Father of lights The whole 119. Psalme besides innumerable texts of Scripture doth abundantly confute this by shewing that the servants of God have beene taught by the Spirit of God to pray for every gift and grace needfull for them and not onely for Christ Errour 24. He that hath the seale of the Spirit may certainely 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 Errour 25. A man may have all graces and poverty of spirit and yet want Christ Confutation 25. This is contrary to Matth. 5.3 Blessed are the poore in spirit but without Christ none can be blessed Ephes 4.22.24 he that hath righteousnesse and true holinesse hath learned the truth as it is in Jesus and therefore hath Christ Errour 26. The faith that justifieth us is in Christ and never had any actuall being out of Christ Confutation 26. This is contrary to Scripture Luke 17.5 Lord encrease 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 Esay 64.7 No man stirres up himselfe to lay hold upon thee Errour 27. It is incompatible to the Covenant of grace to joyne faith thereunto Confutation 27. This is contrary to Marke 16.16 Preach the Gospel hee that beleeveth shall be saved Rom. 4.3 Abraham beleeved and it was counted to him for righteousnesse and Abraham is a patterne to all under the Covenant of grace Rom. 4.24 Errour 28. To affirme there must be faith on mans part to receive the Covenant is to undermine Christ Confutation 28. First Faith is required on mans part to receive the Covenant of grace according to these Scriptures John 1.12 To as many as received him even to them that beleeved on his name Marke 16.16 He that beleeveth shall be saved Secondly to affirme there must be faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures John 3.33 He that beleeveth hath put to his seale 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. Errour 29. An hypocrite may have these two witnesses 1 John 5.5 that is to say the water and bloud Confutation 29. No hypocrite can have these two witnesses water and bloud that is true justification and sanctification for then he should be saved according to these Scriptures Rom. 8.30 2 Thess 2.13 Acts 26.18 Errour 30. If any thing may be concluded from the water and bloud it is rather damnation then salvation Confutation 30. This is contrary to the Scriptures last mentioned Errour 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 therfore by the same ground might be admitted Errour 32. After the revelation of the spirit neither Devill nor sinne can make the soule to doubt Confutation 32. This position savours of orrour else Asaph had not the revelation of the Spirit seeing he doubted Psal 73.13 whether he had not clensed his heart in vaine and that God had forgotten to be gracious then also faith should be perfect which was never found no not in our father Abraham Errour 33. To act by vertue of or in obedience to a command is legall Confutation 33. So is it also Evangelicall 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 Hebr. 5.9 If we love Christ we are to keep his Commandements John 14.29 Errour 34. We are not to pray against all sinne because the old man is in us and must be and why should we pray against that which cannot be avoyded Confutation 34. This is contrary to 1 Thess 5 23. 1 Cor. 13.7 Errour 35. The efficacy of Christs 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 with him that the body of finne might be destroyed that we should not serve sinne contrary also to Hebr. 4.14 that he might through death destroy him c. and 1 John 3.8 whence we infer that if Christ came to destroy the body of sin to destroy the Devill to dissolve the workes of the Devill then not to kill his owne graces which are the workes of his owne Spirit Errour 36. All the activity of a beleever is to act to sinne Confutation 36. Contrary to Rom. 7.15 as also to Gal. 5.17 the spirit lusteth against the flesh Errour 37. We are compleatly united to Christ before or without any faith wrought in us by the Spirit Confutation 37. The terme united being understood of that spirituall relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 John 5.12 He that hath the Son hath life And the terme compleatly implying a presence of all those bands and ligaments and meanes as are required in the word or are any wayes necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expressely 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 doe expresse union as comming to Christ John 6.35 and eating and drinking Christ vers 47. compared with vers 54. having the Sonne 1 John 5.12 and receiving Christ John 1.12 and marriage unto Christ Ephes 5.32 if there be no dwelling of Christ in us no comming 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 Errour 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 yee to the waters Matth. 11.28 Come to me all yee that are weary and heavy laden John 7.37 If any man thirst let him come to me and drinke Revel 22.17 Let him that is athirst come Marke 1.15 Repent and beleeve the Gospel if the word indefinitely be sanctified for the begetting of faith if the Gospel it selfe be laid downe in a conditionall promise if the Apostles and Prophets and Christ himselfe have laid hold upon such promises to help to union and closing with himselfe then there may be a true closing with Christ in a promise that hath a qualification or condition expressed Errour 39.
must keep his wife and children for which hee was presently committed to the Officer The Court reasoned a good while with them both but they were peremptory and would acknowledge no failing and because of their contemptuous speeches and for that they were known to bee very busie persons and such as had offered contempt to the Magistrates for that they were not of their opinion they were dis-franchised and sined William Baulston twenty pounds Ed. Hutchison foety pounds The next morning Ed. Hutchison acknowledged his fault in his mis-behaviour in the face of the Court and so was released of his imprisonment but both were disabled from bearing any publick Office Tho. Marshal Dynely Dier Rich. Gridly ANother day were called foure more of the principall stirring men who had subscribed to the Petition Thomas Marshal the Ferry-man who justifyed the Petition so farre that hee would not acknowledge any fault yet hee answered more modestly then the former therefore hee was not fined but dis-franchised and put out of his place Dynely and Dier had little to say for themselves but perfisting in their justification they were also dis-franchised likewise Rich. Gridly an honest poore man but very apt to meddle in publick affaires beyond his calling or skill which indeed was the fault of them all and of many others in the Country meane condition and weake parts having nothing to say but that he could find no fault c. was dis-franchised Mistris 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 Mistris Hutchison the wife of Mr. William Hutchison of Boston a very honest and peaceable man of good estate and the daughter of Mr. Marbury 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 then a man though in understanding and judgement inferiour to many women This woman had learned her skil in England and had discovered some of her opinions in the Ship as shee came over which had caused some jealousie of her which gave occasion of some delay of her admission when shee first desired fellowship with the Church of Boston but shee cunningly dissembled and coloured her opinions as shee soon got over that block and was admitted into the Church then shee began to go to work and being a woman very helpfull in the times of child-birth and other occasions of bodily infirmities and well furnished with means for those purposes shee easily insinuated her selfe into the affections of many and the rather because shee 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 witnesse of the Spirit as the Scripture 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 legall 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 successe that appeared from this discovery But when shee had thus prepared the way by such wholesome truths then shee begins to set forth her own stuffe and taught that no sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witnesse of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witnesse was a Covenant of works whereupon many good soules that had been of long approved godlinesse 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 soule remained alwayes as a dead Organ and other of those grosse errours which were condemned in the late Assembly and whereof diverse had been quashed by the publick Ministery but the maine and bottom of all which tended to quench all indevour and to bring to a dependance upon an immediate witnesse of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to bee opposed and shee being questioned by some who marvelled that such opinions should spread so fast shee made answer that where ever shee 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 waite for Christ to do all so that after shee had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they outwent their teacher then shee kept open house for all commers and set up two Lecture dayes in the week when they usually met at her house threescore or fourescore persons the pretence was to repeate Sermons but when that was done shee 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 shee would bee sure to make it serve her turn for the confirming of her maine principles whereof this was another That the darker our sanctification is the cleerer is our justification And indeed most of her new tenents tended to slothfulnesse and quench all indevour in the creature and now was there no speech so much in use as of vilifying sanctification 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 bee accepted then it is explained and ratifyed at Mount Sinui 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 bee compleat as the Covenant of Grace by the Spirit seales forgivenesse of sins one of the venters whereon Christ begets children c. and in the end wherefore is all this adoe
