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
are Strangers and will give no heart-encouragement to other Christians to come near to them with intimate Conference about personal and particular Experiences of the Lords dealing with them and these know not what it meaneth to come into that broken hearted way of acknowledging one to another their temptations snares and Soul-hazards and that which is called by the Apostle a confessing of Faults one to another and a praying one for another Jam. 5.16 But the specialty likewise we intend in this is to shew how far these neglects do argue declensions 1. These neglect a principal means of practical communion of Christians that wherein much of the life of it doth consist for practical Christian Communion cannot principally consist in Apellations and Titles nor in meeting together at a Sacrament but in caring one for another as members of the same body 1 Cor. 12.25 bearing one anothers Burdens Gal. 6.2 communicating one to another of spiritual gifts Rom. 1.11 12. but those solemn Christian Meetings or occasional intimate Discourses whereby Christians are intimately acquainted with one anothers Burdens and Soul-concerns these lead into the life of practical communion and where these Christian Meetings fail their communion vanisheth into Names Titles or some very powerless forms of communion 2. These do give place to many dangerous Temptations and distempers for while they live as Strangers from the Souls one of another or any such intimate Christian Conferences the Tempter is at hand upon the least occasion to come in with uncharitable suggestions and to imploy any evil Inâ—rument to sow seeds of discord amongst Christians 2 Cor. 12.20 and when these come to the â—ords Supper the Gospel Passeover if they be not past seeling they will find it too hard for them to eat with the unleavened Bread of Sincerity 1 Cor. 5.8 with that true Gospel spirit of unity as becometh those who eat of the same spiritual Bread 1 Cor. 10.16 yea it s usually seen through the Lords just judgement that those who are become Strangers from Christian Meetings or the hearty way of the management of them that they are left to too much familiarity with other Companions to the reproach of their Profession and harm to their own Souls and at last the wrath of God comes and finds them in fellowship with Children of Disobedience in some works of darkness which they ought to have reproved Eph. 5.11 The next Consideration follows Quest How Apostasie doth shew it self in the neglect of publick Worship The Answer is In neglect either of those Ordinances which all are commanded to attend as publick Prayer and hearing the Word of God Preached and particularly of Sanctifying the Sabbath Or a neglect of those Ordinances which do properly belong to those in Church Relation and particularly in neglect of the Lords Supper and Church Discipline 1. A neglect of those publick Ordinances which all are commanded to attend as publick Prayer and hearing the Word preached and this neglect is either 1. Upon some unnecessary occasions not works of Mercy as Mat. 12.13 but from an unwillingness to break throng any considerable difficulty or to beat cost about publick Worship not as David who would not offer that to the Lord which cost nothing 2 Sam. 24.24 2. Or not careful to come seasonably to the publick Worship as before the first Prayer or entrance be made into the publick Worship in these they are careless not as those in Nehemiah's time who were seasonably ready and waited for the publick Worship of God Neh. 8.1 3. Or attending upon the Ordinances in a slighty and sleepy manner not offering their Bodies as a living Sacrifice Rom. 12.1 4. Hastening a way upon unnecessary occasions before the last Prayer be ended or before the Blessing be dispensed not as those who went not away before the Name of the Lord was put upon them in a way of blessing by the Lords Messenger Numb 6.26 27. More particularly this neglect doth shew it self and Apostasie therein in the neglect of Sanctifying the Sabbath and that is either 1. In neglecting to prepare for the Sabbath by a timely breaking off from worldly Occasions but do run on to the very time of the beginning of the Sabbath to that in their Worldly concerns their foot steppeth into the time of the Sabbath or so nigh to it that they cannot prepare for holy time and the Duties of the same so suddenly Isai 58.13 2. Or in the time of the Sabbath a neglect to Sanctifie the Holy time having forgot to practice that which is so plainly declared Call the Sabbath a delight the holy of the Lord and honourable and shalt honour him not doing thine own wayes not finding thine own pleasure not speaking thine own words Isai 58.13 3. As soon as the Sabbath is ended those who do