The due search and knowledge of the holy Scripture is not a safe and sure way of searching and finding Christ Confutation 39. This is contrary to expresse words of Scripture John 5.39 Search the Scriptures for they testifie of me Acts 10.43 To him give all the Prophets witnesse Rom. 3.21 the righteousnesse of God witnessed by the Law and the Prophets Isa 8.20 To the Law and to the Testimony Acts 17.11 The Bereans were more noble in that they searched the Scriptures daily If the Prophets give witnesse to Christ if his righteousnesse bee witnessed by Law and Prophets and that they bee noble that daily search the Scriptures and that Christ so farre alloweth their testimony of him that the Scripture saith there is no light but in and according to them then the due searching and knowledg of Scriptures is a safe way to search Christ but the former is true therefore also the latter Error 40. There is a testimony of the Spirit and voyce unto the Soule meerely immediate without any respect unto or concurrence with the word Confutation 40. This immediate revelation without concurrence with the word doth not onely countenance but confirme that opinion of Enthusianisme justly refused by all the Churches as being contrary to the perfection of the Scriptures and perfection of Gods wisedome therein That which is not revealed in the Scripture which is objectum adaequatum fidei is not to be beleeved but that there is any such revelation without concurrence with the word is no where revealed in the Scripture Ergo. 1 Cor. 4.16 Presume not above that which is written Againe if there be any immediate Revelation without concurrence of the word then it cannot be tryed by the word but wee are bid to try the spirits To the law and Testimony Esay 8.20 to try all things 1 Thess 5.21 So the Bereans Acts 17.11 and the rule of tryall is the word Joh. 5.39 Error 41. There bee distinct feasons of the workings of the severall Persons so the soule may bee said to bee so long under the Fathers and not the Sons and so long under the Sons work and not the Spirits Confutation 41. This expression is not according to the patterne of wholesome words which teacheth a joynt concurrence of all the Persons working in every worke that is wrought so that wee cannot say the Father works so long and the Son works not because the same worke at the same time is common to them both and to all the three Persons as the Father drawes Joh. 6.44 so the Son sends his Spirit to convince and thereby draws Joh. 16.7 8. Error 42. There is no assurance true or right unlesse it bee with out feare and doubting Confutation 42. This is contrary to Scripture the penman of Psal 77. had true assurance ver 6. and yet hee had doubts and feares of Gods eternall mercy ver 7 8 9. The best Faith is imperfect and admits infirmity ver 10. 1 Cor. 13.10 11 12. Where there is flesh that doth fight against every grace and act thereof and is contrary to it there can bee no grace perfect Ergo doubting may stand with assurance Gal. 5.17 Error 43. The Spirit acts most in the Saints when they indevour least Confutation 43. Reserving the speciall seasons of Gods preventing grace to his owne pleasure In the ordinary constant course of his dispensation the more wee indevour the more assistance and helpe wee find from him Prov. 2.3 4 5. Hee that seeks and digs for wisdome as for treasure shall find it Hos 6.3 2 Chron. 15.2 The Lord is with you while you are with him If by indevour be meant the use of lawfull meanes and Ordinances commanded by God to seeke and find him in then is it contrary to Mat. 7.7 Aske seeke knock c. Error 44. No created worke can bee a manifest signe of Gods love Confutation 44. If created workes flowing from union with Christ bee included it 's against Johns Epistles and many Scriptures which make keeping the Commandements love to the Brethren c. evidences of a good estate so consequently of Gods love Error 45. Nothing but Christ is an evidence of my good estate Confutation 45. If here Christ manifesting himselfe in workes of holinesse bee excluded and nothing but Christ nakedly revealing himselfe to faith bee made an evidence it is against the former Scriptures Error 46. It is no sinne in a beleever not to see his grace except he be wilfully blinde Confutation 46. This is contrary to the Scripture which makes every transgression of the Law sinne though wilfulnesse be not annexed and this crosseth the worke of the Spirit which sheweth us the things that are given us of God 1 Cor. 2.12 and crosseth also that command 2 Cor. 13.5 Prove your faith and therefore we ought to see it Error 47. The Seale of the Spirit is limited onely to the immediate witnesse of the Spirit and doth never witnesse to any worke of grace or to any conclusion by a Syllogisme Confutation 47. This is contrary to Rom. 8.16 to that which our Spirit beares witnesse to that the Spirit of God beares witnesse for they beare a joynt witnesse as the words will have it but our Spirits beare witnesse to a worke of grace namely that beleevers are the children of God Ergo. Error 48. That conditionall promises are legall Confutation 48. Contrary to John 3.16 Matthew 5.3 c. Error 49. We are not bound to keepe a constant course of Prayer in our Families or privately unlesse the Spirit stirre us up thereunto Confutation 49. This is contrary to Ephes 6.18 1 Thes 5.17 Error 50. It is poverty of spirit when wee have grace yet to see wee have no grace in our selves Confutation 50. The weake beleever Mark 9.24 was poore in spirit yet saw his own Faith