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
remaineth John 9 41. Bot to help the mind and memory of those who are sensible of their weakness but are willing to hear and see Let us gather up briefly that which hath been said out of Rev. 1.10 as followeth The day called the Lords Day is some particular day well known to the Churches of Christ otherwise it was in vain and to no purpose for the Apostles to have spoken a word of the Day And this day called the Lords day was a Holy Day otherwise it could not have the holy name proper unto holy things and holy time And that the day called the Lords Day is the first day of the week this hath been proved both by the Testimonies of all Churches in all ages though cavelled against by some in late times yet this their Testimony may well pass for legal Testimony in any Court of Justice upon Earth and they who oppose it must be legally condemned for Liars And more then all this it hath been infallably proved by the Word of God and his Works that the first day of the Week is the very day which the Lord by his Prophets foretold he would make to be the day in which above all other dayes we should rejoyce Psal 118 24. And with his Almighty hand he hath performed it by the working of his mighty power which he wrought in Christ Jesus when he raised him from the dead Eph. 1.20 And in this very day revealing himself to his Disciples as the exalted head of his Church and People And in this very day Commissioning his Apostles and breathing the Holy Ghost in the same day upon them to impower and enable them in all things respecting their work as Apostles of Christ and particularly by the Holy Ghost guiding the Apostles to settle the first day of the Week in all the Churches of Christ as it is the Lords day and our Christian Sabbath but more of this in that which followeth And thus that which the Lord hath wrought according to his Word may well pass or divine Testimony in the Court of Consecience that the first day of the week is by Divine Institution the Lords Day and our Christian Sabbath And now let us proceed in the second place to prove that the first day of the week which the Lord hath made by his word and works to be the Lords Day and our Christian Sabbath was settled by the Apostles in all the Churches in the primitive time First By their Doctrine Secondly By their Practice 1. By their Doctrine for for the clearing of this let us consider Heb. 4.8.9 Where the Apostle doth by his Doctrine inform us of a Rest which remaineth to the People of God and another day of Rest and to make way for the Argument let us open that Scripture 1. First he speaks of a Sabbatism so the Word in the Original is a Rest resembled by the seventh day Rest spoken of in the third and fourth verses and by the Rest in the Land of Canaan mentioned in the seventh and eighth verses 2. This is another Rest and therefore another day for this Rest thus in 8 9 verses and I shall at present content my self with Pareus his Exposition until I meet with a better that 〈◊〉 in the Psalms to which the Apostle had respect did speak of another Rest and a day of Rest which is neither the seventh day Rest nor the Rest in the Land of Canaan but signified and exemplified by the one and shadowed out by the other and the Apostles demonstration of this Doctrine may be expounded by ad sjunctive Syllogisme Arg. Either it is of the first rest of God in which he ceased from the Works of Creation or of that rest in Canaan or of some other rest and of another day of rest but not of the two former and therefore the conclusion of the Apostle is in the 8th and 9th verses of another Sabbath of rest 3. This rest and day of rest spoken of by the Apostle remaineth so it is express in the words of the 9th verse which remaining properly belongs to this rest intimating by this his Doctrine that the other rest the seventh day rest is removed for the remaining signifieth the stability and permanency of this Gospel rest and the day of that rest but the removing of the thing shaken that those things which cannot be shaken may remain Heb. 12.27 The rest on the seventh day and that day of rest was miserably shaken by the sin and fall of man which brought the Curse not only upon himself and his Posterity but upon the works of Creation and therefore the Lord did not only threaten to destroy Man but likewise to destroy the Beasts the Creeping things and the Fowls of the Air for saith the Lord it repenteth me that I have made them Gen. 6.7 Thus was the seventh dayes Sabbath which was a memorial of Gods resting from and complacency in his works of Creation shaken by Mans sin and Gods curse upon the Creatures because of Man and the Commandment for the sanctifying the seventh dayes Sabbath did remain as a hand-writing against sinful and fallen Man as other Ordinances and Hand-writings did until Christ comes and brings in better Ordinances and a better day of rest which remaineth as the Apostle by his Doctrine instructeth us 4. The Rest and day of Rest which remaineth is that into which Christ first entred and at length did perfectly possess and into which he leadeth his People but Christ entred into his rest the first day of the week when he rose from the dead and at length he passed into the full possession of the Mansions and resting places ver 14. and he that entred into his rest ceased from his Works as God did from his ver 10. 