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 ask him some questions which might â—…nd to clear 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 only Then he demanded who were his Accusers It was answered his Sermon which was there in Court being acknowledged by himself 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 thâ—… Court did not examine him by any compulsory means as by Oath Imprisonment or the like but only 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 he in his Sermon called a Covenant of Works to this he said he did not desire to answer and thereupon some cryed out that the Court went about to ensnare him and to make him to accuse himself 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 afternoon the reason why the Court demanded that question of him was not to draw matter from himself whereupon to proceed against him neither was there any need for upon a conference of the Ministers not long before there had been a large dispute between some of them and himself about that point of evidencing Justification by Sanctification so as the Court might soon have convinced him by Witnesses if they had intended to proceed against him upon that ground In the afternoon he was sent for again in the same manner as before and the Ministers also being in the Town and come hither to confer together for further discovery of the ground of the differences which were in the Countrey about the Covenant of Grace c. they were desired to be present also at the Court to bear witness of the Proceedings in the case and to give their Advice as the Court upon occasion should require so the doors being set open for all that would to come in and there was a great Assembly and Mr. Wheelwright being willed to sit down by the Ministers his Sermon was produced and many passages thereof were 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 described 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 think to be saved because they see some works of Sanctification in themselves as hungring and thirsting c. this is a Covenant of works if men have revealed to them some work of Righteousness 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 Christ 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 go 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 ways of Grace he resembleth them to the Philistines who stop up with the earth of their own Inventions the Wells of true Believers he resembleth them also to Herod who would have killed Christ so soon as he was born and to Herod and Pilate who did kill Christ when he came once to shew forth himself and would have kept him eternally in the Grave he further describeth them out of the second Psalm to be the people of God as the Iews 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 travel under the burden of the Covenant of Works which doth cause Christ many times from them He cometh after to an use of Exhortation wherein he stirreth up all those of his side to a spiritual Combat to prepare for battle and come out and fight against the Enemies of the Lord those under a Covenant of works he shews whom he meaneth thus to excite alluding to David's valiant Men to Baruch Deborah Iael and all the men of Israel 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 incourageth 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 upon them and kill them with the word of the Lord and there he alludeth to those places which speak of giving the Saints power over Nations binding Kings in Chains and of threshing Instruments with Teeth and foretels their flight by that in Esa. 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 battle is the Lords this he inforceth by that in Iosh. 23. 10. One of you shall chase a thousand and that of Ionathan and his Armour bearer 3. Against tenderness 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 seeks to illustrate by resembling such in their zeal 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 Righteousness and that it thrusteth out the Righteousness of Christ and so concludes and foretels from Ezek. 33. They shall die and their Righteousness is accursed yet they transform themselves saith he into Angels of
Light 4. That his party might not fear lest he should break the rule of Meekness c. he bringeth in the Example of Stephen Act. 7. 58. and the Example of Christ Ioh. 8. 44. and Mat. 23. 23. 5. To those who might fear lest this strife should cause a combustion in Church and Common-wealth he answers and tells them plainly it will do so but yet to uphold their hearts he arms 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 Angels and with that in Mal. 4. 