AN EXPLANATION OF THE SOLEMN ADVICE Recommended by the COVNCIL in Connecticut Colony to the Inhabitants in that Jurisdiction Respecting the Reformation of those EVILS which have been the Procuring Cause of the late Judgments upon New-England By Mr. James Fitch Pastor of the Church in Norwich 1 Sam. 7.3 And Samuel spake unto all the house of Israel saying If ye do return unto the Lord with all your hearts then put away the strange gods and Ashtaroth from among you and prepare your hearts unto the LORD and serve him only and he will deliver you out of the hand of the Philistines 2 Chron. 19.4 And Jehosaphat c. BOSTON IN NEW-ENGLAND Printed by S. Green for I. Vsher of Boston 1683. To the Reader COncerning those Brief and Nervous Discourses which are emitted herewith the Reverend and Worthy Author had no thoughts of Publishing them until such time as others did Importune him thereunto As for the first Treatise it was thus occasioned In the distressing time of the late War with the Indians in N-England many of the Rulers both Civil and Ecclesiastical in Connecticut Colony being sensible that publick Judgements seldome come but as Intimations of Heavens displeasure and that then of all Men the Leaders of the People are concerned to enquire into the Causes of the Lords Controversie 2 Sam. 21.1 they did accordingly meet for that purpose The Ministers drew up in writing what they conceived to be the mind of God respecting the solemn Question before them which Result was approved of by their Magistrates and Recommended to the Consideration of the Inhabitants in that Jurisdiction This faithful Servant of Christ did wifely take hold on that opportunity in his publick Ministry to insist upon both the Malady and the Remedy which there is so great cause to be enquiring into and did reduce his Instructions into a Catechetical Method for the better edification of the younger sort in his Congregation Sundry Persons of Worth and Judgement hapning to be present at some of those Exercises were very earnest to have them made more publick to gratifie whose desires the Worthy Author has been prevailed with to grant the Copy of what was more inlargedly viva voce delivered A Discourse of this nature is very seasonable and needful and I hope will be blessed for the good of many As for the small tractate respecting the Christian Sabbath the Author has so far as I am able to discern with very good judgement and in few words asserted and proved the Truth whose confirmation he has undertaken The most plausible Argument which our Jewish Sabbatarians insist upon is their pretending the Morality of the fourth Commandment Nor do we deny but that by virtue thereof a seventh part of time or one day in the Hebdomadel Revolution ought to be kept as an holy Rest unto God But it is evident that some expressions in the Decalogue do in a peculiar manner respect the Jewish State This is true of the Preface to the Moral Law and of the promise annexed to the fifth Commandment and some particulars in the tenth Commandment are accommodated to the then state of Israel And why some Expressions in the fourth Commandment may not be so too our seventh day Men have as yet given us no solid and sufficient reason Nay the Learned Jews themselves acknowledge it to be so And therefore they are not offended when they see Christians doing servile works upon the seventh day of the week for they say the Gentiles are not obliged to the strict and legal observation of their Sabbath The Jews in Amsterdam told Jackson Sands and other keepers of the seventh day that except they were also Circumcised their observation of that day was groundless There is no place in the New Testament which the Iews do so much object against Christians as Mat. 5.17 18. They perversely cavil and say that the Apostles did act contrary to the Doctrine of their Master Christ by telling Men that they ought not to observe the Ceremonial Law R. Maimon In misna L. 1. C. 9. has a whole Chapter full of Blasphemy against those who teach that the Law is destroyed in whole or in part The most Judicious and Learned of our Writers acknowledge that the place mentioned has respect both to the Ceremonial and to the Moral Law And that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in oppposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as destroying is opposite to fulfilling christ did not evert the ceremonial Law he did himself conform to the ceremonies of the law and require other men to do so as long as the author of that law did see meet to continue it and every way fulfilled those Types which pointed at the Messiah that was to come Our Iewish Sabbatarians who abuse those words of Christ to countenance their Error might as well from thence argue that the Ceremonial Law is still in force For its certain it was not abolished until every tittle contained