5. The remaining of this day of Rest is spoken of in the present tense it is said therefore there remaineth a Rest so that it is that which at present the people of God do possess although the perfection of it is reserved for them when they shall come to the Mansions prepared by Christ for them Joh. 14.2 2 Pet. 1.11 the words being thus opened the Argument now follows Arg. That if the People of God have another day of Rest which is not the seventh day rest but that which Christ doth lead them into by his own Example and by way of communion with him who entred into his rest in the first day of the week then the first day of the week is the day of our Gospel Rest and of our Christian Sabbath and consequently a cessation of the seventh dayes Sabbath but the proof of all these particulars we have in the former and concerning Christs entring into his Rest on the first day of the Week I shall yet speak more fully concerning that as I shall meet with it in some of the Objections of John Rogers In the second place to prove that the Apostles by their Doctrine did settle the first day of the week
to be our Christian Sabbath we may see in 1 Cor. 16.12 1. That which is there exprest is by way of precept and injunction for so the Apostle saith he had given order concerning the collection of the Saints and therefore not left it as a matter of indifferency or liberty but whosoever did neglect this did transgress the Apostolical precept and order 2. This order for the collection for the Saints was not only sent to the Churches at Corinth but to the Churches at Galatia so that it was an order and injunction common to the Churches 3. The order did not only respect the collection it self but the time and day of it that upon the first day of the week let every one lay by him in store as God hath prospered him so it is express in the 2 d. verse now the Argument follows Arg. The first day of the week was either a common and indifferent day or a holy day the day of the Christian Sabbath but no common and indifferent day for how could the Apostle by his injunction and order make it necessary for the Churches to attend this work of mercy collection for the Saints on the first day of the week if it was but a common day and thus esteem one common day above another contrary to his Doctrine Rom. 14.5 far be it from us to think that the Apostle could so contradict his own Doctrine but it was because the first day of the week was made to be a holy day and such works of mercy are very suitable unto the day 2 Arg. Or thus the Apostle did order collection for the Saints to be on the first day of the week either because it was the Christian Sabbath or for some other reasons but I have so long waited to heâ—r of some other reasons why the Apostle should lay an injunction upon all Churches to have such an honourable respect to this day without any consideration of it as the Lords Day and Christian Sabbath and all the Objectors and Cavillers against the first day of the week the Lords day have not brought forth the least appearance of any reason to the contrary that I confess I begin to think that the Opponents themselves within themselves have received a Sentence of despair of giving any reason only they have travelled and brought forth one poor Objection that there is not a word spoken of a Sabbath here and who saith there is but the Argument is taken from the Apostles Order and by Apostolical Order advanced the first day of the week above any other day and that the reason of this is either because it is the day of the Christian Sabbath or for some other reason which never yet was brought to light and therefore we conclude as in the former that the Apostle by his Doctrine did settle the first day of the week to be a holy day a Christian Sabbath Now in the next place concerning the practice of the Apostles the practice of the Churches of which much may be said in order to their attendance to holy Duties in the first day of the week because it was a day separated for holy Worship but at present we may consider Acts 20.7 First it was a Church assembly there spoken of for it is said the Disciples came together 2. Secondly the end for the sake of which they came together it was for the sake of religious duties that they might partake of the Lords Supper