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
Father of lights The whole 119. Psalme besides innumerable texts of Scripture doth abundantly confute this by shewing that the servants of God have beene taught by the Spirit of God to pray for every gift and grace needfull for them and not onely for Christ Errour 24. He that hath the seale of the Spirit may certainely judge of any person whether he be elected or no. Confutation 24. This is contrary to Deut. 29.29 Secret things belong to God and such is election of men not yet called Errour 25. A man may have all graces and poverty of spirit and yet want Christ Confutation 25. This is contrary to Matth. 5.3 Blessed are the poore in spirit but without Christ none can be blessed Ephes 4.22.24 he that hath righteousnesse and true holinesse hath learned the truth as it is in Jesus and therefore hath Christ Errour 26. The faith that justifieth us is in Christ and never had any actuall being out of Christ Confutation 26. This is contrary to Scripture Luke 17.5 Lord encrease our faith Ergo faith was in them 2 Tim. 1.6 faith is said to dwell in such and such persons therefore faith was in them Esay 64.7 No man stirres up himselfe to lay hold upon thee Errour 27. It is incompatible to the Covenant of grace to joyne faith thereunto Confutation 27. This is contrary to Marke 16.16 Preach the Gospel hee that beleeveth shall be saved Rom. 4.3 Abraham beleeved and it was counted to him for righteousnesse and Abraham is a patterne to all under the Covenant of grace Rom. 4.24 Errour 28. To affirme there must be faith on mans part to receive the Covenant is to undermine Christ Confutation 28. First Faith is required on mans part to receive the Covenant of grace according to these Scriptures John 1.12 To as many as received him even to them that beleeved on his name Marke 16.16 He that beleeveth shall be saved Secondly to affirme there must be faith on mans part to receive Christ is not to undermine Christ but to exalt him according to these Scriptures John 3.33 He that beleeveth hath put to his seale that God is true and so honours Gods truth which cannot undermine Christ Rom. 4.20 but was strong in the faith giving glory to God c. Errour 29. An hypocrite may have these two witnesses 1 John 5.5 that is to say the water and bloud Confutation 29. No hypocrite can have these two witnesses water and bloud that is true justification and sanctification for then he should be saved according to these Scriptures Rom. 8.30 2 Thess 2.13 Acts 26.18 Errour 30. If any thing may be concluded from the water and bloud it is rather damnation then salvation Confutation 30. This is contrary to the Scriptures last mentioned Errour 31. Such as see any grace of God in themselves before they have the assurance of Gods love sealed to them are not to be received members of Churches Confutation 31. This is contrary to Acts 8.37.38 where the Eunuch saw his faith only and yet was presently baptized and therfore by the same ground might be admitted Errour 32. After the revelation of the spirit neither Devill nor sinne can make the soule to doubt Confutation 32. This position savours of orrour else Asaph had not the revelation of the Spirit seeing he doubted Psal 73.13 whether he had not clensed his heart in vaine and that God had forgotten to be gracious then also faith should be perfect which was never found no not in our father Abraham Errour 33. To act by vertue of or in obedience to a command is legall Confutation 33. So is it also Evangelicall the mystery of the Gospel is said to be revealed for the obedience of faith Rom. 16.25 Also the Lord Jesus is said to be the author of salvation to all that obey him Hebr. 5.9 If we love Christ we are to keep his Commandements John 14.29 Errour 34. We are not to pray against all sinne because the old man is in us and must be and why should we pray against that which cannot be avoyded Confutation 34. This is contrary to 1 Thess 5 23. 1 Cor. 13.7 Errour 35. The efficacy of Christs death is to kill all activity of graces in his members that he might act all in all Confutation 35. This is contrary to Rom. 6.4 Our old man is crucified with him that the body of finne might be destroyed that we should not serve sinne contrary also to Hebr. 4.14 that he might through death destroy him c. and 1 John 3.8 whence we infer that if Christ came to destroy the body of sin to destroy the Devill to dissolve the workes of the Devill then not to kill his owne graces which are the workes of his owne Spirit Errour 36. All the activity of a beleever is to act to sinne Confutation 36. Contrary to Rom. 7.15 as also to Gal. 5.17 the spirit lusteth against the flesh Errour 37. We are compleatly united to Christ before or without any faith wrought in us by the Spirit Confutation 37. The terme united being understood of that spirituall relation of men unto Christ whereby they come to have life and right to all other blessings in Christ 1 John 5.12 He that hath the Son hath life And the terme compleatly implying a presence of all those bands and ligaments and meanes as are required in the word or are any wayes necessary to the making up of the union we now conceive this assertion to be erroneous contrary to Scripture that either expressely mentioneth faith when it speaketh of this union Ephes 3.17 that Christ may dwell in your hearts by faith Gal. 2.20 Christ liveth in me by faith or ever implyeth it in those phrases that doe expresse union as comming to Christ John 6.35 and eating and drinking Christ vers 47. compared with vers 54. having the Sonne 1 John 5.12 and receiving Christ John 1.12 and marriage unto Christ Ephes 5.32 if there be no dwelling of Christ in us no comming to him no receiving him no eating nor drinking him no being married to him before and without faith but the former is true therefore also the latter Errour 38. There can be no true closing with Christ in a promise that hath a qualification or condition expressed Confutation 38. This opinion we conceive erroneous contrary to Esay 55.1 2. Ho! every one that thirsteth come yee to the waters Matth. 