2. and by that in the Revelation the Whore must be burnt 6. He arms them against persecution by exhorting them not to love their lives unto the death but be willing to be killed like sheep seeing it is impossible to hold forth the Truth of God with external peace and quietness This he inforceth by the Example of Sampson who slew more at his death than 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 works he did mean any of the Ministers and other Christians in those Churches he answer'd that if he were shewed any that walked in such a way as he had described to be a Covenant of Works them he did mean Here divers speeches passed up and down whereof there was no special notice taken as not material to the purpose in hand The Court proceeded also to examine some witnesses about another Sermon of his whereat much offence had also been taken and not without cause as appeared to the Court for in that he seemed to scare men not only from legal Righteousness but even from Faith and Repentance as if that also were a way of the Covenant of works but this being matter of doctrine the Court passed it by for the present only they and the Ministers present divers of them declared their grief to see such Opinions risen in the Countrey of so dangerous Consequence and so directly crossing the Scope of the Gospel as was conceived and it was retorted upon him which he in his Sermon chargeth his adverse party with tho' 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 needs call for a new Christ and a new Gospel for sure the old would not own 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 Mr. Wheelwrights Sermon and that which was witnessed concerning him ye do conceive that the Ministers in this Country do walk in and teach such a way of Salvation and evidencing thereof as he describeth and accounteth to be a Covenant of works To this question being again called for into the Court the next morning they returned an affirmative answer in the very words of the question adding withal that they would not be understood that their doctrine and Master VVheelwrights about Justification and Salvation and evidencing thereof did differ in all things but only 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 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 Civil State were fallen into by the differences which were grown amongst us in matters of Religion offering themselves withal to imploy all their studies to effect a Reconciliation shewing also their desires that Mr. VVheelwright would be with them when they should meet for this purpose and blaming his former strangeness as a possible occasion of these differences of Judgment Others spake more briefly but consented with the former and all of them as they had occasion to speak to Mr. VVheelw or to make mention of him used him with all humanity and respect what his carriage was towards them again those who were present may judge as they saw cause The matters objected against Mr. VVheel being recollected and put to the vote the opinion of the Court was that he had run into Sedition and Contempt of the Civil Authority which accordingly was recorded to the same effect and he was injoyned to appear at the next general Court to abide their further Sentence herein And whereas motion was made of injoyning him silence in the mean time the Ministers were desired to deliver their Advice what the Court might do in such a case Their Answer was that they could not give a clear resolution of the question at the present but for Mr. VVheel they desired that the Court would rather refer him to the Church of B. to deal 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 justifi'd Mr. VVheel as a faithful Minister of the Lord Jesus and condemned the Court for undue proceeding but this was offered them that if they would write down 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 general Court in Decem. last yet for satisfaction of others to whom this case may be otherwise presented by Fame or Misreport we will set down some Grounds and Reasons thereof some whereof were expressed in the Court and others tho' not publickly insisted upon yet well conceived by some as further motives to lead their judgments to do 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 Works in opposition to the Covenant of Grace in clearing whereof much dispute hath been whether Sanctification be any evidence of Justification 2. That before Mr. VVheel came into this Country which is not yet two years since there was no strife at least in publick observation about that point 3. That he did know as himself confessed that divers of the Ministers here were not of his Judgment in those points and
by them delivered and to maintain their own way Now might one have frequently heard both in Court and Church-meetings where they were dealt withal about their opinions and exorbitant carriages such bold and menacing expressions as these This I hold and will hold to my death and will maintain it with my blood And if I cannot be heard here I must be forced to take some other course They said moreover what they would do against us biting their words in when such and such opportunities should be offered to them as they daily expected Insomuch that we had great cause to have feared the extremity of danger from them in case power had been in their hands Now you might have heard one of them Preaching a most dangerous Sermon in a great Assembly when he divided the whole Country into two ranks some that were of his opinion under a Covenant of Grace and those were friends to Christ others under a Covenant of Works whom they might know by this if they evidence their good estate by their Sanctification those were said he enemies to Christ Herods Pilates Scribes and Pharisees yea Antichrists and advised all under a Covenant of Grace to look upon them as such and did with great zeal stimulate them