Revelation without concurrence of the Word then it cannot be tried by the Word but we are bid to try the Spirits To the Law and Testimony Esa. 8. 20. To try all things 1 Thes. 5. 21. So the Bereans Acts 17. 11. and the Rule of Trial is the Word Ioh. 5. 39. Error 41. There be distinct seasons of the workings of the several persons so the Soul may be said to be 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 pattern of wholsome words which teacheth a joint-concurrence of all the persons working in every work that is wrought so that we cannot say the Father works so long and the Son works not because the same work at the same time is common to them both and to all the Three Persons as the Father draws Ioh. 6. 44. so the Son sends his Spirit to convince and thereby draws Ioh. 16. 7 8. Error 42. There is no assurance true or right unless it be without fear and doubting Confutation 42. This is contrary to Scripture the Penman of Psal. 77. had true assurance v. 6. And yet he had doubts and fears of God's eternal mercy ver 7 8 9. The best Faith is imperfect and admits infirmity v. 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 be no Grace perfect Ergo doubting may stand with assurance Gal. 5. 17. Error 43. The Spirit acts most in the Saints when they endeavour least Confutation 43. Reserving the special seasons of God's preventing Grace to his own pleasure In the ordinary constant course of his dispensation the more we endeavour the more assistance and help we find from him Prov. 2. 3 4 5. He that seeks and digs for wisdom 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 endeavour be meant the use of lawful means and ordinances commanded by God to seek and find him in then is it contrary to Mat. 7. 7. Ask seek knock c. Error 44. No created work can be a manifest sign of God's love Confutation 44. If created works flowing from union with Christ be included it is against Iohn's Epistles and many Scriptures which make keeping the Commandments love to the Brethren c. evidences of a good estate so consequently of God's love Error 45. Nothing but Christ is an evidence of my good estate Confutation 45. If here Christ manifesting himself in works of holiness be excluded and nothing but Christ nakedly revealing himself to Faith be made an evidence it is against the former Scriptures Error 46. It is no sin in a Believer not to see his Grace except he be wilfully blind Confutation 46. This is contrary to the Scripture which makes every transgression of the Law sin though wilfulness be not annexed and this crosseth the work 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 seal of the Spirit is limited onely to the immediate witness of the Spirit and doth never witness to any work of Grace or to any conclusion by a Syllogism Confutation 47. This is contrary to Rom. 8. 16. to that which our Spirit bears witness to that the Spirit of God bears witness for they bear a joint witness as the words will have it but our spirits bear witness to a work of grace namely that Believers are the children of God Ergo. Error 48. That conditional Promises are legal Confutation 48. Contrary to Ioh. 3. 16. Mat. 5. 3 c. Error 49. We are not bound to keep a constant course of Prayer in our Families or privately unless the Spirit stir us up thereunto Confutation 49. This is contrary to Ephes. 6. 18. 1 Thess. 5. 17. Error 50. It is poverty of spirit when we have grace yet to see we have no grace in our selves Confutation 50. The weak Believer Mark 9. 24. was poor in spirit yet saw his own Faith weak though it were Peter when he was brought to poverty of spirit by the bitter experience of his pride he saw the true love he had unto Christ and appealed to him therein Iohn 21. 15. Paul was less than the least of all Saints in his own eyes therefore poor in spirit yet saw the grace of God by which he was that he was and did what he did and was truly nothing in his own eyes when he had spoken of the best things he had received and done Ephes. 3. 18. If it be poverty of the spirit to see no grace in our selves then should poverty of spirit cross the office of the Spirit which is to reveal unto us and make us to see what God gives us 1 Cor. 2. 9 10 11 12. then it should make us sin or cross the will of God which is that we should not be ignorant of the gracious workings of Christ in us from the power of his Death and Resurrection Rom. 6. 3. Know ye not c. then would it destroy a great duty of Christian thankfulness in and for all the good things which God vouchsafeth us 1 Thess. 5. 18. Error 51. The Soul need not to go out to Christ for fresh supply but it is acted by the spirit inhabiting Confutation 51. Though we have the spirit acting and inhabiting us this hinders not but I may and need go out to Christ for fresh supply of grace John 1. 16. Of whose fulness we have all received and grace for grace 2 Cor. 12. 8. Paul sought thrice to Christ for fresh supply Heb. 12. 2. Look unto Christ the Author and Finisher of our Faith We must look up to the Hills from whence cometh our help Ephes. 4. 16. By whom all the Body receiveth increase and to the edifying of it self Error 52. It is legal to say we act in the strength of Christ. Confutation 52. This is contrary to the Scriptures the Gospel bids us be strong in the Lord and in the power of his might Ephes. 6. 10. and be strong in the grace that is in Christ Iesus 2 Tim. 2. 1. and Paul saith I can do all things through Christ that strengtheneth me Phil. 4. 13. and that was not legal strength Error 53. No Minister can teach one that is anointed by the Spirit of Christ more than he knows already unless it be in some circumstances Confutation 53. This is also contrary to Scripture 2 Cor. 1. It is God that establisheth us with you c. Ephes. 1. 13. and 4. 12 14. The Corinthians and Ephesians were anointed and sealed and yet were taught more of Paul in his Epistles than onely in some circumstances Error 54. No Minister can be an instrument to convey more of Christ unto
