expressely noted to be an evidence of our good condition when it is said if we so walke the bloud of Christ cleanseth us from all finne Errour 82. A Minister must not pray nor preach against any errour unlesse he declare in the open Congregation upon any members enquiry the names of them that hold them Confutation 82. This is contrary to Scriptures which teach Ministers to pray and preach against all errours by whom soever they be held when it calleth them Watchmen and Stewards in whom faithfulnesse is required in all administrations yet withall it enjoyneth them if a brother sinne not openly to admonish him in secret first betweene them two alone and afterwards in the presence of two or three witnesses and after that and not before to bring the matter to the Church Matth. 18.15 16 17. Vnsavoury speeches confuted These that follow were judged by the Assembly aforesaid as unsafe speeches 1. TO say that we are justified by faith is an unsafe speech we must say we are justified by Christ Answer 1. Faise for the constant language of the Scripture is not unsafe but we are justified by faith is the constant language of the Scripture Rom. 5.1 being justified by faith the righteousnesse of faith Rom. 10.31 32. Righteousnesse by faith Phil. 3 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelicall righteousnesse is no unsafe speech but such is this Rom. 9.31 32. Israel found not righteousnesse because they sought it of the Law and not of or by faith so Rom. 10.5 6. The righteousnesse of faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirmes the one denies the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a mans justification you have this phrase yea twice in the same verse Phil. 3.9 not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ And againe The righteousnesse which is of God by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a man is justified before faith or without faith is unsafe as contrary to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so farre as that it cannot be denyed nor is it unsound or unsafe at all so to speake but if it meane a must of necessity alwayes or onely so to speake as it is here set in opposition to the phrase of being justified by faith then it is utterly false for as much as the Scripture leades us along in the way of other expressions ordinarily and the Apostle gives us the truth of doctrine and soundnesse of phrase together Rom. 10.3 Christ is the end of the Law for righteousnesse to every one that beleeveth 2. To evidence justification by sanctification or graces savours of Rome Answer Not so 1. Rome acknowledgeth not justification in our common fense Scil. by righteousnesse imputed 2. Rome demies evidencing of our justification and peace with God and teacheth a doctrine of doubting and professeth that a man cannot know what God will doe with him for life or death unlesse by speciall revelation which is not ordinary But if they meane old Rome or Pauls Rome to which he wrote it 's true that it savours of the doctrine that they received as appeareth Rom. 8.28 All things co-worke for good the evill of every evill being taken away which is a point of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8.2.9.13.14 the evidencing of our being in Christ freedome from condemnation and adoption is prosecuted by arguments from sanctification as by having the spirit being led by the spirit walking after the spirit mortifying the deeds of the flesh by the spirit and if hereto were added the doctrine of Saint John so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the faith of the Church of Rome that then was so that the speech is unsavoury and casting a foule aspersion upon a good thing expressed in the Scriptures but as for the point it selfe that is included we referre it to its place to be discussed when it is rightly stated 3. If I be holy I am never the better accepted of God if I be unholy I am never the worse this I am sure of be that hath electodome must save me Answ These words savour very ill and relish of a carelesse and ungraclous spirit for howsoever we grant that our acceptation unto justification is alwayes in and through Christ the same in Gods account yet this expression imports that though a mans conversation be never so holy and gracious yet hee can expect never the more manifestation of Gods kindnesse and love to him contrary to Psal 50. ult To him that orders his conversation aright I will shew the salvation of God and John 14.21 It implies secondly that though a mans conversation be never so vile and sensuall yet he neede not feare nor expect any further expression of Gods displeasure and anger to breake forth against him or withdrawings of his favour from him contrary to Psal 51.8.11 12. where God breakes Davids bones for his sinne and Jonah 2.4 Jonah was as one cast out of Gods presence and 2 Chron. 