to deal with them as they would with such And withal alledging the Story of Moses that killed the Egyptian barely left it so I mention not this or any thing in the least degree to reflect upon this Man or any other for God hath long since opened his eyes I hope But to shew what racket these opinions did make there and will any where else where they get an head Now might you have seen open contempt cast upon the face of the whole general Court in subtile words to this very effect That the Magistrates were Ahabs Amaziahs Scribes and Pharisees Enemies to Christ led by Satan that old Enemy of Free-Grace and that it were better that a Milstone were hung about their necks and they were drowned in the Sea than they should censure one of their Iudgment which they were now about to do Another of them you might have seen so audaciously insolent and high-flown in Spirit and Speech that she bad the Court of Magistrates when they were about to censure her for her pernicious carriages Take heed what they did to her for she knew by an infallible revelation that for this act which they were about to pass against her God would ruin them their Posterity and that whole Common-wealth By a little taste of a few passages instead of multitudes here presented you may see what an heighth they were grown unto in a short time and what a spirit of Pride Insolency contempt of Authority Division Sedition they were acted by It was a wonder of mercy that they had not set our Common-wealth and Churches on a fire and consumed us all therein They being mounted to this heighth and carried with such a strong hand as you have heard and seeing a spirit of Pride Subtilty Malice and Contempt of all men that were not of their minds breathing in them our hearts sadded and our spirits tyred we sighed and groaned to Heaven we humbled our Souls by Prayer and Fasting that the Lord would find out and bless some means and ways for the cure of this sore and deliver his Truth and our selves from this heavy bondage Which when his own time was come he hearkned unto and in infinite Mercy looked upon our Sorrows and did in a wonderful manner beyond all Expectation free us by these means following 1. He stirred up all the Ministers Spirits in the Country to preach against those Errors and Practices that so much pestered the Country to inform to confute to rebuke c. thereby to cure those that were diseased already and to give Antidotes to the rest to preserve them from infection And tho' this Ordinance went not without its appointed effect in the latter respect yet we found it not so effectual for the driving away of this infection as we desired for they most of them hardned their faces and bent their wits how to oppose and confirm themselves in their way 2. We spent much Time and Strength in conference with them sometimes in private before the Elders only sometimes in our publick Congregation for all comers many very many hours and half days together we spent therein to see if any means might prevail we gave them free leave with all lenity and patience to lay down what they could say for their Opinions and answered them from point to point and then brought clear arguments from evident Scriptures against them and put them to answer us even until they were oftentimes brought to be either silent or driven to deny common Principles or shuffle off plain Scripture and yet such was their pride and hardness of heart that they would not yield to the Truth but did tell us they would take time to consider of our Arguments and in the mean space meeting with some of their Abetters strengthened themselves again in their old way that when we dealt with them next time we found them further off than before so that our hopes began to languish of reducing them by private means 3. Then we had an Assembly of all the Ministers and learned Men in the whole Country which held for three weeks together at Cambridge then called New-Town Mr. Hooker and Mr. Bulkley alias Buckley being chosen Moderators or Prolocutors the Magistrates sitting present all that time as hearers and speakers also when they saw fit a liberty also was given to any of the Country to come in and hear it being appointed in great part for the satisfaction of the people and a place was appointed for all the Opinionists to come in and take liberty of Speech only due order observed as much as any of our selves had and as freely The first week we spent in confuting the loose Opinions that we gathered up in the Country the summ of which is set down pag. 1. c. The other fortnight we spent in a plain Syllogistical Dispute ad vulgus as much as might be gathered up nine of the chiefest Points on which the rest depended and disputed of them all in order pro con In the forenoons we framed our arguments and in the afternoons produced them in publick and next day the Adversary gave in their Answers and produced also their arguments on the same questions then we answered them and replyed also upon them the next day These Disputes are not mentioned at all in the following Discourse happily because of the swelling of the book God was much present with his Servants Truth began to get ground and the adverse party to be at a stand but after discourse amongst themselves still they hardned one another yet the work of the Assembly through Gods blessing gained much on the hearers that were indifferent to strengthen them and on many wavering to settle them the Error of the Opinions
