The Rise Reign and Ruin of the Antinomians Familists and Libertines, Apology for court proceedings
A brief Apology in defence of the General Proceedings of the Court, holden at Boston the Ninth day of the First MonethMonth, 1636. against Mr. I. Wheelwright a Member there, by occasion of a Sermon delivered there in the same Congregation.
FOrasmuch as some of the Members of the Court (both of the Magistrates and Deputies) did dissent from the major part, in the judgement of the cause of Mr. Wheelwright, and divers others have since censured the proceedings against him as unjust, or (at best) over hasty, for maintaining of which Censures, many untruths are like to be spread abroad, whereby the most equal Judges may be in danger of prejudice; and so the honour not of the Court only, but also of the trial and justice it self may be blemished: It is thought needful to make this publick Declaration of all the proceedings, with the reasons and grounds thereof, so far as concerneth the clearing of the Justice of the Court. As for such passages as fell by occasion, and are too large to be here inserted, such as desire to know them, may receive satisfaction from three or four of Boston (being Mr. Wheelwright his special friends) who took all by Characters (we doubt not) will give a true report thereof; As for such as have taken offence, that the cause was not first referred to the Church, we desire them to consider these reasons.
1. This case was not matter of Conscience, but of a civil nature, and therefore most proper for this Court to take Cognizance of, and the rather for the special contempt which had been offered to the Court therein, and which the Church could not judge of. 2. In some cases of religious nature, as manifest heresie, notorious blasphemy, &c. the Civil power may proceed, Ecclesia inconsulta, and that by the judgment of all the Ministers. 3. It had been a vain thing to refer a cause to the judgment of those who had openly declared their prejudice therein, both in the Court and otherwise, as by two Petitions under the hands of most of them, delivered into the Court on his behalf, did plainly appear. 4. The heat of contention and uncharitable censures which began to overspread the Countrey, and that chiefly by occasion of that Sermon, and the like miscarriages, did require that the Civil Power should speedily allay that heat, and bear witness against all seditious courses, tending to the overthrow of Truth and Peace amongst us, and this only by way of entrance to the matter which now followeth.
In the beginning of the Court, the Deputies upon the Fame of a Sermon delivered by Mr. Wheelwright (upon the first day) which was supposed to tend to sedition, and disturbance of the publick Peace, desired that he might be sent for, which the Court ass…nting unto, one of the Magistrates (his special friend) undertook to give him notice thereof, and accordingly at the next meeting he was in the Town. ready to appear, when he should be called for, which was not till two or three days after, and then he was sent for (not by the Marshal, as the usual manner is; but) by one of the Deputies his intimate friend, upon his appearance he was made acquainted with the cause why he was sent for, viz. To satisfie the Court about some passages in his Sermon, which seemed to be offensive, and therewith a copy of it was produced, and he was demanded whether he would own it, whereupon he drew forth another copy which he delivered into the Court, as a true copy, (for the substance of it) so he was dismissed very gently, and desired to be ready when he should be called for again.
The next day he was again sent for by the former Messenger: About this time a Petition was delivered into the Court, under the hands of above forty persons, being most of the Church of Boston, (being none of the Petitions before mentioned which were delivered after) to this effect, that as free-men they might be admitted to be present in the Court in causes of Judicature, and that the Court would declare whether they might proceed in cases of Conscience, without referring them first to the Church. To this the Court answered on the backside of the Petition, that they did conceive the Petition was without just ground, for the first part of it, the Court had never used any privacy in judicial Proceedings, but in preparation thereto by way of Examination of the party, &c. they might and would use their liberty, as they should see cause; and for the other part of the Petition, when any matter of Conscience should come before them, they would advise what were fit to be done in it.
When Mr Wheelwright came in, the Court was private, and then they told him they had considered of his Sermon, and were desirous to ask him some questions which might …nd to clear his meaning, about such passages therein as seemed offensive; he demanded whether he were sent for as an innocent person, or as guilty? It was answered neither, but as suspected only; Then he demanded who were his Accusers? It was answered, his Sermon; (which was there in Court) being acknowledged by himself they might thereupon proceed, ex officio: at this word great exception was taken, as if the Court intended the course of the High Commission, &c. It was answered that the word ex Officio was very safe and proper, signifying no more but the Authority or Duty of the Court: and that there was no cause of Offence, seeing th… Court did not examine him by any compulsory means, as by Oath, Imprisonment, or the like, but only desired him for better satisfaction to answer some questions, but he still refused, yet at last through perswasion of some of his friends, he seemed content; The question then put to him was, whether before his Sermon he did not know, that most of the Ministers in this Jurisdiction did teach that Doctrine which he in his Sermon called a Covenant of Works; to this he said, he did not desire to answer, and thereupon some cryed out, that the Court went about to ensnare him, and to make him to accuse himself; and that this question was not about the matter of his Sermon, &c. Upon this he refused to answer any further, so he was dismissed till the afternoon; the reason why the Court demanded that question of him, was not to draw matter from himself whereupon to proceed against him, neither was there any need, for upon a conference of the Ministers not long before there had been a large dispute between some of them and himself about that point of evidencing Justification by Sanctification; so as the Court might soon have convinced him by Witnesses, if they had intended to proceed against him upon that ground.
In the afternoon he was sent for again in the same manner as before, and the Ministers also being in the Town, and come hither to confer together for further discovery of the ground of the differences which were in the Countrey about the Covenant of Grace, &c. they were desired to be present also at the Court, to bear witness of the Proceedings in the case, and to give their Advice as the Court (upon occasion) should require: so the doors being set open for all that would to come in (and there was a great Assembly) and Mr. Wheelwright being willed to sit down by the Ministers, his Sermon was produced, and many passages thereof were read to him, which for the better understanding we have digested into this order following.
He therein describeth two Covenants, the Covenant of Grace, and the Covenant of Works; the Covenant of Grace he described to be, when in the point of Justification, and the knowledge of this our Justification by Faith, there is nothing revealed but Christ Jesus; but if men think to be saved, because they see some works of Sanctification in themselves, as hungring and thirsting, &c. this is a Covenant of works; if men have revealed to them some work of Righteousness, as love to the brethren, &c. and hereupon come to be assured that they are in a good Estate, this is not the assurance of Faith, for Faith hath Christ revealed for the object, therefore if the assurance of a mans Justification be by Faith, as a Work, it is not Gospel.
