An explanation of the solemn advice, recommended by the Council in Connecticut colony, to the inhabitants of 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. ; [Eight lines of Scripture texts] Fitch, James, 1622-1702. Approx. 175 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2007-01. N00267 N00267 Evans 341 Wing F1063 APX7738 341 99024614

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Early American Imprints, 1639-1800 ; no. 341. (Evans-TCP ; no. N00267) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 341) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 341) An explanation of the solemn advice, recommended by the Council in Connecticut colony, to the inhabitants of 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. ; [Eight lines of Scripture texts] Fitch, James, 1622-1702. Mather, Increase, 1639-1723. Fitch, James, 1622-1702. Brief discourse proving that the first day of the week is the Christian Sabbath. Connecticut. Council. [8], 130 p. ; (8vo) Printed by S. Green for I. Usher of Boston., Boston in New-England. : 1683. "To the reader" signed: Increase Mather. "A brief discourse proving that the first day of the week is the Christian Sabbath ... By Mr. James Fitch ..."--p. [73]-[134], with separate title page.

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eng Offenses against religion -- New England. Sunday. 2005-02 Assigned for keying and markup 2005-09 Keyed and coded from Readex/Newsbank page images 2005-12 Sampled and proofread 2006-01 Re-keyed and coded from Readex/Newsbank page images 2006-07 Sampled and proofread 2006-07 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

AN EXPLANATION OF THE SOLEMN ADVICE, Recommended by the COUNCIL 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.

I 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. Us er 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 wisely take hold on that opportunity, in his publick Ministry to insist upon both the M la y 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. Sunday Persons of Worth and Judgement apning 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 H bdomadel 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 ourth 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 offen ed 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 n 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.I.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 〈 in non-Latin alphabet 〉 is set in oppposition 〈 in non-Latin alphabet 〉 as destroying is opposite to fulfilling, Christ did not eve t 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 Jewish 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 Jews 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 Eusebi •• speaks of some that observed both dayes Such Christians were certainly leavened with Iudaism. At this day, the Ab •• sine 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 Lords Day. So that it was high time for the Magistrate who is Custos utrius que 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 ar more terrible mann r. We cannot with truth affirm, that visible Judgmen s from Heaven have befallen Christians for not religiousl 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 con incing 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 'tis 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 Ma omet 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 〈 in non-Latin alphabet 〉 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.

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 ourselves 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 o God although our sins have abounded: That Record which doth set forth the Lords Justice Mercy, Truth, Faithfulness and Almighty arm by ncov ring the feebleness, fickleness, 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 its 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 p rity 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 be, but compare their words, and their works, and it is manifest that their works, do deny what in words they profess, Tit. 1.10. 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 wife 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 trvals.

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 •• tensely 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, 〈◊〉 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 wi , 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 and Apostatizing Professor of the truth of these things, yet an unbelieving and backsliding 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 ut of its proper place, and a want of that beautiful and joyful thing called Order, Col 2,5

3. Or a greatning and heightering the respect unto some lesser duties, but a neglecting and not having a proportionable regard to the greater duties, Mat. 23. 3 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 r ddy Complexion, which is made up of a temperate mixture of divers Graces at once manifest and may be compared to the M rrh with the Spice the Wine with the Milk, Can. 1 But a declining Professor is either indiscreetly zeal us, Rom. 10.2. or luke warm, neither hot nor cold, Rev. 3.16. he is either Schismatically censorious, and saith, Stand by, I am 〈◊〉 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 p ning 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, 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 or 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 inched and press'd with difficulties, he must and will have an outlet by secret Prayer, Acts 9. 11. Behold be 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. 8.2.

3. These have loft 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 closers 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 〈◊〉 commanded, Deut. 6.7. and this neglect is,

1. Either total and are under the s me 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 inter d in this is not so much to prove these to be duties, for who knoweth not this, who knoweth and 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, its not possible for one to pitty his own Soul, but presently he will pitty and take care of the Soul 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, no i the Common wealth, let us view well Joshua's spe ch and practice, Josh. 24 15. and what David saith, Psal. 10 .2.

