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] ...

Free Grace maintained, &c.

THE chief Cause of all my sufferings in New England (so far as I know) was cer∣tain Doctrine, with its Application, which I delivered in the Church of Boston, concerning the grounds of a special Faith, the substance whereof is contained in these three following Propositions, which I shall confirm.

PROPOSITION I. That the Faith of Gods Elect, whereby they do believe on Christ, is not grounded upon a conditional Promise, made to gracious qualifications previous to Faith.

1. First, There are no such gracious qualifications precedent to union; for then should that which is born of the flesh be Spirit, a man dead in trespasses, and sins, put forth acts of spiritu∣al life, an evil tree bring forth good fruit, an enemy to God do his Will, a person without union do something, he must act graciously who hath no formal principles of such acts, then may a man please God without Faith, and qualifie himself by sin.

2. The setting up of antecedent gracious qualifications, as a ground of our Faith, is quiet opposite to the clear revelation of Gods free grace, and the ministration of his power in our conversion, and the Lord walks in a contrary way towards his Elect. He cryes down all flesh, all power in our selves to act graciously, that the glory of his power may be revealed, Isa. 40. He puts out the light of seeming gracious qualifications, and cals us out of darkness, making us sensible of the palpable darkness of sin, and misery, wherein we are inthraled, that the light of his grace, and mercy in Christ, may appear unto us, (as it is in it self) marvellous, 1 Pet. 2.9. The almighty power of God, the marvellous grace, and mercy of God towards us in Christ, could never be so apprehended of us in our effectual call, did we look at our selves as precedently gracious.

3. They who ground their Faith upon these gracious qualifications can never be at any cer∣tainty. By what light do such (being in the state of nature) discern that they are rightly qua∣lified, having performed (as they call it) the Condition of Faith? It is not the light of the Spirit, Faith, and Word.

4. They who are of this judgement, build their Faith upon an imaginary foundation, a Work, and a Word: The Work is done out of Christ, the Word is a supposed promise made to this Work, unto which the free promise of Grace hath no respect.

Object. 1. The Lord invites such as thirst, and are gracciously qualified to come unto him?

Answ. If it be meant of Evangelical thirsting, it presupposeth union, and a formall prin∣ciple of life, dead men thirst-not. They are not called upon firstly to believe, but to renew Faiths act: Neither is it their grace, but their want of grace, which is used as an Argument to perswade them to come.

Object. 2. By gracious qualifications, and preparations for Christ, is not meant qualificati∣ons formally gracious, but only such as effect, or have relation to true Grace, which doth ne∣cessarily follow them.

Answ. It is acknowledged that some Writers thus express themselves; They raise up these qualifications to a very great height, and assert that they are proper to Gods Elect, not to be found in any reprobate, calling them the Condition of Faith, and that the Soul thus prepared sees that the promise belongs unto her; yet deny that they are works of Sanctification. I can∣not see but they who affirm that they are works distinguishing between Elect, and Reprobates, and Arguments that the promise belongs unto them, and yet will not have them to flow from a formal principle of saving Grace, do imply a contradiction; Whether these qualifications, and preparations for Christ, be denominated gracious, formally, efficiently, or relatively in order to true Grace, it cannot be shewed out of Gods Word, That any promise runs thus; If you be thus, or thus prepared for Christ, then he belongs unto you: ye have performed the con∣dition, and the benefit conditioned is yours: I do acknowledge that the formal object of an efficacious Call are Elect persons prepared by the Law, being sick, lost, dead sinners to their own apprehensions, to the end that sin may abound, and grace abound, and that to their sense, and feeling, Rom 5.20. But there ate no preparations wrought either by Law, or Gospel which so qualifie the Soul, as a man may conclude from thence, That God cals with a purpose to save.

Mr. Culverwel in his Treatise of Faith, much bewailes the cordition of such, who build their Faith upon the change of their lives, affirming, That they can never have sound, and stedfast Faith, but an unconstant, and staggering opinion at the best.

This grounding of Faith upon gracious qualifications before union, is much oppugned by Mr. Coltan in his New Covenant, and by Mr. Norton in his Orth. Evang. Surely this is a do∣ctrine which hath too much affinity with that of the Jesuites, and Arminians, who imagine that God makes a promise, that he will give super-natural Grace to men upon condition they will use well their common grace.

PROPOSITION II. That the first evidence of our Justification, is not any work of Sanctification.

1. All good works are to be done in Faith, Heb. 11.4. Rom. 14.23. Heb. 11.8. We must (as ••••rsinus saith) be perswaded, that both our persons, and our actions are accepted in and through Christ. If this perswasion be the cause of good Works, there must be a ground of this per∣swasion precedent to our Works. Good Works are the effects of a former evidence: therefore not our first evidences.

2. All Moral Duties are comprehended under this general Precept of Love, by which Faith works, Gal. 5.6. as being either the elicite, or imperate acts of Love: but we cannot truly love God, or our neighbor, before we know, and believe the love that God hath to us, 1 Joh. 4.16, 17, 18, 19, 20, 21. Who is righteous (saith Bernard) but he that requiteth the love of God with love again? Which is never done, except the Holy Ghost reveal unto a man by Faith, Gods eternal purpose concerning his future Salvation. Epist. 107. If all our acts of evangelical love, flow from the apprehension of Gods love to us, they cānot be procreant causes of this apprehension, nor our first evidences.

3. All that the Gospel requires of us, is to believe and repent: We cannot evangelically re∣pent before we perceive in some measure that God is reconciled unto us in Christ, Zach. 12.10. Ezek. 16.63. Wherefore it is not our repentance, nor any work of Sanctification which is our first evidence. A man cannot earnestly apply himself to Repentance, unless he know himself to be of God, Cato. Inot. 3.3.2.

4. All Works of Sanctification are so many acts of gratitude, which hath ever relation to some former known benefit, and especially our Redemption through Christ, 1 Cor. 6.20. This benefit must be known by some Argument precedent to our works. Therefore Sanctification is not our first evidence. ursinus makes Gratitude the third part of his Catechism, and placeth it after mans misery, and freedom through Christ.

5. All good works must be done in the name of Christ our Mediator, Col. 3.17. in obedience to God our Father. Then are we to know Christ to be our Mediator, and God our Father, and so by consequence our justification, by some Argument antecedaneous to our works.

6. The appearing of Gods grace which brings Salvation, and of the kindness and love of God our Saviour, justifying of us by his grace is the cause of all our good works, Tit. 2, & 3. If the appearing of Justification and Salvation to the eye of Faith, be the cause of all our San∣ctification, then is not Sanctification our first evidence.

7. All good works, from the first to the last, are to be done without a servil fear, Luk. 1.74. This sear is never removed, but by a precedent sight of our deliverance from our spiritual ene∣mies: wherefore our Redemption and Justification is made known unto us by some other means, which goes in order before all works of Sanctification.

8. To begin to evidence a good estate from works, is opposite to the method prescribed by the Apostle Peter. He did write to Christians, who knew, and believed their justification; for believing they rejoyced in joy unspeakable, and full of glory, 1 Pet. 1.8. He exhorts them to add unto their Faith, Vertue, &c. 2. Pet. 1.5. This Faith was existent out of its causes, not to be grounded upon works, but only confirmed by them. He doth not say, Add unto your works faith of assurance, but add unto your faith works. Therefore this Faith of assurance is not founded upon sanctification, as a first evidence.

9. We have two distinct witnesses of our good estate, which in order do precede our sancti∣fication. 1 Our inward call of the spirit. 2 Our act of believing on the Son of God. The spirits inward call, accompanying the outward, begets this act of Faith, 1 Joh 5.10. 1 Thess. 1.5. This act of Faith brings forth works of Sanctification, Gal. 5.6. Sanctification is in or∣der the last of the three witnesses of a good estate, as being the effect of the two former: where∣fore it is not our first evidence. Hoc est initium salutis nostrae, quod in nobis sentimus: efficax interna vocatio Dei, & fides nostra assentiens. Zanchie De Certâ salute Ecclesiae.

