A brief, and plain apology written by John Wheelwright: wherein he doth vindicate himself, from al [sic] those errors, heresies, and flagitious crimes, layed to his charge by Mr. Thomas Weld, in his short story, and further fastened upon him, by Mr. Samuel Rutherford in his survey of antinomianisme. Wherein free grace is maintained in three propositions, and four thesis [sic] ...

THESIS, IV. That all Promises proper and peculiar to the Gospel, are absolute.

In the Covenant of Grace there are two sorts of Promises: Some common to the Law with the Gospel, though not for the matter, yet for the form into which they are put: as Beleeve and be saved, Repent and be saved, and these are conditional, belonging to Elect and Repro∣bates. There be other Promises peculiar to the Gospel both for matter and form; as a new heart will I give you, a new Spirit will I put within you, and these are absolute, Ezek. 36.26. Which Promises though they be propounded in the promulgation of the Gospel to all indiffe∣rently, yet are they proper only to Gods Elect. Of these Promises is that to be understood which Prosper speaks, Lib. 1. De voc. Gent. Cap. 9. Manet prorsus, et quotidiè impletur quod Abrahae Dominus sine conditione promisit, sine lege donavit. And of these Promises doth Zanchy mean, Miscell. Lib. 2. Thes. 13. where he saith, Promissiones de gratuitâ Dei miseri∣cordiâ de{que} certa, et aeterna salute, etsi univer salitér omnibus proponuntur, et praedicandae sunt: ad ipsos tamen tantum electos reipsa pertinent. And again, De Common. Divinis. Evangeli∣um propriè quod annuntiat, id absolutè citrà conditionem annuntiat. It was denyed in the Sy∣nod that there was any absolute Promises. The Remonstrants Collat. Hag. Band. pag. 190. lin. 22. assert, That the giving of a new heart is promised upon condition of our actual con∣version. Others would have these Promises to be only Predictions and Prophesies, but seem to exclude them from being any part of the Covenant of Grace, whereas they be the chief, and proper part: or else I cannot see that our first Parents had any Gospel preached unto them in

Paradice, Gen. 3.15. There is nothing but an absolute Promise expressed, (in which all absolute Promises in both the sences before mentioned are wrapt up) though I doubt not but the conditional Promise, Beleeve and be saved, is implied. Our Orthodox Divines in the Synod of Dordt, stand for these absolute Promises as parts of the Covenant of Grace, against the Ar∣minians, and that they are proper to the Gospel in respect of their absolute form, cannot be denied, the Law hath no Promises which run in that form. It is evident which Zanchy saith, Quicquid pertinet ad legem in scripturis, conditionale est.

I have lost divers Notes by often removals, but (to my best remembrance) these, with one or two more of the like Nature, coincident with them, were all the Positions which at first I intended for Disputation in the Synod. In heat of Discourse in that Assembly, certain expres∣sions fell from me, which were numbred amongst my Errors, and made the chief matter of Dispute by them who took all occasions and advantages to make me seem erroneous. Amongst the rest (how it came in I do not well know) I said, That Christ was part of the new Crea∣ture. The Question is, What is meant by the new Creature, or new Man, which Christians are commanded to put on? I answer, Partly Christ with his new created Righteousness, partly new created qualities in us. Which (I conceive) may thus be proved: Adam is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Adam is the old man, and Christ the new man. Hereupon (tropically) all sin which entred into the World by Adam, is cal∣led the Old man; and all that righteousness which is brought in by Christ, is called the New man; which righteousness of Christs becomes ours in our New Birth, partly by Imputation, partly by Regeneration, Eph. 2.15.

Object. By the Old man which we are to put off, is only meant Sin, not Adam's Person: and therefore by the New man, is only meant new qualities in us, and not Christ's Person.