The third Particular followeth, and that i 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 forsake these Assembling of themselves together: o 2. If they hold up some set Meetings; yet a to those intimate Discourses, by laying together their Observations of the times, and other Soul-concerns, as those Jewels spoken 〈◊〉 in Mal. 3.16. from these they are Strange •• and will give no heart-encouragement 〈◊〉 other Christians to come near to them, wit intimate Conference about personal and particular Experiences of the Lords dealing 〈◊〉 them; and these know not what it meane •• to come into that broken hearted way of a knowledging 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 o 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 •• nisheth 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 Instrument to sow seeds of discord amongst Christians, 2 Cor. 12.20. and when these come to the Lords Supper, the Gospel Passeover, if they be not past feeling, they will find it too hard for them to at 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 its 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 o 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 through any considerable difficulty, or to be at 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 away 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, so 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, no 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, Amos 8.5.

But let us likewise 〈◊〉 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 the e 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 nward 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 seed 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 Zion ward, 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 their backs upon the visible Covenant, and the administrations of it, do by their practice disown God and say, the true God is not their God; for how can God be their God, but by Covenant; and what is the Church Covenant, but an Administration of the Covenant of Grace: and that Soul who doth by words or works, by opinion or practise turn away from the Covenant, by neglecting to prepare for it, or take hold of it, is a str nger from the Covenant, and liveth without God, Eph. .12. and if by his Parentage and Birth he is in visible Covenant, and when grown up, yet doeth neglect to look after it, or take hold of it, he doth by his practise despise his Birth right; and the time may come when he may seek for a Blessing with tears, and yet find no place of Repentance, Heb. 12.16,17.

2. Or those who neglect the Sacrament of the Lords Supper, and can content themselves to be Baptized, or to have their Children Baptized, but are insensible of the need of the Lords Supper, that great Seal of Communion with Christ and his Church, 1 Cor. 10.16,17. or that hastening to this great Ordinance without due and that worthy preparation in the way of self-examination, and discerning the Lords body, and these do eat and drink their own damnation, 1 Cor.11.29. and if the Church doth admit those to the Lords Table who are visibly unworthy, they will provoke the Lord against them, as the Church at Corinth did, that for this cause many amongst them were weak, and many sickly, and some were taken away by death, 1 Cor. 11.30.

3. Or those who in their Church Relation to live in the neglect of Church Discipline, that is, they give offence but will not give satisfaction, Mat. 5.2 . or they will take offence but not manage it according to Christs Order, Mat. 18. 5 Lev. 19.19. and whatever their goodly words a e, yet they are but as a Hind let loose, Gen. 49 21. and their works say, they will not have Christ to rule over them; and the quarrel the Lord hath against these & the aforementioned, is that which is called the quarrel of his Covenant, Lev. 26.25. a most fearful quarrel. And to conclude this Discourse, we may consider,

1. Some do despise the Covenant in the administrations of it, or by their practice profess, that the Covenant is not worthy of their care, labour and cost, and it may be drop some scoff or mocking expression, but will not seek the Lord in the way of his Covenant these are in the high way to that unpardonable sin against the Holy Ghost, of counting the blood of the Covenant an unholy thing, and of doing despite to the spirit of Grace Heb. 10.27,28.

2. Some have visibly taken hold of the Covenant but do live in the breach of it, Psa. 78.37,38. & 50.16,17. and the Lord saith, what hast thou to do to take my Covenant into thy mouth, seeing thou hatest instructions, and castest my words behind thee. And the quarrel the Lord hath against a People or particular persons whether it be for despising his Covenant or breach of Covenant ever implieth.

1. These are guilty of sinning against the greatest love; for the love of God in condescending to enter into Covenant with a sinner, is the highest act of love, and to despise this Covenant or the things of it, or live in the breach of it, is to spit reproach and contempt in the most beautiful face of divine Love: do you thus requite the Lord, O foolish People and unwise, Deut. 32 6.

2. These sin against the only Remedy. What cure and relief can there be for sinners but from Christ, and how doth Christ relieve but in the way of his Covenant, in the administration of it: how can those escape who neglect this great Salvation? Heb. 2.3. and hence follows the greatest punishment for the quarrel of the Covenant, Amos 3.3. You I have known of all the Families of the Earth, and you I will punish, when the inquiry is made when they see what plagues & sicknesses come upon the Land, wherefore hath the Lord done thus to this Land? and the Answer is, because they have forsaken the Covenant of the Lord God of their Fathers, Deut. 29.23,24,25. and thus we see how Apostasie doth shew itself in the degrees of it.

