must keep his wife and children for which hee was presently committed to the Officer The Court reasoned a good while with them both but they were peremptory and would acknowledge no failing and because of their contemptuous speeches and for that they were known to bee very busie persons and such as had offered contempt to the Magistrates for that they were not of their opinion they were dis-franchised and sined William Baulston twenty pounds Ed. Hutchison foety pounds The next morning Ed. Hutchison acknowledged his fault in his mis-behaviour in the face of the Court and so was released of his imprisonment but both were disabled from bearing any publick Office Tho. Marshal Dynely Dier Rich. Gridly ANother day were called foure more of the principall stirring men who had subscribed to the Petition Thomas Marshal the Ferry-man who justifyed the Petition so farre that hee would not acknowledge any fault yet hee answered more modestly then the former therefore hee was not fined but dis-franchised and put out of his place Dynely and Dier had little to say for themselves but perfisting in their justification they were also dis-franchised likewise Rich. Gridly an honest poore man but very apt to meddle in publick affaires beyond his calling or skill which indeed was the fault of them all and of many others in the Country meane condition and weake parts having nothing to say but that he could find no fault c. was dis-franchised Mistris Hutchison ALl these except Mr. Wheelwright were but young branches sprung out of an old root the Court had now to do with the head of all this faction Dux faemina facti a woman had been the breeder and nourisher of all these distempers one Mistris Hutchison the wife of Mr. William Hutchison of Boston a very honest and peaceable man of good estate and the daughter of Mr. Marbury sometimes a Preacher in Lincolnshire after of London a woman of a haughty and fierce carriage of a nimble wit and active spirit and a very voluble tongue more bold then a man though in understanding and judgement inferiour to many women This woman had learned her skil in England and had discovered some of her opinions in the Ship as shee came over which had caused some jealousie of her which gave occasion of some delay of her admission when shee first desired fellowship with the Church of Boston but shee cunningly dissembled and coloured her opinions as shee soon got over that block and was admitted into the Church then shee began to go to work and being a woman very helpfull in the times of child-birth and other occasions of bodily infirmities and well furnished with means for those purposes shee easily insinuated her selfe into the affections of many and the rather because shee was much inquisitive of them about their spiritual estates and in discovering to them the danger they were in by trusting to common gifts and graces without any such witnesse of the Spirit as the Scripture holds out for a full evidence whereby many were convinced that they had gone on in a Covenant of works and were much humbled thereby and brought to inquire more after the Lord Jesus Christ without whom all their gifts and graces all their contributions c. would prove but legall and would vanish all this was well and suited with the publick Ministery which went along in the same way and all the faithful imbraced it and blessed God for the good successe that appeared from this discovery But when shee had thus prepared the way by such wholesome truths then shee begins to set forth her own stuffe and taught that no sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witnesse of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witnesse was a Covenant of works whereupon many good soules that had been of long approved godlinesse were brought to renounce all the work of grace in them and to wait for this immediate revelation then sprung up also that opinion of the in-dwelling of the person of the Holy Ghost and of union with Christ and Justification before faith and a denying of any gifts or graces or inherent qualifications and that Christ was all did all and that the soule remained alwayes as a dead Organ and other of those grosse errours which were condemned in the late Assembly and whereof diverse had been quashed by the publick Ministery but the maine and bottom of all which tended to quench all indevour and to bring to a dependance upon an immediate witnesse of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to bee opposed and shee being questioned by some who marvelled that such opinions should spread so fast shee made answer that where ever shee came they must and they should spread and indeed it was a wonder upon what a sudden the whole Church of Boston some few excepted were become her new converts and infected with her opinions and many also out of the Church and of other Churches also yea many prophane persons became of her opinion for it was a very easie and acceptable way to heaven to see nothing to have nothing but waite for Christ to do all so that after shee had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few moneths they outwent their teacher then shee kept open house for all commers and set up two Lecture dayes in the week when they usually met at her house threescore or fourescore persons the pretence was to repeate Sermons but when that was done shee would comment upon the Doctrines and interpret all