Mr. Calvin (with other learned and godly Divines, living in that age, wherein the light of the Gospel did abundantly break forth) defined justifying Faith, not only by an act of the Will, whereby we receive Christ, and his benefits, but also by an act of the Mind, by which we are certainly perswaded of Gods love to us in Christ, and he doth constantly deny sancti∣fication to be our first evidence; and in his Commentaries upon Peter and John, calls Works after-proofs, Faiths props. Both he, and Zanchie, do acknowledge (with all sound Divines, and the whole Church) that good works evidence; but with this caution, There must be a former evidence. Mr. Calvin thus expresseth himself, But forasmuch as of the fruits of Rege∣neration the Saints gather an Argument, of the Holy Ghosts dwelling in them, they do there∣by not slenderly strengthen themselves, to look for the help of God in their necessities, when by experience, they find him their Father in so great a matter. And even this also they cannot do, unless first they have conceived the goodness of God, sealed with no other assuredness than that of the promise; for if they begin to weigh it by good works, nothing shall be more un∣certain, or more weak, Inst. 3.14.19. Zanchie doth declare his judgement in the same expres∣sions, Loco 11. De Justificatione. Calvin upon this text, 1 Joh. 3.19. And hereby we know that we are of the truth, and shall assure our hearts before him: doth thus Comment; Semper autem me minerimus, non habere nos, ex charitate notitiam quam dicit Apostolus quasi inde

petenda sit salutis certitude, & certe non aliunde cognoscimus nos esse filios Dei, nisi quia gratuitam suam Adoptionem cordibus nostris per spiritum suum obsignat: Et nos certum ejus pignus in christo oblatum fide amplectimur. This is the question here determined by Mr. Cal∣vin, How we come first to know that we are the Children of God, and by the like reason justified? He denies that it is by any argument taken from our love. How then? By the in∣ward witness of the Spirit, perswading us of our Adoption. What use then are we to make of our love to the Brethren, in point of evidencing? It under props, (saith he) and strengthens our perswasion. These are his words; Est igitur charitas accessio, vel adminiculum inferius al sidei fulturam, non fundamentum quo nititur. Zanchie upon Ephes. 5.1. draws this as an inference from that text; Sciamus ergo & pro fundamento christianae Pietatis teneamus, hoc primum principium, fidem. i. certissimam perswasionem de remissione peccatorum, ex solâ paterna clementia condonatorum, causam esse omnium virtutum, omnium bonorum operum, omnisque verae obedientiae. They who stand for the first evidencing of Works overthrow this fundamental principle. The Answer which Mr. Cotton gives to this Question, Whether some saving qualification may be a first evidence of Justification? is thus set down by himself in ter∣minis; A man may have an Argument from thence, (yea, I doubt not a firm, and strong Ar∣gument) but not a first evidence. In his Answer to Mr. Baylie,

Object. 1. Keeping Gods Commandments, and love to the Brethren, are brought in by the A∣postle John, as first evidences of Justification, 1 John 2.3. & 3.14.

Answ. These, and the like Scriptures strongly argue, That works of Sanctification are cer∣rain evidences of a good estate, which is a truth so clearly held forth in Gods Word, as if it were written with a beam of the Sun: But can it be concluded from hence, That John, and the Christians to whom he wrote (amongst which they of the lowest rank did know the Father, had received an unction from the holy One, and knew all things) had no former evidence of their justification? Did they never hear the inward witness of the Spirit, nor see their Falth by which they did receive this witness? Did they conclude a good estate, by reflecting upon their keeping Gods Commandments, and love to the Brethren, without any immediate discern∣ing of their inward Call, or their act, or acts of believing, as precedent in order to their works? Whether was this keeping Gods Commandments, and love to the Brethren, the procreant cause of their knowing, and believing the love of God to them, or the contrary? The Apostle puts it out of doubt, 1 Joh. 4.16.20. We know and believe the love that God hath to us: What effect doth this produce? We love him because he first loved us. It is our knowing and believing that God loved us first, even from eternity, that makes us love him. This is then the Apostles meaning, We who have received the Spirit of Adoption, whereby we cry, Abba, Father, we who are believers, are confirmed in our Faith, because it is operative, and works, causing us to keep Gods Commandments, and this special Commandment of loving the Bre∣thren. What is the keeping of Gods Commandments, but charity out of a pure heart, and Faith unfeined? 1 Tim. 1.5. Faith whereby we are truly perswaded, of Gods mercy towards us in Christ, is the mother of a good Conscience, and charity. What is love to the Brethren, but an holy affection, wrought in us by the Holy Ghost, whereby upon the apprehension of Gods love to us in Christ, we do from our very hearts, wish well unto them, and study to do them all the good we can? 1 Joh. 4.16.19, 20. Truly we should neither love God, nor the Bre∣thren, nor his Commandments, did he not first make known his love in Christ to us. Mr. Calvin upon these words, 1 Joh. 2.3. And hereby we do know that we know him, if we keep his Commandments: writes thus, Notandus est hic orde. quum dicit, nos cognoscere quod no∣verimus. Significat Dei obedientiam sic conjunct am esse scientiae, ut tamen haes ordine fit prior: ••cuti necesse est causam effectu suo esse priorem.

Object. 2. An Effect argues the Cause, as well as the Cause doth its Effect; Why may we not begin with keeping Gods Commandments, and love to the Brethren, to evidence a good estate, and make them our first evidences? We can know by fruit, that there is a tree upon which it did grow; and by streams, that there is a fountain from which they did flow, though we never see the tree, or the spring.

Answ. The tree doth naturally bring forth its fruits, and the fountain sends out its streams without any act of ours, whether we see them, or not: But Justification, (which is a gracious act of God, acquitting of us from our sins, and accepting us as just, for the righteousness sake of Christ, received by Faith) doth not cause us to bring forth works of Righteousness, and true holiness, by a meer Physical force, but as apprehended by Faith, which works by love, Gal. 5.6. The perswasion that Mary Magdalene had of the pardon of her many sins, made her love much, Luk. 7.46. If a tree did not bring forth fruit, nor a fountain send out water, but by our looking on them, as the instrumental cause, surely we should see the tree, as going be∣fore the fruit, and the spring-head before the streams. Good works are such effects, as are cau∣sed by our apprehension of Gods mercy towards us in Christ.

Object. 3. No man can limit God, to what evidence he shall first bring into the Conscience of a justified estate.

Answ. True, yet can God limit himself: He can do more by his absolute power, than he doth by that which is actual. If the Lord wil have all works of sanctification, to be done in Faith, out of love, without a slavish fear, as so many acts of gratitude, for our Redemption through Christ, they who deny sanctification to be the first evidence, do not limit God, but are limitted by God. The Gospel is as immutable in the order, as in the substance of its parts, being an everlasting Gospel, Rev. 14.6

Object. 4. Many of Gods Children can evidence to themselves a good estate, by their love to God, his children, and commandments, who never were perswaded of Gods love to them, by any argument taken either from the inward testimony of the holy Ghost, or their act, or acts of be∣leeving.

Answ. This is asserted gratis, but not proved. How did those Children of God come unto Christ? Surely they were taught of God, and heard the spirits inward call. He that hath heard, and learned of the Father, cometh unto me, Joh. 6.45. What made them follow Christ by Faith, and holy Obedience? It was this inward voyce of the spirit, accompanying the outward word, which they did hear, and know. Christs sheep hear his voyce, and follow him, for they know his voyce, Joh. 10.3, 4. That which made them believe on the Lord Jesus Christ, was the inward witness of the spirit. He that believeth on the Son of God, hath the witness in himself, 1 Joh. 5.10. Can it truly be said, That these Children of God so sanctified, as they can thereby discern their justification, did never hear, nor know the spirits inward call, nor see their saith? Can a man love God, or his children, who knows not, (in some degree) his re∣conciliation? A man in the state of nature, hates God, and his children, and this enmity is never slain, before peace be revealed, Eph. 2.16, 17. We cannot love the law of God, except we know its rigour, and curse, to be taken from us through Christ. We must be delivered from the law, in respect of its rigid exaction, and malediction, and that to our apprehensions, be∣fore we can serve, in the newness of the Spirit, Rom. 7.6. Suppose that Gods true children should say, That sanctification is their first evidence, God speaks no such thing in his Word, to the which we must rather attend, but the quite contrary, as hath been proved: neither can they rest in that way of evidencing, who are truly gracious; for the law of grace binds them, first to be perswaded of remission of sins, and then to serve God without fear, from this per∣swasion, and this law is written in their hearts. If men under the law should glory in their

penitency, works of sanctification, and strict walking, as first evidences, they may be con∣vinced à priori, because they want this cause hereof, viz. The apprehension of Gods mercy to∣wards them in Christ: even as we cut off Enthusiasts, Antinomians, Familists, Libertines, who boast of their full assurance, à posteriori, by reason they have not the effects, penitency, works of sanctification, and strict walking. The middle way is the Gospel way, to wit, from the appearing of Gods grace, to our own souls in particular, to deny ungodliness, and wordly lusts, to live soberly, righteously, and godly, in this present world.

PROPOSITION III. That an act of Faith, which is grounded upon gracious Qualifications, previous to Ʋnion, and Works as first evidences, is legal.

The Works upon which this seeming act of Faith is founded, are not evangelical, but legal, which I thus demonstrate:

1. After that the Commandment comes, the spirit of bondage in the law, we are said to be married to the law, bring forth fruit unto the law, and to serve in the oldness of the letter, un∣ril we be espoused unto Christ, Rom. 7: Before Faith come in the free Promise, we are kept under the law, schooled, and over-awed by the law, Gal. 3.23, 24. We are in bondage under the law, til we receive the adoption of sons, Gal. 4.3, 4, 5. Acts done by them, as such, who are mar∣ried to the law, in bondage under the law, must needs be legal; and of this nature, are all sup∣posed gracious qualifications before faith.