weak though it were Peter when hee was brought to poverty of spirit by the bitter experience of his pride hee saw the true love hee had unto Christ and appealed to him therein Joh. 21.15 Paul was lesse then the least of all Saints in his owne eyes therefore poore in spirit yet saw the grace of God by which hee was that he was and did what hee did and was truly nothing in his own eyes when hee had spoken of the best things hee had received and done Ephes 3.18 If it bee poverty of the spirit to see no grace in our selves then should poverty of spirit crosse the office of the Spirit which is to reveale unto us and make us to see what God gives us 1 Cor. 2.9.10 11 12. then it should make us sinne or crosse the will of God which is that wee should not bee ignorant of the gracious workings of Christ in us from the power of his death and resurrection Rom. 6.3 Know yee not c. then would it destroy a great duty of Christian thankfulnesse in and for all the good things which God vouchsafeth us 1 Thes 5.18 Error 51. The soule need not to goe
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
the Ministers to take an oath and thereupon they confirmed their former testimony Upon this she began to speake her mind and to tell of the manner of Gods dealing with her and how he revealed himselfe to her and made her know what she had to doe The Governour perceiving whereabout she went interrupted her and would have kept her to the matter in hand but seeing her very unwilling to be taken off he permitted her to proceed Her speech was to this effect Mistris Hutchison When I was in old England I was much troubled at the constitution of the Churches there so farre as I was ready to have joyned to the Separation whereupon I set apart a day for humiliation by my selfe to seeke direction from God and then did God discover unto me the unfaithfulnesse of the Churches and the danger of them and that none of those Ministers could preach the Lord Jesus aright for he had brought to my mind that in the 1 John 4.3 Every spirit that confesseth not that Jesus Christ is come in the flesh is the spirit of Antichrist I marvelled what this should meane for I knew that neither Protestants nor Papists did deny that Christ was come in the flesh and are the Turkes then the onely Antichrists now I had none to open the Scripture to me but the Lord he must be the Prophet then he brought to my mind another Scripture He that denies the Testament denies the death of the Testator from whence the Lord did let me see that every one that did not preach the New Covenant denies the death of the Testator then it was revealed to me that the Ministers of England were these Antichrists but I knew not how to beare this I did in my heart rise up against it then I begged of the Lord that this Atheisme might not be in my heart after I had begged this light a twelve moneth together at last he let me see how I did oppose Christ Jesus and he revealed to mee that place in Esay 46.12 13. and from thence shewed me the Atheisme of my owne heart and how I did turne in upon a Covenant of works and did oppose Christ Jesus from which time the Lord did discover to me all sorts of Ministers and how they taught and to know what voyce I heard which was the voyce of Moses which of John Baptist and which of Christ the voyce of my beloved from the voyce of strangers and thenceforth I was the more carefull whom I heard for after our teacher Mr. Cotton and my brother Wheelwright were put downe there was none in England that I durst heare Then it pleased God to reveale himselfe to me in that of Esay 30.20 Though the Lord give thee the bread of adversity c. yet thine eyes shall see thy teachers after this the Lord carrying Mr. Cotton to New England at which I was much troubled it was revealed to me that I must go thither also and that there I should be persecuted and suffer much trouble I will give you another Scripture Jer. 46. Feare not Jacob my servant for I am with thee I will make a full end of all the Nations c. then the Lord did reveale himselfe to me sitting upon a Throne of Justice and all the world appearing before him and though I must come to New England yet I must not feare nor be dismaied The Lord brought another Scripture to me Esay 8.9 The Lord spake this to me with a strong hand and instructed me that I should not walke in the way of this people c. I wil give you one place more which the Lord brought to me by immediate revelations and that doth concerne you all it is in Dan. 6. When the Presidents and Princes could find nothing against him because he was faithfull they sought matter against him concerning the Law of his God to cast him into the Lions denne so it was revealed to me that they should plot against me but the Lord bid me not to feare for he that delivered Daniel and the three children his hand was not shortened And see this Scripture fulfilled this day in mine eyes therefore take heed what yee goe about to doe unto me for you have no power over my body neither can you do me any harme for I am in the hands of the eternall Jehovah my Saviour I am at his appointment the bounds of my habitation are cast in Heaven no further doe I esteeme of any mortall man then creatures in his hand I feare none but the great Jehovah which hath foretold me of these things and I doe verily beleeve that he will deliver me out of our hands therefore take heed how you proceed against me for I know that for this you goe about to doe to me God will ruine you and your posterity and this whole State When she had thus