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.
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
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
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
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
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
but were not furnished with proofe sufficient to proceed against her for here she hath manifested that her opinions and practise have been the cause of al our disturbances that she walked by such a rule as cannot stand with the peace of any State for such bottomlesse revelations as either came without any word or without the sense of the word which was framed to humane capacity if they be allowed in one thing must be admitted a rule in all things for they being above reason and Scripture they are not subject to controll Againe she hath given a reason why she hath so much slighted the faithfull Ministers of Christ here why it was revealed to her long since in England that all the packe of them were Antichristians so as she durst heare none of them after Mr. Cotton and Mr. Wheelwright were once gone for they could not preach Christ and the new Covenant as she affirmes why but they did preach somewhat and if they could not hold forth Christ in a Covenant of Free-grace then must they needs hold him forth in a Covenant of workes then are they not able Ministers of the New Testament nor sealed by the Spirit for the servants of God who are come over into New England do not thinke themselves more spirituall then other of their brethren whom they have left behind nor that they can or doe hold forth the Lord Jesus Christ in their ministery more truly then he was held forth in England and seeing their ministery was a most precious sweete savour to all the Saints before she came hither it is easie to discerne from what sinke that ill vapour hath risen which hath made so many of her seduced party to loath now the smell of those flowers which they were wont to find sweetnesse in yet this is not all though it be too too vile she can fetch a revelation that shall reach the Magistrates and the whole Court and the succeeding generations and she hath Scripture for it also Daniel must be a type of Mistris Hutchison the Lions denne of the Court of justice and the Presidents and Princes of the reverend Elders here and all must sort to this conclusion she must be delivered by miracle and all we must be ruined See the impudent boldnesse of a proud dame that Athaliah-like makes havocke of all that stand in the way of her ambitious spirit she had boasted before that her opinions must prevaile neither could she endure a stop in her way as appeared once upon a slight occasion when her reputation being a little touch'd upon a mistake yet so carried as she could not get the party upon that advantage which she expected she vented her impatience with so fierce speech and countenance as one would hardly have guessed her to have been an Antitype of Daniel but rather of the Lions after they were let loose The like appeared in her when she could not have her will against her faithfull Pastor for his opposing her opinions as she apprehended so as neither reason nor Scripture nor the judgement and example of such as she reverenced could appease her displeasure So that the Court did clearely discerne where the fountaine was of all our distempers and the Tragedy of Munster to such as had read it gave just occasion to feare the danger we were in seeing by the judgement of Luther writing of those troublous times we had not to doe with so simple a Devill as managed that businesse and therefore he had the lesse feare of him but Satan seemed to have commission now to use his utmost cunning to undermine the Kingdome of Christ here as the same Luther foretold he would doe when he should enterprize any such innovation under the cleare light of the Gospel so as the like hath not beene knowne in former ages that ever so many wise sober and well grounded Christians should so suddenly be seduced by the meanes of a woman to sticke so fast to her even in some things wherein the whole current of Scripture goeth against them and that notwithstanding that her opinions and practise have beene so grosse in some particulars as their knowledge and sincerity would not suffer them to approve yet such interest hath she gotten in their hearts as they seeke cloakes to cover the nakednesse of such deformities as in the meane time they are ashamed to behold The Court saw now an inevitable necessary to rid her away except wee would bee guilty not only of our own ruine but also of the Gospel so in the end the sentence of banishment was pronounced against her and shee was committed to the Marshall till the Court should dispose of her Another day Captaine John Vnderhill was sent for and being charged with joyning in the said Petition acknowledged the same professing that hee could see no fault in it being demanded a rule by which hee might take so much upon him as publickly to contradict the sentence of the Court c. hee alledged the example of Joab his rough speech to David when hee retired himself for Absaloms death and that David did not reprove him for it To this the Court answered First That Joab was then in the matters of his own calling and being Generall of the Army had liberty by his place to give advice to the King in causes of that nature but when hee failed in the manner of his speech therein hee is not to bee excused and therefore not to bee followed Secondly Joab did not contradict or reprove any Judiciall sentence of the King but only an inordinate passion Thirdly Hee was occasioned by an urgent necessity of the safety of the King and State Fourthly That which hee spake was in private for the King had withdrawn himself Fifthly It appeares that David did take it as a great miscarriage for hee presently displaced him Againe in our cause the Captain was but a private man and had no calling to deale in the affaires of the Court therefore no warrant from hence Hee insisted much upon the liberty which all States do allow to Military Officers for free speech c. and that himself had spoken sometimes as freely to Count Nassaw But it was answered wee are not to look at whatsome do tolerate but what is lawfull and there may bee a reason of State to connive at that disorder at some season which may not with honour and safety bee permitted at another Being further demanded how they came so many of them to bee so suddenly agreed in so weighty and doubtfull a case hee answered that many of them being present when Mr. Wheelwright was convict of sedition they were sore grieved at it and suddenly rushing out of the Court a strange motion came into all their mindes so as they said in a manner all together Come let us petition and for his part from that time to this his conscience which then led him to it will not suffer him to retract it The Court pityed him much and were grieved
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