Having thus described those who go under a Covenant of Works, he pronounceth them to be Enemies to Christ, to be Antichrists, to be flesh opposed to spirit; such as will certainly persecute those who hold forth the Truth, and the ways of Grace, he resembleth them to the Philistines, who stop up with the earth of their own Inventions, the Wells of true Believers; he resembleth them also to Herod, who would have killed Christ so soon as he was born, and to Herod and Pilate who did kill Christ when he came once to shew forth himself, and would have kept him eternally in the Grave; he further describeth them out of the second Psalm, to be the people of God, as the Iews were, and such as would take away the true Christ, and put in false Christs, to deceive if it were possible the very Elect; he also describeth them by that in Cant. 10. 6. they make the Children of Grace, keepers of the Vineyard, they make them travel under the burden of the Covenant of Works, which doth cause Christ many times from them. He cometh after to an use of Exhortation, wherein he stirreth up all those of his side to a spiritual Combat, to prepare for battle, and come out and fight against the Enemies of the Lord; (those under a Covenant of works) he shews whom he meaneth thus to excite, alluding to David's valiant Men, to Baruch, Deborah, Iael, and all the men of Israel, and bind them hereunto under the curse of Meroz; He further exhorteth them to stand upon their guard, &c. by alluding to the 600 valiant Men, who kept watch about the Bed of Solomon, a type of Christ; then he incourageth those of his side against such difficulties as might be objected; as 1. If the Enemies shall oppose the way of God, they must lay the more load upon them, and kill them with the word of the Lord, and there he alludeth to those places which speak of giving the Saints power over Nations, binding Kings in Chains, and of threshing Instruments with Teeth, and foretels their flight by that in Esa. 21. 15. They shall flee from the Sword, &c.
2. Though the Enemies under a Covenant of Works be many and strong, (as he confesseth they are) yet they ought not to fear, for the battle is the Lords, this he inforceth by that in Iosh. 23. 10. One of you shall chase a thousand, and that of Ionathan and his Armour bearer.
3. Against tenderness of heart which they might have towards such under a Covenant of works, as are exceeding holy and strict in their way, he animateth his party by perswading them, that such are the greatest Enemies to Christ; this he seeks to illustrate by resembling such in their zeal, to Paul when he was a Persecutor, and in their Devotion to those who expelled Paul and Barnabas out of Antioch. He taketh it for granted, that these Holy Men trust in their Righteousness, and that it thrusteth out the Righteousness of Christ, and so concludes and foretels from Ezek. 33. They shall die, and their Righteousness is accursed, yet they transform themselves (saith he) into Angels of Light.
4. That his party might not fear lest he should break the rule of Meekness, &c. he bringeth in the Example of Stephen, Act. 7. 58. and the Example of Christ, Ioh. 8. 44. and Mat. 23. 23.
5. To those who might fear, lest this strife should cause a combustion in Church and Common-wealth, he answers and tells them plainly it will do so, but yet to uphold their hearts, he arms them with the Prediction of Christ, Luk. 12. 49. and tells them that it is the desire of the Saints, that that fire were kindled, and with that in Esa. 9. 5. which he interprets of Michael and the Angels, and with that in Mal. 4. 2. and by that in the Revelation, the Whore must be burnt.
6. He arms them against persecution, by exhorting them not to love their lives unto the death, but be willing to be killed like sheep, seeing it is impossible to hold forth the Truth of God with external peace and quietness: This he inforceth by the Example of Sampson, who slew more at his death than in his life.
These passages of his Sermon being openly read Master Wheelwright did acknowledge and justifie the same, and being demanded (either then or before) whether by those under a Covenant of works he did mean any of the Ministers and other Christians in those Churches, he answer'd, that if he were shewed any that walked in such a way, as he had described to be a Covenant of Works, them he did mean. Here divers speeches passed up and down, whereof there was no special notice taken, as not material to the purpose in hand.
The Court proceeded also to examine some witnesses about another Sermon of his, whereat much offence had also been taken, and not without cause, (as appeared to the Court) for in that he seemed to scare men, not only from legal Righteousness, but even from Faith and Repentance, as if that also were a way of the Covenant of works; but this being matter of doctrine, the Court passed it by for the present, only they (and the Ministers present, divers of them) declared their grief to see such Opinions risen in the Countrey of so dangerous Consequence, and so directly crossing the Scope of the Gospel, (as was conceived) and it was retorted upon him, which he in his Sermon chargeth his adverse party with, (tho' uncharitably and untruly) when he saith they would take away the True Christ, that to make good such a Doctrine as he held forth (to common intendment) must needs call for a new Christ, and a new Gospel, for sure the old would not own or justifie it.
Then the Court propounded a question to the Ministers, which (because they desired time of consideration to make answer unto) was given them in writing upon the outside of Master Wheelwrights Sermon in these words; Whether by that which you have heard concerning Mr. Wheelwrights Sermon, and that which was witnessed concerning him, ye do conceive that the Ministers in this Country do walk in, and teach such a way of Salvation, and evidencing thereof, as he describeth, and accounteth to be a Covenant of works? To this question (being again called for into the Court the next morning) they returned an affirmative answer, in the very words of the question, adding withal, that they would not be understood, that their doctrine and Master VVheelwrights about Justification and Salvation, and evidencing thereof, did differ in all things, but only in the point presented, and debated now in Court, and that of this their answer they were ready to give reasons when the Court should demand them, and that to this they consented, except their Brother the Teacher of Boston: After this (by leave of the Court) the Ministers all spake one by one in order, some more largely, laying open by solid Arguments, and notorious Examples, the great dangers that the Churches and Civil State were fallen into, by the differences which were grown amongst us in matters of Religion, offering themselves withal to imploy all their studies to effect a Reconciliation, shewing also their desires that Mr. VVheelwright would be with them, when they should meet for this purpose, and blaming his former strangeness as a possible occasion of these differences of Judgment. Others spake more briefly, but consented with the former; and all of them (as they had occasion to speak to Mr. VVheelw. or to make mention of him) used him with all humanity and respect; what his carriage was towards them again, those who were present may judge, as they saw cause.