where the Holy Ghost saith That by unfeigned and hearty love we may have assurance and yet neither there nor any where else would have us trust to our Sanctification so vers 7. He that doth righteousness is righteous as he is righteous Secondly If poverty of spirit which emptieth us of all confidence in our selves may evidence a Man's Iustification without trusting to it then may Sanctification without trusting to it but the former is true therefore also the latter Thirdly If it be an ordinance of God to evidence our Iustification by our Sanctification then we may do this without trusting to it but that is apparent from 2 Pet. 1. 10. Ergo. Error 68. Faith justifies an Unbeliever that is that Faith that is in Christ justifieth me that have no Faith in my self Confutation 68. This is contrary to Hab. 2. 4. For if the Just shall live by his Faith then that Faith that justifies is not in Christ. So Iohn 3. ult He that believeth not the wrath of God abideth on him It is not another's Faith will save me Error 69. Though a Man can prove a gracious work in himself and Christ to be the Author of it if thereby he will prove Christ to be his this is but a sandy foundation Confutation 69. This is contrary to these Scriptures Iohn 14. 21. and 28. He that keepeth my Commandments is he that loveth me and he that loveth me shall be loved of my Father and I will love him and will shew my self unto him 1 John 3. 14. We know that we have passed from death to life because we love the Brethren And 1 John 5. 12. He that hath the Son hath life therefore he that can prove that he hath spiritual life may assure himself that he hath Christ. Error 70. Frequency or Length of Holy Duties or trouble of Conscience for neglect thereof are all signs of one under a Covenant of Works Confutation 70. This is contrary to these Scriptures 1 Cor. 15. 58. Be abundant always in the work of the Lord If the Faithful in Christ Jesus be commanded to abound always in the work of the Lord that is Holy Duties then frequency in Holy Duties is no sign of one under a Covenant of Works but the former is true therefore also the latter as also 1 Thess. 4. 17 18. Psal. 55. 17. Evening and morning and noon will I pray and make a noise and he will hear me and elsewhere Seven times a day do I praise thee Psalm 119. 146. Psal. 1. 2. So also contrary is the third branch to these Scriptures 2 Cor. 7. 8. 11. the Corinthians were troubled in Conscience and sorrowed that they had neglected the holy duties of Church-Censure towards the incestuous person and Esa. 64. 7. and 8. Cant. 5. 2. Rom. 7. 19. I do not the good I would which he lamenteth and complaineth of Error 71. The immediate revelation of my good estate without any respect to the Scriptures is as clear to me as the voice of God from heaven to Paul Confutation 71. This is contrary to Iohn 14. 26. He shall teach you all things and bring all things to your remembrance c. Whence we reason thus If the Spirit reveal nothing without concurrence of the Word then this revelation of the Spirit without respect to the Word is not clear nor to be trusted but the Spirit doth reveal nothing but with respect to the Word for Iohn 14. 26. If the office of the Spirit be to Teach and to bring to remembrance the things that Christ hath Taught us Esay 8. 20. Whatever Spirit speaks not according to this Word there is no light there Error 72. It is a Fundamental and Soul-damning Error to make Sanctification an evidence of Justification Confutation 72. This is contrary to these Scriptures Rom. 8. 1. They that walk after the Spirit are freed from condemnation and are in Christ and so Justified So 1 Iohn 3. 10. in this are the children of God known c. Error 73. Christ's work of Grace can no more distinguish between an Hypocrite and a Saint then the Rain that falls from Heaven between the Just and the Unjust Confutation 73. This proposition being general includes all gracious Works and being so taken is contradicted in the Parable of the Sower Mat. 13. 20 21 22. where the good ground is distinguished from the stony by this that it brings forth fruit with patience so Hebr. 6. 9. there is something better in the Saints than those common gifts which are found in Hypocrites Error 74. All verbal Covenants or Covenants expressed in words as Church Covenants Vows c. are Covenants of Works and such as strike Men off from Christ. Confutation 74 First This is contrary to Scripture Esay 44. 5. One shall say I am the Lord 's and another shall call himself by the name of the God of Iacob Rom. 10. 10. With the mouth confession is made to salvation Secondly Contrary to Reason for then the Covenant of Grace is made a Covenant of Works by the Writing Reading and Preaching of the same for they are verbal expressions of the Covenant on God's part as Church-Covenants verbally express our closing herewith Error 75. The Spirit giveth such full and clear evidence of my good estate that I have no need to be tried by the fruits of Sanctification this were to light a Candle to the Sun Confutation 75. This opinion taken in this sense that after the Spirit hath testified a Man's good estate the person need not to be tried by the fruit of sanctification is contrary to the scope of the whole first Epistle of Saint Iohn where variety of arguments are propounded to all Believers in common 1 Iohn 5. 