Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	reason_n	7,423	5	5.8303	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96714	Antinomians and familists condemned by the synod of elders in Nevv-England: with the proceedings of the magistrates against them, and their apology for the same. Together with a memorable example of Gods iudgments upon some of those persons so proceeded against.	Winthrop, John, 1588-1649,; Weld, Thomas, 1590?-1662,	1644 (1644)	Wing W3094; Thomason E251_10; ESTC R212499	69,974	70

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.

ANTINOMIANS AND FAMILISTS CONDEMNED By the SYNOD of ELDERS IN NEVV ENGLAND WITH THE Proceedings of the Magistrates against them And their Apology for the same Together with A Memorable example of Gods Iudgements upon some of those Persons so proceeded against LONDON Printed for Ralph Smith at the signe of the Bible in Cornhill neare the Royall Exchange 1644. A Catalogue of such erroneous opinions as were found to have beene brought into New England and spread under-hand there as they were condemned by an Assembly of the Churches at New Town Aug. 30. 1637. The Errors 1. IN the conversion of a sinner which is saving and gracious the faculties of the soule and workings thereof in things partaining to God are destroyed and made to cease The Confutation 1. This is contrary to the Scripture which speaketh of the faculties of the soule as the understanding and the will not as destroyed in conversion but as changed Luk. 24.45 Christ is said to have opened their understandings Joh. 21.18 Peter is said to be led whither he would not therefore he had a will Againe to destroy the faculties of the soule is to destroy the immortality of the soule Error 2. In stead of them the Holy Ghost doth come and take place and doth all the works of those natures as the faculties of the human nature of Christ do Confutation 2. This is contrary to Scripture which speaketh of God as sanctifying our soules and spirits 1 Thess 5.23 purging our consciences Heb. 9.14 refreshing our memories Joh. 14.26 Error 3. That the love which is said to remain when faith and hope cease is the Holy Ghost Confutation 3. This is contrary to the Scriptures which put an expresse difference betweene the Holy Ghost and love 2 Cor. 6.6 And if our love were the Holy Ghost we cannot bee said to love God at all or if wee did it was because we were personally united to the Holy Ghost Error 4 5. That those that bee in Christ are not under the Law and commands of the word as the rule of life Alias that the will of God in the Word or directions thereof are not the rule whereunto Christians are bound to conforme themselves to live thereafter Confutation 4 5. This is contrary to the Scriptures which direct us to the Law and to the Testimony Esay 8.20 which also speaks of Christians as not being without Law to God but under the Law to Christ 1 Cor. 9.22 Error 6. The example of Christs life is not a patterne according to which men ought to act Confutation 6. This position those actions of Christ excepted which hee did as God of as Mediatour God and Man or on speciall occasions which concerne not us is unfound being contrary to the Scripture wherein the example of Christs life is propounded to Christians as a patterne of imitation both by Christ and his Apostles Mat. 11.29 Learne of mee for I am meek c. 1 Cor. 11.1 Bee yee followers of mee as I am of Christ Ephes 5.2 Walk in love as Christ hath loved us 1 Pet. 2.21 Christ also suffered for us leaving us an example that yee should follow his steps 1 Joh. 2.26 Hee that saith hee abideth in him ought so to walke even as hee hath walked Error 7. The new creature or the new man mentioned in the Gospell is not meant of grace but of Christ Confutation 7. The false-hood of this proposition appeareth from the Scriptures which first propound Christ and the new creature as distinct one from another 2 Cor. 5.17 If any man bee in Christ hee is a new creature Secondly The new man is opposed to the old man the old man is meant of lusts and vices and not of Adams person Ephes 2.22.24 Therefore the new man is meant of graces and vertues and not of the person of Christ Col. 3.9.10 Thirdly The new man is expressely said to consist in righteousnesse and true holinesse Ephes 4.25 and to bee renewed in knowledge Col. 3.10 which are graces and not Christ Error 8. By love 1 Cor. 13.13 and by the armour mentioned Ephes 6. are meant Christ Confutation 8. This position is neere of kin to the former but secondly the opposite 1 Cor. 13. meaneth that love which hee exhorteth Christians to beare one towards another which if it were meant of Christ hee might bee said to exhort them to beare Christ one to another as well as to love one another 2. Faith and hope there mentioned have Christ for their object and if by love bee meant Christ hee had put no more in the latter word then in the two former 3. And besides it may as well bee said Faith in love as Faith in Christ and hope in love as hope in Christ if that were the meaning And by armour Ephes 6. cannot bee meant Christ First because two parts of that armour are Faith and Hope whereof the Scriptures make Christ the object Col. 1.5 Beholding the sted fastnesse of your Faith in Christ 1 Cor. 15.19 If in this life only wee had hope in Christ c. now these graces and the object of them cannot bee the same Secondly a person armed with that armour may bee said to bee a sincere righteous patient Christian but if by the armour bee meant Christ sweete predication should have been destroyed and you might more properly say a Christifyed Christian Error 9. The whole letter of the Scripture holds for a covenant of workes Confutation 9. This position is unsound and contrary to the constant tenor of the Gospel a maine part of the Scriptures which in the letter thereof holds not forth a covenant of works but of grace as appeareth Joh. 3.16 1 Tim. 1.15 Mat. 11.28 Heb. 8.10 11 12. Error 10. That God the Father Son and Holy Ghost may give themselves to the soule and the soule may have true union with Christ true remission of sins true marriage and fellowship true sanctification from the blood of Christ and yet bee an hypocrite Confutation 10. The word true being taken in the sense of the Scriptures this also crosseth the doctrine of Ephes 4.24 where righteousnesse and true holinesse are made proper to him that hath heard and learned the truth as it is in Jesus Error 11. As Christ was once made flesh so hee is now first made flesh in us ere wee bee carryed to perfection Confutation 11. Christ was once made flesh Joh. 1.14 no other incarnation is recorded and therefore not to bee believed Error 12. Now in the covenant of workes a legalist may attaine the same righteousnesse for truth which Adam had in innocency before the fall Confutation 12. Hee that can attaine Adams righteousnesse in sincerity hath his sin truely mortifyed but that no legalist can have because true mortification is wrought by the covenant of grace Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under Grace Error 13. That there is a new birth under the covenant of workes to such a