15.2 If you forsake him hee will forsake you And in a word it imports as if God neither loved righteousnesse nor hated wickednesse contrary to Psal 5.6 7. and did take no delight in the obedience of his people contrary to Psal 147.11 The Lord delighteth in those that feare him c. As concerning the last clause he that hath elected me must save me it is true the foundation of Gods election remaineth sure yet it is as true that whom he chooseth he purposeth to bring to Salvation through Sanctification of the Spirit 2 Thes 2.13 4. If Christ will let me sinne let him looke to it upon his honour be it Answ This retorts the Lords words upon himselfe Prov. 4.23 24 Keepe thine heart c. Ponder thy paths c. and therefore no lesse blasphemous and is contrary to the professed practise of David Psal 18 23. I was upright before him and kept my selfe from mine iniquity The latter clause puts the cause of Gods dishonour upon himselfe no lesse blasphemous then the former and contrary to Rom. 2.23 where the dishonouring of God is laid upon themselves 5. Here is a great stirre about graces and looking to hearts but give me Christ I seeke not for graces but for Christ I seeke not for promises but for Christ I seeke not for sanctification but for Christ
tell not me of meditation and duties but tell me of Christ Answ 1. This speech seemeth to make a flat opposition betweene Christ and his graces contrary to that in Joh. 1.16 Of his fulnesse we all received and grace for grace and betweene Christ and his promises contrary to Gal. 3.13 14. Christ was made a curse that wee might receive the promise of the Spirit and Luke 1.70 with 74. And betwixt Christ and all holy duties contrary to Tit. 2.14 and therefore hold forth expressions not agreeing to wholesome doctrine 6. A living faith that hath living fruits may grow from the living Law Answ This whole speech is utterly crosse to the sound forme of words required 2 Tim. 1.13 Hold fast the forme of sound words 1. That a Hypocrite may have a living Law is contrary to James 2.17 where the hypocrites faith is called a dead faith 2. That a hypocrite may bring forth living fruite is contrary to that Heb. 9.14 3. That all this growes from a living law contrary to 2 Cor. 3 6. where the law is called a killing letter and to Gal. 3.21 If there had beene a law which could have given life c. 7. I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but beleeve in Christ that crucified my lusts for me Answ 1. The phrase is contrary to the Scripture language Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts 2. It savours of the flesh for these three things may seeme to be expressed in it 1. If Scripture makes not opposite but subordinate Rom. 8.13 I through the Spirit crucifie the flesh 2. That if I doe not crucifie my lusts then there is an open and free way of looking to Christ contrary to the Scripture Mat. 5.8 Blessed are the pure in heart for they shall see God both in boldnesse of faith here and fruition hereafter 2 Tim. 2.19 Let every one that names the Lord Jesus depart from iniquity 3. That beleeving in Christ may ease me from endeavouring to crucifie my lusts in my owne person which is so grosse that it needes no more confutation then to name it 4. The safe sense that may be possibly intended in such a speech is this If I crucifie the flesh in my own strength it is no safe evidence of my being in Christ but if renouncing my selfe I crucifie the flesh in the strength of Christ applying his death by faith it is a safe evidence of my being in Christ but this sense conveighed in these words is to conveigh wholesome doctrine in an unwholesome Channell and a darkening and losing the truth in an unsavoury expression 8. Peter more leaned to a Covenant of workes then Paul Pauls doctrine was more for free grace then Peters Answ To oppose these persons and the doctrine of these two Apostles of Christ who were guided by one and the same Spirit in preaching and penning thereof 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost 2 Tim. 3.16 All Scripture is given by inspiration of God in such a point as the Covenant of workes and grace is little lesse then blasphemy 9. If Christ be my Sanctiflcation what neede I looke to any thing in my selfe to evidence my justification Answ This position is therefore unsound because it holds forth Christ to be my sanctification so as that I neede not looke to any inherent holinesse in my selfe whereas Christ is therefore said to be our sanctification because he workes sanctification in us and we daily ought to grow up in him by receiving new supply and increase of grace from his fulnesse according to 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord Jesus Christ The proceedings of the Generall Court holden at New Towne in the Massachusets in New England Octob. 2. 