11.28 Come to me all yee that are weary and heavy laden John 7.37 If any man thirst let him come to me and drinke Revel 22.17 Let him that is athirst come Marke 1.15 Repent and beleeve the Gospel if the word indefinitely be sanctified for the begetting of faith if the Gospel it selfe be laid downe in a conditionall promise if the Apostles and Prophets and Christ himselfe have laid hold upon such promises to help to union and closing with himselfe then there may be a true closing with Christ in a promise that hath a qualification or condition expressed Errour 39.
out to Christ for fresh supply but it is acted by the Spirit inhabiting Confutation 51. Though wee have the Spirit acting and inhabiting us this hinders not but I may and need goe out to Christ for fresh supply of Grace Joh. 1.16 Of whose fulnesse wee have all received and grace for grace 2 Cor. 12.8 Paul sought thrice to Christ for fresh supply Heb. 12.2 Looke unto Christ the Authour and finisher of our faith Wee must looke up to the hils from whence commeth our helpe Ephes 4.16 by whom all the body receiveth increase and to the edifying of it self Error 52. It is legal to say wee act in the strength of Christ Confutation 52. This is contrary to the Scriptures the Gospel bids us bee strong in the Lord and in the power of his might Ephes 6.10 and bee strong in the grace that is in Christ Jesus 2 Tim. 2.1 and Paul saith I can do all things through Christ that strengtheneth me Phil. 4.13 and that was not legall strength Error 53. No Minister can teach one that is anoynted by the Spirit of Christ more then hee knowes already unlesse it be in some circumstances Confutation 53. This is also contrary to Scripture 2 Cor. 1. It is God that stablisheth us with you c. Ephes 1.13 and 4.12.14 The Corinthians and Ephesians were anoynted and sealed and yet were taught more of Paul in his Epistles then only in some circumstances Error 54. No Minister can bee an instrument to convey more of Christ unto another then hee by his own experience hath come unto Confutation 54. This is contrary to Ephes 4.11 12. the weakest Minister may edify the strongest Christian which hath more experience then himselfe Error 55. A man may have true Faith of dependance and yet not bee justifyed Confutation 55. This is contrary to the Scripture Acts 13.39 Al believers are justifyed but they that have true faith of dependance are believers therefore justifyed Error 56. A man is not effectually converted till hee hath full assurance Confutation 56. This is crosse to the Scripture Isa 5.10 wherein wee see that a man may truely feare God therefore truely converted and yet walke in darknesse without cleare evidence or full assurance Error 57. To take delight in the holy service of God is to go a whoring from God Confutation 57. No Scripture commands us to go a whoring from God but first the Scripture commands us to delight in the service of God Psal 100.2 Serve the Lord with gladnesse Isa 58.13 Thou shalt call the Sabbath thy delight Ergo. Secondly God loves not such as go a whoring from him Psal 73. ult but God loves a cheerful server of God 2 Cor. 8. Therefore such as serve him cheerfully do not thereby go a whoring from him Error 58. To help my faith and comfort my conscience in evill houres from former experience of Gods grace in mee is not a way of grace Confutation 58. What the Saints have done and found true comfort in that is a way of grace but they did help their faith and comfort their conscience from former evidences of Gods grace in them Psal 77.5 6 11. I considered the dayes of old and called to remembrance my songs in the night and by this raised hee up his faith as the latter part of the Psalm sheweth and this was in evil houres ver 2 3. 2 Cor. 1.12 This is our rejoycing that in simplicity and godly purenesse wee have had our conversation and this was in sad houres ver 4 5 8 9 10. Job 35.10 None saith Where is God that made mee which giveth songs in the night here the not attending to former consolation is counted a sinful neglect Error 59. A man may not bee exhorted to any duty because hee hath no power to do it Confutation 59. This is contrary to Phil. 2.12 13. Work out your salvation c. For it is God that worketh in you both the will and the deed Ephes 5.14 A wake thou that sleepest so 1 Cor. 15. ult Error 60. A man may not prove his election by his vocation but his vocation by his election Confutation 60. This is contrary to 1 Thes 2.4 knowing your election because our Gospel came unto you not in word only but in power 2 Thess 2.13 14. God hath elected you to life through sanctification of the Spirit whereunto hee hath called you by our Gospel Error 61. All Doctrines Revelations and Spirits must be tried by Christ the word rather then by the Word of Christ Confutation 61. This assertion of it intends to exclude the word we conceive it contrary to Esay 8.20 John 5.39 Acts 17.11 also to 2 John 4.1 2. Trye the spirits every spirit that confesseth that Jesus Christ is come in the flesh c. where Spirits and Doctrines confessing that Christ is come in the flesh are made distinct from Christ Error 62. It is a dangerous thing to close with Christ in a promise Confutation 62. This is contrary to Joh. 3.16 Act. 10.43 Isa 55.1 2. Matth. 