called breaking of Bread in this place as in Act. 2.42 and did not go alone without other Religious performances viz. Prayer and hearing the Word Preached 3. Thirdly It is spoken of as a custom and usuall practice of the Disciples therefore it is said on the first day of the week when the Disciples came together Paul having waited for and taking this opportunity to Preach to them for he abode seven dayes among them but this was the last day his being ready to depart on the morrow as is exprest in the 7th verse Arg. Hence the Argument is Paul and the Disciples with him either kept the Seventh day Sabbath or the first day of the week a Christian Sabbath or else they kept no Sabbath at all if they had kept the seventh day Sabbath that was the day before this First day of the Week then they had a meeting after a Sabbath manner for Religious Duties then the Evangelist would not have spoken of this Meeting on the First day as the only Church Meeting of the seven dayes of the Apostles abode amongst them therefore it was the first day of the Week in which Paul and the Disciples assembled and kept as a Christian Sabbath Much more hath been said by others and I have somewhat more in readiness to say if the occasion calleth for it and God giveth opportunity But at present having proved that the first day of the Week was by the Lord himself made by his Word and by his Works to be the Lords day and our Gospel and Christian Sabbath and his Apostles were guided by the Holy Ghost to settle it in the room and place of the seventh day both by their Doctrine and by their Practice we proceed to make Reply to John R. his Answers to the Questions And concerning his Preface to his Answers I shall at present omit it until I come to his Conclusion and then consider both his Preface and Conclusion together these and the Superscription being to the same Purpose and the same for substance Quest 1. The first Question Are not just and necessary Consequences from Scripture to be taken for the mind of the Holy Ghost in Scripture or else how shall we Answer the Papists against the error of Transubstantiation John R. his Answer is Ans If the Consequence drawn from Scripture is agreeable to the Scripture and no wayes contrary to the Scripture it must be granted truth because it speaks what the Scripture speaks But as to the Papists John R. saith they had no Scripture that said a piece of Bread was the body of our Lord or that our Lord was turned into a piece of Bread or that Bread was turned into our Lord for our Lord did not say to his Disciples Take eat this Bread is my Body as the Papists did affirm therefore they said that which the Scripture did not say so do you say that which the Scripture doth not say for you call the first day of the Week the Christian Sabbath but the Scripture doth not you call every first day of the Week the Lords Day but the Scripture doth not so Reply The Reply to Iohn R. his Answer follows His Answer consists of two parts 1. First partly of a seeming Concession granting that Consequences drawn from Scripture and agreeable to Scripture are truth c. 2. Secondly he compareth us unto the Papists for saying that which the Scripture doth not say and the Argument he gives is If we say the first day of the Week is the Lords day
this cannot be but the day spoken of hath the same honourable title and name as the Lords Supper the Word of the Lord. c. 4. That the particular Day well known to the Churches of Christ called by the same honourable and holy Title or Name as the Lords Supper is and other holy Institutions was the first day of the week And for the Proof of this let us consider Arguments of all sorts inartificial and artificial abundantly confirmed by the Holy Scriptures Light and Evidence First To begin with inartificial Arguments viz. Testâ—monâ— of all the Churches in all ages from the Apostles times until you come nigh to our dayes take Mr. Baxter's own words It is unquestionable to any man versed in antiquity that all the Churches of Christ Greek and Latin Syrian Ethiopick Persian and Arâ—bâ—ck called the first day of the week the Lords Day and further he and other Worthies have and do give the chalenge unto any one to cite out of approved Histories or from but one anâ—â—ent Writer but one Church or but one Christian or but one Heretick who did gainsay this but of late times And what force there is in this Argument we may now weigh it the Word of God saith that the Testimony of two Men is true John 8.17 this is granted of all who have but humanity that it is legally true and the contrary to this is legally false and we may know what to judge of him that speaks it but the Testimony of all the Churches of Christ from the Apostles time from age to age may well have the credit which belongs to two men and somewhat more especially if we consider that it was not