1637. Against Mr. Wheelwright and other erroneous and seditious persons for their disturbances of the publick peace ALthough the Assembly of the Churches had confuted and condemned most of those new opinions which were sprung up amongst us and Mr. Cotton had in publique view consented with the rest yet the leaders in those erroneous wayes would not give in but stood still to maintain their new light which they had boasted of and that the difference was still as wide as before viz. as great as between heaven and hell Mr. Wheelwright also continued his preaching after his former manner and Mistris Hutchison her wonted meetings and exercises and much offence was still given by her and others in going out of the ordinary assemblies when Mr Wal. began any exercise and some of the messengers of the Church of Boston had contemptuously withdrawn themselves from the generall Assembly with professed dislike of their proceedings and many evidences brake forth of their discontented and turbulent spirits it was conceived by the Magistrates and others of the Countrey that the means which had been used proving uneffectuall the case was now desperate and the last remedy was to bee applyed and that without further delay lest it should bee attempted too late when fitter opportunity might bee offered for their advantage as they had boasted and did certainly expect upon the returne of some of their chiefe supporters who by a speciall providence were now absent from them And for this end the generall Court being assembled in the ordinary course it was determined to begin with these troublers of our peace and to suppresse them by the civill authority whereunto there was a faire occasion offered upon a seditious writing which had been delivered into the Court in March when Mr. Wheel was convict of sedition c. under the hands of more than threescore of them and intitled A Remonstrance or Petition the Contents whereof were as followeth Wee whose names are under written have diligently observed this honoured Courts proceedings against our deare and reverend brother in Christ Mr. Wheel now under censure of the Court for the truth of Christ wee do humbly beseech this honourable Court to accept this Remonstrance and Petition of ours in all due submission tendred to your Worships For first whereas our beloved Brother Mr. Wheel is censured for contempt by the greater part of this honoured Court wee desire your Worships to consider the sincere intention of our Brother to promote your end in the day of Fast for whereas wee do perceive your principal intention the day of Fast looked chiefely at the publick peace of the Churches our Reverend Brother did to his best strength and as the Lord assisted him labour to promote your end and therefore indevoured to draw us neerer unto Christ the head of our union that so wee might bee established in peace which wee conceive to bee the true way sanctifyed of God to obtaine your end and therfore deserves no such censure as wee conceive Secondly Whereas our deare Brother is censured of sedition wee beseech your Worships
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
to consider that either the person condemned must bee culpable of some seditious fact or his doctrine must bee seditious or must breed sedition in the hearts of his hearers or else wee know not upon what grounds hee should bee censured Now to the first wee have not heard any that have witnessed against our brother for any seditious fact Secondly neither was the doctrine it selfe being no other but the very expressions of the Holy Ghost himselfe and therefore cannot justly be branded with sedition Thirdly if you look at the effects of his Doctrine upon the hearers it hath not stirred up sedition in us not so much as by accident wee have not drawn the sword as sometimes Peter did rashly neither have wee rescued our innocent Brother as sometimes the Israelites did Jonathan and yet they did not seditiously The Covenant of free Grace held forth by our Brother hath taught us rather to become humble suppliants to your Worships and if wee should not prevaile wee would rather with patience give our cheekes to the smiters Since therefore the Teacher the Doctrine and the hearers bee most free from sedition as wee conceive wee humbly beseech you in the name of the Lord Jesus Christ your Judge and ours and for the honour of this Court and the proceedings thereof that you will bee pleased either to make it appeare to us and to all the world to whom the knowledge of all these things will come wherein the sedition lies or else acquit our Brother of such a censure Further wee beseech you remember the old method of Satan the ancient enemy of Free Grace in all ages of the Churches who hath raised up such calumnies against the faithfull Prophets of God Eliah was called the troubler of Israel 1 King 18.17 18. Amos was charged for conspiracy Amos 7.10 Paul was counted a pestilent fellow or moover of sedition and a ring-leader of a Sect Acts 24.5 and Christ himselfe as well as Paul was charged to bee a Teacher of New Doctrine Mark 1.27 Acts 17 19. Now wee beseech you consider whether that old serpent work not after his old method even in our daies Further wee beseech you consider the danger of medling against the Prophets of God Psal 105.14.15 for what yee do unto them the Lord Jesus takes as done unto himselfe if you hurt any of his members the head is very sensible of it for so saith the Lord of Hosts Hee that toucheth you toucheth the apple of mine eye Zach. 2.8 And better a mill-stone were hanged about our necks and that wee were cast into the sea then that wee should offend any of these little ones which beleeve on him Matthew 18.6 And lastly wee beseech you consider how you should stand in relation to us as nursing Fathers which gives us encouragement to promote our humble requests to you or else wee would say with the Prophet Isa 22.4 Look from mee that I may weep bitterly Labour not to comfort mee c. or as Jer. 9.2 O that I had in the