11.28 Joh 7.37 If Christ in these places invite men to come unto him and bids them incline and hearken and tells them their Soules shall live and they shall drinke and be refreshed by hm and by these promises encourageth them to close with him then it is no dangerous thing to close with him in a promise it is no danger to obey a Command of God but we are commanded to beleeve the Gospell Mar. 1.15 1. the promise being a part of the Gospell Error 63. No better is the evidence from the two witnesses of water and blood mentioned 1 John 5.6 7 8. then mount Calvary and the Souldiers that shed Christs bloud and these might have drunke of it poore evidences Confutation 63. Then what God hath ordained or made an evidence is no better then what he hath not made then Christ loseth his end in comming by water and blood vers 6. then the Spirit should agree no better with the witnesse of water and bloud then it doth with Mount Calvary and the Souldiers but the Spirit doth agree with the water and the bloud and not with the other 1 Joh. 5.7 These three agree in one Error 64. A man must take no notice of his sinne nor of his repentance for his sinne Confutation 64. This is contrary to David whose sinnes were ever before him Psal 51. hee considered his wayes and the evill of them that he might turne his feete to Gods Testimonies Psal 119 59. If we confesse our sinnes he is faithfull and just c. If we say we have not sinned we make him a lyar 1 Joh. 1.8 9 10. Job tooke notice of sinne and of his repentance I abhorre my selfe and repent in dust and ashes Job 42 6. David seeth and saith I am sorry for my sinnes Psal 38 28. Solomons penitent must know the Plague in his heart that is his finne and the punishment thereof 1 Kings 8 38. Error 65. The Church in admitting members is not
to looke to holinesse of life or Testimony of the same Confutation 65. This is contrary to Rom. 1.7 and the inscriptions of divers Epistles being directed to Saints and Saints by calling and 1 Cor. 14 33. Churches of the Saints Acts 2. the members there were said to repent before they were admitted and 1 Cor. 5. the incestuous person should not then have beene cast out for want of holinesse and Paul could not be received into communion without Testimony Acts 9 26. Error 66. To lay the brethren under a Covenant of works hurts not but tends to much good to make men looke the better to their evidences Confutation 66. If that bee done ungroundedly it is contrary to Isa 5.20 where woe is pronounced to such as call good evill c. and Ezek. 13.22 that make such hearts sad as the Lord would not have sadded and it is against the rule of the Covenant 1 Cor. 13. besides it may trench upon the devils office in accusing the Brethren and then it will be good to tell untruth good to breake house and Church Communion then good to break nearest relations then good to bite one another and good to offend the little ones Matth. 18. Errour 67. A man cannot evidence his justification by his sanctification but he must needs build upon his sanctification and trust to it Confutation 67. First this is contrary to 1 John 3.18 19. where the holy Ghost saith that by unfained and hearty love we may have assurance and yet neither there nor any where else would have us trust to our sanctification so vers 7. He that doth righteousnesse is righteous as he is righteous Secondly if poverty of spirit which emptieth us of all confidence in our selves may evidence a mans justification without trusting to it then may sanctification without trusting to it but the former is true therefore also the latter Thirdly if it be an ordinance of God to evidence our justification by our sanctification then we may doe this without trusting to it but that is apparent from 2 Pet. 1.10 Ergo. Errour 68. Faith justifies an unbeleever that is that faith that is in Christ justifieth me that have no faith in my selfe Confutation 68. This is contrary to Hab. 2.4 For if the just shall live by his faith then that faith that justifies is not in Christ So John 3. ult He that beleeveth not the wrath of God abideth on him it is not anothers faith will save me Errour 69. Though a man can prove a gracious worker in himselfe and Christ to be the authour of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures John 14.21 and 28. He that keepeth my commandements is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my selfe unto him 1 John 3.14 We know that we have passed from death to life because we love the brethren and 1 John 5.12 He that hath the Sonne hath life therefore he that can prove that he hath spirituall life may assure himselfe that hee hath Christ Errour 70. Frequency or length of holy duties or trouble of conscience for neglect thereof are all signes of one under a Covenant of workes Confutation 70. This is contrary to these Scriptures 1 Cor. 15.58 Be abundant alwayes in the worke of the Lord if the