and wilfulness of their Maintainer's laid stark naked 4. Then after this mean was tried and the Magistrates saw that neither our Preaching Conference nor yet our Assembly meeting did effect the cure but that still after conference had together the Leaders put such life into the rest that they all went on in their former course not only to disturb the Churches but miserably interrupt the Civil Peace and that they threw contempt both upon Courts and Churches and began now to raise Sedition amongst us to the indangering of the Common-wealth Hereupon for these grounds named and not for their Opinions as themselves falsely reported and as our godly Magistrates have been much traduced here in England for these reasons I say being civil disturbances the Magistrate convents them as it plainly appears pag. 28 29. of this Book and censures them some were disfranchised others fined the incurable amongst them banished This was another mean of their subduing some of the Leaders being down and othâ—…rs gone the rest were weakned but yet they for all this strongly held up their heads many a day after 5. Then God himself was pleased to step in with his casting voice and bring in his own vote and suffrage from Heaven by testifying his displeasure against their opinions and practices as clearly as if he had pointed with his finger in causing the two Fomenting Women in the time of the height of the opinions to produce out of their Wombs as before they had out of their brains such Monstrous births as no Chronicle I think hardly ever recorded the like Mistriss Dier brought forth her birth of a woman child a fish a beast and a fowl all woven together in one and without an head as pag. 44 describes to which I refer the Reader Mistriss Hutchison being big with Child and growing towards the time of her labour as other women do she brought forth not one as Mistris Dier did but which was more strange to amazement thirty monstrous births or thereabouts at once some of them bigger some lesser some of one shape some of another few of any perfect shape none at all of them as far as I could ever learn of humane shape These things are so strange that I am almost loth to be the reporter of them lest I should seem to feign a new story and not to relate an old one but I have learned otherwise blessed be his name than to delude the world with untruths And these things are so well known in New-England that they have been made use of in publick by the reverend Teacher of Boston and testified by so many Letters to Friends here that the things are past Question And see how the wisdom of God sitted this judgment to her sin every way for look as she had vented mishapen opinions so she must bring forth deformed Monsters and as about thirty opinions in number so many monsters and as those were publick and not in a corner mentioned so this is now come to be known and famous over all these Churches and a great part of the World And though he that runs may read their sin in these judgments yet behold the desperate and stupendious hardness of heart in these persons and their followers who were so far from seeing the finger of God in all these dreadful passages that they turned all from themselves upon the faithful servants of God that laboured to reclaim them saying This is for you ye legalists that your eyes might be farther blinded by God's hand upon us in your legal ways and stumble and fall and in the end break your necks into hell if ye imbrace not the Truth Now I am upon Mistris Hutchison's Story I will digress a little to give you a farther tast of her spirit viz. After she was gone from us to the Island the Church of Boston sent unto her four of their Members men of a lovely and winning spirit as most likely to prevail to see if they could convince and reduce her according to 2 Thess. 3. 13. When they came first unto her she asked from whom they came and what was their business They answered We are come in the name of the Lord Iesus from the Church of Christ at Boston to labour to convince you of c At that word she being filled with as much disdain in her countenance as bitterness in her spirit replied What from the Church at Boston I know no such Church neither will I own it call it the Whore and Strumpet of Boston no Church of Christ so they said no more seeing her so desperate but returned Behold the spirit of error to what a pass it drives a Man This loud-speaking Providence from heaven in the monsters did much awaken many of their followers especially the tenderer sort to attend God's meaning therein and made them at such a stand that they dared not slight so manifest a sign from heaven that from that time we found many of their ears boared as they had good cause to attend to Counsel but others yet followed them 6. The last stroke that slew the opinions was the falling away of their Leaders 1. Into more hideous and soul-destroying Delusions which rain indeed all Religion as that the Souls of men are mortal like the beasts That there is no such thing as inherent Righteousness That these Bodies of ours shall not rise again That their own revelations of particular Events were as infallible as the Scripture c. 2. They also grew many of them very loose and degenerate in their practices for these opinions will certainly produce a filthy life by degrees As no prayer in their Families no Sabbath insufferable pride frequâ—…nt and hideous lying divers of them being proved guilty some of five other of ten gross lies another falling into a lie God smote him in the very act that he sunk down into a deep swound and being by hot waters recover'd and coming to himself said Oh God thou mightst have struck me dead as Ananias and Saphira for I have maintained a lie Mistress Hutchison and others cast out of the Church for lying and some guilty of fouler sins than all these which I here name not These things exceedingly amazed their followers especially such as were led after them in the simplicity of their hearts as many were and now they began to see that they were deluded by them A great while they did not believe that Mistress Hutchison and some others did hold such things as they were taxed for but when themselves heard her defending her twenty nine cursed Opinions in Boston Church and there falling into fearful lying with an impudent fore-head in the open Assembly then they believed what before they could not and were ashamed before God and men that ever they were so led aside from the Lord and his Truth and the godly Counsel of their faithful Ministers by such an Impostor as she was Now no man could lay more upon them than they would upon themselves
