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
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
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
AN EXPLANATION OF THE SOLEMN ADVICE Recommended by the COVNCIL in Connecticut Colony to the Inhabitants in that Jurisdiction Respecting the Reformation of those EVILS which have been the Procuring Cause of the late Judgments upon New-England By Mr. James Fitch Pastor of the Church in Norwich 1 Sam. 7.3 And Samuel spake unto all the house of Israel saying If ye do return unto the Lord with all your hearts then put away the strange gods and Ashtaroth from among you and prepare your hearts unto the LORD and serve him only and he will deliver you out of the hand of the Philistines 2 Chron. 19.4 And Jehosaphat c. BOSTON IN NEW-ENGLAND Printed by S. Green for I. Vsher of Boston 1683. To the Reader COncerning those Brief and Nervous Discourses which are emitted herewith the Reverend and Worthy Author had no thoughts of Publishing them until such time as others did Importune him thereunto As for the first Treatise it was thus occasioned In the distressing time of the late War with the Indians in N-England many of the Rulers both Civil and Ecclesiastical in Connecticut Colony being sensible that publick Judgements seldome come but as Intimations of Heavens displeasure and that then of all Men the Leaders of the People are concerned to enquire into the Causes of the Lords Controversie 2 Sam. 21.1 they did accordingly meet for that purpose The Ministers drew up in writing what they conceived to be the mind of God respecting the solemn Question before them which Result was approved of by their Magistrates and Recommended to the Consideration of the Inhabitants in that Jurisdiction This faithful Servant of Christ did wifely take hold on that opportunity in his publick Ministry to insist upon both the Malady and the Remedy which there is so great cause to be enquiring into and did reduce his Instructions into a Catechetical Method for the better edification of the younger sort in his Congregation Sundry Persons of Worth and Judgement hapning to be present at some of those Exercises were very earnest to have them made more publick to gratifie whose desires the Worthy Author has been prevailed with to grant the Copy of what was more inlargedly viva voce delivered A Discourse of this nature is very seasonable and needful and I hope will be blessed for the good of many As for the small tractate respecting the Christian Sabbath the Author has so far as I am able to discern with very good judgement and in few words asserted and proved the Truth whose confirmation he has undertaken The most plausible Argument which our Jewish Sabbatarians insist upon is their pretending the Morality of the fourth Commandment Nor do we deny but that by virtue thereof a seventh part of time or one day in the Hebdomadel Revolution ought to be kept as an holy Rest unto God But it is evident that some expressions in the Decalogue do in a peculiar manner respect the Jewish State This is true of the Preface to the Moral Law and of the promise annexed to the fifth Commandment and some particulars in the tenth Commandment are accommodated to the then state of Israel And why some Expressions in the fourth Commandment may not be so too our seventh day Men have as yet given us no solid and sufficient reason Nay the Learned Jews themselves acknowledge it to be so And therefore they are not offended when they see Christians doing servile works upon the seventh day of the week for they say the Gentiles are not obliged to the strict and legal observation of their Sabbath The Jews in Amsterdam told Jackson Sands and other keepers of the seventh day that except they were also Circumcised their observation of that day was groundless There is no place in the New Testament which the Iews do so much object against Christians as Mat. 5.17 18. They perversely cavil and say that the Apostles did act contrary to the Doctrine of their Master Christ by telling Men that they ought not to observe the Ceremonial Law R. Maimon In misna L. 1. C. 9. has a whole Chapter full of Blasphemy against those who teach that the Law is destroyed in whole or in part The most Judicious and Learned of our Writers acknowledge that the place mentioned has respect both to the Ceremonial and to the Moral Law And that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set in oppposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as destroying is opposite to fulfilling christ did not evert the ceremonial Law he did himself conform to the ceremonies of the law and require other men to do so as long as the author of that law did see meet to continue it and every way fulfilled those Types which pointed at the Messiah that was to come Our Iewish Sabbatarians who abuse those words of Christ to countenance their Error might as well from thence argue that the Ceremonial Law is still in force For its certain it was not abolished until every tittle contained therein was fulfilled It has been objected that Christians in the Primitive times observed the seventh day The Christian Iews in the Apostles time had a religious respect not only for the seventh day Sabbath but for Circumcision and other Ceremonies until such time as the Iudaical World was utterly destroyed but the Apostles never allowed Christianized Gentiles so to Iudaize