faithfull in Christ Jesus be commanded to abound alwayes in the worke of the Lord that is holy duties then frequency in holy duties is no signe of one under a Covenant of workes but the former is true therefore also the latter as also 1 Thes 4.17.18 Psal 55.17 Evening and morning and noone will I pray and make a noyse and he will heare me and elsewhere Seven times a day doe I praise thee Psal 119.146 Psal 1.2 So also contrary is the third branch to these Scriptures 2 Cor. 7.8.11 the Corinthians were troubled in conscience and sorrowed that they had neglected the holy duties of Church censure towards the incestuous person and Isa 64.7 and 8. Cant. 5.2 Rom. 7.19 I doe not the good I would which he lamenteth and complaineth of Errour 71. The immediate revelation of my good estate without any respect to the Scriptures is as cleare to me as the voyce of God from Heaven to Paul Confutation 71. This is contrary to John 14.26 He shall teach you all things and bring all things to your remembrance c. whence we reason thus If the Spirit reveale nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not cleare nor to be trusted but the Spirit doth reveale nothing but with respect to the Word for John 14.26 If the office of the Spirit be to teach and to bring to remembrance the things that Christ hath taught us Esay 8.20 what ever spirit speakes not according to this Word there is no light there Errour 72. It is a fundamentall and soule-damning errour to make sanctification an evidence of justification Confutation 72. This is contrary to these Scriptures Rom. 8.1 They that walke after the Spirit are freed from condemnation and are in Christ and so justified so 1 John 3.10 In this are the children of God knowne c. Errour 73. Christs worke of grace can no more distinguish betweene a Hypocrite and a Saint then the raine that fals from Heaven betweene the just and the unjust Confutation 73. This proposition being generall includes all gracious works and being so taken is contradicted in the parable of the sower Matth. 13.20.21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6.9 there is something better in the Saints then those common gifts which are found in Hypocrites Errour 74. All verball Covenants or Covenants expressed in words as Church Couenants vowes c. are Covenants of workes and such as strike men off from Christ Confutation 74. First this is contrary to Scripture Esay 44 5. One shall say I am the Lords another shall call himselfe by the name of the God of Jacob Rom. 10.10 With the mouth confession is made to salvation Secondly contrary to reason for then the Covenant of grace is made a Covenant of workes by the writing reading and preaching of the same for they are verball expressions of the Covenant on Gods part as Church Covenants verbally expresse our closing herewith Errour 75. The Spirit giveth such full and cleare evidence of my good estate that I have no need to be tried by the fruits of sanctification this were to light a candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a mans good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint John where variety of arguments are propounded to all
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
expressely noted to be an evidence of our good condition when it is said if we so walke the bloud of Christ cleanseth us from all finne Errour 82. A Minister must not pray nor preach against any errour unlesse he declare in the open Congregation upon any members enquiry the names of them that hold them Confutation 82. This is contrary to Scriptures which teach Ministers to pray and preach against all errours by whom soever they be held when it calleth them Watchmen and Stewards in whom faithfulnesse is required in all administrations yet withall it enjoyneth them if a brother sinne not openly to admonish him in secret first betweene them two alone and afterwards in the presence of two or three witnesses and after that and not before to bring the matter to the Church Matth. 18.15 16 17. Vnsavoury speeches confuted These that follow were judged by the Assembly aforesaid as unsafe speeches 1. TO say that we are justified by faith is an unsafe speech we must say we are justified by Christ Answer 1. Faise for the constant language of the Scripture is not unsafe but we are justified by faith is the constant language of the Scripture Rom. 5.1 being justified by faith the righteousnesse of faith Rom. 10.31 32. Righteousnesse by faith Phil. 3 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelicall righteousnesse is no unsafe speech but such is this Rom. 9.31 32. Israel found not righteousnesse because they sought it of the Law and not of or by faith so Rom. 10.5 6. The righteousnesse of faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirmes the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a mans justification you have this phrase yea twice in the same verse Phil. 3.9 not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ And againe The righteousnesse which is of God by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a man is justified before faith or without faith is unsafe as contrary to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so farre as that it cannot be denyed nor is it unsound or unsafe at all so to speake but if it meane a must of necessity alwayes or onely so to speake as it is here set in opposition to the phrase of being justified