therein was fulfilled It has been objected that Christians in the Primitive times observed the seventh day The Christian Iews in the Apostles time had a religious respect not only for the seventh day Sabbath but for Circumcision and other Ceremonies until such time as the Iudaical World was utterly destroyed but the Apostles never allowed Christianized Gentiles so to Iudaize The Ebionites kept the seventh day but they were never accounted true Christians The Constitutions which pass under the Name of Clement L 7. C. 24. commend the observation both of the seventh and of the first day of the week And Eusebius speaks of some that observed both dayes Such Christians were certainly leavened with Iudaism At this day the Abyssine Christians observe the seventh day they also observe Circumcision and if Men will Iudaize in one particular it is not to to be wondred at if they be left to Iudaize in more Of later times there have not been many of any great Fame or Note in the World that have stood up for this Opinion There was in England formerly Braborn and Trask but they afterwards recanted Within these few years Mr. Bramfield of Sherborn was strangely drawn away into this Error But his weightiest Objections are answered with great judgment and candour by the Reverend Mr. William Ben of Dorchester in Dorset a Man whose Conversion was occasioned by a Sermon of his own after which he continued an eminent Light in the Church of God for fifty years together and than whom I never knew Man upon Earth that did maintain a greater intimacy of Communion with God Nor has Mr. Bramfield made any Reply to Mr. Ben's Book so far as I have seen or heard As for the present Jewish Sabbatarians in Connecticut Colony they out-do all their Predecessors as to Insolent Behaviour being arrived unto that height of impudent Prophaneness that they fear not in the sight of the Sun to bid defiance unto the Christian Sabbath by following the servile works of their particular Callings on the
them and if he should say that their Example ought not to be followed by Christians this would be so un-Gospel-like and un-Christian like and therefore Iohn R. concludes it is best for him to say he cannot tell Qu. 9. If the old Jewish Covenant be expired and sundry Ordinances about time and place c. altred why not the time of the old Sabbath alterable by the Lord of the Sabbath upon a Gospel account as a memorial of Redemption Ans Iohn R. his Answer is I know not what thou dost mean by old Jewish Covenant I know no Covenant in Scripture by that name if thou dost mean the Covenant which the two Tables of Stone the Tables of the Covenant which did contain the ten Commandments which Israel did enter into a Covenant with God by engaging to perform the same which Covenant they brake and perished in the Wilderness for the same God did ordain by the hand of Moses Ceremonies as a figure of the Mediatorship of Jesus Christ at this time at Mount Sinai when Israel entred into the Covenant of works to shew that there was mercy to be obtained by Jesus Christ though the first Covenant was broken by them that is to say upon Repentance and Faith Now though the first Covenant which was dedicated with the blood of Bulls and Goats and accompanied with many Rites and Ceremonies which were figures of the Mediatorship of Jesus Christ which Rites and Ceremonies are done away but none of them placed in the two Tables for that Law is spiritual and it is as easie by Gods Decree for Heaven and Earth to pass as for a tittle of it to fail Now the other Law contained in the former Covenant called the Hand-writing of Ordinances which was nailed to the Cross of Christ which did contain meats and drinks New Moons and Sabbaths which Sabbaths was besides the Sabbaths of the Lord but Gods seventh day-Sabbaths were commanded by the mouth of the Lord with an audible voice written with the finger of God in Stone death inflicted upon the breaker of it Exod. 31.12 Reply The Reply is this John Rogers his Answer is full of confusion jombling the Covenant of Works and the Covenant of Grace together 1. First The Covenant of Works was made with Adam 2. Secondly The Covenant of Grace may be considered either as Ceremonially and Legally Administred and this John R. calls the Covenant of Works or as it is attended with Gospel Administrations and there the Question ariseth Whether another day might not be more suitable upon a Gospel account than the seventh day Sabbath and what reason doth Iohn R. give to the contrary I confess I begin to grow weary of forming his Arguments for him because I find it more difficult to find out his reason and to form it for him than to answer it and could even determine for the future that if he cannot or will not form his Arguments himself I shall leave them as I find them covered with darkness and void of form but if there be any