Answ. By the Old man may be understood, not only the corruption of Nature, which passeth from Adam to us, but his disobedience, which becomes ours by imputation. So that in some respect we are to put off Adam, that is, the transgression of Adam in eating the for∣bidden Fruit, which was his in act, and ours 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and originally. I am not the first who have taken the New man in that sense, which if it be not proper, yet is it true. We are to put on Christ as well by Faith, as by imitation. I shall not much herein contend. Zanchy upon Eph. 4.24. having set down the judgment of Ambrose, what is meant by the New man which Christians are to put on, (who understood it of Christ himself) and of others interpreting it of new qualities, delivers his own mind, and joyns them both together. Novus igitur ho∣mo primum est Christus ipse in nobis inhabitans: deinde ipse nova totius hominis qualitas, et natura per Christum in nobis creata, postremo nos ipsi Christo induti, et novae illius naturae par∣ticipes effecti, et in virtute (ut loquuntur scholia) viventes. Ye would likewise have wrested other expressions which fell from me, to a corrupt sence; as if I denied acting from a formal principle of Grace, or that any power was conveyed by the Commandments of the Law to act graciously, which was far from my sence. The Opinion of Peter Lombart, Lib. 1. Dist. 18. that Charity is not any thing created in the soul, but the Holy Ghost himself, is sufficiently confuted by Aquinas, 22. c. q. 23.2. Far be it from me to deny the work of Regeneration or new qualities. This was my meaning in these passages; that we cannot act graciously from any inward principle of Grace, further than we are acted upon by the Spirit of Christ in Union. That the Commandments of the Law, are never accompanied by the Spirit, enabling us to per∣form them, being severed from Christ, and the Covenant of Grace, or before faith come. Surely I maintained none of these Points in the Synod, which you make the Ground-work of Sedltion.

3. Thirdly, I am much condemned by you for obstinacy after conviction. Of what was

I convicted? Was it of laying the Magistrates, Elders, and the most part of the Country un∣der a covenant of works, absolutely, and that to the knowledg of the hearers, out of Contempt of Authority to stir up Sedition? Contempt of Authority and sedition is then made the cir∣cumstances & principles of an act, to wit the laying them under a covenant of works in that sort. If that act be not proved, contempt of Authority and Sedition vanish away, having no subject to which they do adhere. A man cannot be justly condemned for wilful murder unless it appear that he hath committed murder: nor can I be justly condemned for laying men under a covenant of works in that manner out of Contempt of Authority, to rayse up sedition, except it can be made evident, that I did lay them under that Covenant. That is then to be enquired into, & proved by the Court that the Magistrates, Elders and most of the Country were the men whom I described and affirmed to be under a Covenant of works: otherwise contempt of Authority, & sedition falls to the ground having no foundation. The Court proceeded against me (as they said Ex officio which in case of publick infamy, and manifest evidence of the fact, is not only lawful, but necessary) and when I humbly requested of the Honoured Court, that my accusers might come forth, it was answered by them that my sermon was my accuser. Then must my Sermon accuse me of that fact which they judged contemptuous, and Seditious, or else I am con∣demned without any accusation or accusers, meerly from their wil, and pleasure. How wil they make it appeare that my Sermon was my accuser? The Elders in their secret Accusati∣on, shewed them a way how to do it, viz. by forcing my Sermon to speak thus; That faith, and repentance are no parts of the Gospel. That Sanctification is no good evidence of a good estate. That they who see in themselves any Sanctification, and thence conclude a good estate shal never be saved. That they who are not of this judgment, are Antichristians, enemys to Christ and under a covenant of works. This is made the ground by Mr. Weld in the short story but the Court did not declare themselves to sentence me upon this proofe. How then wil they make my sermon my accuser. I know not how except it was thus; To take a proposition out of my sermon. And an assumption which the Elders brought in (as hath been said) and to conclude against me as though I had been author of them both, was the false accusation, or application &c. of my Sermon. Do you think in your Conscience that this was conviction, and that I persist obstinate after conviction, my circumstantial failing I have acknowledged. I did not much inquire after an Apology which I heard was written in the Courts defence, because I know very wel that the cause was uncapable of any just defence. I knew that if al the men in the world should combine together they could not make a bad cause good, no, not the Lord himself: the defect lieth not in God, but in the thing. Let a man twist ten thousand sins, together, he cannot cover sin with sin. If your cause was so just and convincing why have you deserted the true cause, and set up a new title? prove the ground of the Courts sentence out of my sermon, or else you say nothing.