by faith then it is utterly false for as much as the Scripture leades us along in the way of other expressions ordinarily and the Apostle gives us the truth of doctrine and soundnesse of phrase together Rom. 10.3 Christ is the end of the Law for righteousnesse to every one that beleeveth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common fense Scil. by righteousnesse imputed 2. Rome demies evidencing of our justification and peace with God and teacheth a doctrine of doubting and professeth that a man cannot know what God will doe with him for life or death unlesse by speciall revelation which is not ordinary But if they meane old Rome or Pauls Rome to which he wrote it 's true that it savours of the doctrine that they received as appeareth Rom. 8.28 All things co-worke for good the evill of every evill being taken away which is a point of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8.2.9.13.14 the evidencing of our being in Christ freedome from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the doctrine of Saint John so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the faith of the Church of Rome that then was so that the speech is unsavoury and casting a foule aspersion upon a good thing expressed in the Scriptures but as for the point it selfe that is included we referre it to its place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted of God if I be unholy I am never the worse this I am sure of be that hath electodome must save me Answ These words savour very ill and relish of a carelesse and ungraclous spirit for howsoever we grant that our acceptation unto justification is alwayes in and through Christ the same in Gods account yet this expression imports that though a mans conversation be never so holy and gracious yet hee can expect never the more manifestation of Gods kindnesse and love to him contrary to Psal 50. ult To him that orders his conversation aright I will shew the salvation of God and John 14.21 It implies secondly that though a mans conversation be never so vile and sensuall yet he neede not feare nor expect any further expression of Gods displeasure and anger to breake forth against him or withdrawings of his favour from him contrary to Psal 51.8.11 12. where God breakes Davids bones for his sinne and Jonah 2.4 Jonah was as one cast out of Gods presence and 2 Chron. 15.2 If you forsake him hee will forsake you And in a word it imports as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 5.6 7. and did take no delight in the obedience of his people contrary to Psal 147.11 The Lord delighteth in those that feare him c. As concerning the last clause he that hath elected me must save me it is true the foundation of Gods election remaineth sure yet it is as true that whom he chooseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes 2.13 4. If Christ will let me sinne let him looke to it upon his honour be it Answ This retorts the Lords words upon himselfe Prov. 4.23 24 Keepe thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practise of David Psal 18 23. I was upright before him and kept my selfe from mine iniquity The latter clause puts the cause of Gods dishonour upon himselfe no lesse blasphemous then the former and contrary to Rom. 2.23 where the dishonouring of God is laid upon themselves 5. Here is a great stirre about graces and looking to hearts but give me Christ I seeke not for graces but for Christ I seeke not for promises but for Christ I seeke not for sanctification but for Christ
laying such aspersion upon the Court it should be received Although the simple narration of these proceedings might be sufficient to justifie the Court in what they have done especially with these of this jurisdiction who have taken notice of the passages in the generall Court in Decem. last yet for satisfaction of others to whom this case may be otherwise presented by same or misreport we will set downe some grounds and reasons thereof some whereof were expressed in the Court and others though not publickly insisted upon yet well conceived by some as further motives to leade their judgments to doe as they did And 1. It is to be observed that the noted differences in point of Religion in the Churches here are about the Covenant of workes in opposition to the Covenant of grace in clearing whereof much dispute hath beene whether sanctification be any evidence of justification 2. That before Mr. Wheel came into this country which is not yet two yeares since there was no strife at least in publick observation about that point 3. That he did know as himselfe confessed that divers of the Ministers here were not of his Judgement in those points and that the publishing of them would cause disturbance in the Country and yet he would never conferre with the Ministers about them that thereby he might have gained them to his opinion if it had beene the truth or at least have manifested some care of the publick peace which he rather seemed to slight when being demanded in the Court a reason of such his failing hee answered that he ought not to consult with flesh and bloud about the publishing of that truth whcih he had received from God 4. It was well knowne to him that the Magistrates and Deputies were very sensible of those differences and studious of pacifying such mindes as began to be warme and apt to contention about them and for this end at the said Court in December where