given to the Lord is too manifest and we are prone through fear or favour or not observance to neglect admonishing such the Church doth appoint some Brethren to take notice of such Children and timely meekly wisely and faithfully to admonish them and their Parents as the matter shall require and if private means doth not prevail then to manage the complaint orderly in other steps Fifthly Whereas the Sacrament of the Lords Supper the Seal of Communion ought oâ—â—en to be celebrated for the prevention of neglect we do determine God granting opportunity that we will be in the use of that Ordinance once in every six Weeks Sixthly Whereas it is too often seen that many through fear or favour or sense of inability do behave themsâ—lves to their Brethren as if they were not concerned in that gâ—est Duty of Admonishing their Brother for offensive behaviours unless it be in cases whâ—rein they themselves suffer wrong and hâ—nce love decayeth and offences abound and Christs Government in works denied We do solâ—mnly prâ—mise that we will in any wâ—sâ— rebuke aâ—d â—oâ— suffer sin to rest upon our Broâ—her but deal faithfully according to Christâ— Order And seeing we feel by woful Experience how prâ—ne we are soon to forget the works of the Lord and our own Vows We do agree and determine that this Writing or Contents of it shall be once in every Year read in a Day of Fasting and Prayer before the Lord and his Congregation and shall leave it with our Children that they do the same in their solemn dayes of mourning before the Lord that they may never forget how their Fathers ready to perish in a strange Land and with sore grief and trembling of heart and yet with hope in the tender mercy and good will of him who dwelt in the burning Bush did thus solemnly renew their Covenant with God And that our Children after us may not provoke the Lord and be cast off as a degenerate Off-spring but may tremble at the Commandment of God and learn to place their hope in him who although he hath given us a Cup of Astonishment to drink yet will display his Banner over them who fear him A BRIEF DISCOURSE Proving that the First Day of the Week is the Christian Sabbath Wherein also the Objections of the Anti-Christian Sabbatarians of late risen up in Connecticut Colony are refuted By Mr. James Fitch Pastor of the Church in Norwich in New-England Gal. 4.10 11. Ye observe dayes and moneths and times and years I am afraid of you lest I have bestowed upon you labour in vain Gal. 5.12 I would they were even cut off which trouble you Col. 2.16 17. Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New Moon or of the Sabbath dayes Which are a shadow of things to come but the body is of Christ Printed in the Year 1683. ARguments Grounded upon the Word of God to prove that the First Day of the Week is by Divine Appointment the Day separated for Holy Worship and ought to be kept Holy unto the Lord according to the Rules of Sanctifying the Sabbath and consequently the Cessation of the seventh Day Sabbath in these Gospel Dayes And then a Reply to John Rogers his Answers to some Questions sent to him from the Honourable Governour of Connecticut and likewise an Answer to John R. his seven Questions with which he concluded Concerning the Arguments the Question is not now concerning the Name whether to be called a Christian Sabbath which some take to be Analogically a resemblance to the Jewish Sabbath or whither to be called the Lords Day which some have thought to be a more Gospel Name But the Subject of our Discourse at this time is not concerning the Name but the thing and far be it from me to imagine that I can add any thing to or do so well as those Worthies Doctor Bound Mr. Abbot Dr. Owen Mr. Baxter Mr. Shepard and others have done in their Learned Elaborate Discourses upon this Subject only I shall take some Arguments which to me seem most suitable to my present purpose 1. The first is from Rev. 1.10 in which the Apostle declared that he was in the Spirit on the Lords Day For the opening of which words to make way for the Argument we may Consider First It was some particular Day in the week which the Apostle calls the Lords Day for his Scope is to notifie at what particular time he had the Visions and Revelations of so great concernment to all the Churches in all Ages to the end of the World and this he calleth the Lords Day Arg. Which was either some particular day or some general name applicable to any day of divine Vision if so then the answer should be the same with the Question and prove and make evident nothing for the question is what day he had these divine visions and the Answer then should be in the day of divine Visions far be it from us to think that the Apostle guided by the Spirit of God in every word he said could speak such nonsence therefore it must be understood of some particular day in the week 2. Secondly It was some particular Day well known to the Churches of Christ to whom he wrote by that name of the Lords Day Arg. For it was a Day well known to the Churches by the name of the Lords Day or else unknown and obscure and would want an Exposition far be it likewise from us to think that the Apostle guided by the Spirit of God and having undertaken to make known to the Churches in what particular Day he had those Divine Revelations should put an obscure and unknown name upon the Day by which the Churches could not know what he meant therefore it is to be understood of a particular day well known to the Churches of Christ 3. Thirdly This particular Day so well known to the Churches by the name of the Lords Day was a Day of divine Institution a Holy Day Arg. For it is called the Lords Day either because it was a day of divine Revelation or a Day by divine Institution but it was not called the Lords Day because it was a day of divine Revelation for as we heard before this would be to speak nonsense and nothing to the Question therefore it was called the Lords Day because it was so by divine Institution and so a Holy Day Take one Argument more for the clearing of this That which is honoured by the Holy Ghost in the Apostle with the same honourable and holy Title and Name as belongs to the Lords Supper and other holy Institutions is holy as these are Arg. The reason is for if the Holy Ghost should honour this particular Day with as sacred a Name of Honour as Ordinances are and yet not be a holy Day it would be to honour it above its due and consequently to degrade other divine Institutions but