another than he by his own experience hath come unto Confutation 54. This is contrary to Ephes. 4. 11 12. the weakest Minister may edifie the strongest Christian which hath more experience than himself Error 55. A man may have true Faith of dependance and yet not be justified Confutation 55. This is contrary to the Scripture Act. 13. 39. All believers are justified but they that have true Faith of dependance are believers therefore justified Error 56. A Man is not effectually converted till he hath full assurance Confutation 56. This is cross to the Scripture Esa. 5. 10. wherein we see that a Man may truly fear God therefore truly converted and yet walk in darkness without clear 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 gladness Esa. 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 chearful 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 evil hours from former experience of God's Grace in me 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 God's Grace in them Psal. 77. 5 6 11. I considered the days of old and called to Remembrance my Songs in the night and by this raised he up his Faith as the latter part of this Psalm sheweth and this was in evil hours ver 2 3. 2 Cor. 1. 12. This is our rejoicing that in simplicity and godly pureness we have had our conversation and this was in sad hours v. 4 5 8 9 10. Iob 35. 10. None saith Where is God that made me which giveth Songs in the night here the not attending to former consolation is counted a sinful neglect Error 59. A Man may not be exhorted to any duty because he 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 dâ—…ed Ephes. 5. 14. Awake 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 Thess. 2. 4. Knowing your election because our Gospel came unto you not in word onely but in power 2 Thess. 2. 13 14. God hath elected you to life through Sanctification of the Spirit whereunto he hath called you by our Gospel Error 61. All Doctrines Revelations and Spirits must be tried by Christ the Word rather than by the Word of Christ. Confutation 61. This assertion of it extends to exclude the Word we conceive it contrary to Esa. 8. 20. Iohn 5. 39. Acts 17. 11. also to Iohn 4. 1 2. Try the spirits every spirit that confesseth that Iesus 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 Ioh. 3. 16. Act. 10. 43. Esa. 55. 1 2. Mat. 11. 28. Ioh. 7. 37. If Christ in these places invite Men to come unto him and bids them incline and hearken and tells them their Souls shall live and they shall drink and be refreshed by him and by these Promises incourageth 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 believe the Gospel Mark 1. 15. the Promise being a part of the Gospel Error 63. No better is the evidence from the two Witnesses of Water and Blood mentioned 1 Ioh. 5. 6 7 8. than Mount Calvary and the Souldiers that shed Christ's Blood and these might have drunk of it poor Evidences Confutation 63. Then what God hath ordained or made an Evidence is no better than what he hath not made then Christ loseth his end in coming by Water and Blood v. 6. then the Spirit should agree no better with the Witness of Water and Blood then it doth with Mount Calvary and the Souldiers but the spirit doth agree with the Water and the Blood and not with the other 1 Ioh. 5. 7. These three agree in one Error 64. A Man must take no notice of his sin nor of his repentance for his sin Confutation 64. This is contrary to David whose sin was ever before him Psal. 51. he considered his ways and the evil of them that he might turn his feet to God's Testimonies Psal. 119. 59. If we confess our sins he is faithful and just c. If we say we have not sinned we make him a liar 1 Joh. 1. 8 9. 10. Iob took notice of sin and of his Repentance I abhor my self and repent in dust and ashes Job 42. 6. David seeth and saith I am sorry for my sins Psal. 28. 38. Solomon's Penitent must know the Plague in his heart that is his sin and the punishment thereof 1 Kings 8. 38. Error 65. The Church in admitting Members is not to look to holiness of life or testimony of the same Confutation 65. This is contrary to Rom. 1. 7. and the Inscriptions of divers Epistles being directed to Saints and Saints by calling and 1 Cor. 14. 33. Churches of the Saints Acts 2. the Members there were said to repent before they were admitted and 1 Cor. 5. the incestuous person should not then have been cast out for want of Holiness and Paul could not be received into Communion without Testimony Act. 9. 26. Error 66. To lay the Brethren under a Covenant of Works hurts not but tends to much good to make Men look the better to their evidences Confutation 66. If that be done ungroundedly it is contrary to Esa. 5. 20. where woe is pronounced to such as call good evil c. and Ezek. 13. 22. that make such hearts sad as the Lord would not have sadded and it is against the rule of the Covenant 1 Cor. 13. besides it may trench upon the Devil's Office in accusing the Brethren and then it will be good to tell untruth good to break House and Church-Communion then good to break nearest Relations then good to bite one another and good to offend the little ones Mat. 18. Error 67. A Man cannot evidence his Iustification by his Sanctification but he must needs build upon his Sanctification and trust to it Confutation 67. First this is contrary to 1 Iohn 3. 18 19.