possible all the Churches East and West those who had no opportunity one with another that these could convene or any wayes consult to deceive their poor posterity with a lie by telling them that the first day of the week had the holy name of the Lords day and was to be kept holy when if it were false but they all spake the same thing because they were guided according to truth which came from the same spirit of truth breathing in the Apostles and guiding the Churches in the primitive time to declare the same to their Children and so to Childrens Children in all ages according as it was said in another case Psal 78.6 7. and if de facto as they call it concerning the fact for that we now speak of viz. that the first day of the week from the primitive time was called the Lords day if Histories be of no use to inform us or what they say ought not to be credited although they generally speak the same thing as to fact what was done I know not of what use they be but all the Books and Histories of the Church of Christ concerning the time of the ten Persecutions and ever since may be committed to the Flames as unworthy of credit and let us never Write and Record any thing more for the benefit of Posterity of this kind But I take it for granted that no sober minded Christian will agree to this whatever John Rogers his judgement may be And if any do desire to see more fully how it is proved that the first day of the week is the Lords day by the testimony of the antient Writers let them read Mr. Samuel Cradock's Book Entituled Knowledge and Practice and Mr. Baxter's Book concerning the first Day of the week by Divine Appointment the Lords Day in which Books may be seen the antient Writers cited in their several places and ages from the primitive time to the latter time attesting the first day of the week to be the Lords Day We have at present done with the first Argument as it respects Testimony 2. But let us proceed to that kind of Argument which by the Learned is called Artificial and argues from the Artifice Frame and Nature of the thing and must necessarily be granted to be the strongest way of Reasoning Arg. The Apostle calls the Day as it was by the Lord made and as it is or else he did miscal it the first part of this disjunct Proposition must be granted that the Apostle did call the Day as it is as the Lord had made for none will dare to say that he miscalled it unless it be those who have learned to Blaspheme The Minor follows that the first day of the Week was made by the Lord above any other day of the week to be the Lords Day in Gospel times and for the Proof of this let us now Consider 1. First this was the day in which our Lord rose John 20. â— Luk. 24.1 2. This was the day in which he appeared to the two Disciples after his Resurrection to teach them Luk. 24.13 3. This was the day in which he appeared to the Apostles and gave them their Commission and the Holy Ghost to enable them Luk. 24.33 36. John 20.19 20 21 22. 4. And this was the day he chose again to appear when Thomas was with them John 20.26 5. And this was the day promised and prophesied of and sulfilled as in the former particulars It was the day promised in Psal 118.24 called the day the Lord hath made speaking by way of Promise and Prophecie of Christs Resurrection Day as it is express in the words And that which some have mentioned in Ezek. 43.27 hath likewise its weight that the eighth day shall be the day wherein their Offering shall be accepted Arg. Take the Argument from hence either this was performed literally or typically if literally then the eighth day which is our first day of the week was Honoured and Sanctified above the seventh day and thaâ— by the Lords appointment but thus it was not before the Gospel times for that would be contrary to Numb 28.9 10. therefore it is to be understood typically viz. what day in Gospel times the Worship of God shall be acceptable and that is the eight day which is our first day of the week And that day of his Resurrection was the day of performing that great promise and prophecie Thou art my Son this day I have begotten thee for thus it s expounded by the Aposte Act. 13.33 God hath fulfilled the same to us in that he hath raised up Jesus again as it is written in the second Psalm Thou art my Son this day I have begotten thee For although Christ is the Son of God from everlasting yet this was the day in which he was declared to be the Son of God by Resurrection from the dead Rom. 1.4 and the first day of the week was the very day for the performance of this promise Heb. 1.5 as Pareus doth more fully explain it And to conclude this and though we cannot expect that those who are under a penal blindness and deafness will either give or take reason until the Lord shall give them an ear to hear and an eye to see and because they say they see their sin