passages at her pleasure and expound dark places of Scripture so as whatsoever the Letter held forth for this was one of her tenents that the whole Scripture in the Letter of it held forth nothing but a Covenant of works shee would bee sure to make it serve her turn for the confirming of her maine principles whereof this was another That the darker our sanctification is the cleerer is our justification And indeed most of her new tenents tended to slothfulnesse and quench all indevour in the creature and now was there no speech so much in use as of vilifying sanctification and all for advancing Christ and free grace and the whole pedegree of the Covenant of works was set forth with all its Complements beginning at Cain If thou dost well shalt thou not bee accepted then it is explained and ratifyed at Mount Sinui and delivered in the two Tables and after sprinkled with the blood of Christ Exod. 24. and so carryed on in the Letter of the Scripture till it bee compleat as the Covenant of Grace by the Spirit seales forgivenesse of sins one of the venters whereon Christ begets children c. and in the end wherefore is all this adoe
kind of righteousnesse as before is mentioned from which the soule must bee againe converted before it can bee made partaker of Gods Kingdome Confutation 13. This is contrary to Titus 3.4 where the new birth is made a fruit of Gods love to wards man in Christ of any new birth besides this the Scripture speaketh not It is also contrary to 2 Cor. 3. where it is made the worke of the Spirit that is the Gospel opposed to the letter that is the Law to give life the new birth brings forth the new creature and the new creature argueth our being in Christ 2 Cor. 5.17 It is true indeed Gods children that are borne againe must bee converted againe as Mat. 18.3 but that conversion is not from that grace which they have received but from the corruption that still remaines Error 14. That Christ workes in the regenerate as in those that are dead and not as in those that are alive or the regenerate after conversion are altogether dead to spirituall acts Confutation 14. This is contrary to Rom. 6.11 Yee are alive unto God in Jesus Christ Ephes 2.1.5 Hee hath quickned us 1 Pet. 2.5 Living stones Gal. 2.20 The life that I now live Error 15. There is no inherent righteousnesse in the Saints or grace and graces are not in the soules of beleevers but in Christ only Confutation 15. This is contrary to 2 Tim. 1.5 The unfained faith that dwelt in thee and dwelt first in thy Grandmother 2 Pet. 1.4 partakers of the divine nature which cannot bee but by inherent righteousnesse 2 Tim. 1.6 Stirre up the grace of God which is in thee Job 1.16 Of his fulnesse wee all receive grace for grace but if there be no grace in us wee receive nothing from his fulnesse 2 Cor. 4.16 Our inward man is renewed day by day Rom. 12.2 with Ephes 4.23 wee are changed or renewed Error 16. There is no difference betweene the graces of hypocrites and beleevers in the kinds of them Confutation 16. If this be true then hypocrites are wise humble mercifull pure c. and so shall see God Mat. 5.8 but they are called fooles Mat. 7.26 Mat. 25.1 2 3. neither shall they see God Mat. 24.51 Mat. 13.20 21 22 23. Heb. 6.7 8 9. the difference of the grounds argueth the difference in the kinds of graces Error 17. True poverty of spirit doth kill and take away the sight of grace Confutation 17. This is contrary to Mark. 9.24 Lord I beleeve help my unbeleefe if this were so then poverty of spirit should hinder thankfulnesse and so one grace should hinder another and the graces of the Spirit should hinder the worke of the Spirit and crosse the end why hee is given to us 1 Cor. 2.12 Error 18. The Spirit doth worke in Hypocrites by gifts and graces but in Gods children immediately Confutation 18. This is contrary to Nehem. 5.15 So did I because of the feare of the Lord Heb. 11.17 Noah moved with feare prepared an Arke Error 19. That all graces even in the truely regenerate are mortall and fading Confutation 19. This is contrary to John 4.14 they are graces which flow from a fountaine which springeth up to eternall life and therefore not fading Jer. 31.39.40 Error 20. That to call into question whether God be my deare Father after or upon the commission of some hainous sinnes as Murther Incest c. doth prove a man to be in the Covenant of workes Confutation 20. It being supposed that the doubting here spoken of is not that of finall despaire or the like but onely that the position denyeth a possibility of all doubting to a man under a Covenant of grace this is contrary to Scripture which speaketh of Gods people under a Covenant of grace in these or other cases exercised with sweete doubtings and questions David was a justified man for his sinnes were pardoned 2 Sam. 12.12 13. yet his bones waxed old through his roaring all the day long and the heavinesse of Gods hand was upon him night and day and the turning of his moysture into the drought of Summer Psal 32.3 4. And Gods breaking his bones by with-holding from him the joy of his Salvation Psal 51.8 shew that he was exercised with sweete doubts and questions at least as this position speaketh of and the like may be gathered out of Psal 77.3 4. where the holy man Asaph mentioneth himselfe being troubled when he remembred God and that he was so troubled he could not speake nor sleepe and expostulateth with God Will