fall into vain and unprofitable discourses which at all times are sinful Ephes 5.4 but in a Sabbath Evening are the Soul robbing temptations by which Satan does bereave them of all the good they have seen or heard of God in the holy Day or are running into their worldly Discourses as if they were glad the Sabbath were ended Ames 8.5 But let us likewise in this consider how far these neglects do argue a declension from Religion 1. These who do neglect the publick Worship and particularly the Sabbath do fall short of that Religiousness which many Hypocrites and meer Formalists do attain for these in the publick Worship of God will behave themselves as the Lords People are wont to do Ezek. 33.31 32. Many have the form of Religion and not the power 2 Tim. 3.5 Many have the letter of Worship and not the Spirit Rom. 2.28 but those who have not the form the letter and external part of worship are far off from the power the spirit and inward worshipping of God 2. These do by their practice say that the worship of God is a burden and an abhorring to them their loathness to come to the publick Worship their wearisome Behaviour in the time of it and their hastening from it do testifie to their faces that the Sabbath and the Word of the Lord is a burden to them and these are a burden to the Lord and he threatens to forget them to forsake them and to cast them out of his presence Jer. 23.39.40 17.27 these by their works do say their Souls have abhorred God and the Lord he saith he hath abhorred them and that he will not feed them but that which dieth let it die and let the rest eat the flesh one of another Zech. 11.8 9. The second follows and that is the neglect of those Ordinances which do properly belong to those in Church Relation 1. A neglect of preparing for and of coming to take hold of the Covenant Isai 58.4.5 not as those whose faces are Zionward and weeping they will go to seek the Lord and joyn themselves in a perpetual Covenant never to be forgotten Jer. 50.4 5. but those who turn
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
their backs upon the visible Covenant and the administrations of it do by their practice disown God and say the true God is not their God for how can God be their God but by Covenant and what is the Church Covenant but an Administration of the Covenant of Grace and that Soul who doth by words or works by opinion or practise turn away from the Covenant by neglecting to prepare for it or take hold of it is a stranger from the Covenant and liveth without God Eph. 2.12 and if by his Parentage and Birth he is in visible Covenant and when grown up yet doeth neglect to look after it or take hold of it he doth by his practise despise his Birth right and the time may come when he may seek for a Blessing with tears and yet find no place of Repentance Heb. 12.16 17. 2. Or those who neglect the Sacrament of the Lords Supper and can content themselves to be Baptized or to have their Children Baptized but are insensible of the need of the Lords Supper that great Seal of Communion with Christ and his Church 1 Cor. 10.16 17. or that hastening to this great Ordinance without due and that worthy preparation in the way of self-examination and discerning the Lords body and these do eat and drink their own damnation 1 Cor. 11.29 and if the Church doth admit those to the Lords Table who are visibly unworthy they will provoke the Lord against them as the Church at Corinth did that for this cause many amongst them were weak and many sickly and some were taken away by death 1 Cor. 11.30 3. Or those who in their Church Relation do live in the neglect of Church Discipline that is they give offence but will not give satissaction Mat. 5.23 or they will take offence but not manage it according to Christs Order Mat. 18.15 Lev. 19.19 and whatever their goodly words are yet they are but as a Hind let loose Gen. 49.21 and their works say they will not have Christ to rule over them and the quarrel the Lord hath against these the alâ—rementioned is that which is called the quarrel of his Covenant Lev. 26.25 a most searful quarrel And to conclude this Discourse we may consider 1. Some do despise the Covenant in the administrations of it or by their practice profess that the Covenant is not worthy of their care labour and cost and it may be drop some scoff or mocking expression but will not seek the Lord in the way of his Covenant these are in the high way to that unpardonable sin against the Holy Ghost of counting the blood of the Covenant an unholy thing and of doing despite to the spirit of Grace Heb. 10.27 28. 2. Some have visibly taken hold of the Covenant but do live in the breach of it Psal 78.37 38. 