The matters objected against Mr. VVheel being recollected, and put to the vote, the opinion of the Court was, that he had run into Sedition and Contempt of the Civil Authority, which accordingly was recorded to the same effect, and he was injoyned to appear at the next general Court to abide their further Sentence herein. And whereas motion was made of injoyning him silence in the mean time, the Ministers were desired to deliver their Advice what the Court might do in such a case: Their Answer was, that they could not give a clear resolution of the question at the present, but for Mr. VVheel. they desired that the Court would rather refer him to the Church of B. to deal with him for that matter; which accordingly was done, and so he was dismissed: Such of the Magistrates and Deputies, as had not concurred with the major part in the Vote, (some of them) moved that the dissent might be recorded, (but it was denyed) as a course never used in this or any such Court. Afterward they tendered a Protestation, which was also refused, because therein they had justifi'd Mr. VVheel. as a faithful Minister of the Lord Jesus, and condemned the Court for undue proceeding; but this was offered them, that if they would write down the words of the record, and subscribe their dissent, without laying such Aspersion upon the Court, it should be received.
Although the simple Narration of these Proceedings might be sufficient to justifie the Court in what they have done, especially with these of this Jurisdiction, who have taken notice of the passages in the general Court in Decem. last, yet for satisfaction of others to whom this case may be otherwise presented, by Fame or Misreport, we will set down some Grounds and Reasons thereof, some whereof were expressed in the Court, and others (tho' not publickly insisted upon, yet) well conceived by some, as further motives to lead their judgments to do as they did.
And, 1. It is to be observed, that the noted differences in point of Religion in the Churches here, are about the Covenant of Works, in opposition to the Covenant of Grace; in clearing whereof much dispute hath been, whether Sanctification be any evidence of Justification.
2. That before Mr. VVheel. came into this Country (which is not yet two years since) there was no strife (at least in publick observation) about that point.
3. That he did know (as himself confessed) that divers of the Ministers here were not of his Judgment in those points, and that the publishing of them would cause disturbance in the Country, and yet he would never confer with the Ministers about them, that thereby he might have gained them to his opinion, (if it had been the truth) or at least have manifested some care of the publick Peace, which he rather seemed to slight, when being demanded in the Court a Reason of such his failing, he answer'd that he ought not to consult with flesh and blood, about the publishing of that Truth which he had received from God.
4. It was well known to him that the Magistrates and Deputies were very sensible of those differences, and studious of pacifying such minds as began to be warm and apt to contention about them, and for this end at the said Court in December, (where these differences and alienations of mind through rash censures, &c. were sadly complained of) they had called in the Ministers, and (Mr. Wheel. being present) had desired their advice for discovery of such dangers, as did threaten us hereby, and their help for preventing thereof; and it was then thought needful, to appoint a solemn day of humiliation (as for other occasions more remote, so especially) for this which more nearly concerned us, and at this time this very point of evidencing Justification by Sanctification set into some debate, and Mr. Wheel. being present spake nothing, though he well discerned that the Judgment of most of the Magistrates and near all the Ministers closed with the affirmative.
5. That upon the said fast (Mr. Wheel. being desired by the Church to exercise as a private Brother, by way of Prophecy) when Mr. Cotton teaching in the afternoon out of Isa. 58. 4. had shewed that it was not a fit work for a day of Fast, to move strife and debate, to provoke to contention, &c. but by all means to labour pacification and reconciliation, and therein had bestowed much time, and many forcible arguments, yet Mr. Wheel. speaking after him, taught as is here before mentioned, wholly omitting those particular occasions which the Court intended, nay rather reproving them, in teaching that the only cause of Fasting, was the absence of Christ, &c. and so notwithstanding the occasion of the day, Mr. Cottons Example, the intent of the Court for procuring peace, he stirred up the people to contention, and that with more than ordinary vehemency. Now if any man will equally weigh the proceedings of the Court and these observations together, we hope it will appear that Mr. Wheelwright was justly convicted of Sedition and Contempt of Authority, and such as have not leisure or will to compare them together, may only read that which here followeth, and receive satisfaction thereby, carrying this along with them, that the acts of Authority holding forth the face, and stamp of a divine Sentence, should not be less regarded than the actions of any private brother, which a good man will view on all four sides before he judge them to be evil.
Sedition and Contempt are laid to his Charge.
Sedition doth properly signifie a going aside to make a party, and is rightly described by the Poet, (for it is lawful to fetch the meaning of words from human Authority) In magno populo cum saepe coorta est seditio saevitabque; animis, &c. whence it it doth appear that when the minds of the people being assembled are kindled or made fierce upon some sudden occasion, so as they fall to take part one against another, this is Sedition; for when that furor, which doth arma ministrare, is once kindled, the Sedition is begun, though it come not to its perfection, till faces & saxa volant: Tully saith, Seditionem esse dissensionem omnium inter se, cum …unt alii in aliud, when the people dissent in opinion and go several ways,
Isidore saith, Seditiosus est, qui dissensionem animorum facit & discordias gignit. He that sets mens minds at difference, and begets strife: And if we look into the Scripture, we shall find examples of sedition agreeing to these descriptions. The uprore mov'd by Demetrius, Act. 19. was sedition, yet he neither took up arms, nor perswaded others so to do, but only induced the minds of the people, and made them fierce against the Apostles, by telling them they were enemies to Diana of the Ephesians. Korah and his company moved a most dangerous sedition, yet they did not stir up the people to fight, only they went apart, and drew others to them against Moses and Aaron; here was nothing but words, and that by a Levite, who might speak by his place, but it cost more than words before it was pacified. Now in our present case, did not Mr. Wheel. make sides when he proclaimed all to be under a Covenant of works, who did not follow him (step by step) in his description of the Covenant of Grace? Did he not make himself a party on the other side, by often using these and the like words, We, Us? Did he not labour to heat the minds of the people, and to make them fierce against those of that side, which he opposed (and whereof he knew that most of the Magistrates and Ministers had declared themselves) when with the greatest fervency of spirit and voice, he proclaims them Antichrists, Enemies, Philistines, Herod, Pilate, persecuting Jews, and stirred them up on his part to fight with them, to lay load on them, to burn them, to thresh them, and to bind them in chains and fetters, to kill them and vex their hearts, and that under the pain of the Curse of Meroz? Tantaene animis coelestibus irae? Would one think that any heavenly Spirit could have breathed so much anger, when an Angel would have given milder language to the Devil himself? And all this without vouchsafing one argument to convince these Enemies of their evil way, or one word of Admonition or Advice to themselves, to draw them out of danger. But it is