wildernesse a lodging place of a wayfaring man And thus have wee made known our griefes and desires to your Worships and leave them upon record with the Lord and with you knowing that if wee should receive repulse from you with the Lord wee shall find grace Amongst others who had subscribed to this writing William Aspinwall was one and being returned for one of the Deputies of Boston it was propounded in the Court whether hee was fit to bee received a member of the Court having subscribed to the said writing which was so much to the dishonour and contempt thereof c. Whereupon hee was demanded if hee would justifie the matter contained in the said writing which when hee had peremptorily affirmed by the vote of the Court hee was presently dismissed Whereupon Mr. Cogshall another of the Deputies of Boston who had not subscribed to the said writing being then a Deputy of the Court spake very boldly to the Court and told them that seeing they had put out Mr. Aspinwall for that matter they were best make one work of all for as for himselfe though his hand were not to the Petition yet hee did approve of it and his hand was to a Protestation which was to the same effect Whereupon the Court dismissed him also and sent word to Boston to chuse two new Deputies then Mr. Coddington the third Deputy moved the Court by Order from the Town of Boston that the former censure against Mr. Wheel might bee reversed and that the Order made against receiving such as should not bee allowed by the Magistrates might bee repealed whereby the Court perceived their obstinate resolution in maintaining this faction and thereupon gave Order hee should be sent for and for the Law the answer was that whereas a Declaration had been made of the equity of that Law and that specially for the satisfaction of those of Boston and an Answer had been published by some of them wherein much reproach and slander had been cast upon the Court to which a reply had been made above six weeks since but was kept in upon expectation that the late Assembly would have had some good effect in clearing the points in controversie and reconciling the minds of the adverse party but they continuing obstinate and irreconciliable it was thought fit the whole proceedings about the law should bee brought forth and accordingly the next day the Declaration the Answer and the Reply were all brought to the Court and there openly read which gave such satisfaction to those which were present as no man ought to object and some that were of the adverse party and had taken offence at the Law did openly acknowledge themselves fully satisfyed When the Warrant came to the Town of Boston they assembled together and agreed the greater part of them to send the same Deputies which the Court have rejected pretending that it was their liberty and those were the ablest men c. but Mr. Cotton comming amongst them and perceiving their rash and contemptuous hehaviour by his wisdome diverted them from that course so they chose two other but one of them they knew would bee rejected because his hand was also to the seditious writing as it fell out for hee refusing to acknowledge his fault in it was also dismissed and a new Warrant sent for another to bee chosen which they never made any return of but that contempt the Court let passe When Mr. Wheelwright appeared it was declared to him that whereas hee was long since convict of sedition and contempt of authority and time had been given him from Court to Court to come to the knowledge of his offence the Court thought it now time to know how his mind stood whether he would acknowledge his offence or abide the sentence of the Court His Answer was to this effect that hee had committed no sedition nor contempt hee had delivered nothing but the truth of Christ and for the application of
his doctrin it was by others and not by him c. To which it was answered by the Court that they had not censured his doctrine but left it as it was but his application by which hee laid the Magistrates and the Ministers and most of the people of God in these Churches under a Covenant of works and thereupon declared them to bee enemies to Christ and Antichrists and such enemies as Herod and Pilate and the Scribes and Pharisees c. perswading the people to look at them and deale with them as such and that hee described them so as all men might know who hee meant as well as if hee had named the parties for hee was present in the Court a little before when both Magistrates and Ministers did openly professe their judgement in that point and that they did walk in such a way of evidencing justification by sanctification c. as hee held forth to bee a Covenant of works Secondly the fruits of that Sermon of Mr. Wheelwright together with the Declaration of his judgement in that point both before and since have declared it to tend to sedition for whereas before hee broached his opinions there was a peaceable and comely order in all affaires in the Churches and civill state c. now the difference which hee hath raised amongst men by a false distinction of a Covenant of grace and a Covenant of works whereby one party is looked at as friends to Christ and the other as his enemies c. All things are turned upside down