2. Works made first evidences, (and that de jure) though they go under the name of works of sanctifitation: yet are they indeed works of the law, because they do not proceed from principles evangelical, but legal.

1. They are not done in Faith, whereby we are perswaded that our persons, and our actions are accepted in, and through Christ. No, our works must first be done, and our perswasion must be the effect of these works. We must see our works accepted, before our persons.

2. They are not done in Love; for how can we love God, before we know, and believe, the love that he hath to us, 1 Joh. 14 16.19. Our apprehension of Gods love, must only be an effect of our works, and of some imaginal promise made to us, in respect of these our works.

3. They cannot be acts of Gratitude, for our Redemption through Christ. These works must be the first means, whereby we come to know our Redemption, and justification.

4. They are all done out of Bondage, and servile Fear. This servile fear is never cast out, but by a sure perswasion of Gods love to us, 1 Joh. 4.18. And what is the cause of this fear, but the spirit of bondage? Rom. 8.15.

Wherefore it doth necessarily follow, That a conclusion which doth stay it self upon these legal media, works done out of this fear, is no conclusion of Faith, but (if we may so call it) a conclusion of works, being grounded upon works of the law. Estius (though a Popish writer) speaks to this purpose upon Heb 8.10. Itaque fatemur, tempore veieris Testamenti fuisse novi Testamenti filios: Et contra tempore Novi Testamenti, non paucos censeri filios Testamenti ve∣teris, videlicet eos omnes, qui carualibus Judaeis similes, timore poenae legem servant, imo non servant: Sed sibi servare videntur, ut loquitur August. lib. 3. conte. 2. Epist. Pel. Cap. 4.

The Application which I made of this Doctrine, was this for substance: They who have no more Faith than is built upon gracious qualifications before union, and works made first evidences, are under a covenant of works, and though they be never so much reformed; yet wil they persecute them under the covenant of grace, as did Paul before his conversion, the

Scribes, Pharisees, &c. Wherefore if any shal profess themselves to be legal, and raise up per∣secution against you, for this truth, contend earnestly for it, in a way of patient suffering, by the sword of the spirit, the word of God. The Doctrine contained in these three Propositi∣ons, and this or the like general hupothetical application, was the cause of my deep sufferings. It seems that you (Brother Weld) with some others, who prosecuted against me, did build the Faith upon gracious qualifications precedent to union, and works as first evidences, I cen∣sure this Doctrine of yours to be legal, as aforesaid: and hereupon you are filled with indigna∣tion, cast me out as the filth of the world, and off-scouring of al things, make me a spectacle to the world, and to Angels, and to men, which you effect by these means.

About two months after the Preaching of my Sermon, before ever I was dealt withal in a brotherly way, I am sent for to the Court, to answer for what I had delivered; where I have the true cause of my sufferings suppressed, and put out of sight, and a feigned cause closely, and secretly brought in.

Certain of my Brethren, the Reverend Elders, had a great hand in this mysterious business; for whilst my cause was depending, long before my banishment, an Accusation was secretly drawn up against me in writing, put into the Court, thus inscribed:

The Grounds and Reasons of the Dissent of the Elders of the Churches, from some things delivered by Mr. VVhelewright upon the Fast-day, which they do here present to the Honored Court, and the Churches of Christ planted amongst us, to be considered of; de∣siring Grace, Truth, and Peace, from God the Father, and the Lord Jesus Christ.

In this Accusation, I am charged to have delivered these Four Points:

• I. That Faith, and Repentance, are no parts of the Doctrine of the Gospel.
• II. That to evidence Justification by Sanctification, is a covenant of Works.
• III. That they who see in themselves any Sanctification, and thence conclude a good estate, shall never be saved.
• IV. They who hold not according to this Doctrine, are Antichrists, enemies to Christ, and un∣der a covenant of Works.

VVhether my Brethren the Elders dealt regularly, and justly with me, either for the Man∣ner, or Matter of this Accusation, I shal now make it appear.

As for the Manner, I shal not much insist upon it; but the truth is, They accuse me to the Court secretly. In the Preface to their Charge, after many bitter invectives, ranking me a∣mongst the instruments of Satan, acted by him, to put down the Kingdom of Christ upon earth, because I could not do it in heaven, &c. It is pretended by them, That they do not write so much, to aggravate my fault in the eye of Authority, as to convince me in my Con∣science, and to bring me to Repentance: yet al this while they conceal it from me, neither did I ever come to know of this their writing, more or less, by their means, or by the Court, but a Gentleman my Friend, one of the Magistrates, did procure a copy to be transcribed se∣cretly in al haste, and sent it unto me.

For the Matter of their Accusation, I shal examine the grounds of the several branches of their Charge:

I. They inform the Court, That I taught, That Faith, and Repentance, are no parts of the Doctrine of the Gospel. The reason which they give is, because I said, That in the Gospel there is nothing revealed but Christ. Surely it could not be imagined, that I meant that no∣thing is revealed in the whole Gospel, but this simple term Christ. The words immediately precedent (which they leave out, taking that absolutely, which I spoke in some respect) de∣clare my sense. When the Lord (said I) draws his Elect to believe in Christ, he doth not reveal unto them some work, and from that work carrieth them to believe on him, there is no∣thing

revealed but Christ. I exclude qualifications, from that promise, wherein Christ is re∣vealed, offered, given to be believed on, and make it absolute. How should I deny Faith to be part of the Gospel, in that discourse, in which my chief scope was, to put a difference be∣tween a legal, and evangelical Faith? The two Deputys Testimony, concerning some expres∣sions which I used in a Sermon at the Mount, did not agree, made nothing to the purpose. If I had spoken something then, from which such a conclusion would follow, (which I never did) can you necessarily conclude from thence, That I delivered the same in my Sermon at the Fast, as you accuse me? As for this Article of your Charge, there is not to be found in my whole Sermon, a syllable sounding that way, ne gry quidem. To my best remembrance, al that I have spoken, taught, written at any time concerning Faith, and Repentance, from which you might take occasion to draw such a groundless inference, was this for substance:

1. That Faith, and Repentance are law i. e. our inherent conformity to the law of the Gos∣pel, in opposition to the righteousness of the Promise, which is Christs righteousness, and that only in point of justification. I asserted herein no more but this, That Faith and Repentance, is not that justice for which we are acquitted before God, it is alone, the righteousness of God which is by Faith.

2. That these conditional Promises, believe, and be saved; repent, and be saved; are not proper, and peculiar to the Gospel, as conditional, but common to the law with the Gos∣pel, though not in respect of their matter, yet in regard of their conditional form, to difference them from absolut promises, peculiar to the Gospel, both for matter, and form.

3. Those conditional Promises being made the whole intire Gospel, by an exclusion of al absolute Promises, without any relation unto them, becomes a covenant of Works for form. A meer conditional covenant is a legal covenant. This is one essential difference, between the covenant of Works, and Grace. In the covenant of Works al the Promises are meerly con∣ditional: in the covenant of Grace, with relation to Gods Elect, the Promises are either ab∣solute, or upon conditions absolutely promised. Will it follow from these principles, That I deny the doctrine of Faith, and Repentance to be part of the doctrine of the Gospel, or the gifts of Faith, and Repentance, to be evangelical Graces? God forbid I should. This is a fundamental Errour of the Antinomians, who confounding justification, and sanctification, imagine that Christ did as wel perform for us, the conditions of the Gospel, as the law, repen∣ting, and believing for us. All my constant hearers can bear me witness, That I have ever Preached, Repentance towards God, and Faith in our Lord Jesus Christ. I never denyed these conditional Promises to be part of the Gospel, but I deny them to be the whole Gospel. I do in the name of the Lord (as I am called) exhort al men, not only to believe, but repent, and you amongst the rest.

II. The Second Errour of which you accuse me is, That to evidence Justification by Sancti∣fication, is a Covenant of Works. You infer this from these expressions in the broken Notes, taken by others, (which I owned only for substance, but not for al expressions) that if men think to be saved, because they see some work of Sanctification in themselves, if they be saved, it is without the Gospel, this is a covenant of works. I spake with relation to that which im∣mediately went before, to wit, when the Lord is pleased to convert any Soul unto himself, he doth not reveal unto him some work, and from that work carrieth him to believe on Christ. All that I affirmed herein was this, To make gracious Qualifications previous to Faith the media, to baild that act of Faith upon, by which we believe on Christ, is not evangelical, but legal. What though I called them works of Sanctification? I did not mean they were such indeed, but in the opinion of some.