objected, that he expressed his meaning to be of a spiritual fighting and killing, &c. with the Sword of the Spirit only. It is granted he did so, yet his Instances of Illustration, or rather Inforcement, were of another nature, as of Moses killing the Egyptian in defence of his Brother; Sampson losing his life with the Philistines, the fight of Ionathan and his Armour-bearer, and of Davids Worthies, Baruc and Iael, &c. these obtained their Victories with Swords and Hammers, &c. And such are no spiritual Weapons, so that if his intent were not to stir up to open Force and Arms (neither do we suspect him of any such purpose, otherwise than by consequence) yet his reading and experience might have told him, how dangerous it is to heat Peoples affections against their opposites, a mind inflamed with indignation (among some People) would have been more apt to have drawn their Swords by the authority of the examples he held forth for the incouragement, than to have been kept to Spiritual Weapons, by the restraining without cautions; such as cannot dispute for Christ with Stephen, will be ready to draw their Swords for him, like Peter; for furor arma ministrat, like him who when he could not by any Sentence in the Bible confute an Heretick, could make use of the whole book to break his head; we might hold forth instances more than enough. The Wars in Germany for these hundred years arose from dissentions in Religion, and though in the beginning of the contention, they drew out onelyonly the Sword of the Spirit, yet it was soon changed into a Sword of Steel; So was it among the Consederate Cantons of Helvetia, which were so many Towns as nearly combined together, as ours here; so was it also in the Netherlands between the Orthodox and the Arminians; so hath it been between the Calvinists and Lutherans: In every place we find that the contentions began first by disputations and Sermons, and when the minds of the people were once set on fire by reproachful Terms of incendiary Spirits, they soon set to blows, and had always a tragical and bloody issue; And to clear this objection, Mr. Wheel. professed before-hand, what he looked for, viz. that his Doctrine would cause combustions even in the Common-wealth, as well as in the Churches, which he could not have feared if he had supposed (as in Charity he well might) that those who were set over the People here in both States, were indeed true Christians; yea, he not only confesseth his expectation, but his earnest desire also of such combustions and disturbances, when he saith, that it is the Saints desire to have the fire kindled, as if he were come among Turks or Papists, and not among the Churches of Christ, amongst whom Paul laboured to quench all fire of contention, but with the Corinthians, Romans, and Galatians, and wished that those were cut off who troubled them, setting a mark upon such as made division, and a note of a carnal mind: therefore this objection will not save him, his offence is yet without excuse, he did intend to trouble our peace, and he hath effected it; therefore it was a contempt of that authority which required every Man to study Peace and Truth, and therefore it was a seditious contempt, in that he stirred up others to joyn in the disturbance of that Peace, which he was bound by Solemn Oath to preserve.
But here he puts in a plea, that he did take the onelyonly right way for Peace, by holding out the Lord Jesus Christ in the Covenant of Free Grace, for without Christ there is no peace, but get Christ and we have all.
To this we reply, first, We would demand of him what he accounts a holding forth a Covenant of Grace? for, saving that he saith, this is a Covenant of Grace, that is a Covenant of Works, no Man can discern any such thing by his proofs, for there is not any one argument in his Sermon, to convince the judgment that so it is, and if we search the Scripture, we find in the Old Testament, Ier. 31. the Covenant of Grace to be this, I will write my Law in their hearts, or, I will be their God, &c. and in the new Testament we find, He that believes in the Lord Iesus Christ, shall be saved, and that it is of Faith, that it might be of Grace; but other Covenant of Grace than these, or to the same effect, are not in our Bibles.
Again, Tho' it be true, that get Christ and we have all in some respect, yet we must remember him of what he said with the same breath, that Truth and external Peace cannot possibly stand together, how then would he have us believe, that such a holding forth Christ should bring the desired Peace? This is some what like the Jewish Corban, I will give to God, and he shall help my Parents; or, as when a poor man stands in need of such relief, as I might give him, instead there of I pray to God to bless him, and tell him that the blessing of God maketh rich; or, as I give a Lawyer a Fee to plead my cause, and to procure me Justice, and when the day of hearing comes, he makes a long Speech in commending the justice of the King, and perswading me to get his favour, because he is the fountain of Justice; This is to reprove the wisdom of God, by looking that the supreme and first cause should produce all effects, without the use of subordinate and nearer causes and means; so a Man should live out his full time by God's decree onelyonly, without meat or medicine; this plea therefore will not hold, let us hear another.
It is objected, that the Magistrates may not appoint a Messenger of God, what he should teach: admit so much, yet he may limit him what he may not teach, If he forbid him to teach Heresie or Sedition, &c. he incurs as well a contempt in teaching that which he was forbidden, as sins in teaching that which is evil. Besides, every truth is not seasonable at all times, Christ tells his Disciples, That he had many things to teach them, but they could not bear them then, Joh. 16. 12. and God giveth his Prophets the Tongue of the Learned, that they may know how to speak a word in season, Isa. 50. 40. and if for every thing there be a season, then for every Doctrine, Eccles. 3. 1. The abolishing of the Ceremonial Law was a Truth which the Apostles were to teach, yet there was a season when Paul did refrain it, Acts 21. 24. and the same Paul would not circumcise Titus, though he did Timothy, so the difference of persons and places, made a difference in the season of the Doctrine: and if Mr. Wheelwright had looked upon the words which followed in the Text, Matth. 9. 16, 17. he might have learned, that such a Sermon would as ill suit the season, as old Bottles do new Wine, and by that in Esay before-mentioned, he might have had known the Spirit of God doth teach his Servants to discern of seasons, as well as of truths; for if there be such a point in wisdom as Men call discretion, sure Religion (which maketh truly wise) doth not deprive the Servants of God of the right use thereof. When Paul was to deal with the Sorcerer, who did oppose his Doctrine, Acts 13. he calls him the Child of the Devil, &c. but when he answered Festus, (who told him he was mad, and rejected his Doctrine also) he useth him gently, and with terms of honourable respect. Tho' Stephen calls the Jews stiff-necked, and of uncircumcised hearts, &c, as knowing them to be malitious and obstinate Enemies to Christ, yet Paul directs Timothy (being to deal with such as were not past hope, tho' they did oppose his Doctrine for the present) not to strive, but to use all gentleness, instructing them with meekness, &c. 2. Tim. 2. The Prophet Elisha when he speaks to Iehoram very roughly, as one not worthy to be looked at, yet he shews a different respect of Iehosaphat, tho' he were then out of his way, and under a sin, for which he had been formerly reproved, 2 King. 3. Christ himself, tho' he sharply reproveth the Pharisees, &c. yet he instructeth Nicodemus gently, when he objected against his Doctrine, and that somewhat rudely, Ioh. 3. The Apostles would not forbear to Preach Christ, tho' Rulers forbad them. Act. 3. yet another Prophet forbare at another season at the command of King Amasia, 2 Chron. 25. so we see that this Plea of Mr. VVheelwright is as weak as the former, and will not excuse him from Contempt.
