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
instructed might teach him Court See how your argument stanâ—… Priscilla with her husband took Apollo home to instruct him privately therefore Mistriss Hutchison without her Husband might teach sixty or eighty Hutch I call them not but if they come to me I may instruct them Court Yet you shew us not a rule Hutch I have given you two places of Scripture Court But neither of them will suit yâ—…ur practice Hutch Must I shew my Name written therein Court You must shew that which must be equivalent seeing your Ministery is publick you would have them receive your instruction as coming from such an Ordinance Hutch They must not take it as it comes from me but as it comes from the Lord Jesus Christ and if I took upon me a publick Ministery I should break a rule but not in exercising a gift of Prophesie and I would see a rule to turn away them that come to me Court It is your exercise which draws them and by occasion thereof many Families are neglected and much time lost and a great damage comes to the Common-wealth thereby which we that are betrusted with as the Fathers of the Common-wealth are not to suffer Divers other Speeches passed to and fro about this matter the issue was that not being able to bring any rule to justifie this her disordered course she said she walked by the rule of the Apostle Gal. which she called the rule of the New Creature but what rule that was she would not or she could not tell neither would she consent to lay down her Meetings except Authority did put them down and then she might be subject to Authority Then the Court laid to her charge the reproach she had cast upon the Ministers and Ministry in this Country saying That none of them did Preach the Covenant of Free Grace but Mr. Cotton and that they have not the Seal of the Spirit and so were not able Ministers of the New Testament She denied the words but they were affirmed by divers of the Ministers being desired by the Court to be present for that end The matter was thus It being reported abroad That Mistriss Hutchison did flight them and their Ministery in their common talk as if they did Preach nothing but a Covenant of Works because they pressed much for faith and love c. without holding forth such an immediate witness of the Spirit as she pretended they advised with Master Cotton about it and a Meeting was appointed at his House and she being sent for and demanded the reason why she had used such Speeches at first she would not acknowledge them but being told that they could prove them by witnesses and perswaded to deal freely and truly therein She said That the fear of Man was a Snare and therefore she was glad she had this opportunity to open her Mind and thereupon she told them that there was a wide difference betwixt Master Cotton ' s Ministery and theirs and that they could not hold forth a Covenant of Free Grace because they had not the Seal of the Spirit and that they were not able Ministers of the New Testament It was near night so the Court brake up and she was injoyned to appear again the next Morning When she appeared the next day she objected that the Ministers had spoken in their own cause and that they ought not to be Informers and Witnesses both and required that they might be Sworn to what they had spoken To which the Court answered That if it were needful an Oath should be given them but because the whole Court in a manner Man by Man did declare themselves to be fully satisfied of the truth of their testimonies they being 6 or 7 Men of long approved Godliness and Sincerity in their course and for that it was also generally observed that those of her party did look at their Ministery for the most part as a way of the Covenant of Works and one had been punished about half a year before for reporting the like of them The Court did pause a while at it whereupon she said That she had Mr. Wilson ' s Notes of that Conference which were otherwise than they had related the Court wiâ—…led her to shew them but her Answer was She had left them at home whereupon Mr. Wilson with the leave of the Court said That if she brought forth his Notes they should find written at the foot of them That he had not written down all that was spoken but being ofen interrupted he had omitted divers passages then she appealed to Mr. Cotton who being called and desired to declare what he remembred of her Speeches said That he remembred onely that which took impression on him for he was much grieved that she should make such comparison between him and his Brethren but yet he took her meaning to be onely of a gradual difference when she said that they did not hold forth a Covenant of Free Grace as he did for she likened them to Christ's Disciples and their Ministery before his Ascension and before the Holy Ghost was come down upon them and when she was asked by some of them Why they could not Preach a Covenant of Free-grace She made Answer Because they had not the Seal of the Spirit Upon this the Court wished her to consider that Mr. Cotton did in a manner agree with the testimony of the rest of the Elders and as he remembred onely so much as at present took most impression on him so the rest of the Elders had reason to remember some other passages which he might not hear or not so much observe as they whom it so nearly and properly concerned All this would not satisfie Mistriss Hutchison but she still called to have them Sworn whereupon the Court being weary of the clamour and that all mouths might be stopped required three of the Ministers to take an Oath and thereupon they confirmed their former testimony Upon this she began to speak her mind and to tell of the manner of God's dealing with her and how he revealed himself to her and made her know what she had to do The Governour perceiving whereabout she went interrupted her and would have kept her to the matter in hand but seeing her very unwilling to be taken off he permitted her to proceed Her Speech was to this effect Mistriss Hutchison When I was in Old England I was much troubled at the Constitution of the Churches there so far as I was ready to have joyned to the Separation whereupon I set apart a day for humiliation by my self to seâ—…k direction from God and then did God discover unto me the unfaithfulness of the Churches and the danger of them and that none of those Ministers could Preach the Lord Jesus aright for he had brought to my mind that in 1 Iohn 4. 3. Every spirit that confesseth not that Iesus Christ is come in the flesh is the Spirit of Antichrist I marvelled what this should mean for I