13. to distinguish the persons of Believers from Unbelievers the water is annexed to the Spirit and blood 1 Iohn 5. 8. Error 76. The Devil and Nature may be cause of a gracious Work Confutation 76. The words are unsavoury and the position unsound for taking gracious according to the language of the Scripture gracious words Luke 4. 22. Let your speech be gracious gracious words are such as issue from the saving Grace of Christ's Spirit in-dwelling in the Soul which neither the Devil nor Nature is able to produce for Christ professeth John 15. 3 4. Without me ye can do nothing nothing truly gracious John 3. Whatever is born of the flesh is flesh And Rom. 7. 18. In my flesh dwells no good truly spiritual and gracious Gen. 6. 5. Every imagination of the thoughts of a Man's heart is evil and that continually Besides the Devil is that evil and wicked one onely wickedness an adversary to God's grace and glory that which is contrary to corrupt nature and the hellish nature of Satan and above the power of both they cannot be the causes of gracious works Error 77. Sanctification is so far from evidencing a good estate that it darkens it rather and a Man may more clearly see Christ when he seeth no
given life c. 7. I may know I am Christ's not because I do crucisie the lusts of the flesh but because I do not crucifie them but believe in Christ that crucifieth my lusts for me Answ. 1. The phrase is contrary to the Scripture language Gal. 5. 24. They that are Christ's have crucified the flesh with the affections and lusts 2. It savours of the flesh for these three things may seem 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 do 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 boldness of Faith here and fruition hereafter 2 Tim. 2. 19. Let every one that names the Lord Iesus depart from iniquity 3. That believing in Christ may ease me from endeavouring to crucifie my lusts in my own person which is so gross that it needs no more confutation than 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 self 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 unwholsome Channel and a darkening and losing the truth in an unsavoury expression 8. Peter more leaned to a Covenant of works than Paul Paul's Doctrine was more for free-grace than 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 works and grace is little less than Blasphemy 9. If Christ be my Sanctification what need I look to any thing in myself to evidence my Iustification Answ. This position is therefore unsound because it holds forth Christ to be my Sanctification so as that I need not look to any inherent holiness in my self whereas Christ is therefore said to be our Sanctification because he works Sanctification in us and we daily ought to grow up in him by receiving new supply and increase of grace from his fulness according to 2 Pet. 3. 18. Grow in grace and in the knowledge of our Lord Iesus Christ. The Proceedings of the General Court holden at New-Town 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 publick view consented with the rest yet the Leaders in those Erroneous ways 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 Mistriss 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. Wil. began any exercise and some of the Messengers of the Church of Boston had contemptuously withdrawn themselves from the General 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 uneffectual the case was now desperate and the last remedy was to be applied and that without farther delay lest it should be attempted too late when fitter opportunity might be offered for their advantage as they had boasted and did certainly expect upon the return of some of their chief supporters who by a special providence were now absent from them And for this end the General Court being assembled in the ordinary course it was determined to begin with these Troublers of our Peace and to suppress them by the Civil Authority whereunto there was a fair 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 Intituled A Remonstrance or Petition the Contents whereof were as followeth We whose Names are under-written have diligently observed this honoured Courts proceedings against our dear and reverend Brother in Christ Mr. Wheel now under censure of the Court for the Truth of Christ we 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 we desire your Worships to consider the sincere intention of our Brother to promote your end in the day of Fast for whereas we do perceive your principal intention the day of fast looked chiefly 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 endeavoured to draw us nearer unto Christ the head of our union that so we might be established in Peace which we conceive to be the true way sanctified of God to obtain your end and therefore deserves no such censure as we conceive Secondly Whereas our dear Brother is censured of Sedition we beseech your Worships to consider that either the person condemned must be culpable of some Seditious Fact or his Doctrin must be Seditious or must breed Sedition in the hearts of his hearers or else we know not upon what grounds he should be Censured Now to the first we have not heard any that have witnessed against our Brother for any Seditious Fact Secondly neither was the Doctrine it self being no other but the very expressions of the Holy Ghost himself 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 we have not drawn the Sword as sometimes Peter did rashly neither have we rescued our innocent Brother as sometimes the Israelites did Ionathan 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 we should not prevail we would rather with patience give our cheeks to the smiters Since therefore the Teacher the Doctrine and the Hearers be most free from Sedition as we