If it be yet objected, that his Sermon was not at all for Contention, seeing he raised and pressed an use of brotherly love; we grant he did so, but it was ejusdem farinae, a Loaf of the same leaven with the other, for he applyeth it to those of his own party, to perswade them to hold together, and help one another against those of the other party, whom he setteth forth as their opposites, and encourageth them thereby by the Example of Moses, who in love to his brother killed the Egyptian.
A further objection hath been made against the proceedings of the Court, as if Mr. Wheelwright had not a lawful Tryal, as not being put upon a Jury of freemen. But the answer to this is easie, it being well known to all such as have understanding of matters of this nature, that such Courts as have power to make and abrogate Laws, are tyed to no other Orders, but their own, and to no other Rule but Truth and Justice, and why thrice twelve men sitting, as Judges in a Court, should be more subject to partiality than twelve such called as a Jury to the Bar, let others judge.
Now if some shall gather from that which is here before mentioned, viz. that every Truth is not seasonable at all times, if we shall grant that what Master VVheelright delivered was Truth, we must desire him to take only so much as we granted, viz. by way of Supposition only; for letting pass (as we said) such Points as were meerly doctrinal, and not ripe for the Court (depending as yet in Examination among the Elders) we may safely deny that those Speeches were Truths, which the Court censured for Contempt and Sedition, for a Brother may fall so far into Disobedience to the Gospel, as there may be cause to separate from him, and to put him to Shame, and yet he is not to be accounted an Enemy, 2 Thess. 3. Therefore when Mr. VVheelwright pronounced such (taking them at the worst he could make them) to be Enemies, &c. it was not according to the Truth of the Gospel. Again, to incense and heat mens minds against their Brethren, before he had convinced or admonished them, as being in an estate of Enmity, &c. is not to be termed any Truth of the Gospel; so likewise to bring extraordinary Examples for ordinary Rules, as of Iohn 8. 44. to incite his party to the like practise against such whose hearts they cannot judge of, as Christ could of theirs to whom he spake, is as far from the Rule prescribed to ordinary Ministers, 2 Tim. 2. 25. and to all Christians, Gal. 6. 1. and Iam. 3. 17. as that Example of Elijah (by which the Apostles would have called for fire from Heaven upon the Samaritans) was different from the Spirit whereof they were: so to resemble such among us, as profess their Faith in Christ only, &c. and are in Church-fellowship, and walk inoffensively, submitting to all the Lords Ordinances in Church and Common-wealth, to resemble such to branded Reprobates, and Arch-Enemies of Christ, such as Herod, &c. we suppose hath no warrant of Truth. We might instance in other like passages, as his ordinary inciting to spiritual Combats, by examples of bodily Fight, and bloody Victories, (being very unsuitable) but these may suffice to prove that all he spake was not true, and by this is the offence more aggravated, for if it were Seditious only in the manner, it must needs be much worse, when the matter it self also was untrue.
But if any shall yet pretend want of Satisfaction, by all that hath been produced, (for indeed it is beyond reason, how far prejudice hath prevailed to captivate some Judgments, otherwise godly and wise) and shall object further, that his Doctrine, &c. were general, and so could not be intended of any particular persons, we desire such, first to remember what application Mr. VVhe. made of the same in the open Court, viz. That he did intend all such as walked in such a way. Then again, let the c…se be put in a reversed Frame, some other had then taught, that all such as deny that Sanctification (as it is held by the other party) is a good evidence of Justification, and that say or have their Assurance by Faith, as a work of God in them, have it in the way of the Gospel, that these were Enemies to Christ, &c. Persecutors of the way of Grace, &c. and should have stirred up others against them, with like Arguments, and Vehemency, as Mr. VVheelwright did, there is no doubt but Mr. VVheel. and others of his opinion, would soon have pointed out those who must necessarily have been intended by it; for it is well known that some proper Adjunct, or some noted Circumstance may design a particular person or company, as well as names, so Christ points out Iudas by the sop, Paul the Jews, by those of the Circumcision, and the Antichrist, by That man of sin, &c.
But we meet yet with another objection, viz. that disturbance of unity is not Sedition, except it also lead to the hurt of Utility.
To this we answer, first, that if it tend immediately to such hurt; we deny the Truth of the Proposition,; for if in the time of Famine, a man should stir up the people to fetch Corn out of the houses of such as had it to spare, this were to an immediate publick Good, yet it were Sedition. If Ieremy (when he taught the Jews, that they ought to set free their Hebrew Servants) had also incited the servants to free themselves, this had not been free from Sedition, yet it had not been against publick utility; But they alledge the examples of Iehojadah, who caused a disturbance, yet without Sedition; we Answer, that case was very unlike to ours, for Iehojadah being High Priest, was also Protector of the true King, and so Chief Governour of the Civil State, and Athaliah being a meet Usurper, he did no other, then if a lawful King should assemble his Subjects to apprehend a Rebel; and though a Prince or Governour may raise a party to suppress or withstand publick enemies, or other evils, yet it doth not follow, that a private Man, or a Minister of the Gospel may do the like: we read, Nehem. 5. 7. that he raised a great Assembly against those who did oppress their brethren, but we read not that Ezra did so, upon the disorders which he complained of, and yet that which he did, in assembling of the People, for redress, &c. was by authority and counsel of the Nobles, Ezr. 10. 8.
2. That this course of Mr. Wheelw. did tend directly to the great hinderance of publick utility: for when Brethren shall look one at another as enemies and persecutors, &c. and when people shall look at their Rulers and Ministers as such, and as those who go about to take Christ and Salvation from them, How shall they join together in any publick Service? How shall they cohabit and trade together? How hardly will they submit to such Over-seers? How will it hinder all affairs in Courts, in Towns, in Families, in Vessels at Sea, &c. and what can more threaten the dissolution and ruine of Church and Common-wealth? Lastly, if it be alledged that such warlike terms are used by Christ and his Apostles in a Spiritual sense, we deny it not, but we desire that the usual manner of their applying them may also be considered, for Paul saith, 1 Cor. 9. So fight I, &c. I beat down my body, &c. 1 Tim. 6. 12. Fight the good fight of Faith, lay hold on eternal life, and 1 Pet. 2. 11. and Iam. 4. 1. there is speech of the fight of our lusts, and Ephes. 6. 11. he bids them put on Armour, but it is to resist the Devil, not flesh and blood, not to fight against their Brethren, toward whom he forbids all bitterness and clamour, &c. Ephes. 4. And when he speaks of Spiritual Weapons, 2 Cor. 10. he doth not draw them out against the persons of brethren, but against high thoughts and imaginations, &c. And if Mr. Wheelwright had found out any such among us, and planted his battery against them by sound Arguments, he had followed our Apostolick rule; Christ indeed threatneth to fight against the Nicholaitans with the Sword of his Mouth, and if Mr. Wheelwright had known any such here, as certainly as Christ knew those, he might have been justified by the example, otherwise not.
