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 spiritual 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 certainty . By what light do such ( being in the state of nature ) discern that they are rightly qualified , 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 principle 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 qualifications formally gracious , but only such as effect , or have relation to true Grace , which doth necessarily 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 cannot 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 condition , 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 doctrine 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 perswasion 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 cannot 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 repent 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 Sanctification , 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 enemies : 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 sanctification . 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 order the last of the three witnesses of a good estate , as being the effect of the two former : wherefore 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 sanctification 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 Regeneration the Saints gather an Argument , of the Holy Ghosts dwelling in them , they do thereby 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 uncertain , or more weak , Inst. 3.14.19 . Zanchie doth declare his judgement in the same expressions , 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. Calvin , 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 inward 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 terminis ; A man may have an Argument from thence , ( yea , I doubt not a firm , and strong Argument ) 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 Apostle 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 cerrain 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 discerning 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 Brethren . 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 Brethren , 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 noverimus . 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 before the fruit , and the spring-head before the streams . Good works are such effects , as are caused 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 beleeving .

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 reconciliation ? 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 , before 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 perswasion , 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 convinced à priori , because they want this cause hereof , viz. The apprehension of Gods mercy towards 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 Vnion , 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 , unril 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 married to the law , in bondage under the law , must needs be legal ; and of this nature , are all supposed 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 veteris , 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 persecution 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 Propositions , 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 censure this Doctrine of yours to be legal , as aforesaid : and hereupon you are filled with indignation , 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. Whelewright 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 ; desiring 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 under a covenant of Works .

Whether my Brethren the Elders dealt regularly , and justly with me , either for the Manner , 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 amongst 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 Conscience , 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 secretly 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 nothing 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 ) declare 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 nothing revealed but Christ . I exclude qualifications , from that promise , wherein Christ is revealed , 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 between a legal , and evangelical Faith ? The two Deputys Testimony , concerning some expressions 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 Gospel , 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 Gospel , 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 conditional : in the covenant of Grace , with relation to Gods Elect , the Promises are either absolute , 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 , repenting , 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 Sanctification , 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 immediately 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 Reformation , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 Application , 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 manner , propunded in the Promise . The Apostle Paul grounded his Faith upon this simple promise . 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 , ( according 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 Apostle 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 perswasion 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 effectual 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 passive 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 , receiving 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 united , 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 regard 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 manifest 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 sanctification , 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 , given in the free promise , did under-prop , confirm , strengthen the same , by works of sanctification .

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 spirit , 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 testimony 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 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 countenance , 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 saving 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 experience 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 evidencing 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 command to beleeve , begets faith , faith produceth works of sanctification , sanctification confirms 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 ; otherwise 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 reason 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 begotten 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 . Because 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 Theoretically , but Practically . But seeing by this Doctrine you understand , that Heretical , Blasphemous 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 corrupt sense , upon certain expressions , in the Notes of my Sermon , contrary to all rules of interpretation , 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 commands . 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 Antinomianisme , 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 descriptions 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 Covenant of Works . To lay men under a covenant of Works simply in it self , is not any transgression 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 Covenant 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 conclusion , 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 Assumption , 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 proved 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 following 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 Sermon , 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 reports , 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 Earthquakes , 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 , which I used to set forth our spiritual combate , taken from bodily fightings , which 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 Accusation 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 charged 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 evidence their good estate by sanctification : These were ( said he ) Enemies to Christ , Herods , Pilates , 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 mentioned 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 himself 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 under a Covenant of Works ? To which I Replyed , I intend it of none absolutely , but conditionally , 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 Whelewrights 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 disconsonant 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 infinite 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 Brethren , 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 , precedently ( 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 convinced 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 Answer 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 .