III. This is the Third Errour which you fasten upon me, That they who see in themselves

any Sanctification, and thence conclude a good estate, shall never be saved. This conclusion is inferred by you from the former Passages, in none of which I denyed the evidencing of true Sanctification, but of supposed Sanctification, as gracious Qualifications before Union, and Works made first evidences. You reason stil from that which is spoken in some respect, to that which is spoken absolutely. You cut off, part of these defective Notes, and give such a sense, as the words seem to carry considered by themselves, without any Relation to that which goes before, or follows. You dis-member, wrest, torture, by putting upon the rack, some broken Notes of an extemporary Sermon, and make them speak what you think good against the Preacher: and where they are altogether silent, and speak not one word, you put in words of your own, which makes for your purpose. Let such dealings pass for current, what Sermon can be Preached by any Minister of the Gospel, which ye may not arraign, accuse, condemne, banish, as guilty of Heresie, contempt of Authority, Sedition, and what not? No man can say with a good Conscience, That I did at any time, in publick, or private, in Old England, or in New, deny true Sanctification to be a good evidence. I look at Works of Sanctification, to be no dubious, nor litigious evidence, but demonstrative, and infallible, without which the imagined spirits witness is delusory, and al supposed Faith is vain. The Sanctification which I denyed to be any good evidence, are certain effects of the spirit of bondage, and works of the law; and I taught, That an act of Faith founded upon them, is not saving, and according to the Gospel, but legal, against them, who never knew their inward call, or hear, and learn of the Father, and so by Faith come unto Christ. The inward witness of the Spirit, in a simple promise of grace, is not immediately, and in it self discerned by them, but by their legal Re∣formation, going under the name of sanctification.

These are my apprehensions concerning our evidencing a good estate. The immediate foundation of that act of Faith, by which we are perswaded, That Christ and his benefits is ours, and by which we do receive him, is the free, simple, absolute promise of grace, applied by the spirit in our effectual call, which is called throughout the Gospel, by way of excellency, the promise, and therefore al Gods children are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the children of the promise, Rom. 9 8. This Promise indeed is indefinite, yet is it determined to every Elect person, in his efficacious call. The indefinite Promise, with a commandment to believe, and make it particular, comes not in word only, but also in Power, and in the holy Ghost, from whence he can thus conclude; I am perswaded to believe by Christ, not only outwardly in his words, but inwardly by his Spirit in my heart, that the promise, and Christ promised belongs unto me: therefore Christ with al his benefits is mine. The medium of the particular Appli∣cation, of the general Promise, is the inward witness of the spirit of Adoption, who, (as Mr. Perkins saith, in his Sermon, entituled, Christ the true and perfect gain) beareth witness to our consciences, of such things as God hath given us in particular, and are only in general man∣ner, propunded in the Promise. The Apostle Paul grounded his Faith upon this simple pro∣mise. The indefinite runs thus; Christ loved the world, and gave himself for the world. Christ came into the world to save sinners. Paul applies it, and makes it particular, (accor∣ding to Christs command) for thus he expresseth himself, He loved me, and gave himself for me, Gal. 2.20. Christ Jesus came into the world to save sinners, of which I am chief, 1 Tim. 1.15. How came Paul to make this application? Because he was perswaded thereunto, not only outwardly in the word, but inwardly by the spirit in his heart, 1 Cor. 10.12. The A∣postle John saith, That he that believeth on the Son of God, hath the witness in himself, 1 Joh. 5.10. Believing on the Son of God, is the effect; the witness in himself the cause. Mr. Calvin thus expounds it; Non dicit Deum extra loqui, sed unumquemque fidelem intus in seipso sentire, fidei suae authorem. If it be objected, That our first act of Faith, cannot be a per∣swasion

that Christ is ours, because he is not ours antecedently to our act of believing, that seems to me easily to be answered. Christ unites himself unto us by his Spirit, in our effectu∣al call, infusing the seed of Faith, and al other saving graces, is in us, novo modo operandi, gives us a new heart, and puts his spirit within us, Ezek. 36.26, 27. Christ is ours by a pas∣sive Reception, antecedently, in order, to our act of believing. Christ unites himself unto us by his spirit, before we joyn our selves to him by an act of believing, Phil. 3.12. Faith being thus founded, upon the free simple promise of grace, applied by the spirit of promise, is confirmed divers wayes.

1. First by works of Sanctification, the immediate proper effects thereof. For though the habit of Faith, be not the cause of the habits of other Christian vertues: yet is the act of faith, the spirits instrument, to produce al acts of sanctity, as being apprehensive of Gods grace, mercy, love in Christ, and other motives, and perswasives, to induce to good works, receiv∣ing strength from Christ, enabling us to perform them. So that true faith works by love, which love, with other Christian vertues, wherein we do resemble Christ, to whom we are uni∣ted, are unto us a seal of that fellowship we have with him, according to that of the Apostle, In whom after ye believed, ye were sealed with the holy spirit of Promise, Ephes. 1.13. The spirit in sealing of us, imprints in some measure, the very image of Christ upon us, consisting in righteousness, and true holiness, being not only holy in his essence, and nature, but in re∣gard of his gracious effects in us. All these works of Sanctification, are so many arguments of the truth of our Faith, 1 John 2.3. & 3.14. They are distinguishing marks, and put a ma∣nifest difference between the children of God, and the children of the Devil, 1 John 3.10. They who do not know God to be their God, as wel by putting his law in their inward parts, and writing it in their hearts, as by forgving their iniquities, were never truly taught of God, Jer. 31.33, 34. This is one end of the spirits giving, that holy spirit, that spirit of sancti∣fication, not only to work sanctification, but to teach us to know it, amongst other things, which are freely given us of God, 1 Cor. 2.12. This hath been practised by Job, David, Hezekiah, Paul, and the whole Church of the Elect, believers, and saints, from time, to time, in al generations, who, after that they had built their Faith upon Christ, revealed, offered, gi∣ven in the free promise, did under-prop, confirm, strengthen the same, by works of sancti∣fication.

2. Secondly by the immediate testimony of the holy Ghost. There is an inward testimony of the spirit, common to al true Christians, Rom 8.16. which, I take, to be an act of the spi∣rit, applying the Gospel with such power, as we perceive it is the spirit who speaks, and it be gets in us an affured Faith, 1 Thess. 1.5. This is immediate, in, and by the word of grace: for of his own wil begat he us, with the word of truth, James 1.10. The immediate testimo∣ny is, (I conceive) an act of the spirit, by which he doth dictate, and strongly suggest, with a soul-ravishing inward voyce, to a believing, penitent, humble, over-coming Saint, that he is the child of God, his sins are forgiven, or the like, being compared to hidden Manna, a white stone, a new name, Rev. 2.17. which doth exceedingly confirm Faith, and it is not (I suppose) the portion of every good Christian, but a special benefit given by God, who is a most free agent, before, in, or after sufferings for the name sake of Christ, or some special service done unto him, as God sees meet. Sundry of our learned, godly, orthodox Divines do acknowledge such a testimony, as Dr. Preston, Mr. Bolton, Mr. Elton, with others: and divers of the Martyrs had experience thereof, as (I doubt not) many Christians have at this day. This is part of the Comforters office, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which is taught in the Word, he shal bring to remembrance, John 14.26. The spirit of truth, never revealeth any thing in this kind immediately, for the confirmation of Faith, which is not revealed, in the words of

truth. He shall not speak of himself (saith Christ) he shall take of mine, and shew it unto you, Joh. 16.13, 14. This immediate Testimony differs not from that which is mediate by the Word, in the thing testified, but in the manner of testifying, and stablisheth the Soul, by making a deeper impression, filling it with joy, and with the holy Ghost.

3. By spiritual sense, and experience: There is in Gods Children, not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 1.9. By reason of use, they have their senses exercised, Heb. 5.14. and that by divine objects.

1. They are many times made very sensible of the grace, mercy, and love of God unto them in Christ. The love of God is shed abroad in their hearts, by the holy Ghost which is given unto them, Rom. 5.5. The Lord doth again and again lift upon them the light of his counte∣nance, and in the light of his favour, they see the light of all felicity, Psal. 36 9. Christ doth manifest himself unto them in the Spirit, Joh. 14.21. They hear, see, look upon, and handle the word of life, 1 Joh. 1.1. They taste, and see that the Lord is good.

2. They have frequently, and for the most part, as of sin, so likewise of the work of Gods grace in them, sense and experience. The wind of the Spirit blows into the gardens of their Souls, and the spices of saving graces, with a fragrant smell flow out, Cant. 4.16. The Sun of Righteousness shines into the hearts of Beleevers, acts upon the saving graces of his own spirit, excites, and stirs them up, from whence a sweet scent goes out, as from some costly perfumed Oyntment. When Faith, love, joy, godly sorrow for sin, humility, patience, with other sa∣ving graces, are vigourously acted, it exceedingly affects the Saints, who are very sensible of it.

The Virgins love Christ, not only for the savour of the oyntment of his own Righteousness, which they perceive, and receive by faith, but even of these good oyntments powred into them, Cant. 1. The Spouse in the Canticles, David, Paul, with others, do largely express the great sense, and feeling they had, of the gifts of Gods Spirit in them, accompanying salvation, as an Argument of that fellowship which they had with Christ.