these differences and alienations of minde through rash censures c. were sadly complained of they had called in the Ministers and Mr. Wheel being present had desired their advice for discovery of such dangers as did threaten us hereby and their helpe for preventing thereof and it was then thought needefull to appoint a solemne day of humiliation as for other occasions more remote so especially for this which more neerely concerned us and at this time this very point of evidencing justification by sanctification set into some debate and Mr. Wheel being present spake nothing though he well discerned that the judgement of most of the Magistrates and neere all the Ministers closed with the affirmative 5. That upon the said fast Mr. Wheel being desired by the Church to exercise as a private brother by way of Prophecy when Mr. Cotton teaching in the afternoon out of Esa 58.4 had shewed that it was not a fit worke for a day of Fast to move strife debate to provoke to contention c. but by all means to labour pacification and reconciliation and therein had bestowed much time and many forcible arguments yet Mr. Wheel speaking after him taught as is here before mentioned wholly omitting those particular occasions which the Court intended nay rather reproving them in teaching that the onely cause of Fasting was the absence of Christ c. and so notwithstanding the occasion of the day Mr. Cottons example the intent of the Court for procuriug peace he stirred up the people to contention and that with more then ordinary vehemency Now if any man will equally weigh the proceedings of the Court and these observations together we hope it will appeare that Mr. Wheelwright was justly convict of sedition and contempt of authority and such as have not leisure or will to compare them together may onely reade that which here followeth and receive satisfaction thereby carrying this along with them that the acts of authority holding forth the face and stampe of a divine sentence should not be lesse regarded then the actions of any private brother which a good man will view on all foure sides before he judge them to be evill Sedition and contempt are laid to his charge Sedition doth properly signifie a going aside to make a party and is rightly described by the Poet for it is lawfull to fetch the meaning of words from humane authority In magâ—â— populo cum saepe cooria est seditio saevitque animis c. whence it doth appeare that when the minds of the people being assembled are kindled or made fierce upon some suddaine occasion so as they fall to take part one against another this is sedition for when that furor which doth arma ministrare is once kindled the sedition is begun though it come not to its perfection till faces et saxa volant Tully saith Seditionem esse dissensionem omnium inter se cum eunt alii in aliud when the people dissent in opinion and goe severall wayes Isidore saith Seditiosus est qui dissentionem animorum facit discordias gignit He that sets mens minds at difference and begets strife And if we look into the Scripture we shall find examples of sedition agreeing to these descriptions The uproare moved by Demetrius Acts 19. was sedition yet he neither took up armes nor perswaded others so to doe but onely induced the minds of the people and made them fierce against the Apostles by telling them they were enemies to Diana of the Ephesians Korah and his company moved a most dangerous sedition yet they did not stirre up the people to fight onely they went apart and drew others to them against Moses and Aaron here was nothing but words and that by a Levite who might speake by his place but it cost more then words before it was pacified Now in our present case did not Mr. Wheel make sides when he proclaimed all to be under a Covenant of works who did not follow him step by step in his description of the Covenant of Grace did he not make himselfe a party on the other side by often using these and the like words We us Did he not labour to heat the minds of the people and to make them fierce against those of that side which he opposed and whereof he knew that most of the Magistrates and Ministers had declared themselves when with the greatest fervency of spirit and voyce he proclaimes them Antichrists enemies Philistims Herod Pilate persecuting Jewes and stirred up them on his part to fight with them to lay load on them to burne them to thresh them to bind them in chaines and fetters to kill them and vexe their hearts and that under the paine of the curse of Meroz Tantaene animis caelestibus irae would one thinke that any heavenly spirit could have breathed so much anger when an Angel would have given milder language to the Devill himselfe and all this without vouchsasing one argument to convince these enemies of their evil way or one word of admonition