the Lord cast off for ever and will he be favourable no more and vers 6 7 8 9. These shew that he had at least sweete doubts as the position mentioneth and yet he was not thereby proved to be under a Covenant of workes for he doth afterward confesse this to bee his infirmity vers 10. and receiveth the comfort of former experiences in former dayes and his songs in the nights and of Gods former workes vers 5 6.10 11 12. and he resumeth his claime of his right in God by vertue of his Covenant vers 13. Errour 21. To be justified by faith is to be justified by workes Confutation 21. If faith in this position be considered not simply as a worke but in relation to its object this is contrary to the Scripture that so appropriateth Justification to faith as it denieth it to workes setting faith and workes in opposition one against another in the point of Justification as Rom. 3.27 Where is boasting then It is excluded By what Law by the Law of workes no but by the Law of faith and vers 28. We conclude that a man is justified by faith without the workes of the Law and chap. 4. 16. Therefore it is by faith that it may be by grace compared with vers 4. To him that worketh is thereward reckoned not of grace but of debt Errour 22. None are to be exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually Confutation 22. This is contrary to the Scriptures which maketh the commission which Christ gave his Disciples in these words Go preach the Gospel to every creature he that beleeveth and is baptized shall be saved Mar. 16.15.16 where the latter words imply an exhortation to beleeve and the former words direct that this should not onely be spoken to men knowne to be elected or onely to men effectually called but to every creature The Scripture also telleth us that the Apostles in all places called upon men to repent and beleeve the Gospel which they might not have done had this position beene true Errour 23. We must not pray for gifts and graces but onely for Christ Confutation 23. This is contrary to Scripture which teacheth us to pray for wisdome Jam. 1.5 and for every grace bestowed by vertue of the new Covenant Ezech. 36.37 as acknowledging every good gift and every perfect giving is from above and commeth downe from the
cause why he was sent for viz. To satisfie the Court about some passages in his Sermon which seemed to be offensive and therewith a copy of it was produced and he was demanded whether he would owne it whereupon he drew forth another copy which he delivered into the Court as a true copy for the substance of it so he was dismissed very gently and desired to be ready when he should be called for againe The next day he was againe sent for by the former messenger About this time a Petition was delivered into the Court under the hands of above forty persons being most of the Church of Boston being none of the Petitions before mentioned which were delivered after to this effect that as free-men they might be admitted to be present in the Court in causes of judicature and that the Court would declare whether they might proceed in cases of conscience without referring them first to the Church To this the Court answered on the backside of the Petition that they did conceive the Petition was without just ground for the first part of it the Court had never used privacie in Judiciall proceedings but in preparation thereto by way of examination of the party c. they might and would use their liberty as they should see cause and for the other part of the Petition when any matter of conscience should come before them they would advise what were fit to be done in it When Mr. Wheelwright came in the Court was private and then they told him they had considered of his Sermon and were desirous to aske him some questions which might tend to cleare his meaning about such passages therein as seemed offensive he demanded whether he were sent for as an innocent person or as guilty It was answered neither but as suspected onely Then he demanded who were his accusers It was answered his Sermon which was there in Court being acknowledged by himselfe they might thereupon proceed ex officio at this word great exception was taken as if the Court intended the course of the High Commission c. It was answered that the word ex officio was very safe and proper signifying no more but the authority or duty of the Court and that there was no cause of offence seeing the Court did not examine him by any compulsory meanes as by oath imprisonment or the like but onely desired him for better satisfaction to answer some questions but he still refused yet at last through perswasion of some of his friends he seemed content The question then put to him was whether before his Sermon he did not know that most of the Ministers in this jurisdiction did teach that doctrine which be in his Sermon called a Covenant of works to this he said he did not desire to answer and hereupon some cried out that the Court went about to ensnare him and to make him to accuse himselfe and that this question was not about the matter of his Sermon c. Upon this he refused to answer any further so he was dismissed till the afternoone The reason why the Court demanded that question of him was not to draw matter from himselfe whereupon to proceed against him neither was there any need for upon a conference of the Ministers not long before there had beene large dispute betweene