A SHORT STORY Of the Rise Reign and Ruin of the Antinomians Familists and Libertines That Infected the CHURCHES Of New-England And how they were Confuted by The Assembly of Ministers there As also of the Magistrates proceedings in Court against them Together with God's strange Remarkable Judgements from Heaven upon some of the Chief Fomenters of these Opinions And the Lamentable Death of Mrs. Hutchison Very fit for these Times here being the same Errors amongst us and Acted by the same Spirit Published at the Instant Request of Sundry by one that was an Eye and Ear-witness of the carriage of Matters there Ephes. 4. 14. Be no more Children tossed to and fro and carried about with every wind of Doctrine by the slight of Men and cunning craftiness whereby they lie in wait to deceive Beware lest ye being led away with the error of the Wicked re fall from your own stedfastness 2 Pet. 3. 17. London Printed for Tho. Parkhurst at the Bible and three Crowns at the lower end of Cheapside near Mercer's Chappel 1692 To the Reader I Meeting with this Book newly come forth of the Press and being earnestly pressed by divers to perfect it by laying down the Order and Sense of this Story which in the Book is omitted Though for mine own part I was more slow unto it not as if I think it contains any thing but Truth but because the Names of some parties that acted in our Troubles that have since that time I hope repented and so God having pardoned their Sins in Heaven I should have been loth to have revived them on Earth But considering that their Names are already in Print without any act of mine and that the necessity of the times call for it and it 's requisite that Gods great Works should be made known I therefore in a strait of time not having had many hours have drawn up this following Preface and prefixed hereunto with some Additions to the Conclusion of the Book I commend thy self and this to the Blessing of God T. W. The PREFACE AFter we had escaped the cruel hands of persecuting Prelates and the dangers at Sea and had pretty well out-grown our Wilderness Troubles in our first Plantings in New-England And when our Common-wealth began to be founded and our Churches sweetly setled in Peace God abounding to us in more happy enjoyments then we could have expected Lest we should now grow secure our wise God who seldom suffers his own in this their wearisome Pilgrimage to be long without trouble sent a new Storm after us which proved the forest trial that ever befel us since we left our Native Soil Which was this that some going thither from hence full fraught with many unsound and loose Opinions after a time began to open their Packs and freely vent their Wares to any that would be their Customers Multitudes of Men and Women Church-members and others having tasted of their Commodities were eager after them and were streight infected before they were aware and some being tainted conveyed the Infection to others and thus that Plague first began amongst us that had not the wisdom and faithfulness of him that watcheth over his Vineyard night and day by the beams of his Light and Grace cleared and purged the Air certainly we had not been able to have breathed there comfortably much longer Our discourse of them shall tend to shew 1. What these Opinions were 2. How they spread so fast and prevailed so suddenly 3. How they did rage and reign when they had once gotten head 4. How they fell and were ruined when they were at highest The Opinions some of them were such as these I say some of them to give but a tast for afterwards you shall see a litter of Fourscore and eleven of their brats hung up against the Sun besides many new ones of Mistriss Hutchinsons all which they hatched and dandled As 1. 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 united to Christ and justified without faith yea from eternity 3. That Faith is not a receiving of Christ but a Man's discerning that he hath received him already 4. That a Man is united to Christ onely by the work of the Spirit upon him without any act of his 5. That a Man is never effectually Christ's till he hath assurance 6. This assurance is onely from the witness of the Spirit 7. This witness of the Spirit is meerly immediate without any respect to the word or any concurrence with it 8. When a Man hath once this witness he never doubts more 9. To question my assurance though I fall into Murther or Adultery proves that I never had true assurance 10. Sanctification can be no evidence of a Mans good Estate 11. No comfort can he had from any conditional Promise 12. Poverty in Spirit to which Christ pronounceth blessedness Mat. 5. 3. is onely this to see I have no grace at all 13. To see I have no grace in me will give me comfort but to take comfort from sight of grace is legal 14. An hypocrite may have Adam's graces that he had in Innocency 15. The graces of Saints and Hypocrites differ not 16. All graces are in Christ as in the Subject and none in us so that Christ believes Christ loves c. 17. Christ is the New Creature 18. God loves a Man never the better for any holiness in him and nevertheless be he never so unholy 19. Sin in a Child of God must never trouble him 20. Trouble in Conscience for sins of Commission or for neglect of duties shews a Man to be under a Covenant of VVorks 21. All Covenants to God expressed in works are legal works 22. A Christian is not bound to the Law as a rule of his conversation 23. A Christian is not bound to Pray 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 works 26. No Christian must be prest to duties of holiness 27. No Christian must be exhorted to faith love and prayer c. except we know he hath the Spirit 28. A Man may have all graces and yet want Christ. 29. All a Believer's activity is onely to act sin Now these most of them being so gross one would wonder how they should spread so fast and suddenly amongst a people so religious and well taught For declaring of this be pleased to attend two things 1. The nature of the Opinions themselves which open such a fair and easie way to Heaven that men may pass without difficulty 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 himself to take Christ but only a discerning that Christ is his own already and is only an act of the Spirit upon
by them delivered and to maintain their own way Now might one have frequently heard both in Court and Church-meetings where they were dealt withal about their opinions and exorbitant carriages such bold and menacing expressions as these This I hold and will hold to my death and will maintain it with my blood And if I cannot be heard here I must be forced to take some other course They said moreover what they would do against us biting their words in when such and such opportunities should be offered to them as they daily expected Insomuch that we had great cause to have feared the extremity of danger from them in case power had been in their hands Now you might have heard one of them Preaching a most dangerous Sermon in a great Assembly when he divided the whole Country into two ranks some that were of his opinion under a Covenant of Grace and those were friends to Christ others under a Covenant of Works whom they might know by this if they evidence their good estate by their Sanctification those were said he enemies to Christ Herods Pilates Scribes and Pharisees yea Antichrists and advised all under a Covenant of Grace to look upon them as such and did with great zeal stimulate them to deal with them as they would with such And withal alledging the Story of Moses that killed the Egyptian barely left it so I mention not this or any thing in the least degree to reflect upon this Man or any other for God hath long since opened his eyes I hope But to shew what racket these opinions did make there and will any where else where they get an head Now might you have seen open contempt cast upon the face of the whole general Court in subtile words to this very effect That the Magistrates were Ahabs Amaziahs Scribes and Pharisees Enemies to Christ led by Satan that old Enemy of Free-Grace