The Ebionites kept the seventh day but they were never accounted true Christians The Constitutions which pass under the Name of Clement L 7. C. 24. commend the observation both of the seventh and of the first day of the week And Eusebius speaks of some that observed both dayes Such Christians were certainly leavened with Iudaism At this day the Abyssine Christians observe the seventh day they also observe Circumcision and if Men will Iudaize in one particular it is not to to be wondred at if they be left to Iudaize in more Of later times there have not been many of any great Fame or Note in the World that have stood up for this Opinion There was in England formerly Braborn and Trask but they afterwards recanted Within these few years Mr. Bramfield of Sherborn was strangely drawn away into this Error But his weightiest Objections are answered with great judgment and candour by the Reverend Mr. William Ben of Dorchester in Dorset a Man whose Conversion was occasioned by a Sermon of his own after which he continued an eminent Light in the Church of God for fifty years together and than whom I never knew Man upon Earth that did maintain a greater intimacy of Communion with God Nor has Mr. Bramfield made any Reply to Mr. Ben's Book so far as I have seen or heard As for the present Jewish Sabbatarians in Connecticut Colony they out-do all their Predecessors as to Insolent Behaviour being arrived unto that height of impudent Prophaneness that they fear not in the sight of the Sun to bid defiance unto the Christian Sabbath by following the servile works of their particular Callings on the
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
is unjust let him be unjust still and he that is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still and behold saith the Lord I come quickly and my reward is with me to give every man according as his work shall be Rev. 22.11 12. 3. And yet the harder the work of Reformers is and they found faithful in it though labouring with a People under a judicial impenitency and it is in vain as to that people but yet their work proveth the more acceptable to God and they shall be the more glorious in the eyes of the Lord Isai 49.4 5. 2 Cor. 12.15 and those Rulers are in the way to see peace and truth in their dayes as Hezekiah Josiah and other godly Rulers had this favour graunted to them although their work was amongst a People judicially declineing and running to ruine yet seeing these Kings Ruled with God and were faâ—thful to his Saints the Lord gave them Peace and Truth in their dayes 2 King 20.19 and 22.20 4. And although such godly Rulers by their interceding with God and faithful labouring to reform a revolting people may preserve them from ruine in their time but yet if they be a people whose Rebellion and stiff neck is manifest while yet their godly Rulâ—rs arâ— with them Deut. 31.27 it is not all that thâ—ir Rulers can do will preserve them at prâ—sent â—rom many fearful Judgements as those which were inflicted upon the Israelites in the Wilderness although Moses was with them Psal 106.23 Psal 73.34 38. and when the time is come that the Lord findeth none to make up the Hedge and to stand up in the Gap before the Lord for the Land then will the Lord pour out of his Indignation upon them and consume them with the fire of his wrath and recompence their own way upon their heads saith the Lord God Ezek. 22.30 31. But O that we did hearken unto the Lord that he might not give us up to our Hearâ— Lusts to walk in our own Counsels theâ—â— would soon subdue our Enemies and turn his hand against our Adversaries but our time should endure for ever and he would feed us with the finest of the Wheat Psal 81.11 12 13 14 15 16. But O that we did fear and flee these spiritual judgements more than any other judgements for Jesus hath said For judgement I am come into this world that they which see not might see and they which see may be made blind if ye were blind ye should have no sin but now ye say wee see therfore your sin remaineth Iohn 9.39 40. And Oh that we could wrestle and agonize by a spirit of prayer that this Gospel-vengeance may not be poured out upon our souls and the souls of our children crying earnestly to the Lord for his zeale his strength the sounding of his bowels O Lord why hast thou made us to err from thy wayes and hardned our heart from thy fear the people of thy holiness have possessed it but a little while Isai 63.15 16 17 18. THE COVENANT Which was Solemnly Renewed by the Church in Norwich in Connecticut Colony in New-England March 22. 1675. IN this Calamitous Year 1675 the Year of Jacobs trouble in the Wilderness in which the Lord doth scourge New-England by the Outrage of the Heathen a Year never to be forgotten And we who are in Church state being called by our Pious Rulers with other Congregations in this Colony and in Conseience of our duty moved to seek the Lord by Fasting and Prayer and having considered the Particulars contained in the Writing sent from our Rulers to the several Churches in this Colony and which we ought to keep in Record for succeeding Generations in which they do advertise us of those sins for which the fierce wrath of the Holy one of Israel is poured oâ—t upon New-England first by Blastings of the Fruits of the Earth but in this year by cutting off the Lives of many by the Sword and laying wast some Plantations and