remaineth John 9 41. Bot to help the mind and memory of those who are sensible of their weakness but are willing to hear and see Let us gather up briefly that which hath been said out of Rev. 1.10 as followeth The day called the Lords Day is some particular day well known to the Churches of Christ otherwise it was in vain and to no purpose for the Apostles to have spoken a word of the Day And this day called the Lords day was a Holy Day otherwise it could not have the holy name proper unto holy things and holy time And that the day called the Lords Day is the first day of the week this hath been proved both by the Testimonies of all Churches in all ages though cavelled against by some in late times yet this their Testimony may well pass for legal Testimony in any Court of Justice upon Earth and they who oppose it must be legally condemned for Liars And more then all this it hath been infallably proved by the Word of God and his Works that the first day of the Week is the very day which the Lord by his Prophets foretold he would make to be the day in which above all other dayes we should rejoyce Psal 118 24. And with his Almighty hand he hath performed it by the working of his mighty power which he wrought in Christ Jesus when he raised him from the dead Eph. 1.20 And in this very day revealing himself to his Disciples as the exalted head of his Church and People And in this very day Commissioning his Apostles and breathing the Holy Ghost in the same day upon them to impower and enable them in all things respecting their work as Apostles of Christ and particularly by the Holy Ghost guiding the Apostles to settle the first day of the Week in all the Churches of Christ as it is the Lords day and our Christian Sabbath but more of this in that which followeth And thus that which the Lord hath wrought according to his Word may well pass or divine Testimony in the Court of Consecience that the first day of the week is by Divine Institution the Lords Day and our Christian Sabbath And now let us proceed in the second place to prove that the first day of the week which the Lord hath made by his word and works to be the Lords Day and our Christian Sabbath was settled by the Apostles in all the Churches in the primitive time First By their Doctrine Secondly By their Practice 1. By their Doctrine for for the clearing of this let us consider Heb. 4.8.9 Where the Apostle doth by his Doctrine inform us of a Rest which remaineth to the People of God and another day of Rest and to make way for the Argument let us open that Scripture 1. First he speaks of a Sabbatism so the Word in the Original is a Rest resembled by the seventh day Rest spoken of in the third and fourth verses and by the Rest in the Land of Canaan mentioned in the seventh and eighth verses 2. This is another Rest and therefore another day for this Rest thus in 8 9 verses and I shall at present content my self with Pareus his Exposition until I meet with a better that 〈◊〉 in the Psalms to which the Apostle had respect did speak of another Rest and a day of Rest which is neither the seventh day Rest nor the Rest in the Land of Canaan but signified and exemplified by the one and shadowed out by the other and the Apostles demonstration of this Doctrine may be expounded by ad sjunctive Syllogisme Arg. Either it is of the first rest of God in which he ceased from the Works of Creation or of that rest in Canaan or of some other rest and of another day of rest but not of the two former and therefore the conclusion of the Apostle is in the 8th and 9th verses of another Sabbath of rest 3. This rest and day of rest spoken of by the Apostle remaineth so it is express in the words of the 9th verse which remaining properly belongs to this rest intimating by this his Doctrine that the other rest the seventh day rest is removed for the remaining signifieth the stability and permanency of this Gospel rest and the day of that rest but the removing of the thing shaken that those things which cannot be shaken may remain Heb. 12.27 The rest on the seventh day and that day of rest was miserably shaken by the sin and fall of man which brought the Curse not only upon himself and his Posterity but upon the works of Creation and therefore the Lord did not only threaten to destroy Man but likewise to destroy the Beasts the Creeping things and the Fowls of the Air for saith the Lord it repenteth me that I have made them Gen. 6.7 Thus was the seventh dayes Sabbath which was a memorial of Gods resting from and complacency in his works of Creation shaken by Mans sin and Gods curse upon the Creatures because of Man and the Commandment for the sanctifying the seventh dayes Sabbath did remain as a hand-writing against sinful and fallen Man as other Ordinances and Hand-writings did until Christ comes and brings in better Ordinances and a better day of rest which remaineth as the Apostle by his Doctrine instructeth us 4. The Rest and day of Rest which remaineth is that into which Christ first entred and at length did perfectly possess and into which he leadeth his People but Christ entred into his rest the first day of the week when he rose from the dead and at length he passed into the full possession of the Mansions and resting places ver 14. and he that entred into his rest ceased from his Works as God did from his ver 10. 5. The remaining of this day of Rest is spoken of in the present tense it is said therefore there remaineth a Rest so that it is that which at present the people of God do possess although the perfection of it is reserved for them when they shall come to the Mansions prepared by Christ for them Joh. 14.2 2 Pet. 1.11 the words being thus opened the Argument now follows Arg. That if the People of God have another day of Rest which is not the seventh day rest but that which Christ doth lead them into by his own Example and by way of communion with him who entred into his rest in the first day of the week then the first day of the week is the day of our Gospel Rest and of our Christian Sabbath and consequently a cessation of the seventh dayes Sabbath but the proof of all these particulars we have in the former and concerning Christs entring into his Rest on the first day of the Week I shall yet speak more fully concerning that as I shall meet with it in some of the Objections of John Rogers In the second place to prove that the Apostles by their Doctrine did settle the first day of the week