among us As first in the Church hee that will not renounce his sanctification and waite for an immediate revelation of the Spirit cannot bee admitted bee hee never so godly hee that is already in the Church that will not do the same and acknowledge this new light and say as they say is presently noted and under-esteemed as savouring of a Covenant of works thence it spreads into the families and sets divisions between husband and wife and other relations there till the weaker give place to the stronger otherwise it turnes to open contention it is come also into Civill and publike affaires and hath bred great disturbance there as appeared in the late expedition against the Pequeds for whereas in former expeditions the Towne of Boston was as forward as any others to send of their choyce members and a greater number then other Townes in the time of the former Governour now in this last service they sent not a member but one or two whom they cared not to be rid of and but a few others and those of the most refuse sort and that in such a carelesse manner as gave great discouragement to the service not one man of that side accompanying their Pastour when he was sent by the joynt consent of the Court and all the Elders upon that expedition nor so much as bidding him farewell what was the reason of this difference Why nothing but this Mr. Wheelwright had caught them that the former Governour and some of the Magistrates then were friends of Christ and Free-grace but the present were enemies c. Antichrists persecutors What was the reason that the former Governour never stirred out but attended by the Serjeants with Halberts or Carbines but this present Governour neglected Why the people were taught to looke at this as an enemy to Christ c. The same difference bath beene observed in Towne lots rates and in neighbour meetings and almost in all affaires whereby it is apparent what disturbance the seditious application of Mr. Wheelwright hath wrought among us therefore as the Apostle saith I would they were cut off that trouble you and as Cain Hagar and Ismael were expelled as troublers of the families which were then as common-wealths so justice requires and the necessity of the peace cals for it that such disturbers should be put out from among us seeing it is one of their tenents that it is not possible their opinions and externall peace can stand together and that the difference betweene them and us is as they say as wide as between Heaven and Hell Further the Court declared what meanes had beene used to convince him and to reduce him into the right way as first at the Court when he was convict of his offence the Ministers being called together did labour by many sound arguments both in publike and private to convince him of his errour and sinne but he contemptuously slighted whatsoever they or the Magistrates said to him in that behalfe and since that much paines had beene taken with him both by conference and writing not onely privately but also by the late Assembly of the Churches wherein his erroneous opinions which were the groundworke of his seditious Sermon were clearely confuted and himselfe put to silence yet he obstinately persisted in justification of his errroneous opinions and besides there was an Apologie written in defence of the proceedings of the Court against him which though it were kept in for a time in expectation of a Remonstrance which some of his party were in hand with for justification of his Sermon yet it was long since published and without question he hath seene it besides the Court hath used much patience towards him from time to time admonishing him of his danger and waiting for his repentance in stead whereof he hath threatned us with an appeale and urged us to proceed To this Mr. Wheelwright replyed that he would by the helpe of God make good his doctrines and free them from all the arguments which had beene brought against them in the late Assembly and denyed that he had seene the Apology but confessed that he might have seene it if he would This was observed as an argument of the pride of his spirit and wilfull neglect of all the meanes of light in that he would not vouchsafe to read a very briefe writing and such as so much concerned him Although the cause was now ready for sentence yet night being come the Court arose and enjoyned him to appeare the next morning The next morning he appeared but long after the houre appointed the Court demanded what he had to alleadge why sentence should not proceed against him He answered that there was no sedition or contempt proved against him and whereas he was charged to have set forth the Magistrates and Ministers as enemies to Christ c. he desired it might be shewed him in what page or leafe of his Sermon he had so said of them The Court answered that he who designes a man by such circumstances as doe note him out to common intendments doth as much as if he named the party when Paul spake of those of the circumcision it was as certaine whom he meant as if he named the Jewes when in Bobemia they spake of differences betweene men sub una sub utraque it was all one as to have said Papists and Protestants so of the Monstrants and Remonstrants for by the meanes of him and