threatning ruine to the whole Although to wonderment we have been hitherto preserved in the midst of the Heathen yea somewhat by means of some Heathen but we feeling in this day of the Lords searching our Jerusalem as with a Candle we cannot clear our selves though through Grace both we and ours have been preserved from those many gross acts of Prophaneness and Drunkenness Uncleanness and such like Scandals specified in that Writing and do desire humbly to be thankful for some progress of Converting Work in some of the rising Generation among us But while we do behold many unconverted Souls in this destroying year and the same sins working in us the causes of them as in others and a great degree of dangerous neglects of that which ought to be for the prevention of Apostasie and that the departings of the Glory of God from a People are by little and little and not total at once We do see cause to judge and cast down our selves at the Footstool of the Lord being covered with shame And seeing true Repentance doth not end only in confession but is restless for Reformation and solemn Covenanting with our God is a means through his Grace in order to Reformation as we find in the tenth of Ezra and other Holy Scriptures and pious Examples We do therefore this Day Solemnly Covenant to Endeavour uprightly by dependance upon the Grace of God in Christ Jesus our only Saviour First That our Children shall be brought up in the Admonition of the Lord as in our Families so in publick that all the Males who are eight or nine years of age shall be presented before the Lord in his Congregation every Lords Day to be Catechised until they be about thirteen years in age Secondly That those who are about thirteen years in age both Males and Females shall frequent the Meeting appointed in private for their instruction and to accustome them timely to the exercise of Church Discipline and these to continue belonging to this Meeting so long as they abide under Family Government of Parents or others or until they are come to the enjoyment of full Communion with the Church Thirdly That those who are grown up so as that they are in that respect left to be at their own dispose shall be required to take hold of the Covenant of their Fathers holding forth qualifications suitable to that solemn duty or at least that they hold forth a consciencious endeavour in the use of means to prepare for the same and if they be negligent they shall be admonished of their sin and if obstinate they shall be cut off from the Congregation of the Lord by that Dreadful Ordinance of Excommunication Fourthly Whereas the indulgence of Parents in bearing with the evil Behaviours of their Children their disobedience unmannerly gestures prodigality and vain and unseemly Fashions or other things not becoming those who are
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
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
to his station and work as he had opportunity in relation to God or Man this is called a fulfilling of all righteousness Mat. 3.15 2. Secondly There is an actual fulfilling of the Law literally and in this sence the Priest in his Labour in Sabbath duties of his Office might be said to prophane the Sabbath Mat. 12.5 And a fulfilling spiritually and finally according to the true scope of the Law and thus he was said to be blameless and so may we if we keep that day holy which Christ hath appointed as most suitable to Gospel times and the most spiritual scope of the fourth Command although we prophane the seventh day Sabbath 3. Thirdly To come nearer to the Text mentioned Christ came not to make any destructive change of the Law but to fulfil it and therefore to make a perfecting or persective change And the Godly Learned do note that the word to destroy the Law signifies to dissolve or pull it in pieces Christ came not to dissolve or pull the Law in pieces and leave the wills of Men to a lawless liberty but to bring in a stricter holiness and righteousness and a more perfect Administration and edition of the Law and this is expresly his scope and Christ himself expounds his meaning in the following part of the Chapter in Mat. 5. whilst Christ gives a more spiritual exposition than the corrupt Pharisees did who did cleave to and pervert the Letter of the Law as this Jewish Sabbatarian doth the letter of the fourth Command but when Christ changeth the seventh day Sabbath to the first day of the week that is the Sabbath from the seventh day of the week to the first day of the week with respect to the commemoration not only of the old Creation which is subjected unto corruption but the new Creation the work of Redemption which shall remain what destructive change is this of the Law in any one jott or tittle of it and no more reason for any to complain of a change then they had when Christ changed and made water into wine if John Rogers cannot chuse but refuseth this Gospel wine yet let him not scorn and scoff at us for our thankful receiving of it And if Beza be in so good credit with J. R. as he seemeth to intimate let him credit Beza in this matter also who attesteth that in an ancient Copy he had found it thus Recorded That the Apostle had given order for the Collections in the first day of the week with this added the Lords Day 1 Cor. 16.2 But seeing this Judaizer and others of his perswasion have so wrested this Text Mat. 5.17 we shall