face of reason in this his Answer at length it is That the seventh day being commanded in the Decalogue is therefore unalterable but we have proved that Christ hath altered it and by the Holy Ghost guided his Apostles to settle the first Day of the Week the Lords Day and our Christian Sabbath and because I shall meet with this Objection more fully in the next Answer I proceed to that Qu. 10. Is there not room left in the Words of the fourth Command for the seventh Day to be altered and our Lords day to be sanctified by the Lord of the Sabbath See the Preface of the Commannment Remember the Sabbath to keep it holy and the Conclusion only saith the Lord blessed the Sabbath and when the seventh day is named it saith only is and not shall be for ever so observed Ans John R. his Answer is No there is no room for the seventh day is the very day commanded and Jesus Christ hath left it upon Record that it is easier for Heaven and Earth to pass than one tittle of the Law to fail and hath forbid his Disciples for entertaining such a thought in these words saying think not I am come for to destroy the Law and again saith he For verily I say unto you till Heaven and Earth pass one jott or tittle shall in no wise pass from the Law who dare therefore attempt such a thing against Gods Law given in such a terrible manner being spoken by his own mouth the Earth trembling at his Word and so terrible was the sight that Moses said I exceedingly fear and quake and not only so but the Son of God testifying that it shall abide as long as Heaven and Earth as is already specified threatning also any that attempt such a wicked act saying Whosoever therefore breaks the least of these Commandments and shall teach Men so c. therefore who dare attempt such a presumptuous act against Gods Law and Christs confirmation of the same Law and what is that to purpose in the Preface and Conclusion seeing the day commanded is the seventh day and no other so that Sabbath is proper only to the seventh day and no other but as to the conclusion of the commandment some Translate it therefore the Lord blessed the seventh day and ballowed it which is most agreeable it being taken from Gods seventh day rest Gen. 2.3 See Beza's Translation Exod. 31.12 and death not infflicted upon any ceremonial Law but Excommunication but death upon the prophaning of the seventh day Sabbath the Reply is Reply Iohn R. in this Answer is fled to his seeming Fort and he knows if he be driven out from this that neither he nor any for the seventh dayes Sabbath have any Castle nor Covering for their conceited confidence but the scope of the Question if rightly stated and plainly expressed is That a Sabbath as a Sabbath is first and last in the Precept and shall not be changed but the particular day is secondarily specified and is mutable as other positive Laws are the Lord having reserved a liberty to himself to change them according to his Royal pleasure and who shall say he hath done iniquity And as for Iohn R. his Argument so far as it hath any colour of reason in it is That seeing Christ came not to destroy the Law but to fulfil it and that in every jot and tittle of it and therefore not to change the seventh dayes Sabbath into the first day of the Week and to this we shall positively and plainly Reply 1. First There is that which may be called an actual fulfilling in all and every particular point and duty required in the Decalogue but Christ did never actually fulfil the particular Duties of Parents to Children of a Husband to a Wise and many other particular points and duties contained in the Decalogue and yet his fulfilling all and every one of those Duties which had any suitableness
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
to his station and work as he had opportunity in relation to God or Man this is called a fulfilling of all righteousness Mat. 3.15 2. Secondly There is an actual fulfilling of the Law literally and in this sence the Priest in his Labour in Sabbath duties of his Office might be said to prophane the Sabbath Mat. 12.5 And a fulfilling spiritually and finally according to the true scope of the Law and thus he was said to be blameless and so may we if we keep that day holy which Christ hath appointed as most suitable to Gospel times and the most spiritual scope of the fourth Command although we prophane the seventh day Sabbath 3. Thirdly To come nearer to the Text mentioned Christ came not to make any destructive change of the Law but to fulfil it and therefore to make a perfecting or persective change And the Godly Learned do note that the word to destroy the Law signifies to dissolve or pull it in pieces Christ came not to dissolve or pull the Law in pieces and leave the wills of Men to a lawless liberty but to bring in a stricter holiness and righteousness and a more perfect Administration and