1. How gradual it is: First, A growing cold in secret Duties, then remiss and formal in Family duties, and at length slighty and cold in communion with Saints, in private and publick Ordinances, and at last twice dead and pulled up by the roots, Jude 12. they were dead as to a principle of spiritual life, as all are by nature, and they are dead as to the life and zeal of visible Profession which they sometimes had.

2. As these declensions are gradual, so they grow on upon an Apostatizing people insensibly, at first somewhat afraid and startled, but by a customary declension grow insensible of the danger, and so ready to heal themselves with lazy desires, and pretended good meanings, and formal covenantings, until at last they are left to a good opinion of their state, that they say, Wherein shall they return? as if they were not convinced; although from the dayes of their Fathers, they had gone away from the Ordinances of the Lord and not kept them in that purity and po ••• , as they were left to them by their Fath •• , Mal. 3.7. Jer, 8.5,6.

In the next place follows the consideration of the bitter fru ••• of Apostasie, as they are specified in the advertisement of our Rulers; and for the clearing the particulars, let us especially observe how it comes to pass that a People living under the means of Grace are left to those abominations: and the Question i the first place is,

How it comes to pass that some living under the means of grace are left to gross Ignorance or abuse of their light and knowledge?

Ans. Because some under the means of Grace have rejected the knowledge of God, and therefore are left to gross ignorance, or not loving truth as truth, and therefore are left to abuse their light and knowledge to their destruction.

1. Some have rejected knowledge, that its become the object of their hatred, as if instruction was not worthy of their love, and if they be reproved, they do despise reproof, and the reprover, and will not obey the voice of their Teachers, Prov. 5.12,13. the reading good Books, the Writing and Repeating of Sermons, the Schools of Learning, the conversing with the wise, and all good means of knowledge in their hearts they despise, Prov. 1.22, How long ye simple ones will ye love simplicity, and scorrers delight in scorning, and fools hate knowledge, Prov.1.22.

2. The punishment upon these followeth, therefore they are left to a sottish ignorance, they have not so much light as shall keep them from sottish and bruitish ignorance, Jer. 4.22. they are sottish Children, they have no understanding, Jer. 5.4. surely they are poor and foolish, they know not the way of the Lord, and the judgement of their God, they have rejected the knowledge of God, and are therefore left to the darkness of gross Ignorance.

A second sort are those upon whose Consciences the light hath shined, but have not loved truth as truth, these have knowledge and will be searching and proving excellent things, and having a orm of knowledge, may be guids to the blind, and hold sorth light to those who are in darkness, Rom. 2.18,19,20. and these love to live under an able Ministry, and will uphold Schools of Leaaning, and be in the use of all means of knowledge, but yet never did receive the love of the truth, 2 Thes. 2.10. the truth it self, and the true knowledge of it, was never the ultimate and principal object of their love, but only a mediate object that by means of their light and knowledge, they set up advance and serve some Idol in their hearts, but do not like to retian to God in knowledge as its the knowledge of God, Rom. 1.28.

2. The punishment upon these is, therefore they are le t to abuse their light and knowledge to their destruction, either to pride and vain glory, their knowledge hath puffed them up, 1 Cor. 8.1. or they are by means of their light become the more subti e to devise coverts for sin, and the more slye in opposing secretly the life and power of Godliness, the more crafty to deceive others and to cheat their own Souls, the more wise to do evil but to do good they have no knowledge and are blinded at last with self conceitedness, and say the Law of the Lord is with them, but they have rejected the Word of the Lord, and what wisdome is in them. Jer. 8.8,9.

1. Some truths of greatest concernment to them they shall not see, but groap for light at noon day as if it were night, Deut. 28.29. Isai. 59 10.

2. Those Truths which they do see, yet they shall be left to misapply, pervert, and wrest to their destruction, Act. 13.10,11. 2 Pet. 3.16.

3. Those Truths which they do apply rightly, yet their hearts shall not be affected with them, and not be reformed by them, but to them, it shall be as if they knew nothing Isai. 6.8,9. these have often perverted their understanding and abused their knowledge, and their understanding and knowledge shall pervert and mislead them, Isai. 47.10.

The second follows concerning Prophaneness: the Question is,

How it comes to pass that some under the means of Grace are given up to Prophaneness?

The Answer is, Because some under the means of Grace have rejected saving Grace in the Gospel, and therefore the Lord withdraws common restraining Grace from them, and they become prophane.