some of them and himselfe about that point of evidencing Justification by Sanctification so as the court might soone have convinced him by witnesses if they had intended to proceed against him upon that ground In the afternoone he was sent for againe in the same manner as before and the Ministers also being in the Towne and come thither to conferre together for further discovery of the ground of the disterences which were in the Countrey about the Covenant of Grace c. they were desired to be present also in the Court to beare witnesse of the proceedings in the case and to give their advice as the Court upon occasion should require so the doores being set open for all that would to come in and there was a great Assembly and Mr. Wheelwright being willed to sit downe by the Ministers his Sermon was produced and many passages thereof was read to him which for the better understanding we have digested into this order following He therein describeth two Covenants the Covenant of Grace and the Covenant of Works the Covenant of Grace he describeth to be when in the point of Justification and the knowledge of this our Justification by Faith there is nothing revealed but Christ Jesus but if men thinke to be saved because they see some worke of Sanctification in themselves as hungring and thirsting c. this is a Covenant of Works if men have revealed to them some work of righteousnesse as love to the brethren c. and hereupon come to be assured that they are in a good estate this is not the assurance of Faith for Faith hath Crist revealed for the object therefore if the assurance of a mans Justification be by Faith as a Work it is not Gospel Having thus described those who goe under a Covenant of Works he pronounceth them to be enemies to Christ to be Antichrists to be flesh opposed to spirit such as will certainly persecute those who hold forth the truth and the wayes of Grace he resembleth them to the Philistims who stop up with the earth of their owne inventions the Wels of true beleevers he resembleth them also to Herod who would have killed Christ so soone as he was borne and to Herod and Pilate who did kill Christ when he came once to shew forth himselfe and would have kept him eternally in the grave he further describeth them out of the second Psalme to be the people of God as the Jewes were and such as would take away the true Christ and put in false Christs to deceive if it were possible the very elect he also describeth them by that in Cant. 10.6 they make the children of Grace keepers of the Vineyard they make them travell under the burden of the Covenant of Works which doth cause Christ many times from them He commeth after to a use of exhortation wherein he stirreth up all those of his side to a spirituall combate to prepare for battel and come out and fight against the enemies of the Lord those under a Covenant of Works he shewes whom he meaneth thus to excite alluding to Davids valiant men to Baruch Deborah Jael and all the men of Jsrael and bind them hereunto under the curse of Meroz He further exhorteth them to stand upon their guard c. by alluding to the 600. valiant men who kept watch about the bed of Solomon a type of Christ then he encourageth those of his side against such difficulties as might be objected as 1. If the enemies shall oppose the way of God they must lay the more load on them and kill them with the Word of the Lord and there he alludeth to those places which
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
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
speak of giving the Saints power over nations binding Kings in chaines and of threshing instruments with teeth and foretels their flight by that in Esay 21.15 They shall flee from the sword c. 2. Though the enemies under a Covenant of Works be many and strong as he confesseth they are yet they ought not to fear for the battel is the Lords this he enforceth by that in Josh 23.10 One of you shall chase a thousand and that of Jonathan and his armour-bearer 3. Against tendernesse of heart which they might have towards such under a Covenant of Works as are exceeding holy and strict in their way he animateth his party by perswading them that such are the greatest enemies to Christ this he seekes to illustrate by resembling such in their zeale to Paul when he was a persecutor and in their devotion to those who expelled Paul and Barnabas out of Antioch He taketh it for granted that these holy men trust in their righteousnesse and that it thrusteth out the righteousnesse of Christ and so concludes and foretels from Ezech. 33. They shall die and that their righteousnesse is accursed yet they transforme themselves saith he into Angels of light 4. That his party might not feare lest he should breake the rule of meekenesse c. he bringeth in the example of Stephen Act. 7.58 and the example of Christ Joh. 8.44 and Matth. 