edition of the Law and this is expresly his scope and Christ himself expounds his meaning in the following part of the Chapter in Mat. 5. whilst Christ gives a more spiritual exposition than the corrupt Pharisees did who did cleave to and pervert the Letter of the Law as this Jewish Sabbatarian doth the letter of the fourth Command but when Christ changeth the seventh day Sabbath to the first day of the week that is the Sabbath from the seventh day of the week to the first day of the week with respect to the commemoration not only of the old Creation which is subjected unto corruption but the new Creation the work of Redemption which shall remain what destructive change is this of the Law in any one jott or tittle of it and no more reason for any to complain of a change then they had when Christ changed and made water into wine if John Rogers cannot chuse but refuseth this Gospel wine yet let him not scorn and scoff at us for our thankful receiving of it And if Beza be in so good credit with J. R. as he seemeth to intimate let him credit Beza in this matter also who attesteth that in an ancient Copy he had found it thus Recorded That the Apostle had given order for the Collections in the first day of the week with this added the Lords Day 1 Cor. 16.2 But seeing this Judaizer and others of his perswasion have so wrested this Text Mat. 5.17 we shall add one consideration more for the clearing of the same and our Argument is this Arg. As Christ came to fulfil the Law so likewise he came to fulfil the Prophets so it is expressed in Mat. 5.17 think not saith Christ that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil But Christ did fulfil the Prophets their prophecies by performing and answering the scope and end of the same and by changing the Prophecies into performances Oh most happy and glorious change without which the Prophets their Prophecies could not have been fulfilled this was far off from a destructive change of one jott or tittle of the Prophecies So likewise Christ did fulfil the Law and particularly that Law the fourth Commandment by performing and answering the scope and end of it and by changing not the Sabbath as a Sabbath but by changing of the Sabbath from the seventh day to the first day of the week and this was no destructive change of one jott or tittle of the fourth Command but a most happy and glorious change with respect to the glory of the Law-giver and the good of his People which blessed ends are more fully and perfectly attained by the change than could possibly be by a seventh day Sabbath as is more fully explicated in my Catechism so that the fourth Command complains not it is wronged not a jott or tittle of it destroyed no more than when vessels of Brass or Earthen Vessels are turned into Gold and that which is less perfect is turned into that which is more perfect for though the Law of God is ever perfect as to the time and subject for whom it is fitted and so as the seventh day Sabbath as it respected the time and subjects for whom it was fitted but yet when the first day of the week is appointed by the Lord of the Sabbath as most suitable to Gospel times and the subjects of Gospel Administrations now that which was less perfect respecting this time and state most give place to that which is more perfect and in this the fourth Command is not destroyed but fulfilled the Law being no Enemy to the Gospel but like Moses and Aaron do kiss one another upon the Mount of the Lord and thus doth the fourth Command and our Christian Sabbath Qu. 11. Whether do you well knowing these Arguments are pleaded and accordingly practised in all Christian Churches and our Laws thereupon founded to disturb our Peace offend our Consciences oppose our Government before you gave us conviction either by writing or otherwise when as you were left to enjoy your own perswasion in private Ans To which John R. his Answer is as followeth I am willing to refer it to the Judgement of God whether I have done well or not well who knows whether you have stood for his truth or I but to say pleaded and practised in all Churches I know it to be otherwise both by Books and Reasonings and as for the Laws respecting these things I know no Authority you have to make such Laws for there is one Law-giver who is able to save or to destroy respecting the things as to matter of Worship you ought to have been obedient to his Laws and not to have adventured to make Laws for him founding them upon notions and so become despisers of his Laws and persecutors of those which will worship God by his own Laws and whatever you think of it it is God opposeth you by us wherein you act in darkness and not Govern according to his will and as for our not giving you conviction as you say you are so far from receiving conviction from our hands that you would not give us liberty for to make our lawful defence but use your unreasonable power by preventing us of lawful plea and also we did write the first time we were brought before you Iohn Allyn the Secretary being Judge which was before you had any first-day Law as since you have made wâ— not knowing then but that we should have had liberty to have pleaded our innocency but was forthwith took away by the Constable and not suffered to make our defence being fined ten shillings a piece and committed to the Prison and no Law of God or of this Colony produced to convict us by which we