to be our Christian Sabbath we may see in 1 Cor. 16.12 1. That which is there exprest is by way of precept and injunction for so the Apostle saith he had given order concerning the collection of the Saints and therefore not left it as a matter of indifferency or liberty but whosoever did neglect this did transgress the Apostolical precept and order 2. This order for the collection for the Saints was not only sent to the Churches at Corinth but to the Churches at Galatia so that it was an order and injunction common to the Churches 3. The order did not only respect the collection it self but the time and day of it that upon the first day of the week let every one lay by him in store as God hath prospered him so it is express in the 2 d. verse now the Argument follows Arg. The first day of the week was either a common and indifferent day or a holy day the day of the Christian Sabbath but no common and indifferent day for how could the Apostle by his injunction and order make it necessary for the Churches to attend this work of mercy collection for the Saints on the first day of the week if it was but a common day and thus esteem one common day above another contrary to his Doctrine Rom. 14.5 far be it from us to think that the Apostle could so contradict his own Doctrine but it was because the first day of the week was made to be a holy day and such works of mercy are very suitable unto the day 2 Arg. Or thus the Apostle did order collection for the Saints to be on the first day of the week either because it was the Christian Sabbath or for some other reasons but I have so long waited to heâ—r of some other reasons why the Apostle should lay an injunction upon all Churches to have such an honourable respect to this day without any consideration of it as the Lords Day and Christian Sabbath and all the Objectors and Cavillers against the first day of the week the Lords day have not brought forth the least appearance of any reason to the contrary that I confess I begin to think that the Opponents themselves within themselves have received a Sentence of despair of giving any reason only they have travelled and brought forth one poor Objection that there is not a word spoken of a Sabbath here and who saith there is but the Argument is taken from the Apostles Order and by Apostolical Order advanced the first day of the week above any other day and that the reason of this is either because it is the day of the Christian Sabbath or for some other reason which never yet was brought to light and therefore we conclude as in the former that the Apostle by his Doctrine did settle the first day of the week to be a holy day a Christian Sabbath Now in the next place concerning the practice of the Apostles the practice of the Churches of which much may be said in order to their attendance to holy Duties in the first day of the week because it was a day separated for holy Worship but at present we may consider Acts 20.7 First it was a Church assembly there spoken of for it is said the Disciples came together 2. Secondly the end for the sake of which they came together it was for the sake of religious duties that they might partake of the Lords Supper called breaking of Bread in this place as in Act. 2.42 and did not go alone without other Religious performances viz. Prayer and hearing the Word Preached 3. Thirdly It is spoken of as a custom and usuall practice of the Disciples therefore it is said on the first day of the week when the Disciples came together Paul having waited for and taking this opportunity to Preach to them for he abode seven dayes among them but this was the last day his being ready to depart on the morrow as is exprest in the 7th verse Arg. Hence the Argument is Paul and the Disciples with him either kept the Seventh day Sabbath or the first day of the week a Christian Sabbath or else they kept no Sabbath at all if they had kept the seventh day Sabbath that was the day before this First day of the Week then they had a meeting after a Sabbath manner for Religious Duties then the Evangelist would not have spoken of this Meeting on the First day as the only Church Meeting of the seven dayes of the Apostles abode amongst them therefore it was the first day of the Week in which Paul and the Disciples assembled and kept as a Christian Sabbath Much more hath been said by others and I have somewhat more in readiness to say if the occasion calleth for it and God giveth opportunity But at present having proved that the first day of the Week was by the Lord himself made by his Word and by his Works to be the Lords day and our Gospel and Christian Sabbath and his Apostles were guided by the Holy Ghost to settle it in the room and place of the seventh day both by their Doctrine and by their Practice we proceed to make Reply to John R. his Answers to the Questions And concerning his Preface to his Answers I shall at present omit it until I come to his Conclusion and then consider both his Preface and Conclusion together these and the Superscription being to the same Purpose and the same for substance Quest 1. The first Question Are not just and necessary Consequences from Scripture to be taken for the mind of the Holy Ghost in Scripture or else how shall we Answer the Papists against the error of Transubstantiation John R. his Answer is Ans If the Consequence drawn from Scripture is agreeable to the Scripture and no wayes contrary to the Scripture it must be granted truth because it speaks what the Scripture speaks But as to the Papists John R. saith they had no Scripture that said a piece of Bread was the body of our Lord or that our Lord was turned into a piece of Bread or that Bread was turned into our Lord for our Lord did not say to his Disciples Take eat this Bread is my Body as the Papists did affirm therefore they said that which the Scripture did not say so do you say that which the Scripture doth not say for you call the first day of the Week the Christian Sabbath but the Scripture doth not you call every first day of the Week the Lords Day but the Scripture doth not so Reply The Reply to Iohn R. his Answer follows His Answer consists of two parts 1. First partly of a seeming Concession granting that Consequences drawn from Scripture and agreeable to Scripture are truth c. 2. Secondly he compareth us unto the Papists for saying that which the Scripture doth not say and the Argument he gives is If we say the first day of the Week is the Lords day