where the Holy Ghost saith That by unfeigned and hearty love we may have assurance and yet neither there nor any where else would have us trust to our Sanctification so vers 7. He that doth righteousness is righteous as he is righteous Secondly If poverty of spirit which emptieth us of all confidence in our selves may evidence a Man's Iustification without trusting to it then may Sanctification without trusting to it but the former is true therefore also the latter Thirdly If it be an ordinance of God to evidence our Iustification by our Sanctification then we may do this without trusting to it but that is apparent from 2 Pet. 1. 10. Ergo. Error 68. Faith justifies an Unbeliever that is that Faith that is in Christ justifieth me that have no Faith in my self Confutation 68. This is contrary to Hab. 2. 4. For if the Just shall live by his Faith then that Faith that justifies is not in Christ. So Iohn 3. ult He that believeth not the wrath of God abideth on him It is not another's Faith will save me Error 69. Though a Man can prove a gracious work in himself and Christ to be the Author of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures Iohn 14. 21. and 28. He that keepeth my Commandments is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my self unto him 1 John 3. 14. We know that we have passed from death to life because we love the Brethren And 1 John 5. 12. He that hath the Son hath life therefore he that can prove that he hath spiritual life may assure himself that he hath Christ. Error 70. Frequency or Length of Holy Duties or trouble of Conscience for neglect thereof are all signs of one under a Covenant of Works Confutation 70. This is contrary to these Scriptures 1 Cor. 15. 58. Be abundant always in the work of the Lord If the Faithful in Christ Jesus be commanded to abound always in the work of the Lord that is Holy Duties then frequency in Holy Duties is no sign of one under a Covenant of Works but the former is true therefore also the latter as also 1 Thess. 4. 17 18. Psal. 55. 17. Evening and morning and noon will I pray and make a noise and he will hear me and elsewhere Seven times a day do I praise thee Psalm 119. 146. Psal. 1. 2. So also contrary is the third branch to these Scriptures 2 Cor. 7. 8. 11. the Corinthians were troubled in Conscience and sorrowed that they had neglected the holy duties of Church-Censure towards the incestuous person and Esa. 64. 7. and 8. Cant. 5. 2. Rom. 7. 19. I do not the good I would which he lamenteth and complaineth of Error 71. The immediate revelation of my good estate without any respect to the Scriptures is as clear to me as the voice of God from heaven to Paul Confutation 71. This is contrary to Iohn 14. 26. He shall teach you all things and bring all things to your remembrance c. Whence we reason thus If the Spirit reveal nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not clear nor to be trusted but the Spirit doth reveal nothing but with respect to the Word for Iohn 14. 26. If the office of the Spirit be to Teach and to bring to remembrance the things that Christ hath Taught us Esay 8. 20. Whatever Spirit speaks not according to this Word there is no light there Error 72. It is a Fundamental and Soul-damning Error to make Sanctification an evidence of Justification Confutation 72. This is contrary to these Scriptures Rom. 8. 1. They that walk after the Spirit are freed from condemnation and are in Christ and so Justified So 1 Iohn 3. 10. in this are the children of God known c. Error 73. Christ's work of Grace can no more distinguish between an Hypocrite and a Saint then the Rain that falls from Heaven between the Just and the Unjust Confutation 73. This proposition being general includes all gracious Works and being so taken is contradicted in the Parable of the Sower Mat. 13. 20 21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6. 9. there is something better in the Saints than those common gifts which are found in Hypocrites Error 74. All verbal Covenants or Covenants expressed in words as Church Covenants Vows c. are Covenants of Works and such as strike Men off from Christ. Confutation 74 First This is contrary to Scripture Esay 44. 5. One shall say I am the Lord 's and another shall call himself by the name of the God of Iacob Rom. 10. 10. With the mouth confession is made to salvation Secondly Contrary to Reason for then the Covenant of Grace is made a Covenant of Works by the Writing Reading and Preaching of the same for they are verbal expressions of the Covenant on God's part as Church-Covenants verbally express our closing herewith Error 75. The Spirit giveth such full and clear evidence of my good estate that I have no need to be tried by the fruits of Sanctification this were to light a Candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a Man's good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint Iohn where variety of arguments are propounded to all Believers in common 1 Iohn 5. 13. to distinguish the persons of Believers from Unbelievers the water is annexed to the Spirit and blood 1 Iohn 5. 8. Error 76. The Devil and Nature may be cause of a gracious Work 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 Christ's Spirit in-dwelling in the Soul which neither the Devil nor Nature is able to produce for Christ professeth John 15. 3 4. Without me ye can do nothing nothing truly gracious John 3. Whatever is born of the flesh is flesh And Rom. 7. 18. In my flesh dwells no good truly spiritual and gracious Gen. 6. 5. Every imagination of the thoughts of a Man's heart is evil and that continually Besides the Devil is that evil and wicked one onely wickedness an adversary to God's 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 Error 77. Sanctification is so far from evidencing a good estate that it darkens it rather and a Man may more clearly see Christ when he seeth no
Righteousness by Faith Phil. 3. 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legal and Evangelical righteousness is no unsafe speech but such is this Rom. 9. 31 32. Israel found not righteousness because they sought it of the Law and not of or by Faith so Rom. 10. 5 6. The Righteousness of Faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirms the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a Man's justification you have this phrase yea twice in the same verse Phil. 3. 5. Not having mine own righteousness which is of the Law but that which is through the Faith of Christ And again The righteousness which is of God by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a Man is justified before Faith or without Faith is unsafe as contrary to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so far as that it cannot be denied nor is it unfound or unsafe at all so to speak but if it mean a must of necessity always or onely so to speak as it is here set in opposition to the phrase of being justified by Faith then it is utterly false for as much as the Scripture leads us along in the way of other expressions ordinarily and the Apostle gives us the truth of doctrine and soundness of phrase together Rom. 10. 