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
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
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
must keep his wife and children for which hee was presently committed to the Officer The Court reasoned a good while with them both but they were peremptory and would acknowledge no failing and because of their contemptuous speeches and for that they were known to bee very busie persons and such as had offered contempt to the Magistrates for that they were not of their opinion they were dis-franchised and sined William Baulston twenty pounds Ed. Hutchison foety pounds The next morning Ed. Hutchison acknowledged his fault in his mis-behaviour in the face of the Court and so was released of his imprisonment but both were disabled from bearing any publick Office Tho. Marshal Dynely Dier Rich. Gridly ANother day were called foure more of the principall stirring men who had subscribed to the Petition Thomas Marshal the Ferry-man who justifyed the Petition so farre that hee would not acknowledge any fault yet hee answered more modestly then the former therefore hee was not fined but dis-franchised and put out of his place Dynely and Dier had little to say for themselves but perfisting in their justification they were also dis-franchised likewise Rich. Gridly an honest poore man but very apt to meddle in publick affaires beyond his calling or skill which indeed was the fault of them all and of many others in the Country meane condition and weake parts having nothing to say but that he could find no fault c. was dis-franchised Mistris Hutchison ALl these except Mr. Wheelwright were but young branches sprung out of an old root the Court had now to do with the head of all this faction Dux faemina facti a woman had been the breeder and nourisher of all these distempers one Mistris Hutchison the wife of Mr. William Hutchison of Boston a very honest and peaceable man of good estate and the daughter of Mr. Marbury sometimes a Preacher in Lincolnshire after of London a woman of a haughty and fierce carriage of a nimble wit and active spirit and a very voluble tongue more bold then a man though in understanding and judgement inferiour to many women This woman had learned her skil in England and had discovered some of her opinions in the Ship as shee came over which had caused some jealousie of her which gave occasion of some delay of her admission when shee first desired fellowship with the Church of Boston but shee cunningly dissembled and coloured her opinions as shee soon got over that block and was admitted into the Church then shee began to go to work and being a woman very helpfull in the times of child-birth and other occasions of bodily infirmities and well furnished with means for those purposes shee easily insinuated her selfe into the affections of many and the rather because shee was much inquisitive of them about their spiritual estates and in discovering to them the danger they were in by trusting to common gifts and graces without any such witnesse of the Spirit as the Scripture holds out for a full evidence whereby many were convinced that they had gone on in a Covenant of works and were much humbled thereby and brought to inquire more after the Lord Jesus Christ without whom all their gifts and graces all their contributions c. would prove but legall and would vanish all this was well and suited with the publick Ministery which went along in the same way and all the faithful imbraced it and blessed God for the good successe that appeared from this discovery But when shee had thus prepared the way by such wholesome truths then shee begins to set forth her own stuffe and taught that no sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witnesse of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witnesse was a Covenant of works whereupon many good soules that had been of long approved godlinesse were brought to renounce all the work of grace in them and to wait for this immediate revelation then sprung up also that opinion of the in-dwelling of the person of the Holy Ghost and of union with Christ and Justification before faith and a denying of any gifts or graces or inherent qualifications and that Christ was all did all and that the soule remained alwayes as a dead Organ and other of those grosse errours which were condemned in the late Assembly and whereof diverse had been quashed by the publick Ministery but the maine and bottom of all which tended to quench all indevour and to bring to a dependance upon an immediate witnesse of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to bee opposed and shee being questioned by some who marvelled that such opinions should spread so fast shee made answer that where ever shee came they must and they should spread and indeed it was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions and many also out of the Church and of other Churches also yea many prophane persons became of her opinion for it was a very easie and acceptable way to heaven to see nothing to have nothing but waite for Christ to do all so that after shee had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they outwent their teacher then shee kept open house for all commers and set up two Lecture dayes in the week when they usually met at her house threescore or fourescore persons the pretence was to repeate Sermons but when that was done shee would comment upon the Doctrines and interpret all passages at her pleasure and expound dark places of Scripture so as whatsoever the Letter held forth for this was one of her tenents that the whole Scripture in the Letter of it held forth nothing but a Covenant of works shee would bee sure to make it serve her turn for the confirming of her maine principles whereof this was another That the darker our sanctification is the cleerer is our justification And indeed most of her new tenents tended to slothfulnesse and quench all indevour in the creature and now was there no speech so much in use as of vilifying sanctification and all for advancing Christ and free grace and the whole pedegree of the Covenant of works was set forth with all its Complements beginning at Cain If thou dost well shalt thou not bee accepted then it is explained and ratifyed at Mount Sinui and delivered in the two Tables and after sprinkled with the blood of Christ Exod. 24. and so carryed on in the Letter of the Scripture till it bee compleat as the Covenant of Grace by the Spirit seales forgivenesse of sins one of the venters whereon Christ begets children c. and in the end wherefore is all this adoe
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.