this cannot be but the day spoken of hath the same honourable title and name as the Lords Supper the Word of the Lord. c. 4. That the particular Day well known to the Churches of Christ called by the same honourable and holy Title or Name as the Lords Supper is and other holy Institutions was the first day of the week And for the Proof of this let us consider Arguments of all sorts inartificial and artificial abundantly confirmed by the Holy Scriptures Light and Evidence First To begin with inartificial Arguments viz. Testâ—monâ— of all the Churches in all ages from the Apostles times until you come nigh to our dayes take Mr. Baxter's own words It is unquestionable to any man versed in antiquity that all the Churches of Christ Greek and Latin Syrian Ethiopick Persian and Arâ—bâ—ck called the first day of the week the Lords Day and further he and other Worthies have and do give the chalenge unto any one to cite out of approved Histories or from but one anâ—â—ent Writer but one Church or but one Christian or but one Heretick who did gainsay this but of late times And what force there is in this Argument we may now weigh it the Word of God saith that the Testimony of two Men is true John 8.17 this is granted of all who have but humanity that it is legally true and the contrary to this is legally false and we may know what to judge of him that speaks it but the Testimony of all the Churches of Christ from the Apostles time from age to age may well have the credit which belongs to two men and somewhat more especially if we consider that it was not possible all the Churches East and West those who had no opportunity one with another that these could convene or any wayes consult to deceive their poor posterity with a lie by telling them that the first day of the week had the holy name of the Lords day and was to be kept holy when if it were false but they all spake the same thing because they were guided according to truth which came from the same spirit of truth breathing in the Apostles and guiding the Churches in the primitive time to declare the same to their Children and so to Childrens Children in all ages according as it was said in another case Psal 78.6 7. and if de facto as they call it concerning the fact for that we now speak of viz. that the first day of the week from the primitive time was called the Lords day if Histories be of no use to inform us or what they say ought not to be credited although they generally speak the same thing as to fact what was done I know not of what use they be but all the Books and Histories of the Church of Christ concerning the time of the ten Persecutions and ever since may be committed to the Flames as unworthy of credit and let us never Write and Record any thing more for the benefit of Posterity of this kind But I take it for granted that no sober minded Christian will agree to this whatever John Rogers his judgement may be And if any do desire to see more fully how it is proved that the first day of the week is the Lords day by the testimony of the antient Writers let them read Mr. Samuel Cradock's Book Entituled Knowledge and Practice and Mr. Baxter's Book concerning the first Day of the week by Divine Appointment the Lords Day in which Books may be seen the antient Writers cited in their several places and ages from the primitive time to the latter time attesting the first day of the week to be the Lords Day We have at present done with the first Argument as it respects Testimony 2. But let us proceed to that kind of Argument which by the Learned is called Artificial and argues from the Artifice Frame and Nature of the thing and must necessarily be granted to be the strongest way of Reasoning Arg. The Apostle calls the Day as it was by the Lord made and as it is or else he did miscal it the first part of this disjunct Proposition must be granted that the Apostle did call the Day as it is as the Lord had made for none will dare to say that he miscalled it unless it be those who have learned to Blaspheme The Minor follows that the first day of the Week was made by the Lord above any other day of the week to be the Lords Day in Gospel times and for the Proof of this let us now Consider 1. First this was the day in which our Lord rose John 20. â— Luk. 24.1 2. This was the day in which he appeared to the two Disciples after his Resurrection to teach them Luk. 24.13 3. This was the day in which he appeared to the Apostles and gave them their Commission and the Holy Ghost to enable them Luk. 24.33 36. John 20.19 20 21 22. 4. And this was the day he chose again to appear when Thomas was with them John 20.26 5. And this was the day promised and prophesied of and sulfilled as in the former particulars It was the day promised in Psal 118.24 called the day the Lord hath made speaking by way of Promise and Prophecie of Christs Resurrection Day as it is express in the words And that which some have mentioned in Ezek. 43.27 hath likewise its weight that the eighth day shall be the day wherein their Offering shall be accepted Arg. Take the Argument from hence either this was performed literally or typically if literally then the eighth day which is our first day of the week was Honoured and Sanctified above the seventh day and thaâ— by the Lords appointment but thus it was not before the Gospel times for that would be contrary to Numb 28.9 10. therefore it is to be understood typically viz. what day in Gospel times the Worship of God shall be acceptable and that is the eight day which is our first day of the week And that day of his Resurrection was the day of performing that great promise and prophecie Thou art my Son this day I have begotten thee for thus it s expounded by the Aposte Act. 13.33 God hath fulfilled the same to us in that he hath raised up Jesus again as it is written in the second Psalm Thou art my Son this day I have begotten thee For although Christ is the Son of God from everlasting yet this was the day in which he was declared to be the Son of God by Resurrection from the dead Rom. 1.4 and the first day of the week was the very day for the performance of this promise Heb. 1.5 as Pareus doth more fully explain it And to conclude this and though we cannot expect that those who are under a penal blindness and deafness will either give or take reason until the Lord shall give them an ear to hear and an eye to see and because they say they see their sin