50.16 17. and the Lord saith what hast thou to do to take my Covenant into thy mouth seeing thou hatest instructions and castest my words behind thee And the quarrel the Lord hath against a People or particular persons whether it be for despising his Covenant or breach of Covenant ever implieth 1. These are guilty of sinning against the greatest love for the love of God in condescending to enter into Covenant with a sinner is the highest act of love and to despise this Covenant or the things of it or live in the breach of it is to spit reproach and contempt in the most beautiful face of divine Love do you thus require the Lord O foolish People and unwise Deut. 32.6 2. These sin against the only Remedy What cure and relief can there be for sinners but from Christ and how doth Christ relieve but in the way of his Covenant in the administration of it how can those escape who neglect this great Salvation Heb. 2.3 and hence follows the greatest punishment for the quarrel of the Covenant Amos 3.3 You I have known of all the Families of the Earth and you I will punish when the inquiry is made when they see what plagues sicknesses come upon the Land wherefore hath the Lord done thus to this Land and the Answer is because they have forsaken the Covenant of the Lord God of their Fathers Deut. 29.23 24 25. and thus we see how Apostasie doth shew it self in the degrees of it 1. How gradual it is First A growing cold in secret Duties then remiss and formal in Family duties and at length slighty and cold in communion with Saints in private and publick Ordinances and at last twice dead and pulled up by the roots Jude 12. they were dead as to a principle of spiritual life as all are by nature and they are dead as to the life and zeal of visible Profession which they sometimes had 2. As these declensions are gradual so they grow on upon an Apostatizing people insensibly at first somewhat afraid and startled but by a customary declension grow insensible of the danger and so ready to heal themselves with lazy desires and pretended good meanings and formal covenantings until at last they are left to a good opinion of their state that they say Wherein shall they return as if they were not convinced although from the dayes of their Fathers they had gone away from the Ordinances of the Lord and not kept them in that purity and power as they were left to them by their Fathers Mal. 3.7 Jer 8.5 6. In the next place follows the consideration of the bitter fruits of Apostasie as they are specified in the advertisement of our Rulers and for the clearing the particulars let us especially observe how it comes to pass that a People living under the means of Grace are left to those abominations and the Question in the first place is How it comes to pass that some living under the means of grace are left to gross Ignorance or abuse of their light and knowledge Ans Because some under the means of Grace have rejected the knowledge of God and therefore are left to gross ignorance or not loving truth as truth and therefore are left to abuse their light and knowledge to their destruction 1. Some have rejected knowledge that its become the object of their hatred as if instruction was not worthy of their love and if they be reproved they do despise reproof and the reprover and will not obey the voice of their Teachers Prov. 5.12 13. the reading good Books the Writing and Repeating of Sermons the Schools of Learning the conversing with the wise and all good means of knowledge in their hearts they despise Prov. 1.22 How long ye simple ones will ye love simplicity and scorners delight in scorning and fools hate knowledge Prov. 1.22 2. The punishment upon these followeth therefore they are left to a sottish ignorance they have not so much light as shall keep them from sottish and bruitish ignorance Jer. 4.22 they are sottish Children they have no understanding Jer. 5.4 surely they are poor and foolish they know
not the way of the Lord and the judgement of their God they have rejected the knowledge of God and are therefore left to the darkness of gross Ignorance A second sort are those upon whose Consciences the light hath shined but have not loved truth as truth these have knowledge and will be searching and proving excellent things and having a form of knowledge may be guids to the blind and hold forth light to those who are in darkness Rom. 2.18 19 20. and these love to live under an able Ministry and will uphold Schools of Leaaning and be in the use of all means of knowledge but yet never did receive the love of the truth 2 Thes 2.10 the truth it self and the true knowledge of it was never the ultimate and principal object of their love but only a mediate object that by means of their light and knowledge they set up advance and serve some Idol in their hearts but do not like to retian to God in knowledge as its the knowledge of God Rom. 1.28 2. The punishment upon these is therefore they are left to abuse their light and knowledge to their destruction either to pride and vain glory their knowledge hath puffed them up 1 Cor. 8.1 or they are by means of their light become the more subtile to devise coverts for sin and the more slye in opposing secretly the life and power of Godliness the more crafty to deceive others and to cheat their own Souls the more wise to do evil but to do good they have no knowledge and are blinded at last with self conceitedness and say the Law of the Lord is with them but they have rejected the Word of the Lord and what wisdome is in them Jer. 8.8 9. 