and the Scripture doth not say it then we are like the Papists Reply The Reply is that we have already proved that the Scripture saith that the first day of the Week is the Lords day and therefore Iohn R. doth falsely Reproach us and I might say that he that will hold to the letter of a Scripture although contrary to the spiritual scope of that and other Scriptures is like the Papists in their defence of Transubstantiation from those words this is my Body But Iohn R. doth hold to the letter of the fourth Command respecting the seventh dayes Sabbath contrary to the command of Christ in the Gospel and that which is most spirituall and proper scope of that command as appears by the former arguments and more shall appeare in that which follows therefore in this John R. is like the Papists Qu. 2. Is not Rest meerly due and proper to succeed Labour Ans John R. granteth that Rest necessarily follows Labour and that God rested on the seventh day after his six dayes work was ended Qu. 3. Was not Jesus Christ as he was God equall with the Father and as he was God Man was Lord of the Sabbath he himself declareth in the fourth Command and requireth Man to do the like by the Command Ans John R. his Answer is that Jesus Christ as he was God was equal with the Father all things was created for him and by him But John R. saith the next part is an assertion yet not a solid one in this case for as Jesus Christ was God he was commander of the Sabbath yea the whole Law but as he was Man he was made of a Woman under the Law And further Iohn R. saith but if thou hast reference to the Scripture Mar. 2.28 which saith Therefore is the Son of Man Lord of the Sabbath Day he doth not say God Man but the Son of Man Reply The Reply to Iohn Rogers is 1. First He grants that Christ as God is the Commander and Lord of the Sabbath 2. Secondly He denies him to be the Lord of the Sabbath as he is God Man to which the Reply is Reply By God-Man is meant God and Man personally united that is the Son of God having assumed a humane nature into personal union with his Divine nature is both God and Man and if he be not Lord of the Sabbath as he is God and Man then he is not head over all things as he is God and Man Eph. 1.21.22 then not Mediator as God and Man 1 Tim. 2.5 And the Argument he gives now follows For saith Iohn Rogers as he was Man he was made of a Woman and made under the Law hence his Argument is if Christ as a Mâ—n was made of a Woman under the Law then as God-Man he is not Lord of the Sabbath If this be good Divinity then let Iohn R. proceed to say that because he was Man made under the Law therefore as God Man he is not head of his Church and is not the Mediatour and as God Man he shall not return to be the Judge of the World this is so far from being solid that it is contrary to the frame of Gospel Scriptures 2. Secondly He argues from Mark 2.28 his Expositions are these but if thou hast reference to that Scripture which saith the Son of Man is Lord of the Sabbath he doth not say God Man but the Son of Man whence his Argument is if the Scripture saith that the Son of Man is Lord of the Sabbath then Iohn Rogers judgeth it is not a solid assertion to say Christ as God Man is Lord of the Sabbath Reply My Reply is that if Christ the Son of Man be Lord of the Sabbath it s either as he is the Son of God or as the Son of Man or as he is God and Man not as the Son of God considered without being the Son of Man for the words are express that the Son of Man is Lord of the Sabbath 2. Secondly Not as the Son of Man this Iohn Rogers granteth to be too low because thus he was under the Law and therefore it must be as he is God Man that he was Lord of the Sabbath and yet Iohn Rogers saith this is not a solid assertion but he hath given no solid Argument to the contrary but that which fights against it self Only a Question from hence he doth propound I find it to be so long winded and yet so short spirited as to any reason belonging to the Question in hand that I can hardly spare Pen Ink and Paper to Transcribe it but we must have it as it is These are Iohn Rogers his words I shall propose a Question in this matter if in Scripture it is said That the Man was not made for the Woman but the Woman for the Man and in Scripture the Man is called the Lord of the Woman why then if the Sabbath was made for Man and not Man for the Sabbath is not Man Lord even of the Sabbath day for though a Man be Lord of his Wife yet he ought not to put her away in respect of the Law of God that hath made those two one so likewise the Sabbath though man be Lord of it in respect it was made for him and not him for it yet by virtue of Gods command ought not to prophane it yet if in case it was so that Man must either omit the deed of mercy to Man or prophane the Sabbath by doing the deed of mercy to the Man he ought