they were also dis-franchised likewise Rich. Gridly an honest poor Man but very apt to meddle in publick affairs beyond his calling or skill which indeed was the fault of them all and of many others in the Countrey mean condition and weak parts having nothing to say but that he could find no fault c. was dis-franchised Mrs. 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 Mistriss Hutchison the Wife of Mr. William Hutchison of Boston a very honest and peaceable Man of good estate and the daughter of Mr. Marvary 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 than a Man though in understanding and judgment inferiour to many Women This Woman had learned her skill in England and had discovered some of her Opinions in the Ship as she came over which had caused some jealousie of her which gave occasion of some delay of her admission when she first desired fellowship with the Church of Boston but she cunningly dissembled and coloured her opinions as she soon got over that Block and was admitted into the Church then she began to go to work and being a Woman very helpful in the times of Child-birth and other occasions of â—…dily infirmities and well furnished with means for those purposes she easily insinuated her self into the affections of many and the rather because she 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 witness of the Spirit as the Scriptures 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 legal 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 success that appeared from this discovery But when she had thus prepared the way by such wholsome truths then she begins to set forth her own stuff and taught that no Sanctification was any evidence of a good estate except their justification were first cleared up to them by the immediate witness of the Spirit and that to see any work of grace either faith or repentance c. before this immediate witness was a Covenant of works whereupon many good souls that had been of long approved godliness 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 Soul remained always as a dead Oâ—…gan and other of those gross errours which were condemned in the late Assembly and whereof divers had been quashed by the publick Ministry but the main and bottom of all which tended to quench all endeavour and to bring to a dependance upon an immediate witness of the Spirit without sight of any gift or grace this stuck fast and prevailed so as it began to be opposed and she being questioned by some who marvelled that such Opinions should spread so fast she made Answer That where-ever she 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 wait for Christ to do all so that after she had thus prevailed and had drawn some of eminent place and parts to her party whereof some profited so well as in a few Months they out-went their Teacher then she kept Open-House for all comers and set up Two Lecture-days in the Week when they usually met at her house Threescore or Fourscore persons the Pretence was to Repeat Sermons but when that was done she 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 she would be sure to make it serve her turn for the confirming of her main Principles whereof this was another That the darker our Sanctification is the clearer is our Iustification And indeed most of her New Tenents tended to slothfulness and quench all endeavour in the Creature And now was there no speech so much in use as of vilifying Sancâ—…ification 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 be accepted Then it is explained and ratified at Mount Sinai 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 be compleat as the Covenant of Grace by the Spirit seals Forgiveness of Sins one of the venters whereon Christ begets Children c. and in the end Wherefore is all this adoe but that having a more cleanly way to lay all that opposed her being near all the Elders and most of the faithful Christians in this Countrey under a Covenant of Works she might with the more credit disclose and advance her Master-piece of immediate revelaâ—…ons under the fair pretence of the Covenant of Free-Grace wherein she had not failed of her aim to the utter subversion both of Churches and Civil state if the most wise and merciful providence of the Lord had not prevented it by keeping so many of the Magistrates and Elders free from the infection for upon the countenance which it took from some eminent persons her opinions began to hold up their heads in Church Assemblies and in the Court of Justice so as it was held a matter of offence to speak any thing against them in either Assembly thence sprang all that trouble to the Pastour of Boston for his free and faithful Speech in the Court though required and approved thence took Mr. Wheelwright courage to inveigh in his Sermon against Men in a Covenant of Work as he placed them and to proclaim them all enemies to