and that it were better that a Milstone were hung about their necks and they were drowned in the Sea than they should censure one of their Iudgment which they were now about to do Another of them you might have seen so audaciously insolent and high-flown in Spirit and Speech that she bad the Court of Magistrates when they were about to censure her for her pernicious carriages Take heed what they did to her for she knew by an infallible revelation that for this act which they were about to pass against her God would ruin them their Posterity and that whole Common-wealth By a little taste of a few passages instead of multitudes here presented you may see what an heighth they were grown unto in a short time and what a spirit of Pride Insolency contempt of Authority Division Sedition they were acted by It was a wonder of mercy that they had not set our Common-wealth and Churches on a fire and consumed us all therein They being mounted to this heighth and carried with such a strong hand as you have heard and seeing a spirit of Pride Subtilty Malice and Contempt of all men that were not of their minds breathing in them our hearts sadded and our spirits tyred we sighed and groaned to Heaven we humbled our Souls by Prayer and Fasting that the Lord would find out and bless some means and ways for the cure of this sore and deliver his Truth and our selves from this heavy bondage Which when his own time was come he hearkned unto and in infinite Mercy looked upon our Sorrows and did in a wonderful manner beyond all Expectation free us by these means following 1. He stirred up all the Ministers Spirits in the Country to preach against those Errors and Practices that so much pestered the Country to inform to confute to rebuke c. thereby to cure those that were diseased already and to give Antidotes to the rest to preserve them from infection And tho' this Ordinance went not without its appointed effect in the latter respect yet we found it not so effectual for the driving away of this infection as we desired for they most of them hardned their faces and bent their wits how to oppose and confirm themselves in their way 2. We spent much Time and Strength in conference with them sometimes in private before the Elders only sometimes in our publick Congregation for all comers many very many hours and half days together we spent therein to see if any means might prevail we gave them free leave with all lenity and patience to lay down what they could say for their Opinions and answered them from point to point and then brought clear arguments from evident Scriptures against them and put them to answer us even until they were oftentimes brought to be either silent or driven to deny common Principles or shuffle off plain Scripture and yet such was their pride and hardness of heart that they would not yield to the Truth but did tell us they would take time to consider of our Arguments and in the mean space meeting with some of their Abetters strengthened themselves again in their old way that when we dealt with them next time we found them further off than before so that our hopes began to languish of reducing them by private means 3. Then we had an Assembly of all the Ministers and learned Men in the whole Country which held for three weeks together at Cambridge then called New-Town Mr. Hooker and Mr. Bulkley alias Buckley being chosen Moderators or Prolocutors the Magistrates sitting present all that time as hearers and speakers also when they saw fit a liberty also was given to any of the Country to come in and hear it being appointed in great part for the satisfaction of the people and a place was appointed for all the Opinionists to come in and take liberty of Speech only due order observed as much as any of our selves had and as freely The first week we spent in confuting the loose Opinions that we gathered up in the Country the summ of which is set down pag. 1. c. The other fortnight we spent in a plain Syllogistical Dispute ad vulgus as much as might be gathered up nine of the chiefest Points on which the rest depended and disputed of them all in order pro con In the forenoons we framed our arguments and in the afternoons produced them in publick and next day the Adversary gave in their Answers and produced also their arguments on the same questions then we answered them and replyed also upon them the next day These Disputes are not mentioned at all in the following Discourse happily because of the swelling of the book God was much present with his Servants Truth began to get ground and the adverse party to be at a stand but after discourse amongst themselves still they hardned one another yet the work of the Assembly through Gods blessing gained much on the hearers that were indifferent to strengthen them and on many wavering to settle them the Error of the Opinions
the Word or Directions thereof are not the Rule whereunto Christians are bound to conform themselves to live thereafter Confutation 4 5. This is contrary to the Scriptures which direct us to the Law and to the Testimony Esa. 8. 20. which also speaks of Christians as not being without Law to God but under the Law to Christ 1 Cor. 9. 22. Error 6. The Example of Christ's Life is not a pattern according to ‑ which men ought to act Confutation 6. This position those actions of Christ excepted which he did as God or as a Mediator God and man or on special occasions which concern not us is unsound being contrary to the Scripture wherein the example of Christs life is propounded to Christians as a Pattern of Imitation both by Christ and his Apostles Mat. 11. 29. Learn of me for I am meek c. 1 Cor. 11. 1. Be ye followers of me as I am of Christ Ephes. 5. 2. Walk in love as Christ hath loved us 1 Pet. 2. 21. Christ also suffered for us leaving us an example that ye should follow his steps 1 Joh. 2. 26. He that saith he abideth in him ought so to walk even as he hath walked Error 7. The new Creature or the new Man mentioned in the Gospel is not meant of Grace but of Christ. Confutation 7. The false-hood of this Proposition appeareth from the Scriptures which first propound Christ and the new Creature as distinct one from another 2 Cor. 5. 17. If any man be in Christ he is a new Creature Secondly The new Man is opposed to the old Man the old man is meant of Lusts and Vices and not of Adams person Ephes. 2. 22 24. Therefore the new Man is meant of graces and vertues and not of the person of Christ Col. 3. 9 10. Thirdly the new man is expresly said to consist in Righteousness and true Holiness Ephes. 4. 25. and to be renewed in Knowledge Col. 3. 10. which are Graces and not Christ. Error 8. By love 1 Corinth 13. 13. and by the armour mentioned Ephes. 6. are meant Christ. Confutation 8. This position is near of kin to the former but secondly the opposite 1 Cor. 13. meaneth that love which he exhorteth Christians to bear one towards another which if it were meant of Christ he might be said to exhort them to bear Christ one to another as well as to love one another 2. Faith and Hope there mentioned have Christ for their object and if by love be meant Christ he had put no more in the latter word than in the two former 3. And besides it may as well be said Faith in love as Faith in Christ and Hope in love as Hope in Christ if that were the meaning And by armour Ephes. 