vented her mind the Court demanded of her how she expected to be delivered whether by miracle as Daniel was to which she answered yes by miracle as Daniel was Being further demanded how shee did know that it was God that did reveale these things to her and not Satan She answered how did Abraham know that it was the voyce of God when he commanded him to sacrifice his sonne Mr. Cotton being present and desired by the Court to deliver his judgement about Mistris Hutchison her Revelations answered there be two sorts of Revelations some are without or besides Scripture those I looke at as Satanicall and tending to much danger other are such as the Apostle speakes of Ephes 1. where he praieth for a spirit of revelation to be given them those are never dispensed but according to the word of God though the word revelation be uncouth yet in Scripture sense I thinke it not lawfull so to expresse it and when ever it comes it comes with the ministery of the word Being againe desired to expresse himselfe particularly concerning her revelations he demanded of her by the leave of the Court whether by a miracle she doth meane a worke beyond the power of nature or onely above common providence for if as you say you expect deliverance from this Court beyond the power of nature then I should suspect such a revelation to be false To this she answered you know when it comes God doth not describe the way Mr. Cotton asked her againe whether when shee said shee should be delivered she meant a deliverance from the sentence of the Court or from the calamity of it She answered yes from the calamity of it Mistris Hutchison having thus freely and fully discovered her selfe the Court and all the rest of the Assembly except those of her owne party did observe a speciall providence of God that while shee went about to cover such offences as were laid to her charge by putting matters upon proofe and then quarrelling with the evidence her owne mouth should deliver her into the power of the Court as guilty of that which all suspected her for
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
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
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.
out to Christ for fresh supply but it is acted by the Spirit inhabiting Confutation 51. Though wee have the Spirit acting and inhabiting us this hinders not but I may and need goe out to Christ for fresh supply of Grace Joh. 1.16 Of whose fulnesse wee have all received and grace for grace 2 Cor. 12.8 Paul sought thrice to Christ for fresh supply Heb. 12.2 Looke unto Christ the Authour and finisher of our faith Wee must looke up to the hils from whence commeth our helpe Ephes 4.16 by whom all the body receiveth increase and to the edifying of it self Error 52. It is legal to say wee act in the strength of Christ Confutation 52. This is contrary to the Scriptures the Gospel bids us bee strong in the Lord and in the power of his might Ephes 6.10 and bee strong in the grace that is in Christ Jesus 2 Tim. 2.1 and Paul saith I can do all things through Christ that strengtheneth me Phil. 4.13 and that was not legall strength Error 53. No Minister can teach one that is anoynted by the Spirit of Christ more then hee knowes already unlesse it be in some circumstances Confutation 53. This is also contrary to Scripture 2 Cor. 1. It is God that stablisheth us with you c. Ephes 1.13 and 4.12.14 The Corinthians and Ephesians were anoynted and sealed and yet were taught more of Paul in his Epistles then only in some circumstances Error 54. No Minister can bee an instrument to convey more of Christ unto another then hee by his own experience hath come unto Confutation 54. This is contrary to Ephes 4.11 12. the weakest Minister may edify the strongest Christian which hath more experience then himselfe Error 55. A man may have true Faith of dependance and yet not bee justifyed Confutation 55. This is contrary to the Scripture Acts 13.39 Al believers are justifyed but they that have true faith of dependance are believers therefore justifyed Error 56. A man is not effectually converted till hee hath full assurance Confutation 56. This is crosse to the Scripture Isa 5.10 wherein wee see that a man may truely feare God therefore truely converted and yet walke in darknesse without cleare evidence or full assurance Error 57. To take delight in the holy service of God is to go a whoring from God Confutation 57. No Scripture commands us to go a whoring from God but first the Scripture commands us to delight in the service of God Psal 100.2 Serve the Lord with gladnesse Isa 58.13 Thou shalt call the Sabbath thy delight Ergo. Secondly God loves not such as go a whoring from him Psal 73. ult but God loves a cheerful server of God 2 Cor. 8. Therefore such as serve him cheerfully do not thereby go a whoring from him Error 58. To help my faith and comfort my conscience in evill houres from former experience of Gods grace in mee is not a way of grace Confutation 58. What the Saints have done and found true comfort in that is a way of grace but they did help their faith and comfort their conscience from former evidences of Gods grace in them Psal 77.5 6 11. I considered the dayes of old and called to remembrance my songs in the night and by this raised hee up his faith as the latter part of the Psalm sheweth and this was in evil houres ver 2 3. 