4. Fourthly, You tel a story of a man, whom (as you say) I led into these damnable er∣rors, and heresies.

• 1. That the free promises are only for them under the Law.
• 2. That al our assurance is by immediate revelation.
• 3. That in the New Testament there are no signes.
• 4. That Baptisme of water is of no use to them, who are Baptized by the holy Ghost.
• 5. That a man may be adopted, and not justified.
• 6. That every new creature is a dead lumpe, and acts not at al.
• 7. That we have no inherent righteousness.
• 8. That the commandments are a dead letter.

I do reject, and abominate al these corrupt opinions as none of mine against which I do

oppose these following positions as mine own judgment.

• 1. That the free promises are no parts of the covenant of works, but of Grace.
• 2. That we do not only come to an assurance of a good estate by the immediate Testimony of the Holy-ghost, but also by that which is mediate, from faith, repentance, and works of sanctification.
• 3. That in the New Testament the Lord gives to his confederates signes of their being in Covenant with him both inward, and outward.
• 4. That Christians who are inwardly and invisibly ingraffed into Christ, stand in need of an outward visible baptizing into him, and into one body.
• 5. That justification, and adoption, are inseparable benefits, flowing from our union with Christ.
• 6. That every new creature acts from an inward formal principle of Spiritual life.
• 7. That we are not only justified by the imputed righteousness of Christ received by faith, but also have an inherent righteousness infused into us by the spirit of regeneration.
• 8. The Commandements are the spirits instrument, to quicken Gods elect.

The authors of the short story, do not propound this to be credited barely upon their autho∣rity, (for than they might have deluded the reader, who would beleeve it because of their re∣port) but this witness which they beare against me in such a matter of weight consists of this hypothetical proposition; If M. Wheelwright tenderly contradicted this poor man, being newly come to the profession of religion, then must he needs learne those points of Mr. Wheel∣wright, or draw them as necessary consequents from some of his Tenents

The Consequent part of this proposition doth not follow from the Antecedent, here is no good consequence. And therefore this their Testimony must needs appeare to be palpably false, to al such as have the use of reason. How they should conscientiously ground such an accusation upon such an argument I cannot apprehend.

5. Fiftly You much glory in my conceived ruine, and cal your proceedings against me to banishment, the Lords marvellous doings. If by ruine you meane the ruine of my doctrine, and cause, there is no such matter, that you have not touched: it is a doctrine and cause of your own devising, and setting up which you have ruined. If by ruine you understand ruine in respect of my outward man, I must needs say you have laboured to the utmost, to bring me to ruine, in my self, Wife, Eleven children, Family, posterity by such acts before, in, and after my banishment, as I shal not now mention: (for I love not to complaine, I serve no hard master, the Lord is my sheild and my exceeding great reward) yet even in this regard, hath not the Lord delivered me over unto the wil of my adversaries, blessed be his name. If I and mine be ruinated by you temporally, and prosper spiritually, ye shal do us no great hurt by such a ruine. What though ye thought evil against me? the Lord meant it unto good. But why do you cal your doings in exiling, and afflicting of me, the Lords marvellous doings The question then is this; whether your proceedings against me be Gods work, or yours? This may easily be thus determined; If you can make it appear, that I am an Antinomian, Familist, Libertine. Seducer, guilty of Contempt of Authority, and Sedition, The Author of al these errors, and heresies to which you relate me, in the short story that I am such a flagiti∣ous heretick, evil man, and seducer, and vile miscreant as you paint me forth to be, then may the proceedings be accounted Gods worke. If you cannot make this apparent, then is your proceedings against me, your own injurious, unrighteous, and more sinful work, in which you live impenitent to this day, by a dangerous defect which lyeth in your wils, I do acknow∣ledg that this worke of which you so much boast, was the Lords marvellous decreed, and per∣mitted work; but if you cannot make it evident, that it was the Lords marvellous comman∣ded,