1. Some truths of greatest concernment to them they shall not see but groap for light at noon day as if it were night Deut. 28.29 Isai 59.10 2. Those Truths which they do see yet they shall be left to misapply pervert and wrest to their destruction Act. 13.10 11. 2 Pet. 3.16 3. Those Truths which they do apply rightly yet their hearts shall not be affected with them and not be reformed by them but to them it shall be as if they knew nothing Isai 6.8 9. these have often perverted their understanding and abused their knowledge and their understanding and knowledge shall pervert and mislead them Isai 47.10 The second follows concerning Prophaneness the Question is How it comes to pass that some under the means of Grace are givtn up to Prophaneness The Answer is Because some under the means of Grace have rejected saving Grace in the Gospel and therefore the Lord withdraws common restraining Grace from them and they become prophane 1. Some are prophane although they live under the means of Grace these will not shew a civil respect to Religion and that good manners which civility will teach their words are scornful and mocking abusing the Holy Scriptures in a jesting and deriding manner like those Scoffers who said where is the promise of his coming 2 Pet. 3.3 4. these are a pest and a most dangerous infection in societies by their evil communication do corrupt good manners 1 Cor. 15.33 their Countenance Gestures and Lives do declare them to be like a mocking Ishmael or prophane Esau Heb. 12.15 16. look diligently lest any man fail of the Grace of God lest there be any Fornicator or Prophane Person as Esau 2. These have rejected saving Grace in the Gospel the God of all Grace by the means of his Grace the Ordinances and by the gracious Examples of the godly seconded by some afflicting providences and sometimes with convictions and terrors of Conscience hath been striving with these but they would not hearken to his voice and would have none of him and his saving Grace and therefore are given up to their hearts lusts Psal 81.11 12. Wo unto thee wilt thou not be clean when will it once be Jer. 13.27 3. Hence the Lord hath withdrawn restraining Grace that those who reject saving Grace in the Gospel and will not live as becometh godly men the Lord withdraws common restraining Grace from them that they shall not live as becometh men this is the reason why some are so lewdly filthy that in their filthiness is lewdness because they would not be purged and therefore the Lord saith they shall not be purged but the Lords fury shall rest upon them Ezek. 24.13 this is the reason why some under the means of Grace are more prophane than some others who enjoy no such means to reform them and that they are become more prophane then before they enjoyed the means of Grace because they have provoked the Lord by their resistings of the strivings of the Spirit of Grace to give them up to most horrid and hellish prophanenss that as Israel's abominations shall exceed the filth of Samaria and Sodom Ezek. 16.51 and of this bitter fruit of Apostasie that Man of God of most blessed memory Mr Thomas Hooker was wont frequently to warn New-England saying do you wonder that some in New-England are left to such abominations I tell you that some in New-England will be given up to greater prophaneness His Sermons upon Psal 81.11 12 and Rom. 1.28 do at large declare this The third bitter fruit concerning gross neglects of relative Duties And the Question is Why are some under the means of Grace left to those palpable neglects of relative Duties in Family Church and Common-Wealth The Answer Because some under the means of Grace living in neglect of Duties towards God and of duties towards others in the Lord its just with the Lord to leave them to gross neglects of relative duties one towards another 1. There are some who though they enjoy the means of Grace yet they live in the neglect of duties in Relation to the God of Grace he hath profered a holy Marriage Covenant to them and himself as the only suitable March and Husband for the immortal Soul Isai 54.5 but they have loved Strangers