6. cannot be meant Christ. First Because two parts of that armour are Faith and Hope whereof the Scriptures make Christ the Object Col. 1. 5. Beholding the stedfastness of your Faith in Christ 1 Cor. 15. 19. If in this life only we had hope in Christ c. Now these Graces and the Object of them cannot be the same Secondly A person armed with that Armour may be said to be a sincere righteous patient Christian but if by the armour be meant Christ such predication should have been destroyed and you might more properly say a Christified Christian. Error 9. The whole letter of the Scripture holds for a Covenant of Works Confutation 9. This position is unsound and contrary to the constant tenor of the Gospel a main part of the Scriptures which in the letter thereof holds not forth a Covenant of works but of Grace as appeareth Ioh. 3. 16. 1. Tim. 1. 15. Mat. 11. 28. Heb. 8. 10 11. 12. Error 10. That God the Father Son and Holy Ghost may give themselves to the Soul and the Soul may have true Union with Christ true Remission of sins true Marriage and Fellowship true Sanctification from the Blood of Christ and yet be an Hypocrite Confutation 10. The word true being taken in the sense of the Scriptures this also crosseth the doctrine of Ephes. 4. 24. where Righteousness and true Holiness are made proper to him that hath heard and learned the truth as it is in Jesus Error 11. As Christ was once made flesh so he is now first made flesh in us ere we be carried to perfection Confutation 11. Christ was once made flesh Ioh. 1. 14. no other incarnation is recorded and therefore not to be believed Error 12. Now in the Covenant of Works a Legalist may attain the same Righteousness for truth which Adam had in Innocency before the Fall Confutation 12. He that can attain Adams Righteousness in sincerity hath his sin truly mortified but that no Legalist can have because true Mortification is wrought by the Covenant of Grace Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law but under Grace Error 13. That there is a new birth under the Covenant of Works to such a kind of Righteousness as before is mentioned from which the Soul must be again converted before it can be made partaker of Gods Kingdom Confutation 13. This is contrary to Tit. 3. 4. where the new birth is made a fruit of Gods love towards man in Christ of any new birth besides this the Scripture speaketh not It is also contrary to 2 Cor. 3. where it is made the work of the Spirit that is the Gospel opposed to the letter that is to the Law to give life the new birth brings forth the new creature and the new creature argueth our being in Christ 2 Cor. 5. 17. It is true indeed Gods Children that are born again must be converted again as Mat. 18. 3. but that conversion is not from that grace which they have received but from the corruption that still remains Error 14. That Christ works in the regenerate as in those that are dead and not as in those that are alive or the regenerate after Conversion are altogether dead to spiritual Acts. Confutation 14. This is contrary to Rom. 6. 11. Ye are alive unto God in Jesus Christ Ephes. 2. 1 5. He hath quickned us 1 Pet. 2. 5. Living stones Gal. 2. 20. The life that I now live Error 15. There is no inherent Righteousness in the Saints or Grace and Graces are not in the Souls of Believers but in Christ only Confutation 15. This is contrary to 2 Tim. 1. 5. The unfeigned Faith that dwelt in thee and dwelt first in thy Grandmoother 2 Pet. 1. 4. Partakers of the Divine Nature which cannot be but by inherent Righteousness 2 Tim. 1. 6. Stir up the Grace of God which is in thee Iohn 1. 16. Of his Fulness we all receive Grace for Grace but if there be no Grace in us we receive nothing from his Fulness 2 Cor. 4. 16. Our inward man is renewed day by day Rom. 12. 2. with Ephes. 4. 24. we are changed or renewed Error 16. There is no difference between
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
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.
given life c. 7. I may know I am Christ's not because I do crucisie the lusts of the flesh but because I do 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 Christ's have crucified the flesh with the affections and lusts 2. It savours of the flesh for these three things may seem to be expressed in it 1. If Scripture makes not opposite but subordinate Rom. 8. 13. I through the Spirit crucifie the flesh 2. That if I do not crucifie my lusts then there is an open and free way of looking to Christ contrary to the Scripture Mat. 5. 8. Blessed are the pure in heart for they shall see God both in boldness of Faith here and 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 crucifie my lusts in my own person which is so gross that it needs no more confutation than to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe Evidence of my being in Christ but if renouncing my self I crucifie the flesh in the strength of Christ applying his death by Faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholesome doctrine in an unwholsome Channel and a darkening and losing the truth in an unsavoury expression 8. Peter more leaned to a Covenant of works than Paul Paul's Doctrine was more for free-grace than Peters 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 Scripture is given by inspiration of God in such a point as the Covenant of works and grace is little less than Blasphemy 9. If Christ be my Sanctification what need I look to any thing in myself to evidence my Iustification Answ. This position is therefore unsound because it holds forth Christ to be my Sanctification so as that I need not look to any inherent holiness in my self whereas Christ is therefore said to be our Sanctification because he works Sanctification in us and we daily ought to grow up in him by receiving new supply and increase of grace from his fulness according to 2 Pet. 3. 18. Grow in grace and in the knowledge of our Lord Iesus Christ. The Proceedings of the General Court holden at New-Town in the Massachusets in New-England Octob. 2. 1637. Against Mr. Wheelwright and other Erroneous and Seditious Persons for their Disturbances of the Publick Peace ALthough the Assembly of the Churches had confuted and condemned most of those New Opinions which were sprung up amongst us and Mr. Cotton had in publick view consented with the rest yet the Leaders in those Erroneous ways would not give in but stood still to maintain their New Light which they had boasted of and that the difference was still as wide as before viz. as great as between Heaven and Hell Mr. Wheelwright also continued his Preaching after his former manner and Mistriss Hutchison her wonted Meetings and Exercises and much offence was still given by her and others in going out of the Ordinary Assemblies when Mr. Wil. began any exercise and some of the Messengers of the Church of Boston had contemptuously withdrawn themselves from the General Assembly with professed dislike of their proceedings and many Evidences brake forth of their discontented and turbulent spirits it was conceived by the Magistrates and others of the Countrey that the means which had been used proving uneffectual the case was now desperate and the last remedy was to be applied and that without farther delay lest it should be attempted too late when fitter opportunity might be offered for