Lords Day So that it was high time for the Magistrate who is Custos utriusque tabulae to interpose And truly if it had not been so there is reason to fear that the hand of Heaven would have done the Magistrates work after a â—ar more terrible manner We cannot with truth affirm that visible Judgments from Heaven have befallen Christians for not religiouslâ— observing the seventh Day but Histories abound with Examples of Gods awful and tremendous punishments inflicted upon the Prophaners of the Lords Day which is a very convincing Argument that the observation of the first day of the week is of Divine Institution Concerning the Objector here Animadverted upon the truth is his Allegations are feeble and frivolous so that some may think 't is pity a Man of Mr. Fitch's Strength and Ability should be improved in a Service which a far meaner hand might with ease have undertaken Yet considering that sometimes as senseless an Apostate as Mahomet was may possibly leven a World of deluded Souls if due care be not taken to prevent it others have judged it necessary that he should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is written will tend either to his Conversion which if possible the Lord grant or else to his being left the more inexcusable condemned in himself while he opposeth the light of Truth The Apostle does both allow and require that some and in special Judaizers should be rebuked sharply that they may be sound in the faith Tit. 1.13 Had the Antichristian Sabbatarian here refuted only modestly scrupled whether the seventh day were not still of Divine institution more gentleness in Expression would have been used with him but he is not a person to be Saved in that way If by any means he be plucked out of the fire neither himself nor those that have aimed at his Salvation will be sorry Jude 23. The Lord give a blessing to Faithful Endeavours and vindicate his Truth Name and Sabbath in such a way as shall be most for his own Glory Boston July 1683. INCREASE MATHER In Order to some Explication of the Solemn Advice which our Honoured Magistrates did in the Time of our Calamity send abroad unto the several Churches and Congregations in this Colony we have occasion to reflect upon both THe Provocations of New-England and the Impediments of Reformation and to make way for the following Discourse we may consider what Moses that great Prophet of the Lord and chief Ruler in Israel did inculcate upon that People in Deut. 9.7 Remember and forget not how thou provokedst the Lord thy God to wrath in the Wilderness We ought to have and hold a remembrance what our Transgressions have been by which the Lord hath been provoked to wrath against us 1. The Remembrance ought to be clear and full the Pen-men of the Holy Scriptures were moved by the Spirit of God to Record clearly and fully the Provocations of which the People of God had been guilty as is manifest in Psal 78. Psal 106. and through the History of the Church in the Book of God and some of the spots of the most beautiful Saints God would not suffer these to be forgotten and left out of the Holy Scripture Record 1 King 15.5 Psal 106.32 32. 2. The Remembrance ought to be affectionate with a heart suitably affected Remembring what our cares and fears grief and tears were in that day when the wrath of the Lord appeared to be a consuming fire and we as combustible matter and had not the Lord quenched the fire of his wrath with his own Bowels of Mercies we had perished Ezek. 16 61. Lam. 3.19 20. 3. The Remembrance ought to be particularly Reforming considering how our sins have driven us into a perillous state and we ready to perish in the Ocean of miseries and shall we again provoke the Lord to wrath will he not be angry until he hath consumed us Ezra 9.14 if we do not remember our Provocations to our Humiliation and Reformation the Lord will remember them against us to our own confusion and destruction although we wash our selves as with Nitre and take much Sope yet our iniquities are marked before the Lord Jer. 2.22 Psal 50.21 22. And we may see what Record of Providences respecting a People or particular persons is most agreeable to holy Scripture Rule That Record which doth declare the Righteous acts of the Lord our unrighteous deeds the superabounding Grace of God although