and after them they will go Jer. 2.25 neither will they honour him as a Father nor fear him as their Master but despise his Name Mal. 1.6 if they call him their God yet they cast off the thing that is good Hos 8.2.5 2. Hence it follows these never did perform duties in relation to others in the Lord for this is the Religious and true Gospel band in all Relations Husbands love your Wives as Christ loved his Church Eph. 5.25 Wives submit your selves to your Husbands as is fit in the Lord Col. 3.18 Children obey your Parents in the Lord Ephes 6.1 Servants obey your Masters in singleness of heart fearing the Lord Col. 3.22 But those who do not conscientiously attend duties in Relation to the Lord do feel no such Religious band upon their hearts and Consciences in relation to others but act only as moved by some natural or moral Principles which are too weak to resist the violence of temptations
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
Job for trial chiefly and when affliction cometh for probation and trial principally it will appear upon examination that the person afflicted is found walking in his uprightness before God Iob 1.8 12. and in the night of affliction there shall be nothing found against this afflicted Saint but that which is consistent with uprightness Psal 17.3 but who is able to make this desence for New-England as to the generality of them and as for those who are called the upright what their innocency is and what their guilt is this will appear in that which is in the place of it spoken concerning the divers manners and sorts of guilt 2. Neither did New England in the tiâ—e of the Wars suffer as witnesses for righteousness sake although so far as the Antichristian Malice of some might be stirring up and working in and with the rage of the Heathen and might by the provocations of New England against the Lord take occasion to persecute that of Christ and the Christian Religion which yet remained in the Churches of Christ in the Wilderness in this respect Meat came out of the Eâ—â—er to the godly of the Land and they might say as that holy Martyr Bradford said It is not the condemnation of Bradford simply intended by the Adversary but Christ and Truth and Bradford is nothing but an instrument in which Christ and Truth is condemned and persecuted by the Adversary and in this respect the Lord saith and hath and will do for his People as sometimes he said by the Prophet Zech. 1.15 I am very sore displeased with the Heathen for I was a little displeased and they helped forward their affliction But yet our sins must be confessed to be the Traitors which gave the opportunity into the hands of our Enemies against us and the Lord said of us as sometimes of that People Isai 42.24 Who gave Jacob to the spoil and Israel to the Robbers did not the Lord be against whom we have sinned In the next place Affirmatively concerning the causes of the Judgements upon New-England that New-England is found guilty of those very sins mentioned in the writing of our Rulers and that these are the causes of those judgements will be made most manifest if we consider the divers manners and wayes by which a People are involved in guilt 1. Some are guilty by actual Commission and that is 1. Either openly after the manner of the Prophane sort whose Countenance doth witness against them and they declare their sin as Sodom they hide it not wo unto their Soul Isai 3.9 2. Or secretly and sometimes God doth inflict publick Judgements upon a People for secret sins and that is 1. When they are such sins as are not in the nature and kind of themsecret but as they are by the transgressor bound up and hiden by some deceiving Excuses and fallacious pretences Hos 13.12 and the ignorance these pretend is wilful and they are condemned by the Lord for willing ignorance 2 Pet. 3.5 2. Or such secret sins as go before the open sins and the others do follow them and together do provoke the Lord 2 King 17.9 and cannot be hid 1 Tim. 5.25 both these openly or secretly are guilty of provocations by actual Commission 2. Some are guilty by way of approbation by consenting Psal 50.18 or countenancing and thus Jehosaphat's love unto and helping of ungodly Ahab did provoke the Lord to wrath against him 2 Chron. 