to prophane the Sabbath and do the deed of mercy in respect the Sabbath was made for Man and not Man for the Sabbath for God hath preferred the Man above his Sabbath not making him for the Sabbath but the Sabbath for him for in this respect God hath made him Lord even of the Sabbath day Reply The Reply to all this is That all this is nothing to the Question stated and who knows not but God wiâ—l have Mercy rather than Sacrifice whether on the Sabbath day or any other tâ—me Qu. 4. Was not the work of Redemption as great and Godlike as the work of Creation and so worthy of Rest and a memorial upon its finishing Ans Iohn R. his Answer is the work of Creation was the greatest work that ever was for it was the Creating of all things and the work of Redemption the mercifullest work that ever was to Gods Elect for by it they were redeemed And forasmuch as the God and Father of all things ought to be obeyed as that one Law giver who created all things and commanded all that the seventh day should be kept holy in respect of Creation ought to be obserâ—eâ— by resting from Labour as he did and that because he commanâ—ed it And forasmuch as our Lord Jesus Christ hath redeemed Gods Elect by his body and blood and appointed for a Memorial of the same Baptism and the Lords Supper to be observed by the Redeemed ones he ought to be
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
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
solemn and steady attendance to these duties Job 15.9 unless it be in some fit of distress and then they cry to God and say Arise and save us Jer. 2.27 2. Or if they do daily attend to these Duties and yet neglect that which is of most personal and special concernment to their own Souls you may be in a secret place with a Friend and have much discourse and that in secret and yet not one word of secret things but that which any one may hear likewise you may be in prayer alone in secret and yet not one word of that which is of most secret concernment to your Soul but that which may be exprest before a Family or a Congregation and thus one principal end of Secret Prayer is lost which respecteth the Confession of secret sins Psal 19.12 and the petitioning for those personal and secret favours which may not so conveniently be exprest before others Psal 38.9 But the specialty intended in the handling of this is to shew how far the neglect of these secret Duties doth argue a declension from Religion 1. Those who neglect secret Duties have lost one main evidence of sincere worshipping of God not only because they live in the neglect of a known command of Christ Matth. 6.6 and not only because they do decline from the usual practice of the godly who are wont to perform these secret duties daily morning and evening and sometimes thrice a day Psal 55.17 Dan. 6.10 but how is it possible these can have an evidence of sincere worshipping of God seeing they attend no worship but what is before men and therefore must be judged to act the part of a Hypocrite so our Saviour Christ reasoneth Mat. 6.5 2. Those who neglect these secret Duties have lost the sense of personal inward Soul-difficulties for whosoever feels in a broken-hearted manner his Soul pinched and press'd with difficulties he must and will have an out-let by secret Prayer Acts 9.11 Behold he Prayeth he embraceth Prayer not only as a duty but as a gracious liberty but amongst his Soul difficulties he ever finds some which cannot be so particularly and expediently reached but by secret Prayer and calleth for a praying apart Zech. 12.14 but those who neglect these secret duties are past feeling of these difficulties and as they feel no such need of secret prayer so Christ passeth by them as those who have no work for Christ to do for them in secret and what will they do in that time when Hezekiah like they must turn their face towards the wall and then if secret prayer be not the means to take the last step right they fall into the everlasting pit Isai 38.2 3. These have lost the presence of Christ in secret and as they have forsaken him in secret so he will forsake them openly There are many are very desirous to hold the presence of Christ openly although they neglect his presence in secret but this cannot be they have no promise and grounded hope of his presence openly who do neglect the means of his presence in secret Mat. 6.5 Apostasie first beginneth in closets and secret places and that which is in secret evil in the sight of God 2 King 17.9 and then behold greater and more open abominations than these And so we proceed to the Second 2. A neglect of Family Duties as Prayer in the Family morning and evening and are of the number of those Families which do not call upon the Name of God Jer. 10.25 or neglect reading the Word of God daily in the Family or occasional repeating of Sermons or