Therefore to conclude, seeing there be of those who dissent from Mr. Wheelwright his Doctrines, who have denied themselves for the love of Christ as far as he hath done, and will be ready, (by God's grace) to do and suffer for the sake of Christ, and the honour of free-Grace, as much as himself; for such to be publickly defamed, and held forth as Enemies to the Lord Jesus, and persecutors like Herod and Pilate, and the uncircumcised Heathen, &c. cannot proceed from a charitable Mind, nor doth it savour of an Apostolick, Gospel-like, Brotherly Spirit.
Mistriss Hutchison being banished and confined, till the season of the year might be fit, and safe for her departure; she thought it now needless to conceal her self any longer, neither would Satan lose the opportunity of making choice of so fit an instrument, so long as any hope remained to attain his mischievous end in darkening the saving truth of the Lord Jesus, and disturbing the peace of his Churches. Therefore she began now to discover all her mind to such as came to her, so that her opinions came abroad, and began to take place among her old disciples, and now some of them raised up questions about the Immortality of the Soul, about the Resurrection, about the Morality of the Sabbath, and divers others, which the Elders finding to begin to appear in some of their Churches, they took much pains (both in publick and private) to suppress; and following the scent from one to another, the root of all was found to be in Mistriss Hutchison; whereupon they resorted to her many times, labouring to convince her, but in vain; yet they resorted to her still, to the end they might either reclaim her from her errors, or that they might bear witness against them if occasion were: For in a Meeting of the Magistrates and Elders, about suppressing these new-sprung errors, the Elders of Boston had declared their readiness to deal with Mistriss Hutchison in a Church-way, if they had sufficient testimony: for though she had maintained some of them sometimes before them, yet they thought it not so orderly to come in as Witnesses; whereupon other of the Elders, and others, collecting what they had heard from her own Mouth at several times, drew them into several heads, and sent them to the Church of Boston, whereupon the Church (with leave of the Magistrates, because she was a prisoner) sent for her to appear upon a Lecture-day, being the 15th of the first MonethMonth, and though she were at her▪ own house in the Town, yet she came not into the Assembly till the Sermon and Prayer were ended, (pretending Bodily infirmity) when she was come, one of the Ruling Elders called her forth before the Assembly, (which was very great from all the parts of the Country) and telling her the cause why the Church had called her, read the several heads, which were as followeth.
1. That the Souls of all Men (in regard of generation) are mortal like the Beasts, Eccles. 3. 18.
2. That in regard of Christ's purchase, they are immortal, so that Christ hath purchased the Souls of the wicked to eternal pain, and the Souls of the elect to eternal peace.
3. Those who are united to Christ, have, in this life, new bodies, and Two bodies, 1 Cor. 6. 19. she knows not how Jesus Christ should be united to these our fleshly Bodies.
4. Those who have union with Christ, shall not rise with the same fleshly bodies, 1 Cor. 15. 44.
5. And that the resurrection mentioned there, and in Ioh. 5 28. is not meant of the resurrection of the body, but of our union here and after this life.
6. That there are no created graces in the Saints after their union with Christ, but before there are, for Christ takes them out of their hands into his own.
7. There are no created graces in the humane nature of Christ, but he was only acted by the power of the God-head.
8. The Image of God wherein Adam was made, she could see no Scripture to warrant that it consisted in holiness, but conceived it to be in that he was made like to Christ's Manhood.
9. She had no Scripture to warrant that Christ's Manhood is now in Heaven, but the body of Christ is his Church.
10. We are united to Christ with the same union, that his humanity on earth was with the Deity, Ioh. 17. 21.
11. She conceived the Disciples before Christ his death were not converted, Matth. 18. 3.
12. There is no evidence to be had of our good estate, either from absolute or conditional promises.
13. The Law is no rule of life to a Christian.
14. There is no Kingdom of Heaven in Scripture, but only Christ.
15. There is first engraffing into Christ before union, from which a Man might fall away.
16. The first thing God reveals to assure us is our election.
17. That Abraham was not in a saving estate till the 22 oh. of Gen. when he offered Isaac, and saving the firmness of God's election, he might have perished notwithstanding any work of grace that was wrought in him till then.
18. That union to Christ is not by Faith.
19. That all commands in the word are Law, and are not a way of life, and the command of Faith is a Law, and therefore killeth; she supposed it to be a Law, from Rom. 3. 27.
20. That there is no Faith of God's elect but assurance, there is no Faith of dependance but such as an hypocrite may have and fall away from, proved Ioh. 15. for by that she said they are in Christ, but Christ is not in them.
21. That an hypocrite may have Adam's righteousness and perish, and by that righteousness he is bound to the Law, but in union with Christ, Christ comes into the Man, and he retains the Seed, and dieth, and then all manner of grace in himself, but all in Christ.
22. There is no such thing as inherent righteousness.
23. We are not bound to the Law, no not as a rule of Life.
24. We are dead to all acts in Spiritual things, and are onelyonly acted by Christ.
25. Not being bound to the Law, it is not transgression against the Law to sin or break it, because our sins they are inward and Spiritual, and so are exceeding sinful, and onelyonly are against Christ.
26. Sanctification can be no evidence at all of our good estate.
27. That her particular revelations about future events are as infallible as any part of Scripture, and that she is bound as much to believe them, as the Scripture, for the same Holy Ghost is the Author of them both.
28. That so far as a Man is in union with Christ, he can do no duties perfectly, and without the Communion of the unregenerate part with the regenerate.
29. That such exhortations as these, to work out our Salvation with fear, to make our calling and election sure, &c. are spoken onelyonly to such, as are under a Covenant of Works.