3. Christ is the end of the Law for righteousness to every one that believeth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common sense Scil. by righteousness imputed 2. Rome denies evidencing of our justification and peace with God and teacheth Doctrine of doubting and professeth that a Man cannot know what God will do with him for life or death unless by special revelation which is not ordinary but if they mean old Rome or Paul's Rome to which he Wrote it 's true that it savours of the Doctrine that they received as appeareth Rom. 8. 28. All things co-work for good the evil of every evil being taken away which is a point of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8. 2 9 13 14. the evidencing of our being in Christ freedom from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the Doctrine of Sr. Iohn so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the Faith of the Church of Rome that then was so that the speech is unsavoury and casting a foul aspersion on a good thing expressed in the Scriptures but as for the point it self that is included we refer it to it's place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted of God if I be unholy I am never the worse this I am sure of he that hath elected me must save me Answ. These words savour very ill and relish of a careless and ungracious spirit for howsoever we grant that our acceptation unto justification is always in and through Christ the same in God's account yet this expression imports that though a Man's conversation be never so holy and gracious yet he can expect never the more manifestation of God's kindness and love to him contrary to Psal. 50. ult To him that orders his conversation aright I will shew the salvation of God and Iohn 14. 21. It implies Secondly that though a Man's conversation be never so vile and sensual yet he need not fear nor expect any farther expression of God's displeasure and anger to break forth against him or withdrawings of his favour from him contrary to Psal. 51. 8 11 12. where God breaks David's bones for his sin and Ionah 2. 4. Ionah was as one cast out of God's presence and 2 Chron. 15. 2. If you forsake him he will forsake you And in a word it imports as if God neither loved righteousness nor hated wickedness contrary to Psal. 45. 6 7. and did take no delight in the Obedience of his People contrary to Psal. 147. 11. The Lord delighteth in those that fear him c. As concerning the last clause He that hath elected me must save me it is true the foundation of God's election remaineth sure yet it is as true that whom he chuseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes. 2. 13. 4. If Christ will let me sin let him look to it upon his honour be it Answ. This resorts the Lord's words upon himself Prov. 4. 22 24. Keep thine heart c. Ponder thy Paths c. and therefore no less blasphemous and is contrary to the professed practice of David Psal. 18. 23. I was upright before him and kept my self from mine iniquity The latter clause puts the cause of God's dishonour upon himself no less blasphemous than the former and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves 5. Here is a great stir about graces and looking to hearts but give me Christ I seek not for graces but for Christ I seek not for promises but for Christ I seek not for Sanctification but for Christ tell not me of meditation and duties but tell me of Christ. Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces contrary to that in Joh. 1. 16. Of his fulness we all received and grace for grace and between Christ and his Promises contrary to Gal. 3. 13 14. Christ was made a curse that we might receive the promise of the Spirit and Luk. 1. 70. with 74. And betwixt Christ and all holy duties contrary to Tit. 2. 14. and therefore hold forth expressions not agreeing to wholsome Doctrine 6. A living Faith that hath living fruits may grow from the living Law Answ. This whole speech is utterly cross to the sound form of Words required 2 Tim. 1. 13. Hold fast the form of sound words 1. That a Hypocrite may have a living Law is contrary to Iam. 2. 17. where the hypocrites faith is called a dead Faith 2. That a hypocrite may bring forth living fruit is contrary to that Heb. 9. 14. 3. That all this grows from a living law contrary to 2 Cor. 3. 6. where the Law is called a killing Letter and to Gal. 3. 21. If there had been a law which could have
that the publishing of them would cause disturbance in the Country and yet he would never confer with the Ministers about them that thereby he might have gained them to his opinion if it had been the truth or at least have manifested some care of the publick Peace which he rather seemed to slight when being demanded in the Court a Reason of such his failing he answer'd that he ought not to consult with flesh and blood about the publishing of that Truth which he had received from God 4. It was well known to him that the Magistrates and Deputies were very sensible of those differences and studious of pacifying such minds as began to be warm and apt to contention about them and for this end at the said Court in December where these differences and alienations of mind through rash censures c. were sadly complained of they had called in the Ministers and Mr. Wheel being present had desired their advice for discovery of such dangers as did threaten us hereby and their help for preventing thereof and it was then thought needful to appoint a solemn day of humiliation as for other occasions more remote so especially for this which more nearly concerned us and at this time this very point of evidencing Justification by Sanctification set into some debate and Mr. Wheel being present spake nothing though he well discerned that the Judgment of most of the Magistrates and near all the Ministers closed with the affirmative 5. That upon the said fast Mr. Wheel being desired by the Church to exercise as a private Brother by way of Prophecy when Mr. Cotton teaching in the afternoon out of Isa. 58. 4. had shewed that it was not a fit work for a day of Fast to move strife and debate to provoke to contention c. but by all means to labour pacification and reconciliation and therein had bestowed much time and many forcible arguments yet Mr. Wheel speaking after him taught as is here before mentioned wholly omitting those particular occasions which the Court intended nay rather reproving them in teaching that the only cause of Fasting was the absence of Christ c. and so notwithstanding the occasion of the day Mr. Cottons Example the intent of the Court for procuring peace he stirred up the people to contention and that with more than ordinary vehemency Now if any man will equally weigh the proceedings of the Court and these observations together we hope it will appear that Mr. Wheelwright was justly convicted of Sedition and Contempt of Authority and such as have not leisure or will to compare them together may only read that which here followeth and receive satisfaction thereby carrying this along with them that the acts of Authority holding forth the face and stamp of a divine Sentence should not be less regarded than the actions of any private brother which a good man will view on all four sides before he judge them to be evil Sedition and Contempt are laid to his Charge Sedition doth properly signifie a going aside to make a party and is rightly described by the Poet for