look to be very unreasonable and then wrote we to the Court which was then sitting but obtained no answer I have a Copy of it to this day with all our hands to it as we then sent it but being now in Prison I cannot come at it otherwise I might have sent you a Copy of it at this time And what I have met withal from some of the Ministers respecting this matter it will be too much for me to write now to assert what opposition I have met with from their hands in not lending me an ear I deny that we were left to enjoy our own perswasion â—n private forasmuch as God hath hid these things from the wise and prudent and revealed them to us He hath required us that what he haâ—h told us in darkness we should speak in light what we hear in the Ear to preach upon the house tops The last thing in thy Paper is as followeth John when you have answered these Queries in writing then a Reply may be made by some abâ—eâ— hand and published to the World or you may send it whither you will but further to gratifie Pride conceit or your presumption we see no need nor to be for edification and to this added to the former John Rogers saith I having answered to thy Queries writing them at large so as where my answers may be seen they may be seen at large with thy reproachful Superscription and false charge with both the Superscriptions and reviling Conclusion I know not of one Word that is wanting that is in thy Paper but is here exactly set down and the Question spake to And John Rogers further saith I desire now that these following things may be weighed and well considered we have this many years suffered under the Government by Imprisonment Fines and other Sufferings under a pretence of Heresie and acting against Christ and being Antichrist it must needs follow that if we are such it must needs be because we hold such things which are Erroneous being corrupted and if so why do you not shew us wherein and confute us by the Scripture we are ready at any time to produce our Scripture proof for what we hold for it doth indeed belong to us to prove what we hold by the Scripture and also it belongeth to you to prove what you hold by the Scripture for it is not our work to prove your Opinion nor your work to prove ours but the affirmative party is to produce the proof now we are the suffering party being judged by you as if we were Antichrist and called to an account by you could we now have Justice at your hands and you reasonable Men you would demand our proof out of Scripture and weigh the same meekly and uprightly we call you not to an account about your Opinion but you ours therefore it is our Opinion that is in hand and do you think it hath a good face on it while you are afflicting us and charging me to be Antichrist and acting against Christ to put forth Questions to me about your own Opinion whenas I call you not to an account about it but since thou hast begun to question about your own Opinion well may I. Reply The Reply to John Rogers his long Answer and to the eleventh Querie I can find in this his Answer neither Divinity nor Humanity neither good Reason nor good Manners but a throng of absurdities and incivilities and as soon as they are brought near the Light their monstrous deformities will be made manifest to any man who hath not a blast upon his reason 1. First The Word of God saith that we ought to follow peace with all Men and holiness without which no man shall see the Lord Heb. 12.14 But John R. pretending holiness proceedeth to disturb the peace Ecclesiastick and Civil of Pious Rulers and Godly People and appealeth to God for a Judgement like those in Isai 48.3 4. who said they would trust in God but they were rebellious and their Brow as Brass and Neck as an iron Sinew 2. Secondly He denies that all the Churches of Christ do keep the first day of the week as it is the Lords Day and asserteth the contrary but if J. R. knows of any Church in antient times or of late times it is pity he doth not help those of his Perswasion who have been so often chalenged to mention one Church of Christ in former times or one Writer or one Christian or one Heretick who did gainsay this until late times But if J. R. hath found them out and yet they must not be known but lie in obscurity there we must leave him and his Churches at present 3. Thirdly God and his People hath chosen our Governour to be a Judge but J. R. hath taken upon him to give him his charge and both in his Preface and in his Conclusion hath usurped the power to judge both our Governour and our Laws contrary to James 4.11 and although the Word of God saith Rebuke not an Elder but intreat him as a Father 1 Tim. 5.1 and that we should be ready to give a reason of our hope with meekness and reverence 1 Pet. 3.15 But I. R. is bold to rebuke our Governour Dictatour-like without the least appearance of meekness but with a gross appearance of irreverence having wholly forgot what Titles of Honour Paul gave not only to Agrippa the King but likewise to Festus Act. 26. civility may be in one where sincere Conversion is not and good Manners may be where saving Grace is not but it is not a possible thing that sincere Conversion and saving Grace can be in that Man in whom there is not Civility and good Manners And as for his aspersing Complaints against the Government for proceeding against him I have no call nor is there any need for me to take the defence of our Rulers they are well able to defend themselves and will in due time clear their exceeding lenity towards John Rogers and their legal proceedings and wipe away all his reviling Aspersions and what hath been done by the Ministers and other Christians for the conviction of I. R. and his Company is well known to those who are not meer strangers but reprove not a Scorner lest he hate thee Prov. 9 8. A Man that is an Heretick after the first and second Admonition reject Tit. 3.10 So that means of Conviction are to be improved with respect to the hope of good fruit but what the fruit hath been of the improvement of means upon Iohn R. is known to any who knows Iohn Rogers And whereas Iohn R. is called in that writing a Prisoner of Antichrist and this and such like expressions he calleth Revilings I shall propound some considerations out of the Word of God to guid our Judgements 1. First He that sets himself in opposition to Christ in his Messengers and in the Communion and Assembling of his Church doth act the part of Antichrist 1 Iohn 2.18 19.
