Her Progress 3. Her Downfal 1. The Foundation she laid was or rather seemed to be Christ and Free-Grace 2. Rule she pretended to walk by was only the Scripture 3. The light to discern this Rule was only the Holy Ghost 4. The persons she conversed with were for the most part Christians in Church-Covenant 5. Her ordinary talk was about the things of the Kingdom of God 6. Her usual Conversation was in the way of Righteousness and Kindness Thus she entred and made up the first act of her course 2. In her progress I observe First Her Success she had in a short time insinuated her self into the Hearts of much of the people yea of many of the most wise and godly who grew into so reverent an Esteem of her Godliness and spiritual Gifts as they looked at her as