and approved doings, it makes nothing against me, nor for you. The Lord in mercy grant that this work which you have made with me, that you so highly extol, magnify, and put upon record amongst Gods marvellous doings, be never layd to the charge of New England: If I should answer to al the objections, and criminations made against me, by the short story, I should to little purpose weary out my self, and the reader. What I have thought re∣quired any reply, to that I have answered, the rest I pass by in silence, committing my self, and my cause, unto him who judgeth righteously.

Mr. Samuel Rutherford in his survey of Antinomianisme finding me deeply wounded and cast out amougst a company of Antinomians, Familists, Libertines, as their head, and leader, by the writer of the short story, falls upon me, smites me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shoots many a deadly Arrow through the very heart of my good name. The passages which I take notice of in the survey relating to me, are these following.

1 Except my heart deceive me, give me leave to borrow an expression of Job, if I lift up my hand, or a bloody pen against the truly Godly, or have a pick at holyness, let my arme fal from my shoulder blade, and mine arme be broken from the bone, Job. 31.21.22. Epist. Page. 1.

2 It was observed in New England, when Familists grew, and in other parts of New Eng∣land, Familists devised such a difference, between the Covenant of works, and of grace, espe∣cially after a Sermon preached by Mr. Wheelwright a prime familist. &c. Page. 38. 39.

3 If Familists have such revelations. 1. They see the visions of God. 2. They speak as acted by the spirit immediatly, and so we are by the same certainty of faith to beleeve what H. Nicholas. Wheelwright, &c. Pag. 40.

4 Mr. Knop prophesied of the hanging of the Lord of Grange, Mr. John Davison uttered prophesies known to many of the Kingdom, divers holy, and mortified preachers in England, have done the like: No familists, or Antinomians, no David George, nor H. Nicholas no man of that Gang, Randal, or Wheelwright, or Den. &c. Page. 42.

5. The first author of these wicked opinions, were, N. Wheelwright, some adherents to Mr. Wheelwright, &c. Page. 176.

6 Mr. Wheelwright, and others were convened before a civil Court in Massachuset. October. 2. 1637. For disturbance of the publick peace, where in the Month of March Mr. Wheelwright was convict of Sedition: upon occasion whereof a number of Familists gave in a petition, or remonstrance complaining that their beloved Mr. Wheelwright was condemned for no fault, whereas his doctrine was no other then the very expressions of the Holy-Ghost himself, though he had said expresly that Magistrates, Ministers, and most of the people were under a Covenant of works and therefore were enemies to Christ, such as Herod, Pilate, Scribes, Pharasees, and encouraged the people to rise up against them, as Phylistins. &c. Page. 177. 178. Part. 1.

By what I have here transcribed out of the survey it is evident, that Mr. Rutherford makes himself my judg. Severing me (in his notion) from the sheep, and sets me amonst goats, condemning me amongst the rest, as a man not truely Godly. And that he so judgeth, he sweares, oppignorating his Arme to the Shoulder blade.

This is a dreadful sentence which is passed against me, in respect of my personal standing, by Mr. Rutherford. If he had thus judged me according to the Gospel, I should have trembled but because it is done according to his own imagination, and especially the short story, I despise it. Whether I truly feare God or no, is better known to me then Mr. Rutherford. I do not love to speak of any great matters concerning my self, the cheif of al sinners: yet see∣ing

I am called, and compelled thereunto. I shal a little glory in the Lord. After seven yeares spirit of bondage (as I remember,) for the space of this five and twenty yeares, or there abouts, ever since the loving kindness of our Lord, and Saviour did appeare to the eye of my faith, justifying of me freely by his grace, I have (through Gods infinite mercy,) known in whom I do beleeve, and though I have been assaulted with innumerable temptations out∣ward, and inward in these perillous, deluding times: yet have I not (through mercy) put away a good Conscience, or made shipwrack of my faith. Doubtless Mr. Rutherford is a very learned man, and I hope, a Godly man: yet is he but a man, and this judgment of his is meerly mans judgment, it proceeds not from God. With me it is a very smal thing to be judged of him, or of mans judgment; but he that judgeth me is the Lord. By the grace of God I am what I am.