or advice to themselves to draw them out of danger But it is objected that he expressed his meaning to be of a spirituall fighting and killing c. with the sword of the spirit onely It is granted he did so yet his instances of illustration or rather enforcement were of another nature as of Moses killing the Egyptian in defence of his brother Sampson losing his life with the Philistims the fight of Jonathan and his armour-bearer and of Davids worthies Baruc and Jael c. these obtained their victories with swords and hammers c. And such are no spirituall weapons so that if his intent were not to stirre up to open force and armes neither doe we suspect him of any such purpose otherwise then by consequent 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 beene more apt to have drawne their swords by the authority of the examples he held forth for the encouragement then to have beene kept to spirituall weapons by the restraining without cautions such as cannot dispute for Christ with Steven will be ready to draw their swords for him like Peter for furor arms ministrat like him who when he could not by any sentence in the Bible confute an Heretick could make use of the whole booke to break his head we might hold forth instances more then enough The warres in Germany for these hundred yeeres 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 soone changed into a sword of steele so was it among the confederate Cantons of Helvetia which were so many Townes as neerely combined together as ours here so was it also in the Netherlands betweene the Orthodox and the Arminians so hath it beene betweene 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 reproachfull termes of intendiary spirits they soone set to blowes and had alwayes a tragicall and boudy issue And to cleare 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 onely 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 hee 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 carnall mind therefore this objection will not save him his offence is yet without excuse hee did intend to trouble our peace and hee 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 hee stirred up others to joyn in the disturbance of that peace which hee was bound by solemn Oath to preserve But here hee puts in a plea that hee did take the only 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 wee have all To this wee reply first Wee would demand of him what hee accounts a holding forth a Covenant of Grace for saving that hee saith this is a Covenant of Grace that is a Covenant of Works no man can discerne any such thing by his proofes for there is not any one argument in his Sermon to convince the judgement that so it is and if wee search the Scripture wee find in the Old Testament Jer. 31. the Covenant of Grace to bee this I will write my Law in their hearts or I will bee their God c. and in the New Testament wee find Hee that beleeves in the Lord Jesus Christ shall bee saved and that it is of Faith that it might bee of grace but other Covenant of Grace then these or to the same effect are not in our Bibles Again Though it bee true that get Christ and wee have all in some respect yet wee must remember him of what hee said with the same breath that Truth and externall Peace cannot possibly stand together how then would hee have us beleeve that such a holding forth Christ should bring the desired peace This is somewhat like the Jewish Corban I will give to God and hee shall help my Parents or as when a poore man stands in need of such reliefe as I might give him instead there of I pray to God to blesse 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 mee Justice and when the day of hearing comes hee makes a long speech in commending the justice of the King and perswading mee to get his favour because hee is the fountain of Justice This is to reprove the wisdome of God by looking that the supreme and first cause should produce all effects without the use of subordinate acd neerer causes and means so a man should live out his full time by Gods decree only without meat or medicine this plea therefore will not hold let us heare another It is objected that the Magistrates may not appoint a messenger of God what hee should teach admit so much yet hee may limit him what hee may not teach if hee forbid him to teach heresy or sedition c. hee incurres as well a contempt in teaching that which hee was forbidden as sins in teaching that which is evill Besides every truth is not seasonable at all times Christ tels his Disciples that hee had many things to teach them but they could not beare them then Job 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 bee a season then for every Doctrine Eccles 3.1 The abolishing of the ceremoniall 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 hee 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 his Text Matth. 9.16 17. hee might have learned that such a Sermon would as ill suite the season as old bottles doe new Wine and by that
in Esay before mentioned hee might have known that 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 truely wise doth not deprive the servants of God of the right use thereof When Paul was to deale with the sorcerer who did oppose his doctrine Act. 13. hee cals him the childe of the devill c. but when hee answered Festus who told him hee was madde and rejected his doctrine also hee useth him gently and with termes of honourable respect Though Steven cals the Jews stiffenecked and of uncircumcised hearts c. as knowing them to bee malitious and obstinate enemies to Christ yet Paul directs Timothy being to deale with such as were not past hope though they did oppose his Doctrine for the present not to strive but to use all gentlenesse instructing them with meeknesse c. 2 Tim. 2. The Prophet Elisha when hee speaks to Jehoram very roughly as one not worthy to bee looked at yet hee shews a different respect of Jehosaphat though hee were then out of his way and under a sin for which hee had been formerly reproved 2 King 3. Christ himselfe though hee sharply reproveth the Pharisees c. yet hee instructeth Nicodemus gently when hee objected against his doctrine and that somewhat rudely Joh. 3. The Apostles would not forbeare to Preach Christ though Rulers forbad them Act. 3. yet another Prophet forbare at another season at the command of King Amasia 2 Chron. 