19.2 3. Some are guilty by way of toleration and thus Solomon did provoke the Lord to wrath by his tolerating of the Idolatry of his Wives 1 King 11.4 4. Some are guilty by their omission and neglect of means 1. To prevent the provocations and thus some able Expositors have thought that in this sense it was that Israel became guilty and were blamed by the Lord himself for taking the accursed thing even that which was taken by Achan Josh 7.11 2. Or a neglect of means to reform the provocations committed and thus Ely's neglect of a through reforming and removing the abominations of his Sons did provoke the Lord to wrath against him and his house 1 Sam. 2.22 23. Many in New-England are guilty of provoking sins by actual Commission and these kindle the fire and are Fire brands in the hand of Gods wrath and some by approbation do blow up the fire and are as the bellows to make the fire of Gods wrath burn and some by toleration do in their practise say Let the fire burn will do nothing to quench it and at last some come who with their luke warmness and cold practices are but as a dish of water dropping upon a great and vehement flame but doth nothing effectually to extinguish the fire of wrath kindled and flaming by reason of provoking sins the Lord guid every one of us by his Spirit to consider and in a self-examining manner to see and say What have I done to provoke the Lord Jer. 8.5 6. But as to fact the provocations of New-England are proved by many witnesses 1. The witness of the Ministry especially upon most solemn occasions in the most publick assembly have as watchmen warned us of the Lords controversie against New-England and of the evil coming upon them Ezek. 33.7 and this warning was given not only since the Wars but before that evil day come 2. Witness that great Hand writing of our Ruleâ— published by their order in the Congregations of this Colony in a day of Fasting Prayer in that calamitous year 1675. and many Writings and Orders since that calling for a renewed Confession of those crying abominations specified in that Writing and explained in our former Discourse 3. Witness the sighing of those whom the Lord hath marked in our Ierusalem because they do afflict and vex their righteous Souls for the provocations they see or hear of Ezek 9.4 4. Witness the self condemnation the generality of Professors have received within themselves and do frequently at this day express it one to another saying we and our posterity are an undone people if more be not done for Reformation then yet is done yea who can say and prove it that there hath been any considerable reformation wrought in any one matter of weight after all that the Lord hath spoken and done against us But to conclude this Discourse let us state one Question more Qu. What are the Reasons why the work of Reformation doth not proceed but is hindred after these solemn Advertisements by our godly Rulers and after all the awful warnings from the Lords uplifted hand Ans Because some do not see what ought to be reformed some who see but have no heart to this work some who have a heart but little strength some who have strength but do not agree to carry on together every one his part or they spend their labour upon a people who are under the power of Judicial impenitency 1. Some do not see what ought to be reformed and those are either 1.
Not convinced of a necessity of reformation but behave themselves as those did when Godly Hezekiah zealous for Reformation sent forth his Edict by the hand of his Officers to command the People to return to the Lord but some deâ—ided the Messengers nevertheless some humbled themselves and the Lord gave them one heart to do according to the Commandment of the King and Princes respecting Reformation 2 Chron. 30.10 11 12. the time hasteneth when the bands of Mockers shall be made strong too strong for them to break Isai 28.22 2. Or these who do not see what ought to be reformed do fix upon some lesser matters of the Law and spend the strength of their zeal in reforming those lesser matters of the Law but do suffer the more weighty matters of Judgement Mercy and Faith to lye unreformed Mat. 23.23 and all these poor blinded Souls are ready to say as those who were reproved for wearying the Lord for robbing of God and were commanded to return to the Lord with a promise that the Lord would turn towards them but they said wherein have we wearied thee or robbed thee and wherein shall we return Mal. 3.7 8. these do not see what ought to be reformed but these shall see whether they will or no either to their Conversion or their Confusion Isai 26.11 2. Some who see a need of Reformation but they have no heart to this work and these are heartless either 1. Because the work of Reformation will reach the Idols of their hearts Ezek. 14.3 and it may be said of these as of them 2 Chro. 28.10 are there not with you even with you sins against the Lord your God and these not being willing to be cleansed from the Idols of their own hearts they are not hearty in the use of the means of Reformation but Rachel-like they devise shameful excuses to prevent the search and discovery of their Idols Gen. 31.34 35. 2. Or they have no heart because of the difficulties of the work of Reformation as in Nehemiah's time some were scared with affrighting apprehensions of seeming impossibilities for them to carry on so great a work Nehem. 