and distempers 3. Therefore its just with the Lord to leave these to some notorious neglects of relative duties one to another if the Husband be a man of Belial he is likewise a Nabal and folly is with him 1 Sam. 25.25 and will behave himself foolishly or bitterly against the Wife of his Bosome Colos 3.19 If the Wife doeth not subject to her Husband in the Lord as the Church is subject to Christ she will be left to act the part of a Zipporah in a reproachful manner to her Husband Ephes 5 24. Exod. 4.25 If Parents and Heads of Families do neglect obedience unto and to act in imitation of the Heavenly Father and live as if they had no Master in Heaven Ephes 6.9 they will be left either by their rash passions to provoke unto wrath Ephes 6.9 and to discourage those under their Government Col. 3.21 or they will by an unadvised indulgence neglect to bring theirs up in the nurture and admonition of the Lord Eph. 6.4 but let them live like the wild Ass in the Wilderness snuffing up the Wind Jer. 2.24 and if Children are not in subjection to the Father of Spirits they will not behave themselves reverently to the Fathers of their flesh Heb. 12.9 They do not fear God the ancient of dayes and they will behave themselves proudly against the Aged the base against the Honourable Isai 3.5 The like may be said of neglect of duties in a Plantation Church and Common-wealth-Relations if Rulers Civil or Ecclesiastick do not rule actually in the fear of God 2 Sam. 23.3 they will either tolerate intolerable disorders and not care for those things Act. 18.17 or they will lade Men with burdens grievous to be born but they themselves will not touch the burden Luk. 11.46 and will turn Judgement to Wormwood Amos. 5.7 And if a people do not subject to Rulers for the Lords sake they will either pervert Orders and wrest Laws to the bringing in of Disorder and set up corrupt Rulers those of whom the Lord saith he knew them not Hos 8.3 and like People at last like Priest Hos 4.9 or they will despise Dominions Jude 8. and behave themselves as Thorns that the man that shall touch them must be senced with iron 2 Sam. 23.6 The third bitter fruit of Apostasie is Contentiousness Q. How is Contentiousness a bitter fruit of Apostasie Ans Because those who have turned from the right way of true peace with God and their own Consciences are given up to those contentious Principles and Practices which shall break their peace with others 1. There is the right way of true peace with God and with our own Consciences namely to abhor every known sin to deny our selves to mortifie Pride Envy Hypocrisie and all self humoring Lusts Jam. 4.1 and in this right way of peace to take hold of the strength of God Isai 27.4 Luk. 1.79 2. Those who turn from this right way of true peace with God are given up to Contentiousness the things of their peace are hidden from their eyes Luk. 19.42 there is no judgment in their goings they have made to themselves crooked paths and they shall not know peace Isai 59.8 1. Those who strive against their Maker and set Briars and Thorns in Battel against God Isai 27.4 it s no wonder if the best of them be as a Briar and the most upright of them be as a Thorn-hedge Mich. 7.4 2. Those who will not deny themselves for the sake of true peace with God and their own Consciences let it not seem strange if they will not deny themselves to please others in that which is good and would be to edification Rom. 15.27 3. Those who have vexed the Holy Spirit of God by their Rebellion or Unfaithfulness Isai 63.10 they will grieve others by their giving offence or rashly taking up of offences or contentious manner of managing offences and will make divisions Rom. 16 17. 4. Those who never had the sense of the sweetness of true peace with God and their Consciences cannot in a right Gospel sense be kind and tender-hearted ready to forgive as God for Christs sake forgiveth Eph. 4.32 These have broken the staff of beauty and the staff of Bands and Brother-hood shall likewise be broken Zech. 11.10 14. 5. Those who have been wonted to flatter their own Souls with a false peace and to heal the hurts of their Consciences slightly Jer. 6.14 and would not endure the faithful wounds of a Friend by searching reproofs these will speak peaceably to a neighbour and yet their hearts lie in wait Jer. 9.8 the conclusion of this is that fire of Divisions which consumeth their peace with Neigbours did first begin in the fire of Gods wrath because of some grievous provocation against God Judg. 9.20 21. Isai 4.21 The fourth bitter Fruit is Sensuality Qu. How is Sensuality a bitter fruit of Apostasie Ans Because those who have despised the things of the Spirit of God the only objects of Spiritual senses are given up to please their sensual Lusts by Objects suitable to the carnal senses 1. There are the things of the Spirit of God those Graces of the Spirit in and by the means of Grace communicated Love Peace Joy Long-suffering Gentleness Goodness Faith Meekness Temperance Gal. 5.22 23. and these are the Objects of the spiritual senses to â—ear what the Spirit saith is only by a spiritual sense of hearing Rev. 2.7 to see the things of the Spirit is only by a spiritual sensa of seeing 1 Cor. 2.14 and to tast the things of the Spirit is requisite a spiritual sense of tasting Psal 34 8. Heb. 5.14 2. But those who have despised the things of the Spirit are given up to their sensual lusts these are sensual and have not the spirit Jude 19. they have taken more pleasure to hear a vain song or the noise of a Fiddle then to hear the blessed sound of Emmanuel's voice Psal 89.15 they take more delight to behold vanity then to see the beauty of the Lord in his House Psal 27.4 these take more pleasure to please their appetite with meat and drink and to content other sensual lusts then to feed upon the flesh and drink the blood of the Son of God John 6.56 and the feast of fat things and wine of the Lees and those Gospel dainties are despised Isai 25.6 3. Hence they are given up to sensual Lusts 1. Sometimes to excessive Drinking Eph. 5.18 and sometimes to lasciviousness Eph. 4.19 2. They commonly do walk at the utmost bounds of liberty and abuse their Liberties unto carnal libertinism and sensual licentiousness Gal. 5.13 3. Take these at their best the savour they have of the Gospel and of some common gifts of the Spirit is no better than a savour of Death unto Death 2 Cor. 2.16 for they savour the things of the flesh as more pleasant then the things of the spirit and love pleasures more than God 2 Tim 3 4. and do