nature of your meeting to the kind of exercise wee will follow you in this and shew you your offence in them for you do not as the Bereans search the Scriptures for their confirming in the truths delivered but you open your teachers points and declare his meaning and correct wherein you think he hath failed c. and by this meanes you abase the honour and authority of the publick Ministery and advance your own gifts as if hee could not deliver his matter so clearely to the hearers capacity as your self Hutch Prove that that any body doth that Court Yes you are the woman of most note and of best abilities and if some other take upon them the like it is by your teaching and example but you shew not in all this by what authority you take upon you to bee such a publick instructer after shee had stood a short time the Court gave her leave to sit downe for her countenance discovered some bodily infirmity Hutch Here is my authority Aquila and Priscilla tooke upon them to instruct Apollo more perfectly yet he was a man of good parts but they being better instructed might teach him Court See how your argument stands Priscilla with her husband tooke Apollo home to instruct him privately therefore Mistris Hutchison without her husband may 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 sute your practise Hutch Must I shew my name written therein Court You must shew that which must be aequivalent … ing your Ministry is publicke you would have them receive your instruction as comming 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 tooke upon me a publick Ministery I should breake a rule but not in exercising a gift of Prophecy and I would see a rule to turne away them that come to me Court It is your exercise which drawes them and by occasion thereof many families are neglected and much time lost and a great damage comes to the Common-wealth thereby which wee 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 downe her meetings except authority did put them downe and then she might be subject to authority Then the Court laid to her charge the reproach she had cast upon the Ministers and Ministery in this Country saying that none of them did preach the Covenant of free Grace but Master Cotton and that they have not the Seale of the Spirit and so were not able Ministers of the New Testament she denyed 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 Mistris Hutchison did slight them and their Ministery in their common talke as if they did preach nothing but a Covenant of workerr because they pressed much for faith and love c. without holding forth such an immediate witnesse 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 deale freely and truly therein she said that the feare of man was a snare and therefore she was glad she had this opportunity to open her minde and thereupon she told them that there was a wide difference betweene Master Cottons Ministery and theirs and that they could not hold forth a Covenant of free Grace because they had not the Seale of the Spirit and that they were not able Ministers of the New Testament It was neare night so the Court brake up and she was enjoyned to appeare againe the next morning When she appeared the next day she objected that the Ministers had spoken in their owne cause and that they ought not to be informers and witnesses both and required that they might be sworne to what they had spoken to which the Court answered that if it were needfull 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 testimones they being 6. or 7. men of long approved godlinesse and sincerity in their course and for that it was also generally observed that those of her party did looke at their ministery for the most part as a way of the Covenant of workes and one had beene punished about halfe a yeere before for reporting the like of them The Court did pause a while at it whereupon she said that she had Mr. Wilsons notes of that conference which were otherwise then they had related the Court willed her to shew them but her answer was shee had left them at home whereupon Mr. Wilson with the leave of the Court said that if she brought forth his notes they should finde written at the foote of them that he had not wirtten downe all that was spoken but being often 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 tooke impression on him for he was much grieved that she should make such comparison betweene him and his brethren but yet he tooke her meaning to be onely of a graduall difference when she said that they did not hold forth a Covenant of Free-grace as he did for she likened them to Christs Disciples and their ministery before his ascension and before the holy Ghost was come downe 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 Seale 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 rembembred onely so much as at present tooke most impression in him so the rest of the Elders had reason to remember some other passages which he might not heare or not so much observe as they whom it so neerely and properly concerned All this would not satisfie Mistris Hutchison but she still called to have them sworne whereupon the Court being weary of the clamour and that all mouths might be stopped required three of
ANTINOMIANS AND FAMILISTS CONDEMNED By the SYNOD of ELDERS IN NEVV ENGLAND WITH THE Proceedings of the Magistrates against them And their Apology for the same Together with A Memorable example of Gods Iudgements upon some of those Persons so proceeded against LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Royall Exchange 1644. A Catalogue of such erroneous opinions as were found to have beene brought into New England and spread under-hand there as they were condemned by an Assembly of the Churches at New Town Aug. 30. 1637. The Errors 1. IN the conversion of a sinner which is saving and gracious the faculties of the soule and workings thereof in things partaining to God are destroyed and made to cease The Confutation 1. This is contrary to the Scripture which speaketh of the faculties of the soule as the understanding and the will not as destroyed in conversion but as changed Luk. 24.45 Christ is said to have opened their understandings Joh. 21.18 Peter is said to be led whither he would not therefore he had a will Againe to destroy the faculties of the soule is to destroy the immortality of the soule Error 2. In stead of them the Holy Ghost doth come and take place and doth all the works of those natures as the faculties of the human nature of Christ do Confutation 2. This is contrary to Scripture which speaketh of God as sanctifying our soules and spirits 1 Thess 5.23 purging our consciences Heb. 9.14 refreshing our memories Joh. 14.26 Error 3. That the love which is said to remain when faith and hope cease is the Holy Ghost Confutation 3. This is contrary to the Scriptures which put an expresse difference betweene the Holy Ghost and love 2 Cor. 6.6 And if our love were the Holy Ghost we cannot bee said to love God at all or if wee did it was because we were personally united to the Holy Ghost Error 4 5. That those that bee in Christ are not under the Law and commands of the word as the rule of life Alias that the will of God in the Word or directions thereof are not the rule whereunto Christians are bound to conforme themselves to live thereafter Confutation 4 5. This is contrary to the Scriptures which direct us to the Law and to the Testimony Esay 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 Christs life is not a patterne according to which men ought to act Confutation 6. This position those actions of Christ excepted which hee did as God of as Mediatour God and Man or on speciall occasions which concerne not us is unfound being contrary to the Scripture wherein the example of Christs life is propounded to Christians as a patterne of imitation both by Christ and his Apostles Mat. 11.29 Learne of mee for I am meek c. 1 Cor. 11.1 Bee yee followers of mee 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 yee should follow his steps 1 Joh. 2.26 Hee that saith hee abideth in him ought so to walke even as hee hath walked Error 7. The new creature or the new man mentioned in the Gospell 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 bee in Christ hee 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 expressely said to consist in righteousnesse and true holinesse Ephes 4.25 and to bee renewed in knowledge Col. 3.10 which are graces and not Christ Error 8. By love 1 Cor. 13.13 and by the armour mentioned Ephes 6. are meant Christ Confutation 8. This position is neere of kin to the former but secondly the opposite 1 Cor. 13. meaneth that love which hee exhorteth Christians to beare one towards another which if it were meant of Christ hee might bee said to exhort them to beare 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 bee meant Christ hee had put no more in the latter word then in the two former 3. And besides it may as well bee 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 bee 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 sted fastnesse of your Faith in Christ 1 Cor. 15.19 If in this life only wee had hope in Christ c. now these graces and the object of them cannot bee the same Secondly a person armed with that armour may bee said to bee a sincere righteous patient Christian but if by the armour bee meant Christ sweete predication should have been destroyed and you might more properly say a Christifyed Christian Error 9. The whole letter of the Scripture holds for a covenant of workes Confutation 9. This position is unsound and contrary to the constant tenor of the Gospel a maine part of the Scriptures which in the letter thereof holds not forth a covenant of works but of grace as appeareth Joh. 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 soule and the soule may have true union with Christ true remission of sins true marriage and fellowship true sanctification from the blood of Christ and yet bee 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 righteousnesse and true holinesse 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 hee is now first made flesh in us ere wee bee carryed to perfection Confutation 11. Christ was once made flesh Joh. 1.14 no other incarnation is recorded and therefore not to bee believed Error 12. Now in the covenant of workes a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall Confutation 12. Hee that can attaine Adams righteousnesse in sincerity hath his sin truely mortifyed 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 workes to such a