it is lawful to fetch the meaning of words from human Authority In magno populo cum saepe coorta est seditio saevitabque animis c. whence it it doth appear that when the minds of the people being assembled are kindled or made fierce upon some sudden occasion so as they fall to take part one against another this is Sedition for when that furor which doth arma ministrare is once kindled the Sedition is begun though it come not to its perfection till faces saxa volant Tully saith Seditionem esse dissensionem omnium inter se cum â—…unt alii in aliud when the people dissent in opinion and go several ways Isidore saith Seditiosus est qui dissensionem animorum facit discordias gignit He that sets mens minds at difference and begets strife And if we look into the Scripture we shall find examples of sedition agreeing to these descriptions The uprore mov'd by Demetrius Act. 19. was sedition yet he neither took up arms nor perswaded others so to do but only induced the minds of the people and made them fierce against the Apostles by telling them they were enemies to Diana of the Ephesians Korah and his company moved a most dangerous sedition yet they did not stir up the people to fight only they went apart and drew others to them against Moses and Aaron here was nothing but words and that by a Levite who might speak by his place but it cost more than words before it was pacified Now in our present case did not Mr. Wheel make sides when he proclaimed all to be under a Covenant of works who did not follow him step by step in his description of the Covenant of Grace Did he not make himself a party on the other side by often using these and the like words We Us Did he not labour to heat the minds of the people and to make them fierce against those of that side which he opposed and whereof he knew that most of the Magistrates and Ministers had declared themselves when with the greatest fervency of spirit and voice he proclaims them Antichrists Enemies Philistines Herod Pilate persecuting Jews and stirred them up on his part to fight with them to lay load on them to burn them to thresh them and to bind them in chains and fetters to kill them and vex their hearts and that under the pain of the Curse of Meroz Tantaene animis coelestibus irae Would one think that any heavenly Spirit could have breathed so much anger when an Angel would have given milder language to the Devil himself And all this without vouchsafing one argument to convince these Enemies of their evil way or one word of Admonition or Advice to themselves to draw them out of danger But it is objected that he expressed his meaning to be of a spiritual fighting and killing c. with the Sword of the Spirit only It is granted he did so yet his Instances of Illustration or rather Inforcement were of another nature as of Moses killing the Egyptian in defence of his Brother Sampson losing his life with the Philistines the fight of Ionathan and his Armour-bearer and of Davids Worthies Baruc and Iael c. these obtained their Victories with Swords and Hammers c. And such are no spiritual Weapons so that if his intent were not to stir up to open Force and Arms neither do we suspect him of any such purpose otherwise than by consequence yet his reading and experience might have told him how dangerous it is to heat Peoples affections against their opposites a mind inflamed with indignation among some People would have been more apt to have drawn their Swords by the authority of the examples he held forth for the incouragement than to have been kept to Spiritual Weapons by the restraining without cautions such as cannot dispute for Christ with Stephen
will be ready to draw their Swords for him like Peter for furor arma ministrat like him who when he could not by any Sentence in the Bible confute an Heretick could make use of the whole book to break his head we might hold forth instances more than enough The Wars in Germany for these hundred years arose from dissentions in Religion and though in the beginning of the contention they drew out onely the Sword of the Spirit yet it was soon changed into a Sword of Steel So was it among the Consederate Cantons of Helvetia which were so many Towns as nearly combined together as ours here so was it also in the Netherlands between the Orthodox and the Arminians so hath it been between the Calvinists and Lutherans In every place we find that the contentions began first by disputations and Sermons and when the minds of the people were once set on fire by reproachful Terms of incendiary Spirits they soon set to blows and had always a tragical and bloody issue And to clear this objection Mr. Wheel professed before-hand what he looked for viz. that his Doctrine would cause combustions even in the Common-wealth as well as in the Churches which he could not have feared if he had supposed as in Charity he well might that those who were set over the People here in both States were indeed true Christians yea he not only confesseth his expectation but his earnest desire also of such combustions and disturbances when he saith that it is the Saints desire to have the fire kindled as if he were come among Turks or Papists and not among the Churches of Christ amongst whom Paul laboured to quench all fire of contention but with the Corinthians Romans and Galatians and wished that those were cut off who troubled them setting a mark upon such as made division and a note of a carnal mind therefore this objection will not save him his offence is yet without excuse he did intend to trouble our peace and he hath effected it therefore it was a contempt of that authority which required every Man to study Peace and Truth and therefore it was a seditious contempt in that he stirred up others to joyn in the disturbance of that Peace which he was bound by Solemn Oath to preserve But here he puts in a plea that he did take the onely right way for Peace by holding out the Lord Jesus Christ in the Covenant of Free Grace for without Christ there is no peace but get Christ and we have all To this we reply first We would demand of him what he accounts a holding forth a Covenant of Grace for saving that he saith this is a Covenant of Grace that is a Covenant of Works no Man can discern any such thing by his proofs for there is not any one argument in his Sermon to convince the judgment that so it is and if we search the Scripture we find in the Old Testament Ier. 31. the Covenant of Grace to be this I will write my Law in their hearts or I will be their God c. and in the new Testament we find He that believes in the Lord Iesus Christ shall be saved and that it is of Faith that it might be of Grace but other Covenant of Grace than these or to the same effect are not in our Bibles Again Tho' it be true that get Christ and we have all in some respect yet we must remember him of what he said with the same breath that Truth and external Peace cannot possibly stand together how then would he have us believe that such a holding forth Christ should bring the desired Peace This is some what like the Jewish Corban I will give to God and he shall help my Parents or as when a poor man stands in need of such relief as I might give him instead there of I pray to God to bless him and tell him that the blessing of God maketh rich or as I give a Lawyer a Fee to plead my cause and to procure me Justice and when the day of hearing comes he makes a long Speech in commending the justice of the King and perswading me to get his favour because he is the fountain of Justice This is to reprove the wisdom of God by looking that the supreme and first cause should produce all effects without the use of subordinate and nearer causes and means so a Man should live out his full time by God's decree onely without meat or medicine this plea therefore will not hold let us hear another It is objected that the Magistrates may not appoint a Messenger of God what he should teach admit so much yet he may limit him what he may not teach If he forbid him to teach Heresie or Sedition c. he incurs as well a contempt in teaching that which he was forbidden as sins in teaching that which is evil Besides every truth is not seasonable at all times Christ tells his Disciples That he had many things to teach them but they could not bear them then Joh. 16. 