their advantage as they had boasted and did certainly expect upon the return of some of their chief supporters who by a special providence were now absent from them And for this end the General Court being assembled in the ordinary course it was determined to begin with these Troublers of our Peace and to suppress them by the Civil Authority whereunto there was a fair occasion offered upon a Seditious Writing which had been delivered into the Court in March when Mr. Wheel was convict of Sedition c. under the hands of more than Threescore of them and Intituled A Remonstrance or Petition the Contents whereof were as followeth We whose Names are under-written have diligently observed this honoured Courts proceedings against our dear and reverend Brother in Christ Mr. Wheel now under censure of the Court for the Truth of Christ we do humbly beseech this Honourable Court to accept this Remonstrance and Petition of ours in all due submission tendred to your Worships For first whereas our beloved Brother Mr. Wheel is censured for contempt by the greater part of this honoured Court we desire your Worships to consider the sincere intention of our Brother to promote your end in the day of Fast for whereas we do perceive your principal intention the day of fast looked chiefly at the publick Peace of the Churches our Reverend Brother did to his best strength and as the Lord assisted him labour to promote your end and therefore endeavoured to draw us nearer unto Christ the head of our union that so we might be established in Peace which we conceive to be the true way sanctified of God to obtain your end and therefore deserves no such censure as we conceive Secondly Whereas our dear Brother is censured of Sedition we beseech your Worships to consider that either the person condemned must be culpable of some Seditious Fact or his Doctrin must be Seditious or must breed Sedition in the hearts of his hearers or else we know not upon what grounds he should be Censured Now to the first we have not heard any that have witnessed against our Brother for any Seditious Fact Secondly neither was the Doctrine it self being no other but the very expressions of the Holy Ghost himself and therefore cannot justly be branded with Sedition Thirdly if you look at the effects of his Doctrine upon the hearers it hath not stirred up Sedition in us not so much as by accident we have not drawn the Sword as sometimes Peter did rashly neither have we rescued our innocent Brother as sometimes the Israelites did Ionathan and yet they did not Seditiously The Covenant of Free grace held forth by our Brother hath taught us rather to become humble Suppliants to your Worships and if we should not prevail we would rather with patience give our cheeks to the smiters Since therefore the Teacher the Doctrine and the Hearers be most free from Sedition as we
tend to Sedition for whereas before he broached his Opinions there was a peaceable and comely Order in all Affairs in the Churches and Civil State c. now the difference which he hath raised amongst men by a false distinction of a Covenant of Grace and a Covenant of Works whereby one party is looked at as friends to Christ and the other as his Enemies c. all things are turned upside down amongst us As first in the Church he that will not renounce his Sanctification and wait for an immediate Revelation of the Spirit cannot be admitted be he never so godly he that is already in the Church that will not do the same and acknowledge this new Light and say as they say is presently noted and under esteemed as favouring of a Covenant of Works thence it spreads into the Families and sets divisions between Husband and wife and other Relations there till the weaker give place to the stronger otherwise it turns to open Contention it is come also into Civil and publick Affairs and hath bred great Disturbance there as appeared in the late Expedition against the Pâ—…quids for whereas in former Expeditions the Town of Boston was as forward as any others to send of their choice Members and a greater number thâ—… other Townâ—… in the time of the former Governour now in this last service they sent not a Member but one or two whom they cared not to be rid of and but a few others and those of the most refuse sort and that in such a careless manner as gave great discouragement to the Service not one man of that side accompanying their Pastor when he was sent by the joint consent of the Court and all the Elders upon that Expedition not so much as bidding him farewel what was the reason of this difference Why nothing but this Mr. Wheelwright had taught them that the former Governour and some of the Magistrates then were friends of Christ and Free-Grace but the present were Enemies c. Antichrists Persecutors What was the reason that the former Governour never stirred out but attended by the Sergeants with Halberts or Carbines but this present Governour neglected Why the people were taught to look at this at an Enemy to Christ c. The same difference hath been observed in Town Lots Rates and in neighbour Meetings and almost in all Affairs whereby it is apparent what disturbance the seditious Application of Mr. Wheelwright hath wrought among us therefore as the Apostle saith I would they were cut off that trouble you and as Cain Hagar and Ishmael were expressed as troublers of the families which were then as common-wealths so Justice requires and the necessity of the Peace calls for it that such disturbers should be put out from amongst us seeing it is one of their Tenents that it is not possible their Opinions and external Peace can stand together and that the difference between them and us is as they say as wide as between Heaven and Hell Further the Court declared what means had been used to convince him and to reduce him into the right way as first at the Court when he was convict of his Offence the Ministers being called together did labour by many sound Arguments both in publick and private to convince him of his Error and Sin but he contemptuously slighted whatsoever they or the Magistrates said to him in that behalf and since that much pains had been taken with him both by Conference and Writing not only privately but also by the late Assembly of the Churches wherein his erroneous Opinions which were the ground-work of his seditious Sermon were clearly confuted and himself put to silence yet he obstinately persisted in justification of his erroneous Opinions and besides there was an Apology written in defence of the Proceedings of the Court against him which though it were kept in for a time in expectation of a Remonstrance which some of his party were in hand with for justification of his Sermon yet it was long since published and without question he hath seen it besides the Court hath used much patience towards him from time to time admonishing him of his danger and waiting for his Repentance in stead whereof he hath threatned us with an Appeal and urged us to proceed To this Mr. Wheelwright replyed that he would by the help of God make good his doctrines and frees them from all the Arguments which had been brought against them in the late Assembly and denyed that he had seen the Apology but confessed that he might have seen it if he would This was observed as an argument of the pride of his spirit and wilful neglect