25. so wee see that this plea of Mr. Wheelwright is as weak as the former and will not excuse him from contempt If it bee yet objected that his Sermon was not all for contention seeing hee raised and pressed an use of brotherly love wee grant hee did so but it was ejusdem farinae a loafe of the same leaven with the other for hee applyeth it to those of his own party to perswade them to hold together and help one another against those of the other party whom hee setteth forth as their opposites and encourageth them thereto by the example of Moses who in love to his brother killed the Aegyptian A further objection hath been made against the proceedings of the Court as if Mr. Wheelwright had not a lawfull tryall as not being put upon a Jury of freemen But the answer to this is easie it being wel known to all such as have understanding of matters of this nature that such Courts as have power to make and abrogate Laws are tyed to no other Orders but their own and to no other rule but Truth and Justice and why thrice twelve men sitting as Judges in a Court should bee more subject to partiality then twelve such called as a Jury to the barre let others judge Now if some shall gather from that which is here before mentioned viz. that every truth is not seasonable at all times if wee shall grant that what Master Wheelwright delivered was the truth wee must desire him to take onely so much as wee granted viz. by way of supposition onely for letting passe as wee said such points as were meerly doctrinall and not ripe for the Court depending as yet in examination among the Elders wee may safely deny that those speeches were truths which the Court censured for contempt and sedition for a brother may fall so farre into disobedience to the Gospel as there may bee cause to separate from him and to put him to shame and yet hee is not to bee accounted an enemy 2 Thess 3. Therefore when Mr. Wheelwright pronounced such taking them at the worst hee could make them to bee enemies c. it was not according to the truth of the Gospell Againe to incense and heate mens minds against their Brethren before hee had convinced or admonished them as being in an estate of enmity c. is not to bee termed in any truth of the Gospel so likewise to bring extraordinary examples for ordinary rules as of Joh. 8.44 to incite his party to the like practise against such whose hearts they cannot judge of as Christ could of theirs to whom hee spake is as farre from the rule prescribed to ordinary Ministers 2 Tim. 2.25 and to all Christians Gal. 6.1 and Jam. 3 17. as that example of Elijah by which the Apostles would have called for fire from heaven upon the Samaritans was different from the Spirit whereof they were so to resemble such among us as professe their faith in Christ only c. and are in Church fellowship and walk inoffensively submitting to all the Lords Ordinances in Church and Common wealth to resemble such to branded Reprobates and arch-enemies of Christ such as Herod c. wee suppose hath no warrant of Truth Wee might instance in other like passages as his ordinary inciting to spirituall combates by examples of bodily fight and bloody victories being very unsutable but these may suffice to prove that all hee spake was not true and by this is the offence more aggravated for if it were seditious only in the manner it must needs bee much worse when the matter it selfe also was untrue But if any shall yet pretend want of satisfaction by all that hath been produced for indeed it is beyond reason how farre prejudice hath prevailed to captivate some Judgements otherwise godly and wise and shal object further that his doctrines c. were generall and so could not bee intended of any particular persons wee desire such first to remember what application Mr. Wh. made of the same in the open Court viz. that hee did intend all such as walked in such a way Then again let the case bee put in a reversed frame some other had then taught that all such as deny that sanctification as it is held by the other party is a good evidence of justification and that say or have their assurance by faith as a work of God in them have it in the way of the Gospel that these were enemies to Christ c. Persecutors of the way of grace c. and should have stirred up others against them with like arguments and vehemency as Mr. Wheelwright did there is no doubt but Mr. Wheel and others of his opinion would soone have pointed out those who must necessarily have been intended by it for it is well known that some proper adjunct or some noted circumstance may design a particular person or company as well as names so Christ points out Judas by the sop Paul the Jews by those of the circumcision and the Antichrist by That man of sin c. But wee meet yâ—â— with another objection viz. that disturbance of unity is not sedition except it also lead to the hurt of utility To this wee answer first that if it tend immediately to such hurt wee deny the truth of the proposition for if in the time of famine a man should stir up the people to fetch corn out of