our sins have abounded That Record which doth set forth the Lords Justice Mercy Truth Faithfulness and Almighty arm by uncovering the feebleness sickleness falseness many other bitter Provocations both of Rulers people Dan. 9.7 8. This is most like the Record in Holy Scripture and the Church History therein contained but such a faithful Record seldom comes forth in that age in which the then present Providences were acted few will suffer a plain Remembrance of their Provocations but the Lord hath hitherto provided some faithful Recorder who hath left that in Record to succeeding Ages which the present Generation would not endure to hear of Psal 10.4 Rom. 3.5 Psal 78.36 37 38. And that we may have and hold a convincing hearty Reforming effectual Remembrance what our Provocations have been let us consider according to that most Solemn Advice of our Rulers First What that sin is which is the root actually and nextly of all the other sins An. Apostasie from the true Religion considered not only absolutely but comparatively as it is a declension from the stricter part of Religion or a decay of the Beauty of a Religious Profession and this Apostacy doth shew it self in the various degrees of it and in the bitter fruits and effects of the same 1. Apostasie may be taken either Absolutely or Comparatively 1. Absolutely and so it s a total turning from the Faith 1 Tim. 1.19 20. and thus the Apostate is become a Blaspheming Infidel or a falling from Profession to Prophaneness thus the Apostate is turned like the Dog to his Vomit 2 Pet. 2.22 or a forsaking all Godliness and godly wayes and loving the present World and thus the Apostate is become a meer Worldling 2 Tim. 4.10 2. Or Apostasie taken Comparatively 1. In comparison of that which these Professors have been and done and thus they are not the lovers of God and doers of good works which sometimes formerly they have been Rev. 2.4 5. 2. Fallen away in comparison of the examples of their godly Predecessors whose Children they are after the Flesh but not after the Spirit Joh. 8.37.44 a noble Vine and right Seed in respect of their Parentage but a degenerate Plant in respect of their own practice Jer. 2.21 and have gone away from the Ordinances of the Lord from the dayes of their Fathers and not kept them in that purity and power as they were left with them by their Predecessors Mal. 3.7 3. In comparison of what they yet profess in words to
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
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
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
2. Secondly He that manageth his perswasion whatever it is against the Churches of Christ by an Antichristian spirit is in this an Antichrist that is to say not with that Christian Spirit as the Witnesses of Christ are wont to do by laying aside the use of lawful liberty As Paul in abstaining from Meat rather than offend his Brother Rom. 14. By practising that which there is no Rule and Command for unless it were at present for avoiding of offence as Paul's Circumcising Timothy Act. 16.3 And observing other Ceremonial Rites for a time although he was as clear in his Judgement in these things and far more infallible than Iohn R. can be concerning his seventh day Sabbath And behaving themselves before those who are in place of Civil Gâ—vernment in giving a reason of their hope with meekâ—ess and reverence as in the forementioned place 1 Pet. 3.15 These and such like virtues have eminently shined in all sufferers for Christ But the contrary to these is an Antichristian Spirit when so far from avoiding offence that there is a catching at an opportunity to lay a stumbling block in the way not only of the Prophane and the Heathen and giving them an occasion to Blaspheme but to grieve those whose godliness is manifest to the Consciences of all this is practical Antichristanism in a high degree 3. Thirdly He that presently after his pretended Conversion plungeth into the errors of Anabaptism and most rigid Separatism and Enthusiasm more deep than ever they dip any in the water and at length is left to fall from set and solemn seasons of Prayer and to deny the immortality of the Soul at least to dream that after its departure out of the body it lies in a sleep and shall neither go to Heaven nor Hell this is the Man who is proud and hath dored upon his Questions until he knows nothing 1 Tim. 6.4 This is the Man whose folly shall be made manifest unto all 2 Tim. 3.9 The Heathen Philosophers and the natural light of reason in these very Heathen shall rise up to condemn him This is the Man whose destruction shall be swift 2 Pet. 2.1 And perish in the gainsaying of Korah Jud. 11. 