of all the means of Light in that he would not vouchsafe to read a very brief Writing and such as so much concerned him Although the Cause was now ready for Sentence yet night being come the Court arose and enjoyned him to appear the next morning The next morning he appeared but long after the hour appointed the Court demanded what he had to alledge why Sentence should not proceed against him He answered that there was no Sedition or Contempt proved against him and whereas he was charged to have set forth the Magistrates and Ministers as Enemies to Christ c. he desir'd it might be shewed him in what page or leaf of his Sermon he had so said of them The Court answer'd that he who designs a man by such Circumstances as do note him out to common Intendments doth as much as if he named the party when Paul spake of those of the Circumcision it was as certain whom he meant as if he named the Iews when in Bohemia they spake of differences between men sub una sub utraque it was all one as to have said Papists and Protestants so of the Monstrants and Remonstrants for by the means of him and his followers all the people of God in this Countrey were under the distinction of men under the Covenant of Grace and men under a Covenant of works Mr. VVheelw alledged a place in Mat. â—…1 where Christ speaking against the Scribes and Pharisees no advantage could they take against him because he did not name them but it was answer'd they did not spare him for that cause for then they would have taken their advantage at other times when he did name them One or two of the Deputies spake in his defence but it was to so little purpose being only more out of affection to the party than true judgment of the state of the cause that the Court had little regard of it Mr. VVheelwright being demanded if he had ought else to speak said that there was a double Fallacy in the charge laid upon him 1. In that the troubles of the Civil State were imputed to him but as it was by accident as it is usual in preaching of the Gospel 2. That it was not his Sermon that was the cause of them but the Lord Jesus Christ. To which the
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
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
Light 4. That his party might not fear lest he should break the rule of Meekness c. he bringeth in the Example of Stephen Act. 7. 58. and the Example of Christ Ioh. 8. 44. and Mat. 23. 23. 5. To those who might fear lest this strife should cause a combustion in Church and Common-wealth he answers and tells them plainly it will do so but yet to uphold their hearts he arms them with the Prediction of Christ Luk. 12. 49. and tells them that it is the desire of the Saints that that fire were kindled and with that in Esa. 9. 5. which he interprets of Michael and the Angels and with that in Mal. 4. 2. and by that in the Revelation the Whore must be burnt 6. He arms them against persecution by exhorting them not to love their lives unto the death but be willing to be killed like sheep seeing it is impossible to hold forth the Truth of God with external peace and quietness This he inforceth by the Example of Sampson who slew more at his death than in his life These passages of his Sermon being openly read Master Wheelwright did acknowledge and justifie the same and being demanded either then or before whether by those under a Covenant of works he did mean any of the Ministers and other Christians in those Churches he answer'd that if he were shewed any that walked in such a way as he had described to be a Covenant of Works them he did mean Here divers speeches passed up and down whereof there was no special notice taken as not material to the purpose in hand The Court proceeded also to examine some witnesses about another Sermon of his whereat much offence had also been taken and not without cause as appeared to the Court for in that he seemed to scare men not only from legal Righteousness but even from Faith and Repentance as if that also were a way of the Covenant of works but this being matter of doctrine the Court passed it by for the present only they and the Ministers present divers of them declared their grief to see such Opinions risen in the Countrey of so dangerous Consequence and so directly crossing the Scope of the Gospel as was conceived and it was retorted upon him which he in his Sermon chargeth his adverse party with tho' uncharitably and untruly when he saith they would take away the True Christ that to make good such a Doctrine as he held forth to common intendment must needs call for a new Christ and a new Gospel for sure the old would not own or justifie it Then the Court propounded a question to the Ministers which because they desired time of consideration to make answer unto was given them in writing upon the outside of Master Wheelwrights Sermon in these words Whether by that which you have heard concerning Mr. Wheelwrights Sermon and that which was witnessed concerning him ye do conceive that the Ministers in this Country do walk in and teach such a way of Salvation and evidencing thereof as he describeth and accounteth to be a Covenant of works To this question being again called for into the Court the next morning they returned an affirmative answer in the very words of the question adding withal that they would not be understood that their doctrine and Master VVheelwrights about Justification and Salvation and evidencing thereof did differ in all things but only in the point presented and debated now in Court and that of this their answer they were ready to give reasons when the Court should demand them and that to this they consented except their Brother the Teacher of Boston After this by leave of the Court the Ministers all spake one by one in order some more largely laying open by solid Arguments and notorious Examples the great dangers that the Churches and Civil State were fallen into by the differences which were grown amongst us in matters of Religion offering themselves withal to imploy all their studies to effect a Reconciliation shewing also their desires that Mr. VVheelwright would be with them when they should meet for this purpose and blaming his former strangeness as a possible occasion of these differences of Judgment Others spake more briefly but consented with the former and all of them as they had occasion to speak to Mr. VVheelw or to make mention of him used him with all humanity and respect what his carriage was towards them again those who were present may judge as they saw cause The matters objected against Mr. VVheel being recollected and put to the vote the opinion of the Court was that he had run into Sedition and Contempt of the Civil Authority which accordingly was recorded to the same effect and he was injoyned to appear at the next general Court to abide their further Sentence herein And whereas motion was made of injoyning him silence in the mean time the Ministers were desired to deliver their Advice what the Court might do in such a case Their Answer was that they could not give a clear resolution of the question at the present but for Mr. VVheel they desired that the Court would rather refer him to the Church of B. to deal with him for that matter which accordingly was done and so he was dismissed Such of the Magistrates and Deputies as had not concurred with