3. Beleevers have an experimental knowledge of the gracious Works of Gods Providence about them, which doth likewise confirm their Faith. So had David, 1 Sam. 17.37. So had Paul, 2 Tim. 4.17, 18 For though there be no marks set upon the outward acts of Gods Providence, whereby they may be discerned, to proceed from Gods eternal, and fatherly love, yet do the children of God behold them, in, and through the covenant of Grace, as testimonies of Gods favour, and feel them to be such, by their gracious effects, knowing by experience, that chastisements, and corrections for sin are for their good, Psal. 119.71. So that the long ex∣perience which we have of Gods grace upon us, his work of grace in us, the gracious works of his providence about us, is a special means to strengthen our faith.

This, (for the substance) is all that I have ever Taught, or held forth concerning eviden∣cing a good estate. I am not for the sole witnessing of the Spirit, with Enthusiasts, nor of Faith alone, with Solifidians, nor of works in the first place, with you: but of al these Three in one, and that in the Apostles order, 1 Joh. 5. The Spirits inward effective testimony of Gods grace towards us in Christ, in giving him unto us, in the free simple promise, with a com∣mand to beleeve, begets faith, faith produceth works of sanctification, sanctification con∣firms faith. Promises are so many Declarations of Gods good Will towards us, and it is the spirits office to apply them. I do humbly conceive, That when the Spirit of Promise applyes the absolute Promise of Grace, that by way of excellency, is called The spirits witness; other∣wise I do not see, how the spirits witness should be a distinct witness from water, and blood: If the conditional Promise made to beleeving be applied, that is the witness of blood; let the conditional Promise made to sanctification, have its application, that is the witness of water: He who hath one of these three witnesses, hath them all in some degree; and he that wants

one, wants them all: for all these three are brought in by Christ, when he comes into our hearts, in our effectual call, as witnesses of his gracious presence. So that a Christian can rea∣son thus; I have the spirits witness, I am a beleever, I am a Saint; therefore Christ dwells in me, and I in him. This is the sum of all concerning Evidencing; That act of Faith by which we beleeve that Christ, and his Righteousness is given to us, and we receive him, is be∣gotten by the inward testimony of the spirit, in an absolute promise, confirmed by works of sanctification, the immediate testimony of the holy Ghost, spiritual sense, and experience. Be∣cause I would not acknowledge your works to be good Evidences, which you will needs have to appear, before Gods Grace, or Faith appear, you are highly displeased, and labour to make the Court, Churches, and all the world beleeve, that I taught, That sanctification is no good Evidence, and if a man conclude a good estate from sanctification, which he sees in himself, he shall never be saved.

4. The Fourth Errour which you charge me to have delivered is; That they who hold not according to this Doctrine, are Antichristians, enemies to Christ, and under a Covenant of Works.

If by this Doctrine you had meant, That Doctrine which indeed I taught, owned by me in my first Three Propositions, you had done me wrong. I did never expresly, nor implicitly affirm; That they who were not of my judgement, about the grounds of a special Faith, or order of evidencing, were under a covenant of Works; I was not so censorious. I doubt not but many of your judgment, who are truly gracious, having an internal principle of true faith, byassing their spirits another way, than they discern. The persons so judged by me, were such as walked, and only walked according to that judgement which I condemend, not only Theo∣retically, but Practically. But seeing by this Doctrine you understand, that Heretical, Blas∣phemous Doctrine, contained in the three former parts of your Accusation, which you have fathered upon me fallaciously, without any just cause, it is a double injury, and this member of your charge, must needs vanish away, with the rest of your devised calumnies, putting a cor∣rupt sense, upon certain expressions, in the Notes of my Sermon, contrary to all rules of inter∣pretation, divine, and humane.

This ground-work being thus secretly laid, in the conclusion, I am censured by the major∣part of the Court, to banishment, as guilty of those two crimes, Contempt of Authority, and Sedition. That I was justly condemned, and censured by the court, is that which you, in your short story, endeavour to prove, but by what evidence of reason, and force of arguments, falls now into consideration, to be examined, and discussed.

1. First, You go about to prove that I was guilty of Contempt of Authority, because (say you) I did not study Truth, and Peace, which Authority required. Contempt is an act of the mind, whereby we little, or not at all regard a thing: Contempt of Authority is when a man doth willingly refuse to submit to the promulgated just Laws, or lawful known commands of Magistrates, as such, and hereupon proceeds to do something contrary to those laws and com∣mands. I know no law, or command prohibiting me to Preach what I delivered: Neither do I see, how any such law could be just: and it will be a difficult thing for you to prove, That I acted from obstinacy of Will, and such a defect of the Mind. I have already proved the truth of my Doctrine, and that I endeavoured to bring my Heaters to consent to that Doctrine, cannot be denied; so that herein I studied truth, and peace. Peradventure some Magistrates, and Elders, intended that I should not Preach against gracious qualifications before union, and the first evidencing of Works, but rather to have cryed down the contrary Doctrine, as Anti∣nomianisme, and Familism: and because I did not Preach according to their Minds, this is looked at as contempt of Authority. If to preach true Doctrine, and unite men in the truth,

contrary to the intent of some Magistrates, and Elders, be contempt of Authority, surely the Prophets, Christ, and his Apostles were notorious delinquents, and guilty of this crime. You speak of other contemptuous carriages, but instance in no particulars. I came one day tardy to the Court, of which you tell all the world, but that was from mis-information, not out of any contempt. I used some expressions of an acquitting glorying conscience, when I suffered such shame in your Assemblies, and did dispise that shame, and so did he who was free enough from contempt of Authority, endure the Cross, despising the shame.

2. In the second place you undertake to make it good, That I was guilty of Sedition, by these Arguments:

1. First (say you) I inflamed the minds of men one against another, caused divisions, made breaches. All this was accidental. The word of God is a fire, a sword, and hammer to inflame, divide, break in pieces. If simply to make divisions were Sedition, it would more strongly conclude against Christ than Barrabas. Your Arguments taken from Ethnick partial descripti∣ons of Sedition, are of no force against Christians. Sedition is a dividing civil Societies, as they are combin'd together, in an unity of justice, and common utility. My Division was not Civil, but Spiritual. I did not go about to divide in that which was just, and profitable, but in that Errour of gracious Qualifications before Union, and Works first Evidencing. Paul was accused by Tertullus the Orator, for a pestilent fellow, and a mover of Sedition, upon the like ground.

2. Secondly, You Object, That I laid most of the Magistrates, and Elders, under a Cove∣nant of Works. To lay men under a covenant of Works simply in it self, is not any trans∣gression Political, Moral, or Evangelical. The Syllogisme which concluded the Elders under that covenant, was this; They who walk in that way described by me to be a Covenant of Works, are under that Covenant. But the Elders Walk in that way described by me, to be a Co∣venant of Works. Therefore the Elders are under that Covenant. Upon much questioning in the Court, the major was made by me; upon a question put by the Court to the Elders, the minor was brought into Court, in writing, by them. The Conclusion was made by the Court. My Proposition was conditional, or equipollent thereunto, and conditionalis prepositio nihil ponit in esse, seu nihil certe affirmat. The Elders assumption made it absolute. The Argument by which I described a man under a covenant of Works, were the internal motions of his spirit, known only to God, and his own conscience, and the Argument sub unâ, & utrâque, is not à pari. In a word, I did not so much as in my thoughts, conclude the Magistrates, and Elders, or any one of them, or any other person, absolutely to be under that covenant. This conclu∣sion, The Magistrate, and Elders are under a covenant of Works, cannot be deduced from any thing delivered by me, without the Elders Assumption, in which I had no hand. This was the Courts frequent, and main Objection against me, That I laid them, and the Elders under a Covenant of Works. I desired to know of them in what line, or page, protesting that I neither expressed, nor intended any such thing. Far be it from me to take Gods Office out of his hand, who is the searcher of the heart, and the tryer of the reins of all men. If the Elders As∣sumption, and the Courts Conclusion be removed, there remains nothing for me to suffer for, but only my Proposition, which (it seems) did pungere, and cut deep. If it cannot be pro∣ved out of my Sermon, that I said, the Magistrates, Elders, and most of the Country, were under a Covenant of Works, &c. I am innocent.

3. Thirdly, You Reason from the Seditious Effects of my Sermon. I do not know any fol∣lowing Seditious practises; But if there were any such, they are not to be called Effects, but Events. That is put for a cause, which is no cause I do not see any innate force in my Ser∣mon, to produce any Effects, but these; 1. To draw the Hearers from your Tenants about

Faiths grounds, both in judgement, and practise. 2. To Unite them in that judgement, and practise, which I apprehended to be evangelical. 3. To contend by Arguments, and sufferings with such as did profess themselves to be legal, persecuting them for the Truth herein, in case any such should arise. Might not all this have been done without Sedition? Tertullian re∣ports, That the Gentiles used to fall upon Christians in time of publick Calamity. If Tiber and Nilus did not over-flow, if the heavens restrained their influence, if there were Earth∣quakes, Wars, Famine, Pestilence, as the cause of all those evils, whenas indeed the cause was in themselves.