4.10 but what will these heartless Souls do how can their heart endure and hands be strong in that day when the Lord shall pour out of his fury upon them because they had no heart to the work of Reformation Ezek. 22.14 and then must flee like a silly Dove without heart into the Net and Snare of Destruction Hos 7.11 12. 3. Some who have a heart to the work of Reformation but have little strength that is 1. Little outward strength of Abilities and opportunity although through the Grace of God they have a sufficiency of strength to reform their own hearts and lives and their own families and though they have but little strength they have kept the Word of God and not denied his Name Rev. 3.8 2. Although these do lay to heart the sins of the times and their behaviour in Closet-Communion with God and in their Families and their converse and conversation before all doth testifie for them that they have a heart to Reformation but they have not the power in their hands to do any considerable matter in the publick Reformation and for the removing the abominations in the midst of Jerusalem and these are the Lords marked ones Ezek. 9.4 sealed Servants of God Rev. 7.3 and though they cannot deliver others yet the Lord will deliver them Ezek. 14.14 4. Some who have strength but do not agree to carry on together the work of Reformation 1. It s taken for granted of any who have but any common Notions of reforming work that Reformation cannot confist in complaining against others and yet do the same our selves Who art thou O Man who judgest another and condemnest thy self Rom. 2.1 nor in complaining against our selves that we pine away in our sins and yet do not turn unto the Lord Ezek. 33.10 11. how can we then live nor in publishing Laws and professed Covenantings for Reformation and yet after all these we go on in our Trespasses will not the Lord be angry until he hath consumed us Ezra 9.14 2. But publick Reformation must be carried on principally by those who are in publick place the Rulers of the Common-wealth holding and handling the Sword of Justice impâ—rtially and brightly to the terror of evil doers Rom. 13.3 executing judgement in the Gates and seeking truth Jer. 5.1 And the Ministers of the Lords House managing the two edged Sword of the Spirit Heb. 4.12 both in Doctrine and Discipline making and keeping the difference clear between the clean and the unclean the Holy and the Prophane Ezek. 44.23 and then the People ready to strengthen the hands of their Rulers as he said to Ezra This matter belongs to you arise and do it and we are with you Ezra 10.4 3. But if every one do not practically agree to carry on according to their places and power their part the whole work of Reformation will be obstructed in some degree or other If those who are in chief place and have the greatest Power shall leave the greatest Burden of the work upon the shoulders of those who are in inferiour places and power these will sink under the burden or miscarry in the exercise of their power and the work fall to the ground but whatever the care and courage faithfulness and zeal of chief Rulers may be yet if Inferiour Officers be not Men of approved wisdom and integrity Laws will not be executed and the Oathes of civil Officers will be violated and because of these Oathes the Land mourneth Hos 4.2 3. for no publick Reformation can proceed 5. Or whatever the care and pains may be of Reformers in faithfulness to God and to his People yet when they spend their Labour upon a People who are under the power of judicial impenitency 1. Their labour will be in vain at present as to the work of Reformation if that people had Moses to be their Ruler yet they will be stiff necked and be corrupting themselves and one another and be an unreformed and unreforming People against whom the Lord had Sworn in his wrath they should never enter into his rest Numb 14.30 And if Isaiah were the Minister to a People under judicial impenitency they may hear but shall not understand they may see but shall not perceive and not be converted Isai 6.10 2. And yet this is sometimes the heavy work of Pious Rulers thus to labour in the fire and spend themselves and be spent until at last the Bellows are burnt and Lead consumed and a melting in vain the Wicked are not taken away the Lord in just judgment hath said they shall be reprobate silver Jer. 6.29 30. for after the most reforming means they will not be reformed but will trespass more and more and yet grow into a self-conceited and self-justifying way and the just and holy One of Israel saying against these he that
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
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