1. Some are prophane, although they live under the means of Grace, these will not shew a civil respect to Religion and that good manners which civility will teach; their words are scornful and mocking, abusing the Holy Scriptures in a jesting and deriding manner, like those Scoffers who said, where is the promise of his coming? 2 Pet. 3.3,4. these are a pest and a most dangerous infection in societies, by their evil communication do corrupt good manners, 1 Cor. 15.33. their Countenance, Gestures and Lives do declare them to be like a mocking Ishmael, or prophane Esau, Heb. 12.15,16. look diligently lest any man fail of the Grace of God lest there be any Fornicator or Prophane Person as Esau.

2. These have rejected saving Grace in the Gospel the God of all Grace by the means of his Grace, the Ordinances, and by the gracious Examples of the godly, seconded by some afflicting providences, and sometimes with convictions and terrors of Conscience hath been striving with these, but they would not hearken to his voice, and would have none of him and his saving Grace, and therefore are given up to their hearts lusts, Psal. 81.11,12. Wo unto thee, wilt thou not be clean, when will it once be, Jer.13.27.

3. Hence the Lord hath withdrawn restraining Grace, that those who reject saving Grace in the Gospel, and will not live as becometh godly men; the Lord withdraws common restraining Grace from them, that they shall not live as becometh men, this is the reason why some are so lewdly filthy, that in their filthiness is lewdness, because they would not be purged, and therefore the Lord saith, they shall not be purged, but the Lords fury shall rest upon them, Ezek. 24.13. this is the reason why some under the means of Grace are more prophane than some others who enjoy no such means to reform them, and that they are become more prophane then before they enjoyed the means of Grace; because they have provoked the Lord by their resistings of the strivings of the Spirit of Grace, to give them up to most horrid and hellish prophanenss, that as Israel's abominations shall exceed the silth of Samar a and Sodom Ezek.16.51. and of this bitter fruit of Apostasie: that Man of God of most blessed memory, Mr. Thomas Hooker, was wont frequently to w rn New-England, saying, do you wonder that some in New-England are left to such abominations, I tell you that some in New England will be given up to greater prophaneness. His Sermons upon Psal. 81.11,12. and Rom. 1.28. do at large declare this.

The third bitter fruit, concerning gross neglects of relative Duties: And the Question is,

Why are some under the means of Grace left to those palpable neglects of relative Duties, in Family, Church and Common-Wealth?

The Answer: Because some under the means of Grace, living in neglect of Duties towards God, and of duties towards others in the Lord, its just with the Lord to leave them to gross neglects of relative duties one towards another.

1. There are some who though they enjoy the means of Grace, yet they li e in the neglect of duties in Relation to the God of Grace, he hath profered a holy Marriage Covenant to them; and himself as the only suitable Match and Husband for the immortal Soul, Isai. 54 5. but they have loved Strangers and after them they will go, Jer. 2. 25. neither will they honour him as a Father, nor fear him as their Master, but despise his Name, Mal. 1.6. if they call him their God, yet they cast off the thing that is good, Hos 8.25

2. Hence it follows, these never did perform duties in relation to others in the Lord, for this is the Religious and true Gospel band in all Relations; Husbands love your Wives, as Christ loved his Church, Eph.5.25. Wives submit your selves to your Husbands, as is fit in the Lord, Col.3.18. Children obey your Parents in the Lord, Ephes.6.1: Srevants obey your Masters in singleness of heart, fearing the Lord, Col.3.22. But those who do not conscientiously attend duties in Relation to the Lord, do feel no such Religious band upon their hearts and Consciences in relation to others, but act only as moved by some natural or moral Principles which are too weak to resist the violence of temptations and distempers.

3. Therefore its just with the Lord to leave these to some notorious neglects of relative duties one to another; if the Husband be a man of Beliai, he is likewise a Nabal, and folly is with him, 1 Sam. 25.25. and will behave himself foolishly or bitterly against the Wife of his Bosome, Colos. 3.19. If the Wife doeth not subject to her Husband in the Lord, as the Church is subject to Christ, she will be left to act the part of a Zipporah, in a reproachful manner to her Husband, Ephes. 5.24. Exod. 4.25. If Parents, and Heads of Families do neglect obedience unto and to act in imitation of the Heavenly Father, and live as if they had no Master in Heaven, Ephes. 6.9. they will be left either by their rash passions to provoke unto wrath, Ephes 6.9. and to discourage those under their Government, Col. 3.21. or they will by an unadvised indulgence neglect to bring theirs up in the nurture and admonition of the Lord, Eph. 6.4. but let them live like the wild Ass in the Wilderness, snuffing up the Wind, Jer. 2.24. and if Children are not in subjection to the Father of Spirits, they will not behave themselves reverently to the Fathers of their flesh, Heb. 12.9. They do not fear God the ancient of dayes, and they will behave themselves proudly against the •• ged, the base against the Honourable. Isai. 3.5.