4. You make a great matter of certain typical, & allegorical expressions, w^ch I used to set forth our spiritual combate, taken from bodily fightings, w^ch you would have to be understood in their literal, & proper sense, as if I should stir up to a bodily fight. You confess that I did otherwise express my meaning, & why wil not you take my meaning as I did express it? Why might not I use scripture expressions in a scripture sense? To cut off all your Arguments at once; all this while you dispute ex non concessis. You have grounded the Courts sentence, Censure, & all your reasons to maintain the justice of the Court, upon the matter contained in that secret Accusa∣tion before mentioned, which did never shew its face openly, but acted in tenebris. Brother Weld, you would have your Hearers to take it for granted, That I delivered that which you char∣ged upon me in your Accusation, to which you relate all your defence of the Courts justice. You lay this as a ground-work, as will appear by sundry passages in that which you call a short story, but especially in your Preface to it. These are your words; Now you might hear one of them Preach a most dangerous Sermon in a great Assembly; when he divided the whole Country into two rancks, some (that were of his opinion) under a Covenant of Grace; & those were friends to Christ: Others, under a Covenant of Works, whom they might know by this, if they did evi∣dence their good estate by sanctification: These were (said he) Enemies to Christ, Herods, Pi∣lates, Scribes, Pharisees, yea, Antichrists. I confess, if this were true, I had deservedly suffered. But I pray you Mr. Weld, let me come a little closer unto you: With what good conscience can you report these things? First, That which you relate is not contained in the Notes of my Sermon, which I suppose, are upon record in the Court of the Massachusets in New England, neither immediately, nor in their principles. Secondly, After your Accusation before mentio∣ned came to my hands, I sent an Answer to you Elders, which you received, shewing my self much grieved with that your clandestine, unparalled practise, disclaiming these Errours which you charged upon me, as erronious, and wicked, shewing that you had no ground to father them upon me. Thirdly, I was questioned in the Court about these particulars: First, They asked me, Whether Faith, and Repentance were any Conditions of the Gospel? I Answered, They were Conditions consequent, but not antecedent; that is, they followed Christs giving of him∣self unto us in a free promise, but went not before. Secondly, They demanded of me, Whether Sanctification was any Evidence of a good Estate? Yes; (said I) it is secondary evidence, but not the first. Thirdly, The Court put this Question to me, Whom I meant of by those un∣der a Covenant of Works? To which I Replyed, I intend it of none absolutely, but conditio∣nally, if they walk in that way which I describe to be legal. I did openly in the Court, and I doubt not, in your hearing, plainly express my sense, and meaning. Fourthly, Reverend Mr. Cotton, who constantly in the Court stood by me, & with me, in a speech which he made, bears this witness to the Doctrine I taught, I do conceive, and profess, That our Brother Whele∣wrights Doctrine is according to God, in the Points controverted, and wholly, and altogether, and nothing did I hear alleaged against the Doctrine, proved by the Word of God. Would that learned, judicious, holy man of God give such testimony to that Doctrine, delivered by me, or would you have suffered it in him, if it had been according to your Report? Certainly he

would have abhorred it, and born as much witness against it as you. Miserable is that cause which cannot be justified, without such feigned Accusations, against so much light. Will these their Fictions justifie the Courts acts? To set a fairer colour upon your cause, and make it more probable that I was justly condemned, and censured by the Court, you do in your short story take this course:

1. First, You put upon me many odious, and reproachful Names: I am stiled by you an Antinomian, Familist, Libertine, Seducer; My conscience bears me witness, That I do not hold (so far as I know) any opinion of Sectaries, as such, nor any Doctrine condemned in any approved Council, or Synod, but such as is maintained by some Orthodox Divines, not dis∣consonant from the Harmony of Churches Confessions, though I do not build my Faith upon the Dictates of men, but only upon the written Word of God. I am not (through Gods in∣finite mercy) an Antinomian, Familist, Libertine, or any other Sectary, but a Christian. I do (with Mr. Calvin) prefer the Papists before them: Mr. Weld would drown me in that Pit of Heresies which was privily digged for me.

The Points of Doctrine which I held, wherein I did really differ from my Reverend Bre∣thren, in matters of greatest concernment, were (so far as I know) only these Five following Positions:

• 1. That to conclude that Christ belongs unto us from Qualifications precedent to Union is legal, and no conclusion of Faith.
• 2. That to conclude a good estate from Works, as first evidences of our union, is legal, and no conclusion of Faith.
• 3. That the Faith of Gods Elect by which they do believe on Christ, is grounded upon an absolute promise of grace.
• 4. That the first evidence of Gods grace and mercy in giving of us Christ, is the inward witness of the spirit, in an absolute promise of Grace.
• 5. That in our passive conversion, we are justified by a passive reception of Christ, prece∣dently (in order of nature) to our act of beleeving.

If I may justly be branded for an Antinomian, Libertine, Familist, Seducer, by reason of the Assertions, or such as are dependent upon them, I cannot justifie my self: yet let me be con∣vinced that they, or any of them, are erronious, I shall by Gods grace retract. Errare possum Haereticus esse nolo.

2. Secondly, You would make your Reader beleeve, page 25. That in the Synod I disputed, and maintained these Points contained in your Charge, which you call the ground-work of my imagined Sedition. You know very well, Brother Weld, that long before the Synod in my An∣swer to the Elders, I disowned them as wicked Errours shewing that they were your groundless Inferences, and is it likely I should defend them in the Synod? There was no such matter. The Positions which I brought into the Synod, (to my best knowledge) were these ensuing, which I shall explicate, and confirm.

THESIS, I. That Assurance of Justification from Works of Sanctification, is not our Assurance of Faith.

Assurance of Faith may be taken in a Twofold sense; 1. Largely, for whatsoever assurance we have of Gods special love to us in Christ, from Scripture-grounds, in which sense a con∣clusion deduced from true Works of Sanctification, is a conclusion of Faith, beleeved in its pre∣mises, or one of them; the other being known by spiritual sense. The witness which the spirit gives in a conditional promise, is as true, as that which he bears in an absolute promise. No

man living (saith Vega) should ever draw me to doubt of my being in the state of Grace, if I might infer it out of two Propositions, the one beleeved, and the other made some way evident unto me. 2ly. Assurance of Faith may be taken strictly, and properly, for our first perswasion we have of Gods mercy towards us in Christ. 1 Thess. 1.5 This distinction is in use amongst Protestant Writers, and the Papists understand them in this sense. Certainty (saith Mr. Per∣kins) is either of Faith, or Experimental, which Papists call Moral. Certainty by Faith is to apply the promise of salvation to our selves, and to beleeve without doubting, that remission of sins belongs unto us. Moral certainty is that which proceeds from Works of sanctification, as signs and tokens of true Faith. Treat. of Con. cap. 3. Bellarmine doth acknowledge this Mo∣ral certainty, with this difference from us, That it is only conjectural: but he will by no means admit of that absolute perswasion, precedent to our works, calling it the Lutheran presumption. They (saith he) will have their certainty to go before their works, and not to follow them. Tom. 4. Cap. 9. De Justificatione. So that in this Thesis: I do not deny simply, that we have any assurance of Justification from our works of sancttification, (far be it from me,) but that the as∣surance which we have from our works, is our first perswasion of Gods Grace, and mercy to∣wards us in Christ, which properly, in strictness of speech, is called an assurance of Faith, is denied by me. In which respect I said in my Sermon, That our first perswasion of Gods love was not by faith it self. 1. By faith as an argument, though it be by faith as an organ, or in∣strument. Consonant to this is that which is affirmed by Zanchy in his dispute with Mazhac∣chius, about the order of evidencing our election, page 361. Thus he writes; Quis hic non videat apertè qualis fuerit sententia Buceri in hâc materiâ? Nimirum, ut incipiamus à priori, id est, contemplatione soluis divinae bonitatis, & gratiae in Christo oblatae & in Evangelio reve∣latae: Et inde certam persuasionem concipiamus, nos vere fuisse ad aeternam salutem electos, ideoque; nunc efficaciter vocari. Deinde descendamus ad id, quod etiam revera est posterius, nimirnm ad certum fidem, assensum, & obsequium vocanti praebendum. This is all which I do herein assert, That our first perswasion of Gods mercy towards us in Christ, is not founded upon any arguments taken from our works of sanctification, which I have aboundantly proved in my second Proposition, whether I refer the Reader.

THESIS, II. That Justification goes in order before our Beleeving.

Justification by a passive Faith, goes in order of Nature before our act of beleeving, which is thus confirmed.

1. We have the Spirit of Adoption, are made partakers of divine Nature, become new creatures, before we put forth any act of Faith, 1 Joh. 5.1. Joh. 1.12, 13. This is Mr. Cal∣vins Note upon this 13. vers. Negat Evangelista posse quemquam credere nisi qui ex Deo ge∣nitus est. Now whereas it seems by the twelfth verse that we are not the sons of God, but con∣sequently to our act of beleeving, he doth thus answer it; In respect of our sense we do not begin to be the sons of God, but after faith.