12. and God giveth his Prophets the Tongue of the Learned that they may know how to speak a word in season Isa. 50. 40. and if for every thing there be a season then for every Doctrine Eccles. 3. 1. The abolishing of the Ceremonial Law was a Truth which the Apostles were to teach yet there was a season when Paul did refrain it Acts 21. 24. and the same Paul would not circumcise Titus though he did Timothy so the difference of persons and places made a difference in the season of the Doctrine and if Mr. Wheelwright had looked upon the words which followed in the Text Matth. 9. 16 17. he might have learned that such a Sermon would as ill suit the season as old Bottles do new Wine and by that in Esay before-mentioned he might have had known the Spirit of God doth teach his Servants to discern of seasons as well as of truths for if there be such a point in wisdom as Men call discretion sure Religion which maketh truly wise doth not deprive the Servants of God of the right use thereof When Paul was to deal with the Sorcerer who did oppose his Doctrine Acts 13. he calls him the Child of the Devil c. but when he answered Festus who told him he was mad and rejected his Doctrine also he useth him gently and with terms of honourable respect Tho' Stephen calls the Jews stiff-necked and of uncircumcised hearts c as knowing them to be malitious and obstinate Enemies to Christ yet Paul directs Timothy being to deal with such as were not past hope tho' they did oppose his Doctrine for the present not to strive but to use all gentleness instructing them with meekness c. 2. Tim. 2. The Prophet Elisha when he speaks to Iehoram very roughly as one not worthy to be looked at yet he shews a different respect of Iehosaphat tho' he were then out of his way and
former service and done more wrong to Christ and his Church than formerly she had done good and so laid her sin to her conscience with much zeal and solemnity he admonished her also of the height of spirit then he spake to the Sisters of the Church and advised them to take heed of her Opinions and to with-hold all countenance and respects from her lest they should harden her in her sin so she was dismissed and appointed to appear again that day sevennight The Court had ordered that she should return to Roxbury again but upon intimation that her spirit began to fall she was permitted to remain at Mr. Cotton's House where Davenport was also kept who before her next appearing did both take much pains with her and prevailed so far that she did acknowledge her Error in all the Articles except the last and accordingly she wrote down her Answers to them all when the day came and she was called forth and the Articles read again to her she delivered in her Answers in writing which were also read and being then willing to speak to the Congregation for their further satisfaction she did acknowledge that she had greatly erred and that God had left her to her self herein because she had so much under-valued his Ordinances both in slighting the Magistrates at the Court and also the Elders of the Church and confessed that when she was at the Court she looked only at such failings as she apprehended in the Magistrates Proceedings without having regard to the place they were in and that the Speeches she then used about her Revelations were rash and without ground she desired the Prayers of the Church for her Thus far she went on well and the Assembly conceived hope of her Repentance but in her Answers to the several Articles she gave no Satisfaction because in diverse of them she answered by Circumlocutions and seemed to lay all the faults in her Expressions which occasioned some of the Elders to desire she might express her self more clearly and for that ever she was demanded about the Article whether she were not or had not been of that judgment that there is no inherent Righteousness in the Saints but those Gifts and Graces which are ascribed to them that are only in Christ as the Subject to which she answered that she was never of that Judgment howsoever by her Expressions she might seem to be so and this she affirmed with such Confidence as bred great astonishment in many who had known the contrary and diverse alledged her own Sayings and Reasonings both before her Confinement and since which did manifest to all that were present that she knew that she spake untruth for it was proved that she had alledged that in Isaiah 53. By his knowledge shall my righteous Servant justifie many which she had maintained to be meant of a knowledge in Christ and not in us so likewise that in Galatians I live by the Faith of the Son of God which she said was the Faith of Christ and not any Faith inherent in us also that she had maintained that Christ is our Sanctification in the same sort that he is our Justification and that she had said that she would not pray for Grace but for Christ and that when she had been pressed with diverse Scriptures which spake of washing and creating a new Heart and writing the Law in the Heart c. she had denyed that they did mean any Sanctification in us There were diverse women also with whom she had dealt about the same point who if their Modesty had not restrained them would have born witness against her herein as themselves after confessed wherefore the Elders pressed her very earnestly to remember her self and not to stand so obstinately to maintain so manifest an untruth but she was deaf of that Ear and would not acknowledge that she had been at any time of that judgment howsoever her Expressions were Then Mr. Cotton told the Assembly that whereas she had been formerly dealt with for matter of Doctrine he had according to the duty of his place being the Teacher of that Church proceeded against unto Admonition but now the case being altered and she being in question for maintaining of untruth which is matter of manners he must leave the business to the Pastor Mr. VVilson to go on with her but withal declared his judgment in the case from that in Rev. 22. that such as make and maintain a lye ought to be cast out of the Church and whereas two or three pleaded that she might first have a second admonition according to that in Titus 3. 