kind of righteousnesse as before is mentioned from which the soule must bee againe converted before it can bee made partaker of Gods Kingdome Confutation 13. This is contrary to Titus 3.4 where the new birth is made a fruit of Gods love to wards 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 worke of the Spirit that is the Gospel opposed to the letter that is 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 borne againe must bee converted againe as Mat. 18.3 but that conversion is not from that grace which they have received but from the corruption that still remaines Error 14. That Christ workes 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 spirituall acts Confutation 14. This is contrary to Rom. 6.11 Yee are alive unto God in Jesus Christ Ephes 2.1.5 Hee hath quickned us 1 Pet. 2.5 Living stones Gal. 2.20 The life that I now live Error 15. There is no inherent righteousnesse in the Saints or grace and graces are not in the soules of beleevers but in Christ only Confutation 15. This is contrary to 2 Tim. 1.5 The unfained faith that dwelt in thee and dwelt first in thy Grandmother 2 Pet. 1.4 partakers of the divine nature which cannot bee but by inherent righteousnesse 2 Tim. 1.6 Stirre up the grace of God which is in thee Job 1.16 Of his fulnesse wee all receive grace for grace but if there be no grace in us wee receive nothing from his fulnesse 2 Cor. 4.16 Our inward man is renewed day by day Rom. 12.2 with Ephes 4.23 wee are changed or renewed Error 16. There is no difference betweene the graces of hypocrites and beleevers in the kinds of them Confutation 16. If this be true then hypocrites are wise humble mercifull pure c. and so shall see God Mat. 5.8 but they are called fooles 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 beleeve help my unbeleefe if this were so then poverty of spirit should hinder thankfulnesse and so one grace should hinder another and the graces of the Spirit should hinder the worke of the Spirit and crosse the end why hee is given to us 1 Cor. 2.12 Error 18. The Spirit doth worke 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 feare of the Lord Heb. 11.17 Noah moved with feare prepared an Arke Error 19. That all graces even in the truely regenerate are mortall and fading Confutation 19. This is contrary to John 4.14 they are graces which flow from a fountaine which springeth up to eternall life and therefore not fading Jer. 31.39.40 Error 20. That to call into question whether God be my deare Father after or upon the commission of some hainous sinnes as Murther Incest c. doth prove a man to be in the Covenant of workes Confutation 20. It being supposed that the doubting here spoken of is not that of finall despaire or the like but onely that the position denyeth a possibility of all doubting to a man under a Covenant of grace this is contrary to Scripture which speaketh of Gods people under a Covenant of grace in these or other cases exercised with sweete doubtings and questions David was a justified man for his sinnes were pardoned 2 Sam. 12.12 13. yet his bones waxed old through his roaring all the day long and the heavinesse of Gods hand was upon him night and day and the turning of his moysture 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 sweete 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 himselfe being troubled when he remembred God and that he was so troubled he could not speake nor sleepe and expostulateth with God Will the Lord cast off for ever and will he be favourable no more and vers 6 7 8 9. These shew that he had at least sweete doubts as the position mentioneth and yet he was not thereby proved to be under a Covenant of workes for he doth afterward confesse this to bee his infirmity vers 10. and receiveth the comfort of former experiences in former dayes and his songs in the nights and of Gods former workes vers 5 6.10 11 12. and he resumeth his claime of his right in God by vertue of his Covenant vers 13. Errour 21. To be justified by faith is to be justified by workes Confutation 21. If faith in this position be considered not simply as a worke but in relation to its object this is contrary to the Scripture that so appropriateth Justification to faith as it denieth it to workes setting faith and workes 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 workes no but by the Law of faith and vers 28. We conclude that a man is justified by faith without the workes 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 thereward reckoned not of grace but of debt Errour 22. None are to be exhorted to beleeve 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 beleeveth and is baptized shall be saved Mar. 16.15.16 where the latter words imply an exhortation to beleeve and the former words direct that this should not onely be spoken to men knowne to be elected or onely 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 beleeve the Gospel which they might not have done had this position beene true Errour 23. We must not pray for gifts and graces but onely for Christ Confutation 23. This is contrary to Scripture which teacheth us to pray for wisdome Jam. 1.5 and for every grace bestowed by vertue of the new Covenant Ezech. 36.37 as acknowledging every good gift and every perfect giving is from above and commeth downe from the
to looke to holinesse of life or Testimony of the same Confutation 65. This is contrary to Rom. 1.7 and the inscriptions of divers Epistles being directed to Saints and Saints by calling and 1 Cor. 14 33. Churches of the Saints Acts 2. the members there were said to repent before they were admitted and 1 Cor. 5. the incestuous person should not then have beene cast out for want of holinesse and Paul could not be received into communion without Testimony Acts 9 26. Error 66. To lay the brethren under a Covenant of works hurts not but tends to much good to make men looke the better to their evidences Confutation 66. If that bee done ungroundedly it is contrary to Isa 5.20 where woe is pronounced to such as call good evill c. and Ezek. 13.22 that make such hearts sad as the Lord would not have sadded and it is against the rule of the Covenant 1 Cor. 13. besides it may trench upon the devils office in accusing the Brethren and then it will be good to tell untruth good to breake house and Church Communion then good to break nearest relations then good to bite one another and good to offend the little ones Matth. 18. Errour 67. A man cannot evidence his justification by his sanctification but he must needs build upon his sanctification and trust to it Confutation 67. First this is contrary to 1 John 3.18 19. where the holy Ghost saith that by unfained 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 righteousnesse is righteous as he is righteous Secondly if poverty of spirit which emptieth us of all confidence in our selves may evidence a mans justification 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 justification by our sanctification then we may doe this without trusting to it but that is apparent from 2 Pet. 1.10 Ergo. Errour 68. Faith justifies an unbeleever that is that faith that is in Christ justifieth me that have no faith in my selfe 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 John 3. ult He that beleeveth not the wrath of God abideth on him it is not anothers faith will save me Errour 69. Though a man can prove a gracious worker in himselfe and Christ to be the authour 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 John 14.21 and 28. He that keepeth my commandements 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 selfe 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 Sonne hath life therefore he that can prove that he hath spirituall life may assure himselfe that hee hath Christ Errour 70. Frequency or length of holy duties or trouble of conscience for neglect thereof are all signes of one under a Covenant of workes Confutation 70. This is contrary to these Scriptures 1 Cor. 15.58 Be abundant alwayes in the worke of the Lord if the faithfull in Christ Jesus be commanded to abound alwayes in the worke of the Lord that is holy duties then frequency in holy duties is no signe of one under a Covenant of workes but the former is true therefore also the latter as also 1 Thes 4.17.18 Psal 55.17 Evening and morning and noone will I pray and make a noyse and he will heare me and elsewhere Seven times a day doe I praise thee Psal 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 Isa 64.7 and 8. Cant. 5.2 Rom. 7.19 I doe not the good I would which he lamenteth and complaineth of Errour 71. The immediate revelation of my good estate without any respect to the Scriptures is as cleare to me as the voyce of God from Heaven to Paul Confutation 71. This is contrary to John 14.26 He shall teach you all things and bring all things to your remembrance c. whence we reason thus If the Spirit reveale nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not cleare nor to be trusted but the Spirit doth reveale nothing but with respect to the Word for John 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 what ever spirit speakes not according to this Word there is no light there Errour 72. It is a fundamentall and soule-damning errour to make sanctification an evidence of justification Confutation 72. This is contrary to these Scriptures Rom. 8.1 They that walke after the Spirit are freed from condemnation and are in Christ and so justified so 1 John 3.10 In this are the children of God knowne c. Errour 73. Christs worke of grace can no more distinguish betweene a Hypocrite and a Saint then the raine that fals from Heaven betweene the just and the unjust Confutation 73. This proposition being generall includes all gracious works and being so taken is contradicted in the parable of the sower Matth. 