2. We are no sooner living in the first Adam, but his sin is imputed unto us, before we commit any actual sin, Rom. 5. and by the like reason, as soon as we live in the second Adam, his righteousness is imputed unto us, before we put forth any act of righteousness. As in car∣nal Generation all men are born sinners, even by imputation: So in spiritual regeneration, all men are born righteous, having the righteousness of Christ imputed to them.

3. If we be not justified antecedently to our act of beleeving, then can a man in the state of condemnation, do that eminent work of God, to beleeve on Christ, whereas except we be in

Union with Christ, and so by consequence in the state of Grace, we can do nothing, Joh. 15.5. To Beleeve is the act of a Person either in the state of Grace, or in the state of condemnation. Not of condemnation; therefore of grace, and we are justified before our act of Faith.

4. Elect Infants dying before they come to years of discretion, or sanctified in their Mothers Wombs, are justified by the habit of Faith: Persons in this state of Grace being adulti, cease not to be justified when they fall into sownes, or otherwise put forth no act of Faith, which, (I suppose) would follow, were they not justified by the seed of Faith. If the seed failed in such a case, so much as the act doth, by what band should they be united unto Christ? And how could persons out of union with Christ be justified? The Belgick Professors in the Synod of Dort, give this as a reason, Why the Faith by which we are first converted, and from which we are called Beleevers, is not an act but an habit infused of God, because otherwise, oft upon one and the same day, we should be Beleevers, and Unbeleevers; the children of God, and the children of the Devil. It would (I conceive) upon the same ground follow, That were we not justified by rhe habit of Faith, but only by the act, we should many times be successively justified, and unjustified. Chamier thus expresseth himself, I say it is most true, That justi∣fying Faith doth follow, if not in time, yet in order justification. Mr. Cotton saith in his New Covenant, page 55. A man is as passive in regeneration, as in his first generation; only God giveth his spirit, that doth unite us unto Christ, which is received by Faith, together with A∣doption, and Justification: and yet by the act of Beleeving we are justified also, Gal. 2.16. that is manifested to be justified in our own consciences.

Object. 1. This is against the judgement of our Orthodox Divines, who generally make Faith an instrumental cause of our Justification.

Answ. They who do affirm, That in our active conversion, we perceive, and receive Christ by an act of Faith, do not deny a passive reception precedent to that act, in our conversion, wherein we are altogether passive.

Object. 2. The Scripture never saith, That we are justified by the habit of Faith, but rather by the act.

Answ. The Scripture doth not say, That we are justified by the habit, or act of Faith in terminis, but in sense. These are frequent Gospel expressions, We are justified by Faith. Faith is taken as well for the habit, as the act. When Faith is said not to fail, that is to be understood of the habit: When we are commanded to Beleeve, that is meant of the act. Bucer (saith Zanchy) is not ashamed to say, That we beleeve sometimes in act, sometimes only in habit, There is no condemnation to them which are in Christ Jesus. Let a man be in Christ, whether by the act, or by the habit of Faith, he is justified. Which way soever Christ, and his righteousness is made ours, this righteousness is counted to us for ours by God, who counts things as they are.

Object. 3. He that beleeveth not, is condemned already, Joh. 3.18. We are not then justified, but consequently to our act of beleeving.

Answ. The act of Faith doth ever follow the habit, and in order of time, they can scarce be distinguished the one from the other: But in order of causality, Gods work goes before ours. A Christian is in the order of nature, in the state of grace before Faiths act, though not in time. In a word, when it is said, He that beleeveth not, is condemned already; it must be understood thus: He that beleeveth not either actu secundo, or actu primo, else what will be∣come of us when we are asleep, and put forth no act of beleeving?

Object. 4. If we be justified antecedently to our act of Faith, then justification goes before vo∣cation, contrary to that Rom. 8.30. And whom he called, them he also justified.

Answ. That doth not follow; Vocation is a gracious act of God, by which we are brought into fellowship with Christ, 1 Cor. 1.9. We are in our effectual call, drawn into union with Christ, by a Physical act of God, in our passive conversion, precedently to our act of beleeving. Faith goes in order before justification, both in our passive, and active conversion: the habit in the one, and both habit, and act in the other.

THESIS, III. That the Faith of Gods Elect, whereby they do beleeve on Christ, is grounded upon a free, simple, absolute promise of Grace.

The Question is, Whether God in the Gospel do first reveal his special love to his Elect, in giving of them Christ, and blessing through him, in a conditional promise, or in an absolute promise? I say in an absolute. These are my Arguments.

1. Almighty God himself, the Prophets, Angels, John Baptist, Christ, and the Apostles, in the publishing of the Gospel, have ever propounded Christ to be beleeved on, in an absolute promise of Grace, Gen. 3.15. & 15.5. Isa. 9.6. Hos. 2.19, 20. Luk. 2.10, 11. Matth. 3.2. & 4.17. & 10.7.

2. The Elect have alwayes founded that act of Faith, by which they did beleeve on Christ, upon this principle, Abraham beleeved on the Lord, and it was counted unto him for righte∣ousness. Upon what promise did he ground his Faith? Upon this absolute promise, Thus shall thy Seed be, Gen. 15.5, 6. This Faith of Abraham is made a patern for all the spiritual seed of Abraham to follow, Rom 4.23, 24, 25. Paul describeth the Faith by which he spiritually lived, Gal. 2.20. In what Promise was Christ revealed? Even in this absolute Declaration of Gods good Will towards him: who loved me, and gave himself for me. The Apostle tells us, That all the Elect are born as Isaac was: Now we Brethren, as Isaac was, are the children of the Promise, Gal. 4.28. In what form runs the Promise? This is the word of Promise; At this time I will come, and Sarah shall have a Son, Rom 9.9. The children of this absolute Promise are counted for the seed, vers. 8.

3. The proper immediate effects of justifying Faith, do strongly argue, That it is built up∣on an absolute promise powerfully applyed by the spirit, in our effectual call. How comes Faith to work by Love? It apprehends Gods love to us in Christ. How doth it cause Re∣joycing? It beholds Christ given for us, and to us out of Gods eternal love: Abraham re∣joyced to see Chrtsts day, and he saw it, and was glad, Joh. 8.56. How doth it beget Peace? It looks at God as reconciled unto us in Christ. How doth it cause Repentance? It makes us apprehensive that we have sinned against our Saviour. Omnium appetitivorum motuum causa est bonum, vel malum apprehensum.

4. As in Conjugal Contracts amongst us, the Husband doth first make known his Love, and express his absolute consent: so doth Christ when he doth betroth the Church of his Elect unto himself in their effectual Call. I will say unto them that were not my People, Thou art my People, and they shall say, thou art my God, Hos. 2.23.

5. If our Faith be not founded upon an absolute Promise, then is not the Covenant of Grace established upon better Promises (for form) than the Covenant of Works, contrary to that which is affirmed by the Apostle, Heb. 8.6, 7, 8, 9, 10, 11, 12. The New Cove∣nant Promises are better than the Old, in this respect amongst the rest, That they are absolute, or upon conditions absolutely promised.

6. The absolute Promises are either only to be propounded to Beleevers antecedently; or

else also to Unbeleevers for the begetting of Faith: But they are not only to be propounded to Beleevers antecedently. They were no Beleevers, to whom the Lord by the Prophet Hosea applies the absolute Promises, Hos. 2.19, 20. being such as were unmarried, and not betrothed to what end did he propound them, if not to build faith upon?