4. Fourthly He that doth all the former under a pretence of Conversion work having been notoriously scandalous in his life and as soon as he pretends to be converted he presently leaps into Antichristian-practices and runneth furiously on with an Antichristian Spirit this is the Man whom the unclean Spirit finds to be empty swept garnished returns with 7 Devils worse the latter end of this Man shall be worse than his beginning Mat. 12.44 And whilst he acts in such spiteful opposition against the Spirit of Christ in his Messengers and Communion of Saints and in that Blaspheming Reviling or dirty manner with lies and slanders against the Rulers in the Colony and Church if this man hath not already committed the Sin unto Death yet he is in the high way to that unpardonable Sin against the Holy Ghost Heb. 10.26 27 28. But how far all these are applicable to I. R. I leave to his own Conscience and the Consciences of others I am only at present called to declare the Rule out of the Word of God by which we ought to judge and let others who are eye-witnesses and ear-witnesses of his practice give in their Testimony when they are called thereunto But I conclude that if the Spirit of Christ was not only in the Martyrs the Witnesses of Christ but likewise in our godly Predecessours Mr. Hooker Mr. Cotton Mr. Davenport Mr. Shepard Mr. Stone and in many others in England New England That Spirit that is contrary to the Spirit of Christ in those Worthies is an Antichristian Spirit and in whomsoever it is manifest that Man is no follower of these godly Predâ—cessors and although we are an unworthy and declining People â—e John Rogers and those who are of his fellowship do nâ—t oppose us in our declensions but in those things in which we are followers of our godly Pâ—edecessors in those very things they shew themselves Adversaries against us in this day But now I shall hasten unto a Conclusion Iohn Rogers concludes his writing with seven Questions The Preface to them is this Iohn Rogers saith I desire you since we are under Sufferings by you that thou wouldest procure and return me a direct Answer to my seven Questions unâ—erwrit without shifting or shunning the same Iohn R. his first Question is Qu. 1. Whether Sin is imputed where no Law is Ans That seeing the Law whither Moral or Gospel contains a Platform of well-doing the contrary to this is Sin and if no Law then no transgression but Christ is our Judge our Law-giver and our King and he will save us Isai 33.22 and he hath given us his command to keep the first day of the week holy as the Lords day And the Mosaical Law respecting the seventh day Sabbath in which 〈◊〉 Rogers trusteth shall condemn him for his disobedience against the Law of Christ which is Lord of the Sabbath as we have proved already and thus he hath an Answer to his first Question and likewise to his second Question Whether there can be Transgression where no Law is Iohn Rogers his third Question followeth Qu. 3. Whither or no God hath given Laws sufficiently to reprove such as are Transgressors or is short in his Laws and so need many Assistants Ans Gods Laws are perfectly sufficient and they need no Assistants but we need Assistants to look to the Application and Execution of them against Malefactors and to be a terror to evil Doers and besides many other Reasons to prove this the experience of Iohn Rogers his behaviour may be sufficient to convince us that the government have need of Assistants although the Law it self needs none Qu. 4. Hath God any Law to forbid work on the first day of the week and that gives liberty to work on the seventh Take likewise his fifth Question almost the same with the fourth and then we shall answer them together Qu. 5 Hath God by any of his Messengers or otherwise in Scripture called the first day of the week the Christian Sabbath or is it a humane invention if not humane quote the place in Scripture for a thing is known by the name of it Ans I Answer both to the fourth and fifth Question I have proved it already by many Arguments from aforementioned Scriptures that the first day of the week is by Christs Commandment the day appointed to be the Lords day and our Christian Sabbath and therefore I refer him for an Answer to that which hath been already said Qu. 6. If any Sect produce Consequence from Scripture as the Judge to uphold their Opinion and it appear to be altogether contrary to the plain Word of God in the Scripture whither or no I should look at it to be consequence or blindness in the Sect Ans The