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 then those common gifts which are found in Hypocrites Errour 74. All verball Covenants or Covenants expressed in words as Church Couenants vowes c. are Covenants of workes 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 Lords another shall call himselfe by the name of the God of Jacob 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 workes by the writing reading and preaching of the same for they are verball expressions of the Covenant on Gods part as Church Covenants verbally expresse our closing herewith Errour 75. The Spirit giveth such full and cleare 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 mans 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 John where variety of arguments are propounded to all
beleevers in common 1 John 5.13 to distinguish the persons of beleevers from unbeleevers the water is annexed to the Spirit and bloud 1 Iohn 5.8 Errour 76. The Devill and nature may be cause of a gracious worke 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 Christs Spirit indwelling in the soule which neither the Devill nor nature is able to produce for Christ professeth Iohn 15.3 4. Without me yee can doe nothing nothing truly gracious Iohn 3. What ever is borne of the flesh is flesh and Rom. 7.18 In my flesh dwels no good truly spirituall and gracious Gen. 6.5 Every imagination of the thoughts of a mans heart are evill and that continually Besides the Devill is that evill and wicked one onely wickednesse an adversary to Gods 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 Errour 77. Sanctification is so farre from evidencing a good estate that it darkens it rather and a man may more clearely see Christ when he seeth no sanctification then 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 holinesse and even for this use to cleare our justification 1 Iohn 1.6 7. For the holy Ghost concludes as from a cleare and infallible promise and proposition that if we walke in the light as he is in the light then doth the bloud of Christ cleanse us from all sinne meaning that then and thereby it appeareth that it is done as by the contrary unholinesse and unholy walking is like darknesse which obscureth all the goodly presumption flourishes and hopes of an unregenerate man vers 6. For this purpose 1 Iohn 5.8 the water of sanctification is made a witnesse now the nature of a witnesse is not to darken and obscure matters in question but to cleare them and Psal 51.10 11 12. when David saw his heart so uncleane 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 sinke as that he begs it might be restored to him as implying that his joy for the present was wanting to him Errour 78. God hath given sixe witnesses three in Heaven and three in earth to beget and build justifying faith upon Confutation 78. This expression answers not the patterne of wholesome words for if this position be taken thus God hath given all these sixe witnesses both to beget and also to build justifying faith upon it is contrary to Scripture for God hath not given all these fixe witnesses to beget justifying faith because the water of sanctification which is one of the sixe doth not goe before justifying faith but followeth after it for our hearts are justified by faith Acts 15.9 Errour 79. If a member of a Church be unsatisfied with any thing in the Church if he expresse his offence whether he hath used all meanes to convince the Church or no he may depart Confutation 79. Contrary to the rule of our Saviour Matth. 18. If thy brother offend convictingly admonish whence it is evident that in our carriage towards a private brother we must convince him before admonish him much lesse separate from him Therefore our carriage towards the whole Church must upon greater reason be with like prudence and tendernesse whence the argument followes thus An offence taken before conviction will not beare an admonition much lesse separation from a brother or Church but the offence in the question propounded is such Ergo. Errour 80. If a man thinke he may edifie better in another congregation then in his owne that is ground enough to depart ordinarily from word seales fastings feastings and all administrations in his owne 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 selfe from the body upon its owne 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 effectuall 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 practise 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 tye is equall on both parts Error 81. Where faith is held forth by the Ministery as the condition of the covenant of grace on mans 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 doe not belong to men this is contrary to Scripture for John 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 himselfe and the activity of it is held forth in these words Verily I say unto you unlesse yee eate the flesh and drinke the bloud of the Sonne of man you have no life in you and who so eateth c. As for the lawfulnesse 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 John besides many other places of Scripture which yet hold forth bread sufficient if by sufficient is meant that doctrine which in its right use is wholsome and good food for it was written that their joy might be full yet the evidencing of justification by sanctification is expressely held forth chap. 1. vers 7. where he saith If we walke in the light as Christ is in the light we have fellowship one with another and the bloud of Jesus Christ cleanseth us from all sinne by walking in the light in opposition to walking in darknesse spoken of before verse 6. Sanctification is evidently meant and this is
tell not me of meditation and duties but tell me of Christ Answ 1. This speech seemeth to make a flat opposition betweene Christ and his graces contrary to that in Joh. 1.16 Of his fulnesse we all received and grace for grace and betweene Christ and his promises contrary to Gal. 3.13 14. Christ was made a curse that wee might receive the promise of the Spirit and Luke 1.70 with 74. And betwixt Christ and all holy duties contrary to Tit. 2.14 and therefore hold forth expressions not agreeing to wholesome doctrine 6. A living faith that hath living fruits may grow from the living Law Answ This whole speech is utterly crosse to the sound forme of words required 2 Tim. 1.13 Hold fast the forme of sound words 1. That a Hypocrite may have a living Law is contrary to James 2.17 where the hypocrites faith is called a dead faith 2. That a hypocrite may bring forth living fruite is contrary to that Heb. 9.14 3. That all this growes from a living law contrary to 2 Cor. 3 6. where the law is called a killing letter and to Gal. 3.21 If there had beene a law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but beleeve in Christ that crucified my lusts for me Answ 1. The phrase is contrary to the Scripture language Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. It savours of the flesh for these three things may seeme 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 doe 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 boldnesse of faith here and fruition hereafter 2 Tim. 2.19 Let every one that names the Lord Jesus depart from iniquity 3. That beleeving in Christ may ease me from endeavouring to crucifie my lusts in my owne person which is so grosse that it needes no more confutation then 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 selfe 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 unwholesome Channell and a darkening and losing the truth in an unsavoury expression 8. Peter more leaned to a Covenant of workes then Paul Pauls doctrine was more for free grace then 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 workes and grace is little lesse then blasphemy 9. If Christ be my Sanctiflcation what neede I looke to any thing in my selfe to evidence my justification Answ This position is therefore unsound because it holds forth Christ to be my sanctification so as that I neede not looke to any inherent holinesse in my selfe whereas Christ is therefore said to be our sanctification because he workes sanctification in us and we daily ought to grow up in him by receiving new supply and increase of grace from his fulnesse according to 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord Jesus Christ The proceedings of the Generall Court holden at New Towne 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 publique view consented with the rest yet the leaders in those erroneous wayes 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 Mistris 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 Wal. began any exercise and some of the messengers of the Church of Boston had contemptuously withdrawn themselves from the generall 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 