The like may be said of neglect of duties in a Plantation, Church and Common-wealth-Relations, if Rulers Civil or Ecclesiastick do not rule actually in the fear of God, 2 Sam 23.3. they will either tolerate intolerable disorders and not care for those things, Act. 18.17. or they will lade Men with burdens grievous to be born, but they themselves will not touch the burden, Luk. 11.46. and will turn Judgement to Wormwood, Amos. 5.7.

And if a people do not subject to Ruler for the Lords sake, they will either pervert Orders, and wrest Laws to the bringing in of Disorder, and set up corrupt Rulers, those of whom the Lord saith, he knew them not, Hos. 8.3. and like People at last like Priest, Hos. 4.9. or they will despise Dominions, Jude 8. and behave themselves as Thorns that the man that shall touch them, must be fenced with iron, 2 Sam. 23.6.

The third bitter fruit of Apostasie is Contentiousness.

Q. How is Contentiousness a bitter fruit of Apostasie?

Ans. Because those who have turned from the right way of true peace with God, and their own Consciences are given up to those contentious Principles and Practices, which shall break their peace with others.

1. There is the right way of true peace with God, and with our own Consciences namely to abhor every known sin, to deny our selves, to mortifie Pride, Envy, by pocrisie, and all self humoring Lusts, Jam. 4.1. and in this right way of peace to take hold of the strength of God, Isai. 27.4 Luk. 1,79.

2. Those who turn from this right way of true peace with God, are given up to Contentiousness, the things of their peace are h •• den from their eyes, Luk. 19.42. there is no judgment in their goings, they have made to themselves crooked paths, and they shall not know peace, Isai. 59.8. 1. Those who strive against their Maker, and set Briars and Thorns in Battel against God, Isai. 27.4. its no wonder if the best of them be as a Briar, and the most upright of them be as a Thorn-hedge, Mich. 7.4.

2. Those who will not deny themselves fo the ake of true peace with God and their own Consciences, let it not seem strange if they will not deny themselves to please others in that which is good, and would be to edification, Rom. 15.27.

3. Those who have vexed the Holy Spirit of God, by their Rebellion or Unfaithfulness, Isai. 63.10. they will grieve others be their giving offence, or rashly taking up of offences, or contentious manner of managing offences, and will make divisions, Rom. 16 17.

4. Those who never had the fense of the sweetness of true peace with God and their Consciences, cannot in a right Gospel sense be kind and ten er-hearted, ready to forgive an God for Christs sake forgiveth, Eph. 4.32. These have broken the staff of beauty; and the staff of Bands and Brother-hood shall likewise be broken, Zech. 11.10,14.

5. Those who have been wonted to flatter their own Souls with a false peace, and to heal the hurts of their Consciences slightly, Jer. 6.14. and would not endure the faithful wounds of a Friend, by searching reproofs; these will speak peaceably to a neighbour, and yet their hearts lie in wait, Jer. 9.8. the conclusion of this is, that fire of Divisions which consumeth their peace with Neigbours did first begin in the fire of Gods wrath, because of some grievous provocation against God, Judg. 9.20,21. Isai. 4.21.

The ourth bitter Fruit is Sensuality.

Qu. How is Sensuality a bitter fruit of Apostasie?

Ans. Because those who have despised the things of the Spirit of God, the only bjects of Spiritual senses, are given up to plea e their sensual Lusts by Objects suitable to the carnal senses.

1. There are the things of the Spirit of God, those Graces of the Spirit in and by the means of Grace communicated; Love, Peace, Joy, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance, Gal. 5. 22,23. and these are the Objects of the spiritual senses: to hear what the Spirit saith, is only by a spiritual sense of hearing, Rev. 2.7. to see the things of the Spirit, is only by a spiritual sense of seeing, 1 Cor. 2.14. and to tast the things of the Spirit is requisite a spiritual sense of tasting, Psal, 34.8. Heb.5.14.