23.23 5. To those who might feare lest this strife should cause a combustion in Church and Common-wealth he answers and tells them plainely it will doe so but yet to uphold their hearts he armes them with the prediction of Christ Luk. 12.49 and tells them that it is the desire of the Saints that that fire were kindled and with that in Esa 9.5 which he interprets of Michael and the Angells and with that in Mal. 4.2 and by that in the Revelation the whore must be burnt 6. Hee armes them against persecution by exhorting them not to love their lives unto the death but be willing to be killed like sheepe seeing it is impossible to hold forth the truth of God with externall peace and quietnesse This he enforceth by the example of Sampson who slew more at his death then in his life These passages of his Sermon being openly read Master Wheelwright did acknowledge and justifie the same and being demanded either then or before whether by those under a Covenant of workes hee did meane any of the Ministers and other Christians in those Churches he answered that if he were shewed any that walked in such a way as he had described to be a Covenant of workes them he did meane Here divers speeches passed up and downe whereof there was no speciall notice taken as not materiall to the purpose in hand The Court proceeded also to examine some witnesses about another Sermon of his whereat much offence had also beene taken and not without cause as appeared to the Court for in that he seemed to scare men not onely from legall righteousnesse but even from faith and repentance as if that also were a way of the Covenant of workes but this being matter of Doctrine the Court passed it by for the present onely they and the Ministers present divers of them declared their griefe to see such opinions risen in the Country of so dangerous consequence and so directly crossing the scope of the Gospell as was conceived and it was retorted upon him which he in his Sermon chargeth his adverse party with though uncharitably and untruly when he saith they would take away the true Christ that to make good such a doctrine as he held forth to common intendment must needes call for a new Christ and a new Gospell for sure the old would not owne or justifie it Then the Court propounded a question to the Ministers which because they desired time of consideration to make answer unto was given them in writing upon the outside of Master Wheelwrights Sermon in these words Whether by that which you have heard concerning Master Wheelwrights Sermon and that which was witnessed concerning him yee doe conceive that the Ministers in this Country doe walke in and teach such a way of Salvation and evidencing thereof as he describeth and accounteth to be a Covenant of workes To this question being againe called for into the Court the next morning they returned an affirmative answer in the very words of the question adding withall that they would not be understood that their doctrine and Master Wheelwrights about Justification and Salvation and evidencing thereof did differ in all things but onely in the point presented and debated now in Court and that of this their answer they were ready to give reasons when the Court should demand them and that to this they all consented except their brother the teacher of Boston After this by leave of the Court the Ministers all spake one by one in order some more largely laying open by solid arguments and notorious examples the great dangers that the Churches and Civill State were falne into by the differences which were growne amongst us in matters of Religion offering themselves withall to employ all their studies to effect a reconciliation shewing also their desires that Mr. Wheelwright would be with them when they should meete for this purpose and blaming his former strangenesse as a possible occasion of these differences of judgement Others spake more briefely but consented with the former and all of them as they had occasion to speake to Mr. Wheelwright or to make mention of him used him with all humanity and respect what his carriage was towards them againe those who were present may judge as they saw cause The matters objected against Mr. Wheel being recollected and put to the vote the opinion of the Court was that he had run into sedition and contempt of the Civill authority which accordingly was recorded to the same effect and he was enjoyned to appeare at the next generall Court to abide their further sentence herein And whereas motion was made of enjoyning him silence in the meane time the Ministers were desired to deliver their advice what the Court might doe in such a case Their answer was that they could not give a cleare resolution of the question at the present but for Mr. Wheel they desired that the Court would rather referre him to the Church of B. to deale with him for that matter which accordingly was done and so he was dismissed such of the Magistrates and Deputies as had not concurred with the major part in the vote some of them moved that the dissent might be recorded but it was denyed as a course never used in this or any such Court. Afterward they tendered a Protestation which was also refused because therein they had justified Mr. Wheel as a faithfull Minister of the Lord Jesus and condemned the Court for undue proceeding but this was offered them that if they would write downe the words of the record and subscribe their dissent without
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