uneffectuall the case was now desperate and the last remedy was to bee applyed and that without further delay lest it should bee attempted too late when fitter opportunity might bee offered for their advantage as they had boasted and did certainly expect upon the returne of some of their chiefe supporters who by a speciall providence were now absent from them And for this end the generall Court being assembled in the ordinary course it was determined to begin with these troublers of our peace and to suppresse them by the civill authority whereunto there was a faire 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 intitled A Remonstrance or Petition the Contents whereof were as followeth Wee whose names are under written have diligently observed this honoured Courts proceedings against our deare and reverend brother in Christ Mr. Wheel now under censure of the Court for the truth of Christ wee 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 wee desire your Worships to consider the sincere intention of our Brother to promote your end in the day of Fast for whereas wee do perceive your principal intention the day of Fast looked chiefely 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 indevoured to draw us neerer unto Christ the head of our union that so wee might bee established in peace which wee conceive to bee the true way sanctifyed of God to obtaine your end and therfore deserves no such censure as wee conceive Secondly Whereas our deare Brother is censured of sedition wee beseech your Worships
to consider that either the person condemned must bee culpable of some seditious fact or his doctrine must bee seditious or must breed sedition in the hearts of his hearers or else wee know not upon what grounds hee should bee censured Now to the first wee have not heard any that have witnessed against our brother for any seditious fact Secondly neither was the doctrine it selfe being no other but the very expressions of the Holy Ghost himselfe 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 wee have not drawn the sword as sometimes Peter did rashly neither have wee rescued our innocent Brother as sometimes the Israelites did Jonathan 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 wee should not prevaile wee would rather with patience give our cheekes to the smiters Since therefore the Teacher the Doctrine and the hearers bee most free from sedition as wee conceive wee humbly beseech you in the name of the Lord Jesus Christ your Judge and ours and for the honour of this Court and the proceedings thereof that you will bee pleased either to make it appeare to us and to all the world to whom the knowledge of all these things will come wherein the sedition lies or else acquit our Brother of such a censure Further wee beseech you remember the old method of Satan the ancient enemy of Free Grace in all ages of the Churches who hath raised up such calumnies against the faithfull Prophets of God Eliah was called the troubler of Israel 1 King 18.17 18. Amos was charged for conspiracy Amos 7.10 Paul was counted a pestilent fellow or moover of sedition and a ring-leader of a Sect Acts 24.5 and Christ himselfe as well as Paul was charged to bee a Teacher of New Doctrine Mark 1.27 Acts 17 19. Now wee beseech you consider whether that old serpent work not after his old method even in our daies Further wee beseech you consider the danger of medling against the Prophets of God Psal 105.14.15 for what yee do unto them the Lord Jesus takes as done unto himselfe if you hurt any of his members the head is very sensible of it for so saith the Lord of Hosts Hee that toucheth you toucheth the apple of mine eye Zach. 2.8 And better a mill-stone were hanged about our necks and that wee were cast into the sea then that wee should offend any of these little ones which beleeve on him Matthew 18.6 And lastly wee beseech you consider how you should stand in relation to us as nursing Fathers which gives us encouragement to promote our humble requests to you or else wee would say with the Prophet Isa 22.4 Look from mee that I may weep bitterly Labour not to comfort mee c. or as Jer. 9.2 O that I had in the wildernesse a lodging place of a wayfaring man And thus have wee made known our griefes and desires to your Worships and leave them upon record with the Lord and with you knowing that if wee should receive repulse from you with the Lord wee shall find grace Amongst others who had subscribed to this writing William Aspinwall was one and being returned for one of the Deputies of Boston it was propounded in the Court whether hee was fit to bee received a member of the Court having subscribed to the said writing which was so much to the dishonour and contempt thereof c. Whereupon hee was demanded if hee would justifie the matter contained in the said writing which when hee had peremptorily affirmed by the vote of the Court hee was presently dismissed Whereupon Mr. Cogshall another of the Deputies of Boston who had not subscribed to the said writing being then a Deputy of the Court spake very boldly to the Court and told them that seeing they had put out Mr. Aspinwall for that matter they were best make one work of all for as for himselfe though his hand were not to the Petition yet hee did approve of it and his hand was to a Protestation which was to the same effect Whereupon the Court dismissed him also and sent word to Boston to chuse two new Deputies then Mr. Coddington the third Deputy moved the Court by Order from the Town of Boston that the former censure against Mr. Wheel might bee reversed and that the Order made against receiving such as should not bee allowed by the Magistrates might bee repealed whereby the Court perceived their obstinate resolution in maintaining this faction and thereupon gave Order hee should be sent for and for the Law the answer was that whereas a Declaration had been made of the equity of that Law and that specially for the satisfaction of those of Boston and an Answer had been published by some of them wherein much reproach and slander had been cast upon the Court to which a reply had been made above six weeks since but was kept in upon expectation that the late Assembly would have had some good effect in clearing the points in controversie and reconciling the minds of the adverse party but they continuing obstinate and irreconciliable it was thought fit the whole proceedings about the law should bee brought forth and accordingly the next day the Declaration the Answer and the Reply were all brought to the Court and there openly read which gave such satisfaction to those which were present as no man ought to object and some that were of the adverse party and had taken offence at the Law did openly acknowledge themselves fully satisfyed When the Warrant came to the Town of Boston they assembled together and agreed the greater part of them to send the same Deputies which the Court have rejected pretending that it was their liberty and those were the ablest men c. but Mr. Cotton comming amongst them and perceiving their rash and contemptuous hehaviour by his wisdome diverted them from that course so they chose two other but one of them they knew would bee rejected because his hand was also to the seditious writing as it fell out for hee refusing to acknowledge his fault in it was also dismissed and a new Warrant sent for another to bee chosen which they never made any return of but that contempt the Court let passe When Mr. Wheelwright appeared it was declared to him that whereas hee was long since convict of sedition and contempt of authority and time had been given him from Court to Court to come to the knowledge of his offence the Court thought it now time to know how his mind stood whether he would acknowledge his offence or abide the sentence of the Court His Answer was to this effect that hee had committed no sedition nor contempt hee had delivered nothing but the truth of Christ and for the application of
his doctrin it was by others and not by him c. To which it was answered by the Court that they had not censured his doctrine but left it as it was but his application by which hee laid the Magistrates and the Ministers and most of the people of God in these Churches under a Covenant of works and thereupon declared them to bee enemies to Christ and Antichrists and such enemies as Herod and Pilate and the Scribes and Pharisees c. perswading the people to look at them and deale with them as such and that hee described them so as all men might know who hee meant as well as if hee had named the parties for hee was present in the Court a little before when both Magistrates and Ministers did openly professe their judgement in that point and that they did walk in such a way of evidencing justification by sanctification c. as hee held forth to bee a Covenant of works Secondly the fruits of that Sermon of Mr. Wheelwright together with the Declaration of his judgement in that point both before and since have declared it to tend to sedition for whereas before hee broached his opinions there was a peaceable and comely order in all affaires in the Churches and civill state c. now the difference which hee 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 among us As first in the Church hee that will not renounce his sanctification and waite for an immediate revelation of the Spirit cannot bee admitted bee hee never so godly hee 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 savouring 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 turnes to open contention it is come also into Civill and publike affaires and hath bred great disturbance there as appeared in the late expedition against the Pequeds for whereas in former expeditions the Towne of Boston was as forward as any others to send of their choyce members and a