All which she did acknowledge she had spoken (for a Copy of them had been sent to her divers days before, and the witnesses hands subscribed, so as she saw it was in vain to deny them) then she asked. By what rule such an Elder could come to her pretending to desire light, and indeed to intrap her, to which the same Elder answered, That he had been twice with her, and that he told her indeed at St. Ives, that he had been troubled at some of her Speeches in the Court, wherein he did desire to see light for the ground and meaning of them; but he professed in the presence of the Lord, that he came not to intrap her, but in compassion to her Soul, to help her out of those Snares of the Devil, wherein he saw she was intangled, and that before his departure from her, he did bear Witness against her Opinions, and against her Spirit, and did leave it sadly upon her from the Word of God: Then presently she grew into passion against her Pastor for his Speech against her at the Court, after the Sentence was passed, which he gave a full Answer unto, shewing his zeal against her errors, whereupon she asked for what error she had been banished, professing withal, that she held none of these things she was now charged with, before her Imprisonment; (supposing that whatsoever should be found amiss, would be imputed to that; but it was answered, as the truth was, That she was not put to durance, but onelyonly a favourable confinement, so as all of her family, and divers others, resorted to her at their pleasure.) But this allegation was then proved false, (and at her next convention more fully) for there were divers present, who did know she spake untruth. Her Answer being demanded to the first Articles, she maintained her assertion, That the Souls were mortal, &c. alledging the place in the Eccles. cited in the Article, and some other Scriptures nothing to the purpose, she insisted much upon that in Gen. 1. In the day thou eatest, &c. thou shalt die, she could not see how a Soul could be immortally miserable, though it might be eternally miserable, neither could she distinguish between the Soul and the Life; and though she were pressed by many Scriptures and reasons alledged by the Elders of the same, and other Churches, so as she could not give any Answer to them, yet she stood to her Opinion, till at length a stranger being desired to speak to the point, and he opening to her the difference between the Soul and the Life, the first being a Spiritual substance, and the other the union of that with the body; she then confessed she saw more light than before, and so with some difficulty was brought to confess her Errour in that point. Wherein was to be observed, that though he spake to very good purpose, and so clearly convinced her as she could not gain-say, yet it was evident she was convinced before, but she could not give the honour of it to her own Pastor or Teacher, nor to any of the other Elders, whom she had so much slighted.
Then they proceeded to the third, fourth, and fifth Articles, about the body and the resurrection of the old, which she maintained according to the Articles, and though she were not able to give any reasonable answer to the many places of the Scripture, and other arguments which were brought to convince her, yet she still persisted in her error, giving froward Speeches to some that spake to her; as when one of the Elders used this Argument, that if the Resurrection were onelyonly our union with Christ, then all that are united, are the children of the resurrection, and therefore are neither to marry, nor to give in marriage, and so by consequence, there ought to be community of women; she told him, that he spake like the Pharisees, who said, that Christ had a Devil, because that Abraham was dead, and the Prophets, and yet he had said, that those that eat his flesh, should never die, not taking the speech in the true meaning, so did he (said she) who brought that argument, for it is said there, they should be like the Angels, &c. The Elders of Boston finding her thus obstinate, propounded to the Church for an Admonition to be given her, to which all the Church consented, except two of her Sons, who because they persisted to defend her, were under admonition also. Mr. Cotton gave the admonition, and first to her Sons, laying it sadly upon them, that they would give such way to their natural affection, as for preserving her honour, they should make a breach upon the honour of Christ, and upon their Covenant with the Church, and withal tear the very bowels of their Soul, by hardning her in her sin: In this admonition to her, first, he remembred her of the good way she was in at her first coming, in helping to discover to divers, the false bottom they stood upon, in trusting to legal works without Christ; then he shewed her, how by falling into these gross and fundamental errors, she had lost the honour of her former service, and done more wrong to Christ and his Church, than formerly she had done good, and so laid her sin to her conscience with much zeal and solemnity; he admonished her also of the height of spirit; then he spake to the Sisters of the Church, and advised them to take heed of her Opinions, and to with-hold all countenance and respects from her, lest they should harden her in her sin: so she was dismissed, and appointed to appear again that day sevennight.
The Court had ordered that she should return to Roxbury again, but upon intimation that her spirit began to fall, she was permitted to remain at Mr. Cotton's House (where Davenport was also kept) who before her next appearing, did both take much pains with her, and prevailed so far that she did acknowledge her Error in all the Articles (except the last) and accordingly she wrote down her Answers to them all, when the day came, and she was called forth, and the Articles read again to her, she delivered in her Answers in writing, which were also read, and being then willing to speak to the Congregation for their further satisfaction, she did acknowledge that she had greatly erred, and that God had left her to her self herein, because she had so much under-valued his Ordinances, both in slighting the Magistrates at the Court, and also the Elders of the Church, and confessed that when she was at the Court, she looked only at such failings as she apprehended in the Magistrates Proceedings, without having regard to the place they were in, and that the Speeches she then used about her Revelations were rash, and without ground, she desired the Prayers of the Church for her.
Thus far she went on well, and the Assembly conceived hope of her Repentance, but in her Answers to the several Articles, she gave no Satisfaction, because in diverse of them she answered by Circumlocutions, and seemed to lay all the faults in her Expressions, which occasioned some of the Elders to desire she might express her self more clearly, and for that ever she was demanded about the Article, whether she were not, or had not been of that judgment, that there is no inherent Righteousness in the Saints, but those Gifts and Graces which are ascribed to them that are only in Christ as the Subject? to which she answered, that she was never of that Judgment, howsoever by her Expressions she might seem to be so; and this she affirmed with such Confidence as bred great astonishment in many, who had known the contrary, and diverse alledged her own Sayings and Reasonings, both before her Confinement and since, which did manifest to all that were present, that she knew that she spake untruth, for it was proved that she had alledged that in Isaiah 53. By his knowledge shall my righteous Servant justifie many; which she had maintained to be meant of a knowledge in Christ, and not in us; so likewise that in Galatians, I live by the Faith of the Son of God, which she said was the Faith of Christ, and not any Faith inherent in us; also, that she had maintained, that Christ is our Sanctification in the same sort that he is our Justification, and that she had said, that she would not pray for Grace, but for Christ, and that (when she had been pressed with diverse Scriptures, which spake of washing and creating a new Heart, and writing the Law in the Heart, &c.) she had denyed, that they did mean any Sanctification in us: There were diverse women also with whom she had dealt about the same point, who (if their Modesty had not restrained them) would have born witness against her herein, (as themselves after confessed) wherefore the Elders pressed her very earnestly to remember her self, and not to stand so obstinately to maintain so manifest an untruth, but she was deaf of that Ear, and would not acknowledge that she had been at any time of that judgment, howsoever her Expressions were; Then Mr. Cotton told the Assembly, that whereas she had been formerly dealt with for matter of Doctrine, he had (according to the duty of his place being the Teacher of that Church) proceeded against unto Admonition, but now the case being altered, and she being in question for maintaining of untruth, which is matter of manners, he must leave the business to the Pastor, Mr. VVilson to go on with her, but withal declared his judgment in the case from that in Rev. 22. that such as make and maintain a lye, ought to be cast out of the Church; and whereas two or three pleaded that she might first have a second admonition, according to that in Titus 3. 10. he answered that that was only for such as erred in point of Doctrine, but such as shall notoriously offend in matter of Conversation, ought to be presently cast out, as he proved by Ananias and Saphira, and the incestuous Corinthian; (and as appears by that of Simon Magus) and for her own part tho' she heard this moved in her behalf, that she might have a further respite, yet she her self never desired it: so the Pastor went on, and propounding it to the Church, to know whether they were all agreed, that she should be cast out, and a full Consent appearing (after the usual manner) by their silence, after a convenient pause he proceeded, and denounced the Sentence of Excommunication against her, and she was commanded to depart out of the Assembly. In her going forth, one standing at the door, said, The Lord sanctifie this unto you, to whom she made answer, The Lord judgeth not as man judgeth, better to be cast out of the Church than to deny Christ.