the Graces of Hypocrites and Believers in the kinds of them Confutation 16. If this be true then Hypocrites are wise humble merciful pure c. and so shall see God Mat. 5. 8. but they are called fools 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 believe help my unbelief if this were so then poverty of spirit should binder Thankfulness and so one Grace should hinder another and the Graces of the Spirit should hinder the work of the Spirit and cross the end why he is given to us 1 Cor. 2. 12. Error 18. The Spirit doth work 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 fear of the Lord Heb. 11. 17. Noah moved with fear prepared an Ark. Error 19. That all Graces even in the truly regenerate are mortal and fading Confutation 19. This is contrary to Ioh. 4. 14. they are Graces which flow from a Fountain which springeth up to Eternal Life and therefore not fading Ier. 31. 39 40. Error 20. That to call into question whether God be my dear Father after or upon the commission of some hainous sins as Murther Incest c. doth prove a man to be in the Covenant of works Confutation 20. It being supposed that the doubting here spoken of is not that of final despair or the like but only that the Position denieth a possibility of all doubting to a man under a Covenant of Grace this is contrary to Scripture which speaketh of God's people under a Covenant of Grace in these or other Cases exercised with sweet Doubtings and Questions David was a justifi'd man for his sins were pardoned 2 Sam. 12. 12 13. yet his Bones waxed old through his roaring all the day long and the heaviness of Gods hand was upon him night and day and the turning of his moisture 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 sweet 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 himself being troubled when he remembred God and that he was so troubled he could not speak nor sleep and expostulateth with God Will the Lord cast off for ever And will he be favourable no more And ver 6 7 8 9. These shew that he had at least sweet doubts as the Position mentioneth and yet he was not thereby proved to be under a Covenant of works for he doth afterward confess this to be his infirmity vers 10. and receiveth the Comfort of former Experiences in former days and his songs in the nights and of Gods former works vers 5 6. 10 11 12. and he resumeth his claim of his right in God by vertue of his Covenant verse 13. Error 21. To be justified by Faith is to be justified by Works Confutation 21. If Faith in this position be considered not simply as a work but in relation to its Object this is contrary to the Scripture that so appropriateth Justification to Faith as it denieth it to Works setting Faith and Works 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 works No but by the Law of Faith and ver 28. We conclude that a man is justified by Faith without the works 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 the Reward reckoned not of grace but of debt Error 22. None are to be exhorted to believe 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 believeth and is baptized shall be saved Mark 16. 15 16. where the latter words imply an Exhortation to believe and the former words direct that this should not only be spoken to men known to be Elected or only 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 believe the Gospel which they might not have done had this position been true Error 23. We must not pray for gifts and graces but only for Christ. Confutation 23. This is contrary to Scripture which teacheth us to pray for Wisdom Iam. 1. 5. and for every grace bestowed by vertue of the new Covenant Ezek. 36. 37. as acknowledging every good gift and every perfect giving is from above and cometh down from the Father of Lights The whole 119. Psalm besides innumerable Texts of Scripture doth abundantly confute this by shewing that the servants of God have been taught by the spirit of God to pray for every gift and grace needful for them and not only for Christ. Error 24. He that hath the Seal of the Spirit may certainly 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 Error 25. A man may have all graces and poverty of spirit and yet want Christ. Confutation 25. This is contrary to Mat. 5. 3. Blessed are the poor in spirit but without Christ none can be blessed Ephes. 4. 22 24. he that hath Rightoousness and true Holiness hath learned the truth as it is in Jesus and therefore hath Christ. Error 26. The Faith that justifieth us is in Christ and never had any actual Being out of Christ. Confutation 26. This is contrary to Scripture Luke 17. 5. Lord increase 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 Isa. 64. 7. No man stirs up himself to lay hold upon thee Error 27. It is incompatible to the Covenant of Grace to joyn Faith thereunto Confutation 27. This is contrary to Mark 16. 16. Preach the Gospel He that believeth shall be saved Rom 4. 3. Abraham believed and it was accounted to him for Righteousness and Abraham is a pattern to all under the Covenant of Grace Rom. 4. 24. Error 28. To affirm there must be Faith on mans part to receive the Covenant is to undermine Christ. Confutation 28. First Faith is requir'd on mans part to receive the Covenant of Grace according to these Scriptures Ioh. 1. 12. To