greater number then other Townes 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 carelesse manner as gave great discouragement to the service not one man of that side accompanying their Pastour when he was sent by the joynt consent of the Court and all the Elders upon that expedition nor so much as bidding him farewell what was the reason of this difference Why nothing but this Mr. Wheelwright had caught 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 Serjeants with Halberts or Carbines but this present Governour neglected Why the people were taught to looke at this as an enemy to Christ c. The same difference bath beene observed in Towne lots rates and in neighbour meetings and almost in all affaires 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 Ismael were expelled as troublers of the families which were then as common-wealths so justice requires and the necessity of the peace cals for it that such disturbers should be put out from among us seeing it is one of their tenents that it is not possible their opinions and externall peace can stand together and that the difference betweene them and us is as they say as wide as between Heaven and Hell Further the Court declared what meanes had beene 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 publike and private to convince him of his errour and sinne but he contemptuously slighted whatsoever they or the Magistrates said to him in that behalfe and since that much paines had beene taken with him both by conference and writing not onely privately but also by the late Assembly of the Churches wherein his erroneous opinions which were the groundworke of his seditious Sermon were clearely confuted and himselfe put to silence yet he obstinately persisted in justification of his errroneous opinions and besides there was an Apologie 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 seene 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 appeale and urged us to proceed To this Mr. Wheelwright replyed that he would by the helpe of God make good his doctrines and free them from all the arguments which had beene brought against them in the late Assembly and denyed that he had seene the Apology but confessed that he might have seene it if he would This was observed as an argument of the pride of his spirit and wilfull neglect of all the meanes of light in that he would not vouchsafe to read a very briefe 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 appeare the next morning The next morning he appeared but long after the houre appointed the Court demanded what he had to alleadge 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 desired it might be shewed him in what page or leafe of his Sermon he had so said of them The Court answered that he who designes a man by such circumstances as doe 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 certaine whom he meant as if he named the Jewes when in Bobemia they spake of differences betweene 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 meanes 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 workes Mr. Wheelwright alleadged a place in Matth. 21. where Christ speaking against the Scribes and Pharisees no advantage could they take against him because he did not name them but it was answered 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 onely more out of affection to the party then true judgement of the state of the cause that the Court had little regard of it Mr. Wheelwright being demanded if he had ought else to speake said that there was a double Pharisee in the charge laid upon them 1. In that the troubles of the Civill State were imputed to him but as it was by accident as it is usuall 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 Court answered that it was apparent he was the instrument of our troubles he must prove them to be by such accident and till then the blame must rest upon himselfe for we know Christ would not owne them being out of his way After these and many other speeches had passed the Court declaring him guilty for troubling the civill peace both for his seditious Sermon and for his corrupt and dangerous opinions and for his contemptuous behaviour in divers Courts formerly and now obstinately maintaining and justifying his said errours and offences and for that he refused to depart voluntarily from us which the Court had now offered him and in a manner perswaded him unto Seeing it was apparent unto him from that of our Saviour Matth. that we could not continue together without the ruine of the whole he was sentenced to be disfranchised and banished our jurisdiction and to be put in safe custody except he should give sufficient security to depart before the end of March Upon this he appealed to the Kings Majesty but the Court told him an appeale did not lie in this case for the King having given us an authority by his graunt under his great Seale of England to heare and determine all causes without any reservation we were not to admit of any such appeales for any such subordinate state either in Ireland or Scotland or other places and if an appeale should lie in one case it might be challenged in all and then there would be no use of government amongst us neither did an appeale lie from any Court in any County or Corporation in England but if a party will remove his cause to any of the Kings higher Courts he must bring the Kings Writ for it neither did he tender any appeale nor call any witnesses nor desired any Act to be entered of it then he was demanded if be would give security for his quiet departure which he refusing to doe he was committed to the custody of the Marshall The next morning he bethought himselfe better and offered to give security alleadging that he did not conceive the day before that a sentence of banishment was pronounced against him he also suffered to relinquish his appeale and said he would accept of a simple banishment The Court answered him that for his appeale he might doe as he pleased and for his departure he should have the liberty the Court had offered him provided he should not preach in the meane time but that he would not yeeld unto so in the end the Court gave him leave to goe home upon his promise that if he were not departed out of his jurisdiction within foureteene dayes he would render himselfe at the house of Mr. Stanton one of the Magistrates there to abide as a prisoner till the Court should dispose of him Mr. Cogshall THe next who was called was Mr. John Cogshall one of the Deacons of Boston upon his appearance the Court declared that the cause why they had sent for him was partly by occasion of his speeches and behaviour in this Court the other day and partly for some light miscarriages at other times and that they did looke at him as one that had a principall hand in all our late disturbances of our publike peace The first thing we doe charge you with is your justfying a writing called a Remonstrance or Petition but indeed a seditious Libell and that when Mr. Asp was questioned by the Court about it you stood up uncalled and justified the same saying to this effect that if the Court meant to dismisse him for that it was best to make but one worke of all for though your selfe had not your hand to the Petition yet you did approve thereof and your hand was to the Protestation which was to the same effect whereupon you being also dismissed used clamorous and unbeseeming speaches to the Court at your departure whereby we take you to be of the same minde with those who made the Petition and therefore liable to the same punishment upon this the Petition was openly read and liberty was granted to him to answer for himselfe His first answer was that what he then spake he spake as a member of the Court to which it was answered againe that 1. hee was no member of the Court standing upon tryall whether to be allowed or rejected at such time as he uttered most of those speeches 2. Admit he were yet it is no privilege of a member to reproach or affront the whole Court it is licentiousnesse and not liberty when a man may speake what he list for he was reminded of some words he uttered at his going forth of the Court to this effect that we had censured the truth of Christ and that it was the greatest stroke that ever was given to Free-grace To which he answered that his words were mistaken for he said that he would pray that our eyes might be opened to see what we did for he thought it the greatest stroke that ever was given to N. E. for he did beleeve that Master Wheelwright did hold forth the truth He was further charged that at the Court after the day of elections he complained of injury that the Petition which was tendered was not presently read before they went to election To which being answered that it was not then seasonable and against the order of that day but the Court were then ready to heare it if it were tendered whereupon he turned his backe upon the Court and used menacing speeches to this effect That since they could not be heard then they would take another course To which he answered confessing he spake over hastily at that time that his words were onely these then we must doe what God shall direct us He was further charged that he should say that halfe the people that were in Church-covenant in N.E. were