2 Cor. 1.12 This is our rejoycing that in simplicity and godly purenesse wee have had our conversation and this was in sad houres ver 4 5 8 9 10. Job 35.10 None saith Where is God that made mee which giveth songs in the night here the not attending to former consolation is counted a sinful neglect Error 59. A man may not bee exhorted to any duty because hee hath no power to do it Confutation 59. This is contrary to Phil. 2.12 13. Work out your salvation c. For it is God that worketh in you both the will and the deed Ephes 5.14 A wake thou that sleepest so 1 Cor. 15. ult Error 60. A man may not prove his election by his vocation but his vocation by his election Confutation 60. This is contrary to 1 Thes 2.4 knowing your election because our Gospel came unto you not in word only but in power 2 Thess 2.13 14. God hath elected you to life through sanctification of the Spirit whereunto hee hath called you by our Gospel Error 61. All Doctrines Revelations and Spirits must be tried by Christ the word rather then by the Word of Christ Confutation 61. This assertion of it intends to exclude the word we conceive it contrary to Esay 8.20 John 5.39 Acts 17.11 also to 2 John 4.1 2. Trye the spirits every spirit that confesseth that Jesus Christ is come in the flesh c. where Spirits and Doctrines confessing that Christ is come in the flesh are made distinct from Christ Error 62. It is a dangerous thing to close with Christ in a promise Confutation 62. This is contrary to Joh. 3.16 Act. 10.43 Isa 55.1 2. Matth. 11.28 Joh 7.37 If Christ in these places invite men to come unto him and bids them incline and hearken and tells them their Soules shall live and they shall drinke and be refreshed by hm and by these promises encourageth them to close with him then it is no dangerous thing to close with him in a promise it is no danger to obey a Command of God but we are commanded to beleeve the Gospell Mar. 1.15 1. the promise being a part of the Gospell Error 63. No better is the evidence from the two witnesses of water and blood mentioned 1 John 5.6 7 8. then mount Calvary and the Souldiers that shed Christs bloud and these might have drunke of it poore evidences Confutation 63. Then what God hath ordained or made an evidence is no better then what he hath not made then Christ loseth his end in comming by water and blood vers 6. then the Spirit should agree no better with the witnesse of water and bloud then it doth with Mount Calvary and the Souldiers but the Spirit doth agree with the water and the bloud and not with the other 1 Joh. 5.7 These three agree in one Error 64. A man must take no notice of his sinne nor of his repentance for his sinne Confutation 64. This is contrary to David whose sinnes were ever before him Psal 51. hee considered his wayes and the evill of them that he might turne his feete to Gods Testimonies Psal 119 59. If we confesse our sinnes he is faithfull and just c. If we say we have not sinned we make him a lyar 1 Joh. 1.8 9 10. Job tooke notice of sinne and of his repentance I abhorre my selfe and repent in dust and ashes Job 42 6. David seeth and saith I am sorry for my sinnes Psal 38 28. Solomons penitent must know the Plague in his heart that is his finne and the punishment thereof 1 Kings 8 38. Error 65. The Church in admitting members is not
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
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
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
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
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
by the power of the God-head 8. The Image of God wherein Adam was made she could see no Scripture to warrant that it consisted in holinesse but conceived it to be in that he was made like to Christs manhood 9. She had no Scripture to warrant that Christs manhood is now in Heaven but the body of Christ is his Church 10. We are united to Christ with the same union that his humanity on earth was with the Deity Jo. 17.21 11. She conceived the Disciples before Christ his death were not converted Matth. 18.3 12. There is no evidence to be had of our good estate either from absolute or conditionall promises 13. The Law is no rule of life to a Christian 14. There is no Kingdome of Heaven in Scripture but onely Christ 15. There is first engraffing into Christ before union from which a man might fall away 16. The first thing God reveales to assure us is our election 17. That Abraham was not in a saving estate till the 22. chap. of Gen. when hee offered Isaac and saving the firmenesse of Gods election he might have perished notwithstanding any work of grace that was wrought in him till then 18. That union to Christ is not by faith 19. That all commands in the word are Law and are not a way of life and the command of faith is a Law and therefore killeth she supposed it to be a Law from Rom. 3.27 20. That there is no faith of Gods elect but assurance there is no faith of dependance but such as an hypocrite may have and fall away from proved John 15. for by that she said they are in Christ but Christ is not in them 21. That an hypocrite may have Adams righteousnesse and perish and by that righteousnes he is bound to the Law but in union with Christ Christ comes into the man and he retaines the seed and dieth and then all manner of grace in himselfe but all in Christ 22. There is no such thing as inherent righteousnesse 23. We are not bound to the Law no not as a rule of life 24. We are dead to all acts in spirituall things and are onely acted by Christ 25. Not being bound to the Law it is not transgression against the Law to sinne or breake it because our sinnes they are inward and spirituall and so are