After that he hath thus judged my person, then he comes to condemne my doctrine, and practise. He cals me a Familist, a prime Familist, Author of those wicked opinions, menti∣oned in the short story, a man convicted of Sedition, and what not? If I were such a man as he describes, he might wel judg me to be a man that doth not truly feare God, he might know me by my fruit. But this fruit is the fruit of my adversaries vain imaginations, and (through Gods great goodness) did never grow on me. If I had been such a man as you represent me to the world, the Lord himself would have Stigmatized me with a witness. If should out of Gods judgment, grow worse, and worse deceiving and being deceived, my folly, and mad∣ness would have been made manifest unto al men, I should have been filthy, and unjust stil: the Lord who gave Jezabel a time to repent, and she repented not, cast her into a bed, killed her children with death, would discover my heresy. and wickedness, (though I laboured never so cunningly to palliate the same, and al the Churches should have known, that God is he who searcheth the Reines, and hearts. Rev. 2.21.22.23. You have set upon me al the fearful works of reprobation. God takes them off by his word and acts of providence. Is not the witness of God alone more to be credited then the witness of you al? Indeed Mr. Rutherford glories much in one of his witnesses, whom he supposeth to be the Author of the short Story. Let it then be taken for granted that Mr. Rutherford is my lawful judg, yet he hath no witness, (so far as I know) but the Author of the short story, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conceales his name against natures light, and hath born notable false witness against me in that he did accuse me of seducing a man, and leading of him into many wicked errors, upon such a weak ground as I have shewed: and his other witness is Mr. Thomas Weld, both of them being parties in the cause. Will he now condemne me upon this account before he heare what I can plead for my self? Is this righteous judgment? Admit there be more witnesses, and Mr. Rutherford stand up as an other witness (for so he is in this case) it is not the multitude nor Godliness of the witnesses that makes their testimony true, but the conformity which is be∣tween the testimony, and the thing testifyed. Is Mr. Rutherford certain that what he reports is true? He knows very wel, that mendacio annumeratur asseveratio rei incertae pro certa, quamvis putamus esse veram. Mr. Rutherford stands as it were upon the shoulders of the short Story-writers, takes his bloody pen (as he cals it) into his hand, draws blood of many sound men in judgment, the deare Saints, and servants of God, whose blood in the sight of God is precious, and what they report he reports, and more too, with much passion, and in most reproachful language, where I leave him to stand or fal with them.

To conclude, this is the sum of my answer to Mr. Thomas Weld and Mr. S. Rutherford; The true real cause of my sufferings, in my Estate, Liberty, Name, Ministry: in my Self, Wife, Children, Family, under the name of heresy, contempt of Authority, and sedi∣tion, was that doctrine contained in my first three propositions, wherein I differed from some

of my brethren about the grounds of a special faith, and the order of evidencing a good estate, It was of late attempted to bring me under new sufferings for delivering the same doctrine in a Sermon which I preached at Boston at the Court of Election, and it was objected, that I raked up the old matter. This true cause is silenced by them both.

Certain of my brethren the Elders devised a cause against me (as I have shewed and can prove) differing from this in substance which they presented to the Court, yet never brought it to publick view, but makes use of it amongst themselves, prejudicing the Court and their freinds against me. This false fained cause is published by the short Story writers and Mr. Rutherford follows them. I commit the further clearing up of these things unto the Lord, who wil bring every work to judgment with every secret thing whether it be good, or whether it be evil. To God only wise be prayse through Jesus Christ for ever, Amen.