of that daily instructing the Family by Catechising or other profitable means as is commanded Deut. 6.7 and this neglect is 1. Either total and are under the same sentence of wrath with the Heathen and are heathenish Families Jer. 10.25 2. Or those who are inconstant in these Duties if prayer in the evening yet none in the morning or if prayer yet have strangely forgot that by Word and Prayer all is sanctified 1 Tim. 4.5 but the specialty I intend in this is not so much to prove these to be duties for who knoweth not this who knoweth any thing of the Word of God and of the practice of godly Families but let us consider how far a neglect of these doth argue Apostacy from Religion 1. These want true sanctified love to their Families the natural love doth incline them to take care and provide for their Families in things of concernment to the outward Man 1 Tim. 5.8 Otherwise they are worse than an Infidel and if they had true sanctified love to their families this would make them as readily to take care for their Families in their Soul concernments and Abraham-like as a head of the Family to instruct yea command an attendance to the great things of God Gen. 18.19 but these want natural affection truly sanctified 2. These want love to God and to their own Souls 1. They want love to God for this would dispose them to a through care to bring up their Family in the nurture and admonition of the Lord Eph. 6.4 2. They want love to their own Souls it s not possible for one to pitty his own Soul but presently he will pitty and take care of the Souls of others especially of those who are nearly related to him if a Master of a Family be under a strong impression and a Bowel melting working of a Spirit of love to his own Soul Ephraim-like to bemoan himself Jer. 31.18 he will then need no other motive to make him pray in his Family Instruct Catechise and use all possible means for the good of his Family 3. These want true love to Church and Common-wealth they cannot but know that such as Families are such at last the Church and Common-wealth must be How can it be that a Master of Family who liveth in neglect of Family Duties should prove a true Friend to the purity and power of Religion in Church or to a true pious Government in the Common wealth he that will not serve God in his own House will not be a true Servant of God in the house of the Lord nor in the Common wealth let us view well Joshuah's speech and practice Josh 24.15 and what David saith Psal 101.2 The third Particular followeth and that is a neglect of private Christian Meetings 1. As those set and solemn Meetings for Conference about the great things of God and to pray together and sometimes adding Fasting and Prayer 2. Or those occasional Meetings of Christians taking opportunities as they have occasions one with another to converse about their Soul concerns And the neglect of these is either 1. Total there are some who have wholly forsaken these Assembling of themselves together or 2. If they hold up some set Meetings yet as to those intimate Discourses by laying together their Observations of the times and other Soul-concerns as those Jewels spoken of in Mal. 3.16 from these they
look to be very unreasonable and then wrote we to the Court which was then sitting but obtained no answer I have a Copy of it to this day with all our hands to it as we then sent it but being now in Prison I cannot come at it otherwise I might have sent you a Copy of it at this time And what I have met withal from some of the Ministers respecting this matter it will be too much for me to write now to assert what opposition I have met with from their hands in not lending me an ear I deny that we were left to enjoy our own perswasion â—n private forasmuch as God hath hid these things from the wise and prudent and revealed them to us He hath required us that what he haâ—h told us in darkness we should speak in light what we hear in the Ear to preach upon the house tops The last thing in thy Paper is as followeth John when you have answered these Queries in writing then a Reply may be made by some abâ—eâ— hand and published to the World or you may send it whither you will but further to gratifie Pride conceit or your presumption we see no need nor to be for edification and to this added to the former John Rogers saith I having answered to thy Queries writing them at large so as where my answers may be seen they may be seen at large with thy reproachful Superscription and false charge with both the Superscriptions and reviling Conclusion I know not of one Word that is wanting that is in thy Paper but is here exactly set down and the Question spake to And John Rogers further saith I desire now that these following things may be weighed and well considered we have this many years suffered under the Government by Imprisonment Fines and