exceeding sinfull and onely are against Christ 26. Sanctification can be no evidence at all of our good estate 27. That her particular revelations about future events are as infallible as any part of Scripture and that she is bound as much to beleeve them as the Scripture for the same holy Ghost is the author of them both 28. That so farre as a man is in union with Christ he can doe no duties perfectly and without the communion of the unregenerate part with the regenerate 29. That such exhortations as these to worke out our salvation with feare to make our calling and election sure c. are spoken onely to such as are under a Covenant of workes All which she did acknowledge she had spoken for a coppy of them had been sent to her divers dayes before and the witnesses hands subscribed so as she saw it was in vaine to deny them then she asked by what rule such an Elder could come to her pretending to desire light and indeede to entrappe her to which the same Elder answered that he had beene twice with her and that he told her indeed at St. Ives that he had beene troubled at some of her speeches in the Court wherein he did desire to see light for the ground and meaning of them but he professed in the presence of the Lord that he came not to entrap her but in compassion to her Soule to helpe her out of those snares of the Devill wherein he saw she was entangled and that before his deparure from her he did beare witnesse against her opinions and against her spirit and did leave it sadly upon her from the word of God then presently she grew into passion against her Pastor for his speech against her at the Court after the sentence was passed which he gave a full answer unto shewing his zeale against her errors whereupon she asked for what errors she had beene banished professing withall that she held none of these things she was now charged with before her imprisonment supposing that whatsoever should be found amisse would be imputed to that but it was answered as the truth was that she was not put to durance but onely a favourable confinement so as all of her Family and divers others resorted to her at their pleasure But this allegation was then proved false and at her next convention more fully for there were divers present who did know she spake untruth Her answer being demanded to the first Articles she maintained her assertion that the Soules were mortall c. alledging the place in the Eccles cited in the Article and some other Scriptures nothing to the purpose she insisted much upon that in Gen. 1. In the day thou eatest c. thou shalt dye she could not see how a Soule could be immortally miserable though it might be eternally miserable neither could shee distinguish betweene the Soule and the Life and though she were pressed by many Scriptures and reasons alleadged by the Elders of the same and other Churches so as she could not give any answer to them yet she stood to her opinion till at length a stranger being desired to speake to the point and hee opening to her the difference betweene the Soule and the Life the first being a spirituall substance and the other the union of that with the body she then confessed she saw more light then before and so with some difficulty was brought to confesse her error in that point Wherein was to be observed that though he spake to very good purpose and so clearely convinced her as she could not gain-say yet it was evident shee was convinced before but she could not give the honour of it to her owne Pastor or teacher nor to any of the other Elders whom she slighted had so much Then they proceeded to the third fourth and fifth Articles about the body and the refurrection of the old which shee maintained according to the Articles and though shee were not able to give any reasonable answer to the many places of the Scripture and other arguments which were brought to convince her yet shee still persisted in her errour giving froward speeches to some that spake to her as when one of the Elders used this argument that if the resurrection were only our union with Christ then all that are united are the children of the resurrection and therefore are neither to marry nor to give in marriage and so by consequence there ought to bee community of women shee told him that hee spake like the Pharisees who said that Christ had a devill because that Abraham were dead and the Prophets and yet hee had said
that those which eate his flesh should never dye not taking the speech in the true meaning so did hee said shee who brought that argument for it is said there they should bee like the Angels c. The Elders of Boston finding her thus obstinate propounded to the Church for an admonition to bee given her to which all the Church consented except two of her sons who because they persisted to defend her were under admonition also Mr. Cotton gave the admonition and first to her sons laying it sadly upon them that they would give such way to their naturall affection as for preserving her honour they should make a breach upon the honour of Christ and upon their Covenant with the Church and withall teare the very bowels of their soule by hardning her in her sin In this admonition to her first hee remembred her of the good way shee was in at her first comming in helping to discover to divers the false bottom they stood upon in trusting to legall works without Christ then hee shewed her how by falling into these grosse and fundamentall errors shee had lost the honour of her former service and done more wrong to Christ and his Church