part of the world and poysoning the Churches here planted as no story records the like of a woman since that mentioned in the Revelation it would make a large volume to lay downe all passages I will onely observe some few which were obvious to all that knew her course 1. In her entrance I observe 1. Her entrance 2. Her progresse 3. Her down fall 1. The foundation she laid was or rather seemed to be Christ and Free-Grace 2. Rule she pretended to walke by was onely the Scripture 3. The light to discerne this rule was onely the holy Ghost 4. The persons she conversed with were for the most part Christians in Church Covenant 5. Her ordinary talke was about the things of the Kingdome of God 6. Her usuall conversation was in the way of righteousnesse and kindnesse Thus she entred and made up the first act of her course In her progesse I observe First her successe she had in a short time insinuated her selfe into the hearts of much of the people yea of many of the most wise and godly who grew into so reverent an esteeme of her godlinesse and spirituall gifts as they looked at her as a Prophetesse raised up of God for some great worke now at hand as the calling of the Jewes c. so as she had more resort to her for counsell about matter of conscience and clearing up mens spirituall estates then any Minister I might say all the Elders in the Country Secondly Pride and arraigning of her spirit 1. In framing a new way of conversation and evidencing thereof carried along in the distinction betweene the Covenant of workes which she would have no otherwise differenced but by an immediate Revelation of the Spirit 2. In despising all both Elders and Christians who went not her way and laying them under a Covenant of workes 3. In taking upon her infallibly to know theelection of others so as she would say that if she had but one halfe houres talke with a man she would tell whether he were elect or not 4. Her impatience of opposition which appeares in diver passages before Thirdly Her skill and cunning to devise 1. In that she still pretended she was of Mr. Cottons judgement in all things 2. In covering her errors by doubtfull expressions 3. In shadowing the true end and abuse of her weekely meetings under the name of repeating Mr. Cottons Sormons 4. In her method of practise to bring the conscience under a false terror by working that an argument of a Covenant of workes which no Christian can have comfort without viz. of sanctification or qualifications as she termed it 5. In her consident profession of her owne good estate and the clearnesse and comfort of it obtained in the same way of waiting for immediate Revelation which she held out to others In her downefall there may be observed the Lords faithfulnesse in honouring and justifying his owne Ordinances 1. In that hee made her to cleare the justice of the Court by confessing the vanity of her revelations c. and her sinne in despising his Ministers 2. In that the judgement and sentence of the Church hath concurred with that of the Court in her rejection so that she is cast out of both as an unworthy member of either 3. The Justice of God in giving her up to those delusions and to that impudency in venting and maintaining them as should bring her under that censure which not long before she had endeavoured and expected to have brought upon some other who opposed her proceedings 4. That she who was in such esteeme in the Church for soundnesse of Judgement and sincerity of heart but a few moneths before should now come under admonition for many foule and fundamentall errors and after be cast out for notorious lying 5. That shee who was wont to bee so consident of her spirituall good estate and ready undesired to hold it forth to others being pressed now at her last appearance before the Church to give some proofe of it should bee wholly silent in that matter 6. Whereas upon the sentence of the Court against her shee boasted highly of her sufferings for Christ c. it was noted by one of the Elders who bare witnesse against her errors that the spirit of glory promised in Pet. to those who suffer for well-doing did not come upon her but a spirit of delusion and damnable error which as it had possessed her before so it became more effectuall and evident by her sufferings 7. Here is to bee seen the presence of God in his Ordinances when they are faithfully attended according to his holy will although not free from human infirmities This American Jesabel kept her strength and reputation even among the people of God till the hand of Civill Justice laid hold on her and then shee began evidently to decline and the faithfull to bee freed from her forgeries and now in this last act when shee might have expected as most likely shee did by her seeming repentance of her errors and confessing her under valuing of the Ordinances of Magistracy and Ministracy to have redeemed her reputation in point of sincerity and yet have made good all her former work and kept open a back doore to have returned to her vomit again by her paraphrasticall retractions and denying any change in her judgement yet such was the presence and blessing of God in his own Ordinance that this subtilty of Satan was discovered to her utter shame and confusion and to the setting at liberty of many godly hearts that had been captivated by her to that day and that Church which by her means was brought under much infamy and neere to dissolution was hereby sweetly repaired and a hopefull way of establishment and her dissembled repentance clterly detected God giving her up since the sentence of excommunication to that hardnesse of heart as shee is not affected with any remorse but glories in it and feares not the vengeance of God which she lyes under as if God did work contrary to his own word and loosed from heaven while his Church had bound upon earth FINIS