is unjust let him be unjust still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still and behold saith the Lord I come quickly and my reward is with me to give every man according as his work shall be Rev. 22.11 12. 3. And yet the harder the work of Reformers is and they found faithful in it though labouring with a People under a judicial impenitency and it is in vain as to that people but yet their work proveth the more acceptable to God and they shall be the more glorious in the eyes of the Lord Isai 49.4 5. 2 Cor. 12.15 and those Rulers are in the way to see peace and truth in their dayes as Hezekiah Josiah and other godly Rulers had this favour graunted to them although their work was amongst a People judicially declineing and running to ruine yet seeing these Kings Ruled with God and were faâ—thful to his Saints the Lord gave them Peace and Truth in their dayes 2 King 20.19 and 22.20 4. And although such godly Rulers by their interceding with God and faithful labouring to reform a revolting people may preserve them from ruine in their time but yet if they be a people whose Rebellion and stiff neck is manifest while yet their godly Rulâ—rs arâ— with them Deut. 31.27 it is not all that thâ—ir Rulers can do will preserve them at prâ—sent â—rom many fearful Judgements as those which were inflicted upon the Israelites in the Wilderness although Moses was with them Psal 106.23 Psal 73.34 38. and when the time is come that the Lord findeth none to make up the Hedge and to stand up in the Gap before the Lord for the Land then will the Lord pour out of his Indignation upon them and consume them with the fire of his wrath and recompence their own way upon their heads saith the Lord God Ezek. 22.30 31. But O that we did hearken unto the Lord that he might not give us up to our Hearâ— Lusts to walk in our own Counsels theâ—â— would soon subdue our Enemies and turn his hand against our Adversaries but our time should endure for ever and he would feed us with the finest of the Wheat Psal 81.11 12 13 14 15 16. But O that we did fear and flee these spiritual judgements more than any other judgements for Jesus hath said For judgement I am come into this world that they which see not might see and they which see may be made blind if ye were blind ye should have no sin but now ye say wee see therfore your sin remaineth Iohn 9.39 40. And Oh that we could wrestle and agonize by a spirit of prayer that this Gospel-vengeance may not be poured out upon our souls and the souls of our children crying earnestly to the Lord for his zeale his strength the sounding of his bowels O Lord why hast thou made us to err from thy wayes and hardned our heart from thy fear the people of thy holiness have possessed it but a little while Isai 63.15 16 17 18. THE COVENANT Which was Solemnly Renewed by the Church in Norwich in Connecticut Colony in New-England March 22. 1675. IN this Calamitous Year 1675 the Year of Jacobs trouble in the Wilderness in which the Lord doth scourge New-England by the Outrage of the Heathen a Year never to be forgotten And we who are in Church state being called by our Pious Rulers with other Congregations in this Colony and in Conseience of our duty moved to seek the Lord by Fasting and Prayer and having considered the Particulars contained in the Writing sent from our Rulers to the several Churches in this Colony and which we ought to keep in Record for succeeding Generations in which they do advertise us of those sins for which the fierce wrath of the Holy one of Israel is poured oâ—t upon New-England first by Blastings of the Fruits of the Earth but in this year by cutting off the Lives of many by the Sword and laying wast some Plantations and threatning ruine to the whole Although to wonderment we have been hitherto preserved in the midst of the Heathen yea somewhat by means of some Heathen but we feeling in this day of the Lords searching our Jerusalem as with a Candle we cannot clear our selves though through Grace both we and ours have been preserved from those many gross acts of Prophaneness and Drunkenness Uncleanness and such like Scandals specified in that Writing and do desire humbly to be thankful for some progress of Converting Work in some of the rising Generation among us But while we do behold many unconverted Souls in this destroying year and the same sins working in us the causes of them as in others and a great degree of dangerous neglects of that which ought to be for the prevention of Apostasie and that the departings of the Glory of God from a People are by little and little and not total at once We do see cause to judge and cast down our selves at the Footstool of the Lord being covered with shame And seeing true Repentance doth not end only in confession but is restless for Reformation and solemn Covenanting with our God is a means through his Grace in order to Reformation as we find in the tenth of Ezra and other Holy Scriptures and pious Examples We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependance upon the Grace of God in Christ Jesus our only Saviour First That our Children shall be brought up in the Admonition of the Lord as in our Families so in publick that all the Males who are eight or nine years of age shall be presented before the Lord in his Congregation every Lords Day to be Catechised until they be about thirteen years in age Secondly That those who are about thirteen years in age both Males and Females shall frequent the Meeting appointed in private for their instruction and to accustome them timely to the exercise of Church Discipline and these to continue belonging to this Meeting so long as they abide under Family Government of Parents or others or until they are come to the enjoyment of full Communion with the Church Thirdly That those who are grown up so as that they are in that respect left to be at their own dispose shall be required to take hold of the Covenant of their Fathers holding forth qualifications suitable to that solemn duty or at least that they hold forth a consciencious endeavour in the use of means to prepare for the same and if they be negligent they shall be admonished of their sin and if obstinate they shall be cut off from the Congregation of the Lord by that Dreadful Ordinance of Excommunication Fourthly Whereas the indulgence of Parents in bearing with the evil Behaviours of their Children their disobedience unmannerly gestures prodigality and vain and unseemly Fashions or other things not becoming those who are