then formerly shee had done good and so laid her sin to her conscience with much zeale and solemnity hee admonished her also of the height of spirit then hee spake to the siders of the Church and advised them to take heed of her opinions and to with-hold all countenance and respects from her lest they should harden her in her sin so shee was dismissed and appointed to appeare againe that day sevennight The Count had ordered that shee should return to Roxbury again but upon intimation that her spirit began to fall shee was permitted to remain at Mr. Cottons house where Davenport was also kept who before her next appearing did both take much pains with her and prevailed so far that shee did acknowledge her errour in all the Articles except the last and accordingly shee wrote down her answers to them all when the day came and shee was called forth and the Articles read again to her shee delivered in her answers in writing which were also read and being then willing to speak to the Congregation for their further satisfaction shee did acknowledge that shee had greatly erred and that God had left her to her self herein because shee had so much under-natured his Ordinances both in slighting the Magistrates at the Court and also the Elders of the Church and confessed that when shee was at the Court shee looked only at such failings as shee apprehended in the Magistrates proceedings without having regard to the place they were in and that the speeches shee then used about her revelations were rash and without ground and shee desired the prayers of the Church for her Thus farre shee went on well and the Assembly conceived hope of her repentance but in her answers to the severall articles shee gave no satisfaction because in diverse of them shee answered by circumlocutions and seemed to lay all the faults in her expressions which occasioned some of the Elders to desire shee might expresse her self more cleerly and for that ever shee was demanded about the Article whether shee were not or had not been of that judgement that there is no inherent righteousnesse in the Saints but those gifts and graces which are ascribed to them that are only in Christ as the subject to which shee answered that shee was never of that judgement howsoever by her expressions shee might seem to bee so and this shee affirmed with such confidence as bred great astonishment in many who had known the contrary and diverse alledged her own sayings and reasonings both before her confinement and since which did manifest to all that were present that shee knew that shee spake untruth for it was proved that shee had alledged that in Esay 53. By his knowledge shall my righteous servant justifie many which shee had maintained to bee meant of a knowledge in Christ and not in us so likewise that in Galathians I live by the faith of the Son of God which shee said was the faith of Christ and not any faith inherent in us also that shee had maintained that Christ is our sanctification in the same sort that hee is our justification and that shee had said that shee would not pray for grace but for Christ and that when she had been pressed with diverse Scriptures which spake of washing and creating a new heart and writing the Law in the heart c. shee had denyed that they did mean any sanctification in us There were diverse women also with whom shee had dealt about the same point who if their modesty had not restrained them would have born witnesse against her herein as themselves after confessed wherefore the Elders pressed her very earnestly to remember her self and not to stand so obstinately to maintain so manifest an untruth but shee was deafe of that eare and would not acknowledge that shee had been at any time of that judgement howsoever her expressions were Then Mr. Cotton told the Assembly that whereas shee had been formerly dealt with for matter of doctrine he had according to the duty of his place being the teacher of that Church proceeded against unto admonition but now the case being altered and she being in question for maintaining of untruth which is matter of manners he must leave the businesse to the Pastor Mr. Wilson to goe on with her but withall declared his judgement in the case from that in Revel 22. that such as make and maintaine a lye ought to be cast out of the Church and whereas two or three pleaded that she might first have a second admonition according to that in Titus 3.10 he answered that that was onely for such as erred in point of doctrine but such as shall notoriously offend in matter of conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian and as appeares by that of Simin Magus and for her owne part though she heard this moved in her behalfe that she might have a further respite yet she her selfe never desired it so the Pastor went on and propounding it to the Church to know whether they were all agreed that she should be cast out and a full consent appearing after the usuall manner by their silence after a convenient pause he proceeded and denounced the sentence of excommunication against her and she was commanded to depart out of the Assembly In her going forth one standing at the dore said The Lord sanctifie this unto you to whom she made answer The Lord judgeth not as man judgeth better to be cast out of the Church then to deny Christ Thus it hath pleased the Lord to have compassion of his poore Churches here and to discover this great imposter an instrument of Satan so fitted and trained to his service for interrupting the passage Kingdome in this