but that having a more cleanly way to lay all that opposed her being neere all the Elders and most of the faithfull Christians in this Countrey under a Covenant of workes shee might with the more credit disclose and advance her master-piece of immediate revelations under the faire pretence of the Covenant of free Grace wherein shee had not failed of her ayme to the utter subversion both of Churches and civill state if the most wise and mercifull 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 faithfull speech in the Court though required and approved thence took Mr. Wheelwright courage to inveigh in his sermon against men in a Covenant of works as hee placed them and to proclaim them all enemies to Christ Scribes and Pharisees c. whereas before hee was wont to teach in a plaine and gentle stile and though hee would sometimes glaunce upon these opinions yet it was modestly and reservedly not in such a peremptory and censorious manner as hee did then and after for they made full account the day had been theirs But blessed bee the Lord the snare is broken and wee are delivered and this woman who was the root of all these troubles stands now before the seat of Justice to bee rooted out of her station by the hand of authority guided by the finger of divine providence as the sequell will show When shee appeared the Court spake to her to this effect Mistris Hutchison You are called hither as one of those who have had a great share in the causes of our publick disturbances partly by those erroneous opinions which you have broached and divulged amongst us and maintaining them partly by countenancing and incouraging such as have sowed seditions amongst us partly by casting reproach upon the faâ—â—â—full Ministers of this Countrey and upon their Ministery and so weakning their hands in the work of the Lord and raising prejudice against them in the hearts of their people and partly by maintaining weekly and publick meetings in your house to the offence of all the Countrey and the detriment of many families and still upholding the same since such meetings were clearely condemned in the late generall Assembly Now the end of your sending for is that either upon sight of your errors and other offences you may bee brought to acknowledge and reforme the same or otherwise that wee may take such course with you as you may trouble us no further Wee do desire therefore to know of you whether you will Justifie and maintaine what is laid to your charge or not Mistris Hutchison I am called here to answer to such things as are laid to my charge name one of them Court Have you countenanced or will you justifie those seditious practises which have been censured here in this Court Hutch Do you ask mee upon point of conscience Court No your conscience you may keep to your self but if in this cause you shall countenance and incourage those that thus transgresse the Law you must bee called in question for it and that is not for your conscience but for your practise Hutch What Law have they transgressed the Law of God Court Yes the fifth Commandement which commands us to honour Father and Mother which includes all in authority but these seditious practises of theirs have cast reproach and dishonour upon the Fathers of the Common-wealth Hutch Do I intertaine or maintaine them in their actions wherein they stand against any thing that God hath appointed Court Yes you have justified Mr. Wheelwright his Sermon for which you know hee was convict of sedition and you have likewise countenanced and encouraged those that had their hands to the Petition Hutch I deny it I am to obey you only in the Lord. Court You cannot deny but you had your hand in the Petition Hutch Put case I do feare the Lord and my Parent doe not may not I entertain one that feares the Lord because my Father will not let mee I may put honour upon him as a childe of God Court That 's nothing to the purpose but wee cannot stand to dispute causes with you now what say you to your weekly publick meetings can you shew a warrant for them Hutch I will shew you how I took it up there were such meetings in use before I came and because I went to none of them this was the speciall reason of my taking up this course wee began it but with five or six and though it grew to more in future time yet being tolerated at the first I knew not why it might not continue Court There were private meetings indeed and are still in many places of some few neighbours but not so publick and frequent as yours and are of use for increase of love and mutuall edification but yours are of another nature if they had been such as yours they had been evill and therfore no good warrant to justifie yours but answer by what authority or rule you uphold them Hutch By Tit. 2. where the elder women are to teach the younger Court So wee allow you to do as the Apostle there meanes privately and upon occasion but that gives no warrant of such set meetings for that purpose and besides you take upon you to teach many that are elder then your selfe neither do you teach them that which the Apostle commands viz. to keep at home Hutch Will you please to give mee a rule against is and I will yeeld Court You must have a rule for it or else you cannot do it in faith yet you have a plaine rule against it I permit not a woman to teach Hutch That is meant of teaching men Court If a man in distresse of conscience or other temptation c. should come and ask your counsell in private might you not teach him Hutch Yes Court Then it is cleare that it is not meant of teaching men but of teaching in publick Hutch It is said I will poure my Spirit upon your Daughters and they shall prophesie c. If God give mee a gift of Prophecy I may use it Court First the Apostle applies that prophecy unto those extraordinary times and the gifts of miracles and tongues were common to many as well as the gift of Prophecy Secondly in teaching your children you exercise your gift of prophecy and that within your calling Hutch I teach not in a publick congregation The men of Berea are commended for examining Pauls Doctrine wee do no more but read the notes of our teachers Sermons and then reason of them by searching the Scriptures Court You are gone from the
cause why he was sent for viz. To satisfie the Court about some passages in his Sermon which seemed to be offensive and therewith a copy of it was produced and he was demanded whether he would owne it whereupon he drew forth another copy which he delivered into the Court as a true copy for the substance of it so he was dismissed very gently and desired to be ready when he should be called for againe The next day he was againe sent for by the former messenger About this time a Petition was delivered into the Court under the hands of above forty persons being most of the Church of Boston being none of the Petitions before mentioned which were delivered after to this effect that as free-men they might be admitted to be present in the Court in causes of judicature and that the Court would declare whether they might proceed in cases of conscience without referring them first to the Church To this the Court answered on the backside of the Petition that they did conceive the Petition was without just ground for the first part of it the Court had never used privacie in Judiciall proceedings but in preparation thereto by way of examination 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 aske him some questions which might tend to cleare 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 onely Then he demanded who were his accusers It was answered his Sermon which was there in Court being acknowledged by himselfe 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 the Court did not examine him by any compulsory meanes as by oath imprisonment or the like but onely 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 be in his Sermon called a Covenant of works to this he said he did not desire to answer and hereupon some cried out that the Court went about to ensnare him and to make him to accuse himselfe 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 afternoone The reason why the Court demanded that question of him was not to draw matter from himselfe whereupon to proceed against him neither was there any need for upon a conference of the Ministers not long before there had beene large dispute betweene some of them and himselfe about that point of evidencing Justification by Sanctification so as the court might soone have convinced him by witnesses if they had intended to proceed against him upon that ground In the afternoone he was sent for againe in the same manner as before and the Ministers also being in the Towne and come thither to conferre together for further discovery of the ground of the disterences which were in the Countrey about the Covenant of Grace c. they were desired to be present also in the Court to beare witnesse of the proceedings in the case and to give their advice as the Court upon occasion should require so the doores being set open for all that would to come in and there was a great Assembly and Mr. Wheelwright being willed to sit downe by the Ministers his Sermon was produced and many passages thereof was 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 describeth 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 thinke to be saved because they see some worke of Sanctification in themselves as hungring and thirsting c. this is a Covenant of Works if men have revealed to them some work of righteousnesse 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 Crist 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 goe 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 wayes of Grace he resembleth them to the Philistims who stop up with the earth of their owne inventions the Wels of true beleevers he resembleth them also to Herod who would have killed Christ so soone as he was borne and to Herod and Pilate who did kill Christ when he came once to shew forth himselfe and would have kept him eternally in the grave he further describeth them out of the second Psalme to be the people of God as the Jewes 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 travell under the burden of the Covenant of Works which doth cause Christ many times from them He commeth after to a use of exhortation wherein he stirreth up all those of his side to a spirituall combate to prepare for battel and come out and fight against the enemies of the Lord those under a Covenant of Works he shewes whom he meaneth thus to excite alluding to Davids valiant men to Baruch Deborah Jael and all the men of Jsrael 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 encourageth 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 on them and kill them with the Word of the Lord and there he alludeth to those places which