10. he answered that that was only for such as erred in point of Doctrine but such as shall notoriously offend in matter of Conversation ought to be presently cast out as he proved by Ananias and Saphira and the incestuous Corinthian and as appears by that of Simon Magus and for her own part tho' she heard this moved in her behalf that she might have a further respite yet she her self never desired it so the Pastor went on and propounding it to the Church to know whether they were all agreed that she should be cast out and a full Consent appearing after the usual manner by their silence after a convenient pause he proceeded and denounced the Sentence of Excommunication against her and she was commanded to depart out of the Assembly In her going forth one standing at the door said The Lord sanctifie this unto you to whom she made answer The Lord judgeth not as man judgeth better to be cast out of the Church than to deny Christ. Thus it hath pleased the Lord to have compassion on his poor Churches here and to discover this great Impostor an instrument of Satan so fitted and trained to his Service for interrupting the passage of his Kingdom in this part of the world and poysoning the Churches here planted as no story records the like of a woman since that mentioned in the Revelation it would make a large volume to lay down all passages I will only observe some few which were obvious to all that know her course 1. Her Entrance 2. Her Progress 3. Her Downfal 1. The Foundation she laid was or rather seemed to be Christ and Free-Grace 2. Rule she pretended to walk by was only the Scripture 3. The light to discern this Rule was only the Holy Ghost 4. The persons she conversed with were for the most part Christians in Church-Covenant 5. Her ordinary talk was about the things of the Kingdom of God 6. Her usual Conversation was in the way of Righteousness and Kindness Thus she entred and made up the first act of her course 2. In her progress I observe First Her Success she had in a short time insinuated her self into the Hearts of much of the people yea of many of the most wise and godly who grew into so reverent an Esteem of her Godliness and spiritual Gifts as they looked at her as
as many as received him even to them that believed on his Name Mark 16. 16. He that believeth shall be saved Secondly to affirm there must be Faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures Ioh. 3. 33. He that believeth hath put to his Seal 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. Error 29. An Hypocrite may have these two witnesses 1 Ioh. 5. 5. that is to say the Water and Blood Confutation 29. No Hypocrite can have these two witnesses Water and Blood that is true Justification and Sanctification for then he should be saved according to these Scriptures Rom. 8. 30. 2 Thes. 2. 13. Acts 26 18. Error 30. If any thing may be concluded from the Water and Blood it is rather Damnation than Salvation Confutation 30. This is contrary to the Scripture last mentioned Error 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 therefore by the same ground might be admitted Error 32. After the revelation of the Spirit neither Devil nor Sin can make the Soul to doubt Confutation 32. This position savours of Error else Asaph had not the revelation of the Spirit seeing he doubted Psal. 73. 13. whether he had not cleansed his heart in vain and that God had forgotten to be gracious then also Faith should be perfect which was never found no not in our Father Abraham Error 33. To act by vertue of or in obedience to a command is legal Confutation 33. So is it also Evangelical 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 Heb. 5. 9. If we love Christ we are to keep his Commandments Joh. 14. 29. Error 34. We are not to Pray against all sin because the old Man is in us and must be And why should we Pray against that which cannot be avoided Confutation 34. This is contrary to 1 Thess. 5. 23. 1 Cor. 13. 7. Error 35. The efficacy of Christ's 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 witâ—… him that the body of sin might be destroyed that we should not serve sin contrary also to Heb. 4. 14. That he might through death destroy him c. and 1 Ioh. 3. 8. Whence we infer that if Christ came to destroy the body of sin to destroy the Devil to dissolve the Works of the Devil then not to kill his own graces which are the works of his own Spirit Error 36. All the activity of a Believer is to act to sin Confutation 36. Contrary to Rom. 7. 15. as also to Gal. 5. 17. The Spirit lusteth against the Flesh. Error 37. We are compleatly united to Christ before or without any Faith wrought in us by the Spirit Confutation 37. The term united being understood of that spiritual relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 Joh. 5. 12. He that hath the Son hath life And the term compleatly implying a presence of all those bands and ligaments and means as are required in the Word or are any ways necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expresly 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 do express union as coming to Christ Iohn 6. 35. and eating and drinking Christ vers 47. compared with v. 54. having the Son 1 Iohn 5. 12. and receiving Christ Iohn 1. 12. and Marriage unto Christ Ephes. 5. 32. if there be no dwelling of Christ in us no coming 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 Error 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 ye to the waters Mat. 11. 28. Come to me all ye that are weary and heavy laden John 7. 37. If any man thirst let him come to me and drink Revel 22. 17. Let him that is athirst come Mark 1. 15. Repent and believe the Gospel if the word indefinitely be sanctified for the begetting of Faith if the Gospel it self be laid down in a conditional promise if the Apostles and Prophets and Christ himself have laid hold upon such Promisea to help to Union and closing with himself then there may be a true closing with Christ in a Promise that hath a qualification or condition expressed Error 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 express words of Scripture Joh. 5. 39. Search the Scriptures for they testifie of me Act. 10 43. To him give all the Prophets witness Rom. 3. 21. The righteousness of God witnessed by the Law and the Prophets Esay 8. 20. To the Law and to the Testimony Act. 17. 11. The Bereans were more noble in that they searched the Scriptures daily If the Prophets give witness to Christ if his righteousness be witnessed by Law and Prophets and that they be noble that daily search the Scriptures and that Christ so far alloweth their Testimony of him that the Scripture saith there is no light but in and according to them then the due searching and knowledge of Scriptures is a safe way to search Christ but the former is true and therefore also the latter Error 40. There is a testimony of the Spirit and voice unto the Soul meerly 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 confirm that opinion of Enthusiasme justly refused by all the Churches as being contrary to the perfection of the Scriptures and perfection of God's wisdom therein That which is not revealed in the Scripture which is objectum adaequatum fidei is not to be believed 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 Again if there be any immediate