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
cause why he was sent for viz. To satisfie the Court about some passages in his Sermon which seemed to be offensive and therewith a copy of it was produced and he was demanded whether he would owne it whereupon he drew forth another copy which he delivered into the Court as a true copy for the substance of it so he was dismissed very gently and desired to be ready when he should be called for againe The next day he was againe sent for by the former messenger About this time a Petition was delivered into the Court under the hands of above forty persons being most of the Church of Boston being none of the Petitions before mentioned which were delivered after to this effect that as free-men they might be admitted to be present in the Court in causes of judicature and that the Court would declare whether they might proceed in cases of conscience without referring them first to the Church To this the Court answered on the backside of the Petition that they did conceive the Petition was without just ground for the first part of it the Court had never used privacie in Judiciall proceedings but in preparation thereto by way of examination of the party c. they might and would use their liberty as they should see cause and for the other part of the Petition when any matter of conscience should come before them they would advise what were fit to be done in it When Mr. Wheelwright came in the Court was private and then they told him they had considered of his Sermon and were desirous to aske him some questions which might tend to cleare his meaning about such passages therein as seemed offensive he demanded whether he were sent for as an innocent person or as guilty It was answered neither but as suspected onely Then he demanded who were his accusers It was answered his Sermon which was there in Court being acknowledged by himselfe they might thereupon proceed ex officio at this word great exception was taken as if the Court intended the course of the High Commission c. It was answered that the word ex officio was very safe and proper signifying no more but the authority or duty of the Court and that there was no cause of offence seeing the Court did not examine him by any compulsory meanes as by oath imprisonment or the like but onely desired him for better satisfaction to answer some questions but he still refused yet at last through perswasion of some of his friends he seemed content The question then put to him was whether before his Sermon he did not know that most of the Ministers in this jurisdiction did teach that doctrine which be in his Sermon called a Covenant of works to this he said he did not desire to answer and hereupon some cried out that the Court went about to ensnare him and to make him to accuse himselfe and that this question was not about the matter of his Sermon c. Upon this he refused to answer any further so he was dismissed till the afternoone The reason why the Court demanded that question of him was not to draw matter from himselfe whereupon to proceed against him neither was there any need for upon a conference of the Ministers not long before there had beene large dispute betweene some of them and himselfe about that point of evidencing Justification by Sanctification so as the court might soone have convinced him by witnesses if they had intended to proceed against him upon that ground In the afternoone he was sent for againe in the same manner as before and the Ministers also being in the Towne and come thither to conferre together for further discovery of the ground of the disterences which were in the Countrey about the Covenant of Grace c. they were desired to be present also in the Court to beare witnesse of the proceedings in the case and to give their advice as the Court upon occasion should require so the doores being set open for all that would to come in and there was a great Assembly and Mr. Wheelwright being willed to sit downe by the Ministers his Sermon was produced and many passages thereof was read to him which for the better understanding we have digested into this order following He therein describeth two Covenants the Covenant of Grace and the Covenant of Works the Covenant of Grace he describeth to be when in the point of Justification and the knowledge of this our Justification by Faith there is nothing revealed but Christ Jesus but if men thinke to be saved because they see some worke of Sanctification in themselves as hungring and thirsting c. this is a Covenant of Works if men have revealed to them some work of righteousnesse as love to the brethren c. and hereupon come to be assured that they are in a good estate this is not the assurance of Faith for Faith hath Crist revealed for the object therefore if the assurance of a mans Justification be by Faith as a Work it is not Gospel Having thus described those who goe under a Covenant of Works he pronounceth them to be enemies to Christ to be Antichrists to be flesh opposed to spirit such as will certainly persecute those who hold forth the truth and the wayes of Grace he resembleth them to the Philistims who stop up with the earth of their owne inventions the Wels of true beleevers he resembleth them also to Herod who would have killed Christ so soone as he was borne and to Herod and Pilate who did kill Christ when he came once to shew forth himselfe and would have kept him eternally in the grave he further describeth them out of the second Psalme to be the people of God as the Jewes were and such as would take away the true Christ and put in false Christs to deceive if it were possible the very elect he also describeth them by that in Cant. 10.6 they make the children of Grace keepers of the Vineyard they make them travell under the burden of the Covenant of Works which doth cause Christ many times from them He commeth after to a use of exhortation wherein he stirreth up all those of his side to a spirituall combate to prepare for battel and come out and fight against the enemies of the Lord those under a Covenant of Works he shewes whom he meaneth thus to excite alluding to Davids valiant men to Baruch Deborah Jael and all the men of Jsrael and bind them hereunto under the curse of Meroz He further exhorteth them to stand upon their guard c. by alluding to the 600. valiant men who kept watch about the bed of Solomon a type of Christ then he encourageth those of his side against such difficulties as might be objected as 1. If the enemies shall oppose the way of God they must lay the more load on them and kill them with the Word of the Lord and there he alludeth to those places which