add one consideration more for the clearing of the same and our Argument is this Arg. As Christ came to fulfil the Law so likewise he came to fulfil the Prophets so it is expressed in Mat. 5.17 think not saith Christ that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil But Christ did fulfil the Prophets their prophecies by performing and answering the scope and end of the same and by changing the Prophecies into performances Oh most happy and glorious change without which the Prophets their Prophecies could not have been fulfilled this was far off from a destructive change of one jott or tittle of the Prophecies So likewise Christ did fulfil the Law and particularly that Law the fourth Commandment by performing and answering the scope and end of it and by changing not the Sabbath as a Sabbath but by changing of the Sabbath from the seventh day to the first day of the week and this was no destructive change of one jott or tittle of the fourth Command but a most happy and glorious change with respect to the glory of the Law-giver and the good of his People which blessed ends are more fully and perfectly attained by the change than could possibly be by a seventh day Sabbath as is more fully explicated in my Catechism so that the fourth Command complains not it is wronged not a jott or tittle of it destroyed no more than when vessels of Brass or Earthen Vessels are turned into Gold and that which is less perfect is turned into that which is more perfect for though the Law of God is ever perfect as to the time and subject for whom it is fitted and so as the seventh day Sabbath as it respected the time and subjects for whom it was fitted but yet when the first day of the week is appointed by the Lord of the Sabbath as most suitable to Gospel times and the subjects of Gospel Administrations now that which was less perfect respecting this time and state most give place to that which is more perfect and in this the fourth Command is not destroyed but fulfilled the Law being no Enemy to the Gospel but like Moses and Aaron do kiss one another upon the Mount of the Lord and thus doth the fourth Command and our Christian Sabbath Qu. 11. Whether do you well knowing these Arguments are pleaded and accordingly practised in all Christian Churches and our Laws thereupon founded to disturb our Peace offend our Consciences oppose our Government before you gave us conviction either by writing or otherwise when as you were left to enjoy your own perswasion in private Ans To which John R. his Answer is as followeth I am willing to refer it to the Judgement of God whether I have done well or not well who knows whether you have stood for his truth or I but to say pleaded and practised in all Churches I know it to be otherwise both by Books and Reasonings and as for the Laws respecting these things I know no Authority you have to make such Laws for there is one Law-giver who is able to save or to destroy respecting the things as to matter of Worship you ought to have been obedient to his Laws and not to have adventured to make Laws for him founding them upon notions and so become despisers of his Laws and persecutors of those which will worship God by his own Laws and whatever you think of it it is God opposeth you by us wherein you act in darkness and not Govern according to his will and as for our not giving you conviction as you say you are so far from receiving conviction from our hands that you would not give us liberty for to make our lawful defence but use your unreasonable power by preventing us of lawful plea and also we did write the first time we were brought before you Iohn Allyn the Secretary being Judge which was before you had any first-day Law as since you have made wâ— not knowing then but that we should have had liberty to have pleaded our innocency but was forthwith took away by the Constable and not suffered to make our defence being fined ten shillings a piece and committed to the Prison and no Law of God or of this Colony produced to convict us by which we
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
be but compare their words and their works and it is manifest that their works do deny what in words they profess Tit. 1.16 concerning that absolute Apostasie it is not seen in many in New-England nor usually seen in any unless it be in some who at first are left to Doctrinal Prophaneness by falling into damnable Heresies 2 Pet. 2.1 and are afterwards given up to practical Prophaneness Infidelity and Atheism But as to this comparative and gradual Apostasie how far New-England is declined from being New-England I must leave to the wise hearted to judge and those only are best able to judge of this who are kept in an awakened broken-hearted and humbly-believing frame by frequent heart-searching and self-emptying tryals And this comparative Apostasie doth appear 1. In Declension from the stricter part of Religion an apostatizing Professor in his consultations and contrivements will chuse the licencing part of that instruction given by Christ to be wise as Serpents but he refuseth that restrictive part to be harmless as Doves Mat. 10.16 but happy is he who is harmlesly wise and yet wisely harmless An Apostatizing Church is intensely set to the extension of Church Liberties to the utmost extremity of them that is the licencing part but will be remiss in the exercise of Church Discipline and