the major part in the Vote some of them moved that the dissent might be recorded but it was denyed as a course never used in this or any such Court. Afterward they tendered a Protestation which was also refused because therein they had justifi'd Mr. VVheel as a faithful Minister of the Lord Jesus and condemned the Court for undue proceeding but this was offered them that if they would write down the words of the record and subscribe their dissent without laying such Aspersion upon the Court it should be received Although the simple Narration of these Proceedings might be sufficient to justifie the Court in what they have done especially with these of this Jurisdiction who have taken notice of the passages in the general Court in Decem. last yet for satisfaction of others to whom this case may be otherwise presented by Fame or Misreport we will set down some Grounds and Reasons thereof some whereof were expressed in the Court and others tho' not publickly insisted upon yet well conceived by some as further motives to lead their judgments to do as they did And 1. It is to be observed that the noted differences in point of Religion in the Churches here are about the Covenant of Works in opposition to the Covenant of Grace in clearing whereof much dispute hath been whether Sanctification be any evidence of Justification 2. That before Mr. VVheel came into this Country which is not yet two years since there was no strife at least in publick observation about that point 3. That he did know as himself confessed that divers of the Ministers here were not of his Judgment in those points and
that the publishing of them would cause disturbance in the Country and yet he would never confer with the Ministers about them that thereby he might have gained them to his opinion if it had been the truth or at least have manifested some care of the publick Peace which he rather seemed to slight when being demanded in the Court a Reason of such his failing he answer'd that he ought not to consult with flesh and blood about the publishing of that Truth which he had received from God 4. It was well known to him that the Magistrates and Deputies were very sensible of those differences and studious of pacifying such minds as began to be warm and apt to contention about them and for this end at the said Court in December where these differences and alienations of mind through rash censures c. were sadly complained of they had called in the Ministers and Mr. Wheel being present had desired their advice for discovery of such dangers as did threaten us hereby and their help for preventing thereof and it was then thought needful to appoint a solemn day of humiliation as for other occasions more remote so especially for this which more nearly concerned us and at this time this very point of evidencing Justification by Sanctification set into some debate and Mr. Wheel being present spake nothing though he well discerned that the Judgment of most of the Magistrates and near all the Ministers closed with the affirmative 5. That upon the said fast Mr. Wheel being desired by the Church to exercise as a private Brother by way of Prophecy when Mr. Cotton teaching in the afternoon out of Isa. 58. 4. had shewed that it was not a fit work for a day of Fast to move strife and debate to provoke to contention c. but by all means to labour pacification and reconciliation and therein had bestowed much time and many forcible arguments yet Mr. Wheel speaking after him taught as is here before mentioned wholly omitting those particular occasions which the Court intended nay rather reproving them in teaching that the only cause of Fasting was the absence of Christ c. and so notwithstanding the occasion of the day Mr. Cottons Example the intent of the Court for procuring peace he stirred up the people to contention and that with more than ordinary vehemency Now if any man will equally weigh the proceedings of the Court and these observations together we hope it will appear that Mr. Wheelwright was justly convicted of Sedition and Contempt of Authority and such as have not leisure or will to compare them together may only read that which here followeth and receive satisfaction thereby carrying this along with them that the acts of Authority holding forth the face and stamp of a divine Sentence should not be less regarded than the actions of any private brother which a good man will view on all four sides before he judge them to be evil Sedition and Contempt are laid to his Charge Sedition doth properly signifie a going aside to make a party and is rightly described by the Poet for it is lawful to fetch the meaning of words from human Authority In magno populo cum saepe coorta est seditio saevitabque animis c. whence it it doth appear that when the minds of the people being assembled are kindled or made fierce upon some sudden occasion so as they fall to take part one against another this is Sedition for when that furor which doth arma ministrare is once kindled the Sedition is begun though it come not to its perfection till faces saxa volant Tully saith Seditionem esse dissensionem omnium inter se cum â—…unt alii in aliud when the people dissent in opinion and go several ways Isidore saith Seditiosus est qui dissensionem animorum facit discordias gignit He that sets mens minds at difference and begets strife And if we look into the Scripture we shall find examples of sedition agreeing to these descriptions The uprore mov'd by Demetrius Act. 19. was sedition yet he neither took up arms nor perswaded others so to do but only induced the minds of the people and made them fierce against the Apostles by telling them they were enemies to Diana of the Ephesians Korah and his company moved a most dangerous sedition yet they did not stir up the people to fight only they went apart and drew others to them against Moses and Aaron here was nothing but words and that by a Levite who might speak by his place but it cost more than words before it was pacified Now in our present case did not Mr. Wheel make sides when he proclaimed all to be under a Covenant of works who did not follow him step by step in his description of the Covenant of Grace Did he not make himself a party on the other side by often using these and the like words We Us Did he not labour to heat the minds of the people and to make them fierce against those of that side which he opposed and whereof he knew that most of the Magistrates and Ministers had declared themselves when with the greatest fervency of spirit and voice he proclaims them Antichrists Enemies Philistines Herod Pilate persecuting Jews and stirred them up on his part to fight with them to lay load on them to burn them to thresh them and to bind them in chains and fetters to kill them and vex their hearts and that under the pain of the Curse of Meroz Tantaene animis coelestibus irae Would one think that any heavenly Spirit could have breathed so much anger when an Angel would have given milder language to the Devil himself And all this without vouchsafing one argument to convince these Enemies of their evil way or one word of Admonition or Advice to themselves to draw them out of danger But it is objected that he expressed his meaning to be of a spiritual fighting and killing c. with the Sword of the Spirit only It is granted he did so yet his Instances of Illustration or rather Inforcement were of another nature as of Moses killing the Egyptian in defence of his Brother Sampson losing his life with the Philistines the fight of Ionathan and his Armour-bearer and of Davids Worthies Baruc and Iael c. these obtained their Victories with Swords and Hammers c. And such are no spiritual Weapons so that if his intent were not to stir up to open Force and Arms neither do we suspect him of any such purpose otherwise than by consequence yet his reading and experience might have told him how dangerous it is to heat Peoples affections against their opposites a mind inflamed with indignation among some People would have been more apt to have drawn their Swords by the authority of the examples he held forth for the incouragement than to have been kept to Spiritual Weapons by the restraining without cautions such as cannot dispute for Christ with Stephen