his followers all the people of God in this Countrey were under the distinction of men under the Covenant of grace and men under a Covenant of workes Mr. Wheelwright alleadged a place in Matth. 21. where Christ speaking against the Scribes and Pharisees no advantage could they take against him because he did not name them but it was answered they did not spare him for that cause for then they would have taken their advantage at other times when he did name them One or two of the Deputies spake in his defence but it was to so little purpose being onely more out of affection to the party then true judgement of the state of the cause that the Court had little regard of it Mr. Wheelwright being demanded if he had ought else to speake said that there was a double Pharisee in the charge laid upon them 1. In that the troubles of the Civill State were imputed to him but as it was by accident as it is usuall in preaching of the Gospel 2. That it was not his Sermon that was the cause of them but the Lord Jesus Christ To which the Court answered that it was apparent he was the instrument of our troubles he must prove them to be by such accident and till then the blame must rest upon himselfe for we know Christ would not owne them being out of his way After these and many other speeches had passed the Court declaring him guilty for troubling the civill peace both for his seditious Sermon and for his corrupt and dangerous opinions and for his contemptuous behaviour in divers Courts formerly and now obstinately maintaining and justifying his said errours and offences and for that he refused to depart voluntarily from us which the Court had now offered him and in a manner perswaded him unto Seeing it was apparent unto him from that of our Saviour Matth. that we could not continue together without the ruine of the whole he was sentenced to be disfranchised and banished our jurisdiction and to be put in safe custody except he should give sufficient security to depart before the end of March Upon this he appealed to the Kings Majesty but the Court told him an appeale did not lie in this case for the King having given us an authority by his graunt under his great Seale of England to heare and determine all causes without any reservation we were not to admit of any such appeales for any such subordinate state either in Ireland or Scotland or other places and if an appeale should lie in one case it might be challenged in all and then there would be no use of government amongst us neither did an appeale lie from any Court in any County or Corporation in England but if a party will remove his cause to any of the Kings higher Courts he must bring the Kings Writ for it neither did he tender any appeale nor call any witnesses nor desired any Act to be entered of it then he was demanded if be would give security for his quiet departure which he refusing to doe he was committed to the custody of the Marshall The next morning he bethought himselfe better and offered to give security alleadging that he did not conceive the day before that a sentence of banishment was pronounced against him he also suffered to relinquish his appeale and said he would accept of a simple banishment The Court answered him that for his appeale he might doe as he pleased and for his departure he should have the liberty the Court had offered him provided he should not preach in the meane time but that he would not yeeld unto so in the end the Court gave him leave to goe home upon his promise that if he were not departed out of his jurisdiction within foureteene dayes he would render himselfe at the house of Mr. Stanton one of the Magistrates there to abide as a prisoner till the Court should dispose of him Mr. Cogshall THe next who was called was Mr. John Cogshall one of the Deacons of Boston upon his appearance the Court declared that the cause why they had sent for him was partly by occasion of his speeches and behaviour in this Court the other day and partly for some light miscarriages at other times and that they did looke at him as one that had a principall hand in all our late disturbances of our publike peace The first thing we doe charge you with is your justfying a writing called a Remonstrance or Petition but indeed a seditious Libell and that when Mr. Asp was questioned by the Court about it you stood up uncalled and justified the same saying to this effect that if the Court meant to dismisse him for that it was best to make but one worke of all for though your selfe had not your hand to the Petition yet you did approve thereof and your hand was to the Protestation which was to the same effect whereupon you being also dismissed used clamorous and unbeseeming speaches to the Court at your departure whereby we take you to be of the same minde with those who made the Petition and therefore liable to the same punishment upon this the Petition was openly read and liberty was granted to him to answer for himselfe His first answer was that what he then spake he spake as a member of the Court to which it was answered againe that 1. hee was no member of the Court standing upon tryall whether to be allowed or rejected at such time as he uttered most of those speeches 2. Admit he were yet it is no privilege of a member to reproach or affront the whole Court it is licentiousnesse and not liberty when a man may speake what he list for he was reminded of some words he uttered at his going forth of the Court to this effect that we had censured the truth of Christ and that it was the greatest stroke that ever was given to Free-grace To which he answered that his words were mistaken for he said that he would pray that our eyes might be opened to see what we did for he thought it the greatest stroke that ever was given to N. E. for he did beleeve that Master Wheelwright did hold forth the truth He was further charged that at the Court after the day of elections he complained of injury that the Petition which was tendered was not presently read before they went to election To which being answered that it was not then seasonable and against the order of that day but the Court were then ready to heare it if it were tendered whereupon he turned his backe upon the Court and used menacing speeches to this effect That since they could not be heard then they would take another course To which he answered confessing he spake over hastily at that time that his words were onely these then we must doe what God shall direct us He was further charged that he should say that halfe the people that were in Church-covenant in N.E. were

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 mag●● 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