Thus it hath pleased the Lord to have compassion on his poor Churches here, and to discover, this great Impostor, an instrument of Satan so fitted and trained to his Service for interrupting the passage of his Kingdom in this part of the world, and poysoning the Churches here planted, as no story records the like of a woman, since that mentioned in the Revelation; it would make a large volume to lay down all passages, I will only observe some few, which were obvious to all that know her course.
1. Her Entrance. 2. Her Progress. 3. Her Downfal.
1. The Foundation she laid, was (or rather seemed to be) Christ and Free-Grace.
2. Rule she pretended to walk by, was only the Scripture.
3. The light to discern this Rule, was only the Holy Ghost.
4. The persons she conversed with were (for the most part) Christians in Church-Covenant.
5. Her ordinary talk was about the things of the Kingdom of God.
6. Her usual Conversation was in the way of Righteousness and Kindness.
Thus she entred and made up the first act of her course.
2. In her progress I observe,
First, Her Success, she had in a short time insinuated her self into the Hearts of much of the people (yea of many of the most wise and godly) who grew into so reverent an Esteem of her Godliness, and spiritual Gifts, as they looked at her as a Prophetess, raised up of God for some great work now at hand, as the calling of the Jews, &c. so as she had more resort to her for counsel about matter of Conscience, and clearing up mens Spiritual Estates, than any Minister (I might say all the Elders) in the Country.
Secondly, Pride and Arrogancy of her Spirit.
1. In framing a new way of Conversation and evidencing thereof, carried along in the distinction between the Covenant of works, which she would have no otherwise differenced, but by an immediate Revelation of the Spirit.
2. In despising all (both Elders and Christians) who went not her way, and laying them under a Covenant of works.
3. In taking upon her infallibly to know the election of others, so as she would say, that if she had but one half hours talk with a man, she would tell whether he were elect or not.
4. Her impatience of opposition, which appears in divers passages before.
Thirdly, Her Skill and Cunning to devise.
1. In that she still pretended she was of Mr. Cottons Judgment in all things.
2. In covering her Errors by doubtful Expressions.
3. In shadowing the true end, and abuse of her weekly meetings under the name of repeating Mr. Cottons Sermons.
4 In her method of practice to bring the Conscience under a false Terror, by working that an argument of a Covenant of works, which no Christian can have comfort without, viz. of Sanctification, or Qualifications, (as she termed it.)
5. In her confident profession of her own good Estate, and the clearness and comfort of it, obtained in the same way of waiting for immediate Revelation which she held out to others.
3. In her downfal there may be observed the Lords Faithfulness in honouring and justifying his own Ordinances.
2. In that he made her to clear the justice of the Court, by confessing the vanity of her Revelations, &c. and her sin in despising his Ministers.
2. In that the Judgment and Sentence of the Church hath concurred with that of the Court in her rejection, so that she is cast out of both as an unworthy member of either.
3. The Justice of God in giving her up to those delusions, and to that impudency in venting and maintaining them, as should bring her under that censure which (not long before) she had indeavoured and expected to have brought upon some other, who opposed her proceedings.
4. That she who was in such esteem in the Church for Soundness of Judgment and Sincerity of Heart (but a few months before) should now come under Admonition for many foul and fundamental Errors, and after be cast out for notorious Lying.
5. That she who was wont to be so confident of her Spiritual Good Estate, and ready (undesired) to hold it forth to others, (being pressed now at her last appearance before the Church to give some proof of it) should be wholly silent in that matter.
6. Whereas upon the Sentence of the Court against her, she boasted highly of her Sufferings for Christ, &c. it was noted by one of the Elders (who bare witness against her Errors) that the Spirit of Glory promised in Pet. to those who suffer for well-doing, did not come upon her, but a Spirit of delusion, and damnable. Error, which as it had possessed her before, so it became more effectual and evident by her Sufferings.
7. Here is to be seen the presence of God in his Ordinances, when they are faithfully attended according to his holy Will, although not free from human Infirmities: This American Iesabel kept her strength and reputation, even among the people of God, till the hand of Civil Justice laid hold on her, and then she began evidently to decline, and the Faithful to be freed from her Forgeries; and now in this last act, when she might have expected (as most likely she did) by her seeming repentance of her Errors, and confessing her undervaluing of the Ordinances of Magistracy and Ministry, to have redeemed her reputation in point of sincerity, and yet have made good all her former work, and kept open a back door to have returned to her vomit again, by her paraphrastical retractions, and denying any change in her judgment, yet such was the presence and blessing of God in his own Ordinance, that this Subtilty of Satan was discovered to her utter shame and confusion, and to the setting at liberty of many godly hearts, that had been captivated by her to that day; and that Church which by her means was brought under much Infamy, and near to dissolution, was hereby sweetly repaired, and a hopeful way of Establishment, and her dissembled Repentance clear detected, God giving her up since the Sentence of Excommunication, to that hardness of heart, as she is not affected with any Remorse, but glories in it, and fears not the Vengeance of God, which she lies under, as if God did work contrary to his own word, and loosed from Heaven what his Church had bound upon earth.
FINIS.
End of the text · John Winthrop, The Rise Reign and Ruin of the Antinomians Familists and Libertines (1692)