obeyed in the same as God the Father in the other so that both these works have some thing to keep them in memory by the appointment of the Workmen Reply The Reply to John R. his Answer is First He saith the work of Creation is the greatest work and his reason is because God made all things The Reply is That if the work of Creation be the greatest then the work of Redemption is not so great as the work of Creation but a work is greater or lesser according to the greatness of wisdom power and goodness manifest in it but the wisdom of God shining in the work of Redemption excels the wisdom shining in the work of Creation 1 Cor. 2.7 wisdom in a mystery and the power made manifest in Redemption is greater than in Creation called the exceeding greatness of his power towards them that do believe Eph. 1.19 And for goodness to finners John R. cannot but confess it is the mercifullest work and yet he denieth that a day shall be appointed for a memorial of this greatest work but as it is worthy of a Day so the Lord hath appointed the first day of the week for that end as hath been proved by the Scriptures abovementioned and therefore it is in vain for John R. to deny it Qu. 5. The fifth Question is Was not the work finished at the Resurrection of Christ on the first day of the week when he entred into his rest as God did into his Ans John R. his Answer is The price was paid as soon as the Sacrifice was offered and the dead raised but the work of Redemption as yet not perfected in us for we are yet under the bondage of corruption Rom. 8.23 but to say that Christ entred into his Rest on the first day of the week I cannot for he did assemble himself with his Disciples after his Resurrection being seen of them forty dayes before he ascended up into Heaven and upon the day of his Resurrection did eat with his Disciples and did travail with them which was Labour Reply The Reply is that Iohn R. denieth that the work of Redemption was finished because it is not finished in us Whence his Argument is That if Redemption be not perfected in Believers then not finished by Christ but this is false reasoning for want of distinguishing between the work of Redemption and the work of Application Christs work of Redemption may be finished although the work of the Holy Ghost as sent from the Father and the Son to apply Redemption may not be finished and is not in this life perfected to the Elect. Obj. The second Objection is That Christ was not entred into rest on the first day of the week and his reason is because he assembled with his Disciples did eat and travail c. Reply The Reply is Either Christ was on the first day of the Week in a state of Humiliation or a state of Exaltation if in a state of Humiliation then his Resurrection was no degree of his Exaltation contrary to Rom 1.3 4 Eph. 1.20 21. if he were in a state of Exaltation then in a state of blessed and glorious Rest And although there are divers degrees of his Exaltation as his Resurrection Ascention Session at the right hand of the Father and his return at the last Day to be the Judge but Resurrection is one degree of his Exaltation and of his Rest and therefore he was entred into Rest although for the conviction and confirmation of His Disciples he did shew himself and by some sensible signs make it manifest that it was himself that very humane nature which had suffered death was raised that he that descended was raised and is the same also that ascended into Heaven Eph. 4.10 Qu. 6. Did not Christ allow this to be called his Day as the Sacrament is called his or the Loras Supper Ans Iohn R. his Answer is I cannot say that ever the first day of the week was called the Lords Day and therefore cannot say whether he allowed it or no I know that the Cup which our Lord communicated to his Disciples they called it the Lords Cup and the Table at which they saâ—e to communicate of the Bread and Wine they called the Lords Table and the Apostle Iohn calleth that Day in which the Lord communicated to him those Visions in the Revelations the Lords Day but what day of the Year or of the Week I cannot tell Reply The Reply to this is there hath been Arguments given of all forts to prove both from humane and divine Testimony the word and works of the Lord the Doctrine and Examples of the Apostles of Christ that the first day of the Week was that very day called the Lords day Rev. 1.10 and if John Rogers was asked who his Father was he would be ashamed to say he could not tell and yet he cannot but know that as to humane Test mony there is more clear and infallible proof that the first day of the week was called the Lords Day than he can have who his Father was this being the Testimony of all the Churches in all Ages from the primitive time to this very day until of late some few haâ—e risen up and raised the Objection But besides all these Arguments from the Scripture have been given to prove it and if yet Iohn R. will say he cannot sell we must leave him to his â—gnorance and he ought not to be offâ—nded with us and revile us because we do know Qu. 7. Did not Christ countenance and allow his Apostles in the practice and solemnization of that day in proper Sabbath Ordinances Ans His Answer is before saying not that I know the Ordinance of the Sabbath is rest to Man and Beast for so God ordained in the fourth Command after the six dayes work to rest Qu. 8 Are not Christ and his Apostles therein to be a pattern for Christians to follow and so vertually a divine Institution Ans Iohn Rogers his Answer is that the eighth Question is answered by the Answer to the seventh and the answer to the seventh was the same with the Answer to the sixth viz. that he could not tell that he did not know and thus he makes a quick dispatch of Answers to the Governours Questions But in this he is like those who when the Question was asked them concerning the Baptisme of John whence was it from Heaven or of Men they reasoned with themselves saying if we shall say from Heaven he will say unto us why did you not then believe him but if we shall say of Men we fear the People for all hold John as a Prophet Mat. 21.25 26. and therefore they concluded it was safest for them to say we cannot tell ver 17. Thus likewise if Iohn R. should say that the Patern and the Examples of the Apostles respecting Worship and particularly concerning the Sabbath ought to be followed then he knows it would be said why do you not follow