7. There is no conditional Promise, or Grant in all the Word of God, wherein Christ doth convey himself over to us, for the beginning of Salvation. Christ doth absolutely pro∣mise to give us a new heart, inhabit in us his Spirit, Ezek. 36.26, 27. What ever the Re∣monstrants say, to put in any condition, is against Scripture and Reason. Wherefore we must beleeve on Christ, and receive him as given in an absolute Promise of Grace. This ve∣ry Doctrine which teacheth us to ground our faith, whereby we are perswaded of Gods Love to us in Christ, upon an absolute Promise, is maintained by Zanchy in his Miscellanies against Marbuchius, who objects against it as one of Zanchy's Errors, and new Revelations: but he doth earnestly contend for the truth hereof, affirming of it to be the Judgment of Bucer, and that conformable to the Scriptures. Which he could not but imbrace, proving it by Four Ar∣guments, and Answers three Objections. The Definition of Justifying Faith, given by Dr. Zanchy, and Mr. Calvin, declares them to be of this mind: Faith (say they) is a stedfast and assured knowledg of Gods kindness towards us, which being grounded upon the truth of the free Promise in Christ, is both revealed to our minds, and sealed in our hearts, by the Ho∣ly Ghost. They make two Essential parts of Faith, 1. An apprehension of Gods Love to us in Christ, which is an act of the Intellect. 2. A receiving and imbracing of Christ, which is an act of the Will: And they ground both these Acts upon a free Promise of Grace, effica∣ciously applied by the Holy Ghost. These are the words of Mr. Calvin upon Gal 3.7. Faith is not an imagination of our own forging: it is an assuredness which we conceive of Gods Good∣ness, when he cometh unto us, and uttereth familiarly his love that he beareth to us. This hath been the constant Definition of Justifying Faith, given by our Orthodox Divines in Luthers time, and of many since: Fides est certa persuasio, et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quâ cum servatorem am∣plectimur hâc fiduciâ, quod crucifixus, & mortuus sit in propitiationem pro peccatis, non aliarum tantum, sed et meis. Melanchthon, Beza, with many others, describe Faith after that man∣ner, and generally, this is part of the description of it: Faith is a certain perswasion of Gods mercy towards us in Christ; which they could not do, did they not ground it upon an absolute Promise. All our Expositors of the Creed, who make this part of the meaning of that Article, I beleeve in Jesus Christ, to be, I beleeve that Christ is mine, and place it before that act of the heart, by which we rely on Christ, do found it upon an absolute Promise. Mr. Perkins in his Exposition of the Creed, saith, That no man can put his confidence in God, till he be first perswaded of Gods mercy towards him in Christ. This is Mr. Dikes Judgment on Phil. 5. First we must beleeve that Christ is ours, before we can be able to commit our selves to him, for the will and affections follow the understanding. Mr. Cotton in his N. Covenant, de∣clares himself fully to be of this Judgment, and saith, Faith to receive Christ, is ever upon an absolute Promise. pag. 56. which is as much as I affirm.

Object. 1. The Promise propounded in the Gospel, for the begetting of faith, is conditional, Beleeve, and be saved.

Answ. That is not the Gospels first Promise. There is an absolute indefinite Promise (I take an absolute Promise for that, which shall certainly be accomplished in Gods Elect) precedent to this, viz. The Kingdom of Heaven is at hand, to which the command of Belee∣ving in the conditional Promise, hath relation. As in the Covenant of Works, first there is an absolute Law given, and then a conditional Covenant made, Do this, and live: So in the Covenant of Grace, first there is made an absolute Promise of Salvation through Christ

(taking absolute in that sense which I have named) and then a conditional Covenant, Be∣leeve, and be saved. When I am commanded to beleeve the Gospel, or beleeve on the Lord Jesus Christ, it is intended, that I beleeve this absolute Promise, not only Historically, but Applicatorily, and that I receive and relie upon Christ promised, and then I shall not perish, but have everlasting life. The act of faith is not terminated in the Promise, but in the simple term Christ.

Object. 2. There is no absolute Promise of Salvation through Christ, in all the Gospel.

Answ. That is not so. The first Gospel Promise of Grace and Life was absolute, The seed of the Woman shall bruise the Serpents head, Gen. 3.15. This is renewed to Abraham, In thee shall all Families of the Earth be blessed, Gen. 12.3. Is not this a simple categorical Proposition, and Declaration of Gods good will in Christ to the World? And this was Gos∣pel which was preached unto Abraham, Gal. 3.8. To make things more clear: Take an ab∣solute Promise, for that which shall certainly be accomplished, and then the Gospel alwaies be∣gins with an absolute Promise both of end, and means, to wit, Salvation, and all means ten∣ding thereunto, with relation to Gods Elect: of which kind are the Promises before mentio∣ned, Gen. 3.15. and 12.3. Let an absolute Promise be taken for that which shall receive its accomplishment, without any gracious precedent act of ours, and then the beginning of our Salvation, to wit, a new heart, a new spirit, and faith it self, is absolutely promised, Jer. 3.33, 34. Ezek. 36.26, 27. If by Salvation be meant the continuance, perfecting, and con∣summation of Salvation in Gods eternal, and everlasting Kingdom, that is indeed promised upon condition, we put forth acts of faith, repentance, holiness, and righteousness throughout the whol course of our lives; all which conditions (as hath been said) are absolutely pro∣mised, Ezek. 36.27. Conditiones N Faederis, non tantum praeceptae sunt, sed etiam pro∣missae, Embd. Min. in the Synod of Dordt.

Object. 3. The Promises to save absolutely, and upon condition of beleeving, are inconsi∣stent.

Answ. 1. To promise the beginning of Salvation absolutely, and the continuance, and ac∣complishment of Salvation, upon condition of an holy, penitential faith, stand well together. 2. To promise absolutely, that is, assuredly, the continuance, perfecting, and consummation of Salvation upon condition we actually beleeve, repent, and obey, is not inconsistent, because the conditions are absolutely promised.

Object. 4. The absolute Promise of Salvation through Christ, propounded in the Gospel, is not particular, and personal, but general, and indefinite: and therefore if we beleeve it by par∣ticular application, we beleeve more than is revealed.

Answ. Though the absolute Promise of Salvation through Christ, be general, and indefi∣nite; yet is it made particular to every Elect Person, in his effectual call. This Promise is held forth with a commandment to apply it, and make it particular. So saith Zanchy, Lib. 5. De Naturâ Dei, Cap. 2. and Mr. Perkins upon Gal. 2. When we are commanded to beleeve on the Lord Jesus Christ, this is one act that is required of us, to beleeve that Christ is ours, 1 John 5.13. Whilst this Gospel is in preaching in our effectual Vocation, the Lord sends the spirit of Adoption into our hearts, gives us a new heart, and a new spirit, which new spi∣rit perswades us to beleeve, and apply the Promise, and Christ promised, and it is all one as if he should call us by name, Isa. 43.1. John 10.3. They who are thus perswaded by Christ, not only outwardly by his Word, but inwardly by his Spirit in their hearts, have a good ground to beleeve that the Promise belongs unto them, and that Christ is theirs, nor do they herein beleeve more than is revealed. To beleeve what Christ commands, is no Enthu∣siasme.

Object. 5. If all to whom the Gospel is preached, are commanded to beleeve, that the abso∣lute Promise belongs unto them, then are Reprobates commanded to beleeve a lye.

Answ. Zanchy upon Hos. 2.1. and Mr. Perkins in his Treatise of Predestination, answers thus in effect: Let Reprobates beleeve, and they shall not find it false, but true. But because our act of Beleeving, works no change in the Object; and our beleeving, makes not a thing true, but it must be true before we beleeve, it is not satisfactory to me. Before I set down mine own apprehensions (with humble submission to better Judgments) I think it requisite that some things should be premised: 1. I imbrace it for an undoubted truth, That falsum non est objectum fidei: The Spirit of Truth doth not perswade men to beleeve Lyes. The Spi∣rit is truth, and is no lye, 1 John 2.27. 2ly, All to whom the Gospel cometh, are not only bound to put forth acts of Evangelical obedience, but to have the principles of these acts: for we lost in Adam the very principles of yielding obedience to the holy Will of God, to wit, Integrity of Nature, with the presence and assistance of Gods gracious Spirit. So that it is a sin to be unregenerate, and to want the spirit of Grace, where the Gospel is preached, Jude, 19. 3ly, When Reprobates are commanded to beleeve, the Lord requires of them these two things, 1. That they have a new heart, and a new spirit, which is the spirit of Adoption, Ezek. 18.31. 2ly, That they Elicite an act of Faith, from this new heart excited by this new spirit. Let Reprobates then (according to the true sence of the Gospels Command) have a new heart, and a new spirit, and beleeve from these principles, that the absolute promise of Grace belongs unto them, and they shall not beleeve a lye. Neither are Elect, nor Repro∣bates commanded actually to beleeve, immediately from the principles of Nature, but by the intervening of a new heart, and a new spirit, which are the principles of Grace: let these in∣tervene, and then it is not required that they beleeve more than is revealed, and true. All true Christians beleeve that this Promise belongs unto them, in habit, inclination, desire, or act, of which there are many degrees.

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.

A Postscript.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What credit is to be given to the wittness borne a∣gainst me by Mr. Weld, and Mr. Rutherford wil more evidently appeare by these opposite Testimonies which I do here annex.

Mr. Cotton in his answer to Mr. Baly Pag. 60. 61. Makes this report; Neither the Church nor my selfe did ever look at Mr. Wheelwright either as an Antinomian or Familist Many of us knew that he had taken good pains against both, and in that very place where he was wont to preach; insomuch that one of his hearers (who since joyned to Mr. Gortons so∣ciety) openly contested against his doctrine as false, and Antichristian. And when Mr. Wheelwright, was put out of this Country (though he be since restored) ye if he had cleaved to the errors the companys fel into, he would never have refused their earnest invitation, and cal of him, to Minister unto them. They sent to him, and urged him much to come to them to a far richer soyl, and richer company then where he lived: yet he constantly refused, and upon that very ground because of the Corruption of their judgments: Professing often while they pleaded for the Covenant of grace, they tooke away the grace of the Covenant.