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 generall Court in Decem. last yet for satisfaction of others to whom this case may be otherwise presented by same or misreport we will set downe some grounds and reasons thereof some whereof were expressed in the Court and others though not publickly insisted upon yet well conceived by some as further motives to leade their judgments to doe 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 workes in opposition to the Covenant of grace in clearing whereof much dispute hath beene whether sanctification be any evidence of justification 2. That before Mr. Wheel came into this country which is not yet two yeares since there was no strife at least in publick observation about that point 3. That he did know as himselfe confessed that divers of the Ministers here were not of his Judgement in those points and that the publishing of them would cause disturbance in the Country and yet he would never conferre with the Ministers about them that thereby he might have gained them to his opinion if it had beene 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 hee answered that he ought not to consult with flesh and bloud about the publishing of that truth whcih he had received from God 4. It was well knowne to him that the Magistrates and Deputies were very sensible of those differences and studious of pacifying such mindes as began to be warme and apt to contention about them and for this end at the said Court in December where these differences and alienations of minde 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 helpe for preventing thereof and it was then thought needefull to appoint a solemne day of humiliation as for other occasions more remote so especially for this which more neerely 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 judgement of most of the Magistrates and neere 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 Esa 58.4 had shewed that it was not a fit worke for a day of Fast to move strife 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 onely 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 procuriug peace he stirred up the people to contention and that with more then ordinary vehemency Now if any man will equally weigh the proceedings of the Court and these observations together we hope it will appeare that Mr. Wheelwright was justly convict of sedition and contempt of authority and such as have not leisure or will to compare them together may onely reade that which here followeth and receive satisfaction thereby carrying this along with them that the acts of authority holding forth the face and stampe of a divine sentence should not be lesse regarded then the actions of any private brother which a good man will view on all foure sides before he judge them to be evill 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 lawfull to fetch the meaning of words from humane authority In magâ—â— populo cum saepe cooria est seditio saevitque animis c. whence it doth appeare that when the minds of the people being assembled are kindled or made fierce upon some suddaine 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 et saxa volant Tully saith Seditionem esse dissensionem omnium inter se cum eunt alii in aliud when the people dissent in opinion and goe severall wayes Isidore saith Seditiosus est qui dissentionem 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 uproare moved by Demetrius Acts 19. was sedition yet he neither took up armes nor perswaded others so to doe but onely 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 stirre up the people to fight onely they went apart and drew others to them against Moses and Aaron here was nothing but words and that by a Levite who might speake by his place but it cost more then 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 himselfe 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 voyce he proclaimes them Antichrists enemies Philistims Herod Pilate persecuting Jewes and stirred up them on his part to fight with them to lay load on them to burne them to thresh them to bind them in chaines and fetters to kill them and vexe their hearts and that under the paine of the curse of Meroz Tantaene animis caelestibus irae would one thinke that any heavenly spirit could have breathed so much anger when an Angel would have given milder language to the Devill himselfe and all this without vouchsasing 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 spirituall fighting and killing c. with the sword of the spirit onely It is granted he did so yet his instances of illustration or rather enforcement were of another nature as of Moses killing the Egyptian in defence of his brother Sampson losing his life with the Philistims the fight of Jonathan and his armour-bearer and of Davids worthies Baruc and Jael c. these obtained their victories with swords and hammers c. And such are no spirituall weapons so that if his intent were not to stirre up to open force and armes neither doe we suspect him of any such purpose otherwise then by consequent 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 beene more apt to have drawne their swords by the authority of the examples he held forth for the encouragement then to have beene kept to spirituall weapons by the restraining without cautions such as cannot dispute for Christ with Steven will be ready to draw their swords for him like Peter for furor arms ministrat like him who when he could not by any sentence in the Bible confute an Heretick could make use of the whole booke to break his head we might hold forth instances more then enough The warres in Germany for these hundred yeeres 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 soone changed into a sword of steele so was it among the confederate Cantons of Helvetia which were so many Townes as neerely combined together as ours here so was it also in the Netherlands betweene the Orthodox and the Arminians so hath it beene betweene 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 reproachfull termes of intendiary spirits they soone set to blowes and had alwayes a tragicall and boudy issue And to cleare 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 onely 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 hee 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 carnall mind therefore this objection will not save him his offence is yet without excuse hee did intend to trouble our peace and hee 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 hee stirred up others to joyn in the disturbance of that peace which hee was bound by solemn Oath to preserve But here hee puts in a plea that hee did take the only 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 wee have all To this wee reply first Wee would demand of him what hee accounts a holding forth a Covenant of Grace for saving that hee saith this is a Covenant of Grace that is a Covenant of Works no man can discerne any such thing by his proofes for there is not any one argument in his Sermon to convince the judgement that so it is and if wee search the Scripture wee find in the Old Testament Jer. 31. the Covenant of Grace to bee this I will write my Law in their hearts or I will bee their God c. and in the New Testament wee find Hee that beleeves in the Lord Jesus Christ shall bee saved and that it is of Faith that it might bee of grace but other Covenant of Grace then these or to the same effect are not in our Bibles Again Though it bee true that get Christ and wee have all in some respect yet wee must remember him of what hee said with the same breath that Truth and externall Peace cannot possibly stand together how then would hee have us beleeve that such a holding forth Christ should bring the desired peace This is somewhat like the Jewish Corban I will give to God and hee shall help my Parents or as when a poore man stands in need of such reliefe as I might give him instead there of I pray to God to blesse 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 mee Justice and when the day of hearing comes hee makes a long speech in commending the justice of the King and perswading mee to get his favour because hee is the fountain of Justice This is to reprove the wisdome of God by looking that the supreme and first cause should produce all effects without the use of subordinate acd neerer causes and means so a man should live out his full time by Gods decree only without meat or medicine this plea therefore will not hold let us heare another It is objected that the Magistrates may not appoint a messenger of God what hee should teach admit so much yet hee may limit him what hee may not teach if hee forbid him to teach heresy or sedition c. hee incurres as well a contempt in teaching that which hee was forbidden as sins in teaching that which is evill Besides every truth is not seasonable at all times Christ tels his Disciples that hee had many things to teach them but they could not beare them then Job 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 bee a season then for every Doctrine Eccles 3.1 The abolishing of the ceremoniall 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 hee 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 his Text Matth. 9.16 17. hee might have learned that such a Sermon would as ill suite the season as old bottles doe new Wine and by that