other Sufferings under a pretence of Heresie and acting against Christ and being Antichrist it must needs follow that if we are such it must needs be because we hold such things which are Erroneous being corrupted and if so why do you not shew us wherein and confute us by the Scripture we are ready at any time to produce our Scripture proof for what we hold for it doth indeed belong to us to prove what we hold by the Scripture and also it belongeth to you to prove what you hold by the Scripture for it is not our work to prove your Opinion nor your work to prove ours but the affirmative party is to produce the proof now we are the suffering party being judged by you as if we were Antichrist and called to an account by you could we now have Justice at your hands and you reasonable Men you would demand our proof out of Scripture and weigh the same meekly and uprightly we call you not to an account about your Opinion but you ours therefore it is our Opinion that is in hand and do you think it hath a good face on it while you are afflicting us and charging me to be Antichrist and acting against Christ to put forth Questions to me about your own Opinion whenas I call you not to an account about it but since thou hast begun to question about your own Opinion well may I. Reply The Reply to John Rogers his long Answer and to the eleventh Querie I can find in this his Answer neither Divinity nor Humanity neither good Reason nor good Manners but a throng of absurdities and incivilities and as soon as they are brought near the Light their monstrous deformities will be made manifest to any man who hath not a blast upon his reason 1. First The Word of God saith that we ought to follow peace with all Men and holiness without which no man shall see the Lord Heb. 12.14 But John R. pretending holiness proceedeth to disturb the peace Ecclesiastick and Civil of Pious Rulers and Godly People and appealeth to God for a Judgement like those in Isai 48.3 4. who said they would trust in God but they were rebellious and their Brow as Brass and Neck as an iron Sinew 2. Secondly He denies that all the Churches of Christ do keep the first day of the week as it is the Lords Day and asserteth the contrary but if J. R. knows of any Church in antient times or of late times it is pity he doth not help those of his Perswasion who have been so often chalenged to mention one Church of Christ in former times or one Writer or one Christian or one Heretick who did gainsay this until late times But if J. R. hath found them out and yet they must not be known but lie in obscurity there we must leave him and his Churches at present 3. Thirdly God and his People hath chosen our Governour to be a Judge but J. R. hath taken upon him to give him his charge and both in his Preface and in his Conclusion hath usurped the power to judge both our Governour and our Laws contrary to James 4.11 and although the Word of God saith Rebuke not an Elder but intreat him as a Father 1 Tim. 5.1 and that we should be ready to give a reason of our hope with meekness and reverence 1 Pet. 3.15 But I. R. is bold to rebuke our Governour Dictatour-like without the least appearance of meekness but with a gross appearance of irreverence having wholly forgot what Titles of Honour Paul gave not only to Agrippa the King but likewise to Festus Act. 26. civility may be in one where sincere Conversion is not and good Manners may be where saving Grace is not but it is not a possible thing that sincere Conversion and saving Grace can be in that Man in whom there is not Civility and good Manners And as for his aspersing Complaints against the Government for proceeding against him I have no call nor is there any need for me to take the defence of our Rulers they are well able to defend themselves and will in due time clear their exceeding lenity towards John Rogers and their legal proceedings and wipe away all his reviling Aspersions and what hath been done by the Ministers and other Christians for the conviction of I. R. and his Company is well known to those who are not meer strangers but reprove not a Scorner lest he hate thee Prov. 9 8. A Man that is an Heretick after the first and second Admonition reject Tit. 3.10 So that means of Conviction are to be improved with respect to the hope of good fruit but what the fruit hath been of the improvement of means upon Iohn R. is known to any who knows Iohn Rogers And whereas Iohn R. is called in that writing a Prisoner of Antichrist and this and such like expressions he calleth Revilings I shall propound some considerations out of the Word of God to guid our Judgements 1. First He that sets himself in opposition to Christ in his Messengers and in the Communion and Assembling of his Church doth act the part of Antichrist 1 Iohn 2.18 19.
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