will be ready to draw their Swords for him like Peter for furor arma ministrat like him who when he could not by any Sentence in the Bible confute an Heretick could make use of the whole book to break his head we might hold forth instances more than enough The Wars in Germany for these hundred years arose from dissentions in Religion and though in the beginning of the contention they drew out onely the Sword of the Spirit yet it was soon changed into a Sword of Steel So was it among the Consederate Cantons of Helvetia which were so many Towns as nearly combined together as ours here so was it also in the Netherlands between the Orthodox and the Arminians so hath it been between the Calvinists and Lutherans In every place we find that the contentions began first by disputations and Sermons and when the minds of the people were once set on fire by reproachful Terms of incendiary Spirits they soon set to blows and had always a tragical and bloody issue And to clear this objection Mr. Wheel professed before-hand what he looked for viz. that his Doctrine would cause combustions even in the Common-wealth as well as in the Churches which he could not have feared if he had supposed as in Charity he well might that those who were set over the People here in both States were indeed true Christians yea he not only confesseth his expectation but his earnest desire also of such combustions and disturbances when he saith that it is the Saints desire to have the fire kindled as if he were come among Turks or Papists and not among the Churches of Christ amongst whom Paul laboured to quench all fire of contention but with the Corinthians Romans and Galatians and wished that those were cut off who troubled them setting a mark upon such as made division and a note of a carnal mind therefore this objection will not save him his offence is yet without excuse he did intend to trouble our peace and he hath effected it therefore it was a contempt of that authority which required every Man to study Peace and Truth and therefore it was a seditious contempt in that he stirred up others to joyn in the disturbance of that Peace which he was bound by Solemn Oath to preserve But here he puts in a plea that he did take the onely right way for Peace by holding out the Lord Jesus Christ in the Covenant of Free Grace for without Christ there is no peace but get Christ and we have all To this we reply first We would demand of him what he accounts a holding forth a Covenant of Grace for saving that he saith this is a Covenant of Grace that is a Covenant of Works no Man can discern any such thing by his proofs for there is not any one argument in his Sermon to convince the judgment that so it is and if we search the Scripture we find in the Old Testament Ier. 31. the Covenant of Grace to be this I will write my Law in their hearts or I will be their God c. and in the new Testament we find He that believes in the Lord Iesus Christ shall be saved and that it is of Faith that it might be of Grace but other Covenant of Grace than these or to the same effect are not in our Bibles Again Tho' it be true that get Christ and we have all in some respect yet we must remember him of what he said with the same breath that Truth and external Peace cannot possibly stand together how then would he have us believe that such a holding forth Christ should bring the desired Peace This is some what like the Jewish Corban I will give to God and he shall help my Parents or as when a poor man stands in need of such relief as I might give him instead there of I pray to God to bless him and tell him that the blessing of God maketh rich or as I give a Lawyer a Fee to plead my cause and to procure me Justice and when the day of hearing comes he makes a long Speech in commending the justice of the King and perswading me to get his favour because he is the fountain of Justice This is to reprove the wisdom of God by looking that the supreme and first cause should produce all effects without the use of subordinate and nearer causes and means so a Man should live out his full time by God's decree onely without meat or medicine this plea therefore will not hold let us hear another It is objected that the Magistrates may not appoint a Messenger of God what he should teach admit so much yet he may limit him what he may not teach If he forbid him to teach Heresie or Sedition c. he incurs as well a contempt in teaching that which he was forbidden as sins in teaching that which is evil Besides every truth is not seasonable at all times Christ tells his Disciples That he had many things to teach them but they could not bear them then Joh. 16. 12. and God giveth his Prophets the Tongue of the Learned that they may know how to speak a word in season Isa. 50. 40. and if for every thing there be a season then for every Doctrine Eccles. 3. 1. The abolishing of the Ceremonial Law was a Truth which the Apostles were to teach yet there was a season when Paul did refrain it Acts 21. 24. and the same Paul would not circumcise Titus though he did Timothy so the difference of persons and places made a difference in the season of the Doctrine and if Mr. Wheelwright had looked upon the words which followed in the Text Matth. 9. 16 17. he might have learned that such a Sermon would as ill suit the season as old Bottles do new Wine and by that in Esay before-mentioned he might have had known the Spirit of God doth teach his Servants to discern of seasons as well as of truths for if there be such a point in wisdom as Men call discretion sure Religion which maketh truly wise doth not deprive the Servants of God of the right use thereof When Paul was to deal with the Sorcerer who did oppose his Doctrine Acts 13. he calls him the Child of the Devil c. but when he answered Festus who told him he was mad and rejected his Doctrine also he useth him gently and with terms of honourable respect Tho' Stephen calls the Jews stiff-necked and of uncircumcised hearts c as knowing them to be malitious and obstinate Enemies to Christ yet Paul directs Timothy being to deal with such as were not past hope tho' they did oppose his Doctrine for the present not to strive but to use all gentleness instructing them with meekness c. 2. Tim. 2. The Prophet Elisha when he speaks to Iehoram very roughly as one not worthy to be looked at yet he shews a different respect of Iehosaphat tho' he were then out of his way and