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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96714	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 iudgments upon some of those persons so proceeded against.	Winthrop, John, 1588-1649,; Weld, Thomas, 1590?-1662,	1644 (1644)	Wing W3094; Thomason E251_10; ESTC R212499	69,974	70

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

expressely noted to be an evidence of our good condition when it is said if we so walke the bloud of Christ cleanseth us from all finne Errour 82. A Minister must not pray nor preach against any errour unlesse he declare in the open Congregation upon any members enquiry the names of them that hold them Confutation 82. This is contrary to Scriptures which teach Ministers to pray and preach against all errours by whom soever they be held when it calleth them Watchmen and Stewards in whom faithfulnesse is required in all administrations yet withall it enjoyneth them if a brother sinne not openly to admonish him in secret first betweene them two alone and afterwards in the presence of two or three witnesses and after that and not before to bring the matter to the Church Matth. 18.15 16 17. Vnsavoury speeches confuted These that follow were judged by the Assembly aforesaid as unsafe speeches 1. TO say that we are justified by faith is an unsafe speech we must say we are justified by Christ Answer 1. Faise for the constant language of the Scripture is not unsafe but we are justified by faith is the constant language of the Scripture Rom. 5.1 being justified by faith the righteousnesse of faith Rom. 10.31 32. Righteousnesse by faith Phil. 3 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelicall righteousnesse is no unsafe speech but such is this Rom. 9.31 32. Israel found not righteousnesse because they sought it of the Law and not of or by faith so Rom. 10.5 6. The righteousnesse of faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirmes the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a mans justification you have this phrase yea twice in the same verse Phil. 3.9 not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ And againe The righteousnesse which is of God by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a man is justified before faith or without faith is unsafe as contrary to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so farre as that it cannot be denyed nor is it unsound or unsafe at all so to speake but if it meane a must of necessity alwayes or onely so to speake as it is here set in opposition to the phrase of being justified by faith then it is utterly false for as much as the Scripture leades us along in the way of other expressions ordinarily and the Apostle gives us the truth of doctrine and soundnesse of phrase together Rom. 10.3 Christ is the end of the Law for righteousnesse to every one that beleeveth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common fense Scil. by righteousnesse imputed 2. Rome demies evidencing of our justification and peace with God and teacheth a doctrine of doubting and professeth that a man cannot know what God will doe with him for life or death unlesse by speciall revelation which is not ordinary But if they meane old Rome or Pauls Rome to which he wrote it 's true that it savours of the doctrine that they received as appeareth Rom. 8.28 All things co-worke for good the evill of every evill being taken away which is a point of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8.2.9.13.14 the evidencing of our being in Christ freedome from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the doctrine of Saint John so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the faith of the Church of Rome that then was so that the speech is unsavoury and casting a foule aspersion upon a good thing expressed in the Scriptures but as for the point it selfe that is included we referre it to its place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted of God if I be unholy I am never the worse this I am sure of be that hath electodome must save me Answ These words savour very ill and relish of a carelesse and ungraclous spirit for howsoever we grant that our acceptation unto justification is alwayes in and through Christ the same in Gods account yet this expression imports that though a mans conversation be never so holy and gracious yet hee can expect never the more manifestation of Gods kindnesse and love to him contrary to Psal 50. ult To him that orders his conversation aright I will shew the salvation of God and John 14.21 It implies secondly that though a mans conversation be never so vile and sensuall yet he neede not feare nor expect any further expression of Gods displeasure and anger to breake forth against him or withdrawings of his favour from him contrary to Psal 51.8.11 12. where God breakes Davids bones for his sinne and Jonah 2.4 Jonah was as one cast out of Gods presence and 2 Chron. 15.2 If you forsake him hee will forsake you And in a word it imports as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 5.6 7. and did take no delight in the obedience of his people contrary to Psal 147.11 The Lord delighteth in those that feare him c. As concerning the last clause he that hath elected me must save me it is true the foundation of Gods election remaineth sure yet it is as true that whom he chooseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes 2.13 4. If Christ will let me sinne let him looke to it upon his honour be it Answ This retorts the Lords words upon himselfe Prov. 4.23 24 Keepe thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practise of David Psal 18 23. I was upright before him and kept my selfe from mine iniquity The latter clause puts the cause of Gods dishonour upon himselfe no lesse blasphemous then the former and contrary to Rom. 2.23 where the dishonouring of God is laid upon themselves 5. Here is a great stirre about graces and looking to hearts but give me Christ I seeke not for graces but for Christ I seeke not for promises but for Christ I seeke not for sanctification but for Christ

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

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