to keep the difference clear between the clean and the unclean that is the stricter part of Religion Ezek. 22.26 An Apostatizing Professor will catch at Christian Liberty to please the flesh Gal. 5.13 but will not sit as with a knife at his Throat as the wisdome of the Spirit of God doth warn in that matter him who is given to appetite or any sensual affection this is the stricter part of Religion Prov. 23.2 A withering Professor in the midst of all his Apostatizing and degenerate Practises wanteth not wit nor will zeal nor courage to do some duties in which he can pacifie Conscience and please corruption can honour God and exalt himself and be as Ephraim like the Heifer that loveth to tread out the Corn Hos 10.11 But as to those Duties in which there must be a crucifying of the flesh and the affections Gal. 5.24 and an annihilating the idol self and that the casting away self shall be the way to save himself and the hating of life shall be the only way to keep it to life eternal Joh. 12.25 whatever a believing Conscience may tell an Apostatizing Professor of the truth of these things yet an unbelieving and backfliding heart will draw back for he loveth pleasures more than to please God and the praise of Men more than the praise of God Joh. 12.42 43. and thus the declension is from the stricter part of Religion 2. Or a decay of the beauty of a religious Profession and this is usually seen 1. Either in a palpable neglect of some known duty in which it may be said of him thou lackest one thing Mark 10.21 and is as the deficiency or want of some part and member in the body which marreth the integrity and compleatness of the Man 2. Or some notorious disordering and displacing of duties that one service comes in the time and place of another and not doing that which is comely 1 Cor. 7.35 and this is as a member of the Body out of its proper place and a want of that beautiful and joyful thing called Order Col. 2 5. 3. Or a greatning and heightening the respect unto some lesser duties but a neglecting and not having a proportionable regard to the greater duties Mat. 23.23 and this is as the excessive greatness of a Member above its natural proportion 4. Or a want of that true godly amiable countenance with which a Service should shine that mixture of a true Gospel white and ruddy Complexion which is made up of a temperate mixture of divers Graces at once manifest and may be compared to the Mirrh with the Spice the Wine with the Milk Can. 5.1 But a declining Professor is either indiscreetly zealous Rom. 10.2 or luke warm neither hot nor cold Rev. 3.16 he is either Schismatically censorious and saith Stand by I am holier than you Isai 65.5 or is so promiscuously temporizing that he is mixed among the People and as a Cake not turned Hosea 7.8 The Conclusion of this is that the Lord in judgement doth withhold from Apostatizing Professors those beautiful visions and transforming Discoveries of his Glory 2 Cor. 3.18 he doth withdraw the rising Beams of the Sun of Righteousness and the shadows of the Evening are stretched upon them Jer. 6.4 5. and the temptations of Satan and the World doth look upon them and make them Sun-burnt and Black Cant. 1.6 and the Beauty of their visible Profession doth languish as with pining sickness their love decayeth and waxeth cold and iniquity aboundeth Mat. 24.12 and if there yet remain some good things with an Apostatizing People yet how is the Gold become dim Lam. 4.1 their Profession hath lost much of that golden splendor and precious and pleasant lustre And thus Apostacy considered as a decay of the beauty of a religious Profession and this maketh way for the clearing of the Reason why Apostasie is the root of other sins and that is 1. Because other sins in nature follow this and they are as branches or bitter fruits the sin of omission is in nature before the sin of commission a neglect of what ought to be done before the practice of that which ought not to be done a forsaking the Fountain of living Waters and then follows our hewing Cisterns broken Cisterns which can hold no Water Jer. 2.13 2. The other sins are through the Lords just judgement a punishment of the former Apostasie is punished with many vices that where Apostasie comes in behold a troop of other sins follow Psal 81.11 12. 1 Tim. 5.24 25. But of this in that which followeth Thus Apostasie hath been considered in the kind quality of it Now in the next place we may see how it shews it self in the degrees of it The Question is What are those degrees and steps in which this Apostasie doth shew it self Ans Apostasie doth shew it self in the neglect of several Duties of Gods Worship or of Family Duties or private Christian Meetings and at last in the neglect of the Publick Worship of God 1. Apostasie beginneth in secret in the neglect of secret Prayer that which is called closet Prayer or praying alone Mat. 6.6 or in the neglect of self examination that which is called a judging a Mans self 1 Cor. 11.31 to judge our state whether it be happy or miserable to judge our daily way and particular actions whether they be good or evil and to this is requisite some convenient season daily and a Conscience and Heart awakened to improve the timely way of Self examination Lam. 3.40 Jer. 8.6 And the neglect of these Duties is either total as those who have cast off secret Prayer and Self-examination and do neglect any set