Consequence from Scripture is either a necessary Consequence and being according to Scripture is of as full force as any plain Scripture as John Rogers granted in his Answer to the first Question or else it is a Consequence seemingly deduced from Scripture but is really a perverting of and contrary to the Scripture as some unlearned and unstable who wrest the Scriptures to their own destruction 2 Pet. 3.16 and then it is far off from being of the same force with the Scripture But we have given Iohn Rogers necessary deductions from plain Scriptures in the Old and New Testament to prove that the first day of the week is the Lords day and our Christian Sabbath and it is in vain for Iohn R. to deny this until the Arguments be confuted Qu 7. Iohn Rogers his seventh Question Whether or no there be a possibility to take out the day commanded out of the fourth Commandment and put in one of the six working dayes in the room thereof and not alter one jott or one tittle of the former Law if there be a possibility of such a thing or ever such a thing was I desire a Copy of it may be sent me to the Prison as soon as may be Ans My Answer to this seventh Question is that I have already proved in my Reply to his Answer to the tenth Question that this change of the Sabbath from the seventh day to the first day of the week is no destructive but a perfecting change and so far from destroying the Law in a jott or tittle of it that it is a fulfilling of the Law as really and fully as the performances of Prophecies are the fulfilling of Prophecies and it is too late for John Rogers now to question whither that be possible to be done which is already certainly performed and done as we have proved already and as for some fragments of Objections and Cavils which I. R. hath gathered out of some late Authors and yet if all these be put together he is unable to defend his seventh day Sabbath And it is as possible for I. R. to hinder the charge of the Moon as he can hinder the change of the seventh day Sabbath seeing it is founded upon the works of Creation which is given to change but who can hinder the stability immutability of the first day of the Week the Lords day which is grounded upon the unchangeable work of our Redeemer according to an immutable and everlasting Covenant And if it be not possible for I. R. yet to see the reason of this but admire at his legal light and despise Gospel visions Behold ye despisers wonder and perish for I work a work in your dayes a work which you shall in no wise believe though a man declare it unto you Act. 13.41 and yet those who have the Revelations of the Spirit of Wisdom in the Gospel shall say this is the Lords doings it is marvellous in our eyes this is the day which the Lord hath made Save now I beseech thee O Lord blessed is he that cometh in the Name of the Lord Psal 118.23 24 25 26. And if he that despised the Law of Moses and particularly did prophane the seventh day Sabbath was so severely punished as Iohn R. did note of how much sorer punishment shall he be thought worthy who hath despised the Gospel Commandment and particularly the Lords day the Christian Sabbath the Ordinance and Institution of Christ which he hath by his Blood purchased Heb. 10.28 29. And thus I have done likewise with Iohn R. his Questions at present and if I. R. or any for him shall undertake to make a Reply to that which hath been said I expect they should answer my Arguments interminis according as they are in the frame and method of them I do not intend for the future to trouble my self with an Answer to such Lax Discourses as have nothing of the frame of an Argument with them And thus at present I have done speaking to Man but this I may say Oh Lord I have not desired the woful day that which came out of my â—ips was right before thee be not thou a terror to me thou art my hope in the day of evil Jerem. 17.16 17. And if in any thing I have said for matter or manner or in any respect whatsoever I have erred let it not be confirmed but confuted and let me be convinced but if that which hath been said be according to thy Holy Word revealed by the Apostâ—es of the Lord Jesus let those who do or shall oppose be converted and repent of this their Wickedness and pray God if perhaps the thought of their heart may be forgiven them or else let them be confounded and cut off Act. 8.22 Gal. 5.12 And whereas the Plague is come into a neighbouring Plantation and some Families already shut up the Lord have mercy upon them and humble us deeply for our great unfruitfulness and especially for our prophanation of the Lords Dâ—y what is the cauâ—e of this so fierce wrath to let loose a Spirit of Error anâ— Delusion thus to rage that those who received not the love of the truth may be delivered up to believe a lye and damned that have pleasure in unrighteousnesâ— 2 Thess 10.11 12 And whilst some rise up that they might cast down the Christian Sabbath under a pretence of advancing the seventh day Sabbath Oh Lord let not the evil one prevail with the prophaneness of others to cause them to neglect holy time and holy things Do good O Lord to those that are good and to them that are upright in their hearts As for such as turn aside to their crooked wayes the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Psal 125.4 5. Decemb. 12. 1682. JAMES FITCH Senior FINIS