Sanctification than 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 Holiness and even for this use to clear our Justification 1 Iohn 1. 6 7. For the Holy Ghost concludes as from a clear and infallible promise and proposition that if we walk in the light as he is in the light then doth the blood of Christ cleanse us from all sin meaning that then and thereby it appeareth that it is done as by the contrary unholiness and unholy walking is like darkness which obscureth all the goodly presumption flourishes and hopes of an unregenerate Man vers 6. For this purpose 1 Ioh. 5. 8. The water of Sanctification is made a witness now the nature of a witness is not to darken and obscure matters in question but to clear them and Psal. 51. 10 11 12. when David saw his heart so unclean 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 sink as that he begs it might be restored to him as implying that his joy for the present was wanting to him Error 78. God hath given six witnesses three in Heaven and three in Earth to beget and build justifying Faith upon Confutation 78. This expression answers not the pattern of wholsom words for if this position be taken thus God hath given all these six witnesses both to beget and also to build Justifying Faith upon it is contrary to Scripture for God hath not given all these six witnesses to beget Justifying Faith because the water of Sanctification which is one of the six doth not go before justifying Faith but followeth after it for our hearts are justified by Faith Act. 15. 9. Error 79. If a Member of a Church be unsatisfied with any thing in the Church if he express his offence whether he hath used all means to convince the Church or no he â—…y depart Confutation 79. Contrary to the rule of our Saviour Matth. 18. If thy Brother effend convictingly admonish whence it is evident that in our carriage towards a private Brother we must convince him before admonish him much less separate from him Therefore our carriage towards the whole Church must upon greater reason be with like prudence and tenderness whence the argument follows thus An offence taken before conviction will not bear an admonition much less Separation from a Brother or Church but the offence in the question propounded is such Ergo. Error 80. If a Man think he may edifie better in another Congregation than in his own that is ground enough to depart ordinarily from Word Seals Fastings Feastings and all Administrations in his own 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 self from the Body upon its own 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 effectual 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 practice 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 Tie is equal on both parts Error 81. Where Faith is held forth by the Ministery as the condition of the Covenant of Grace on Man's 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 do not belong to Men this is contrary to Scripture for Iohn 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 himself and the activity of it is held forth in these words Verily I say unto you Unless ye eat the flesh and drink the blood of the Son of Man you have no life in you and who so eateth c. As for the lawfulness 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 Iohn besides many other places of Scripture which yet hold forth bread sufficient if by sufficient is meant that Dâ—…ctrin which in its right use is wholsom and good food for it was written thâ—… their joy might be full yet the evidencing of Justification by Sanctification is expresly held forth chap. 1. vers 7. where he saith If we walk in the light as Christ is in the light we have fellowship one with another and the blood of Iesus Christ cleanseth us from all sin by walking in the light in opposition to walking in darkness spoken of before vers 6. Sanctification is evidently meant and this is expresly noted to be an evidence of our good condition when it is said If we so walk the blood of Christ cleanseth us from all sin Error 82. A Minister must not Pray nor Preach against any Error unless he declare in the open congregation upon any Members inquiry the Names of them that hold them Confutation 82. This is contrary to Scriptures which teach Ministers to Pray and Preach against all errors by whomsoever they be held when it calleth them Watchmen and Stewards in whom faithfulness is required in all administrations yet withal it enjoyneth them if a Brother sin not openly to admonish him in secret first between them two alone and afterward in the presence of two or three witnesses and after that and not before to bring the matter to the Church Mat. 18. 15 16 17. Unsavoury 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 Iustified by Christ. Answer 1. False 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 righteousness of faith Rom. 10. 31 32.