2. But those who have despised the things of the Spirit are given up to their sensual lusts, these are sensual and have not the spirit, Jude 19. they have taken more pleasure to hear a vain song or the noise of a Fiddle, then o hear the blessed sound of Emmanuel's voice, Psal 89.15. they take more delight to behold vanity then to see the beauty of the Lord in his House, Psal. 27.4. these take more pleasure to please their appetite with meat and drink, and to content other sensual lusts, then to feed upon the flesh, and drink the blood of the Son of God, John 6.56. and the feast of fat things, and wine of the Lees, and those Gospel dainties are despised, Isai. 25.6.

3. Hence they are given up to sensual Lusts.

1. Sometimes to excessive Drinking, Eph. 5.18. and sometimes to lasciviousness, Eph. 4.19.

2. They commonly do walk at the utmost bounds of liberty, and abuse their Liberties unto carnal libertinism, and sensual licentiousness, Gal. 5.13.

3. Take these at their best, the savour they have of the Gospel and of some common gifts of the Spirit, is no better than a savour of Death unto Death, 2 Cor. 2.16. for they savour the things of the flesh as more pleasant then the things of the spirit, and love pleasures more than God, 2 Tim, 3,4. and do only savour those common gifts of the spirit which they can receive and abuse unto carnal and inferior purposes and ends.

4. And Hence it is that some do expend more upon their sensual lusts, than to uphold the work of Christ in Church and Commonwealth, and are more in debt annually in the Ordinary keepers Books for strong Drink, than in the Town & Countrey Rate; these have repa ed their Corn, their Flax, and their Wool for their sensual lusts, as sometimes they did for Baal, Hos. 2.8,9. and the Lord threatens to take away their Corn, and Flax, &c. in the season of them.

The fifth bitter Fruit of Apostasie is Pride.

Quest. How is Pride a bitter Fruit of Apostasie?

Ans. Because those who will not seek the praise which is of God by a humble walking, are given up to seek the praise which is of men by lifting up themselves by some vain glorious means.

1. We ought to seek the praise which is of God, Rom. •• .28,29. and this by a humble walking, which is alwayes in every state good, Mich. 6.8.

2. Those who will not seek the praise which is of God, are given up to seek the praise which is of men; for they love the praise which is of men more than the praise which is of God, John 12.43. and this their ambition doth shew it self in listing up themselves by some vain-glorious means, in which we may consider.

1. The lifting up: 1. In respect of Inferiors, contemning them, Luk. 18.9. and sometimes oppressing them, abusing of power and greatness to the wronging o inferiours, as great Fishes devour the les er, Hab. 1.13,14. but their Pride will not suffer them to condescend to those who are of low degree Rom. 12.16. except it be Ab a om like, to humble themselves at a turn, that they may exalt themselves.

2. In respect of Equals, aspiring after a firstness and honour above those unto whom honour is due equal with themselves, but those who are first shall be last, Mat. 20.16.

3. In respect of Superiors; Pride sometimes is not ashamed to shew it self, in listing up the Proud above a Superior; yea, to cast down a Superiour, that by his fall the Proud may exalt himself, Isai. 3.5. this is like Absa lom's l fting himself up above, and against his Father.

2. The means by which the Proud do usually lift up themselves, are vain glorious.

1. In aspiring after some priviledge above others, some freedome from a burden, that they may be ased, and let others be burdened, 2 Cor. 8.13,14. affecting some precedency and preheminence above others, when no season can be given for it, but only they having a high conceit of some supposed works in themselves, and therefore love the preheminence, John 3.8. but if they sought the praise which is of God, by a humble walking, this would teach them in lowliness of mind to serve God, and to esteem others better than themselves, Phil. 2.3.

2. A second vain-glorious means by which the proud doth lift up himself, is some sign or badge of honour.

1. Some Title of Honour which hath a very pleasant sound in an ambitious ear, to be called Master, or to have some chief place in places of Meetings, otherwise he doth not sit easie, Mat. 23.6,10. Many instances may be given to shew how Pride the first born of the Devil is fruitful, but the jettings, and vauntings of Pride in many in their Apparel is so manifest, that the humble are grieved to behold it, and the proud themselves are vexed with envy, to see so many equally lifting up themselves.

1. That strange affectation of being first and forward, and of being furthest and most in a new & strange Fashion, for which the Lord threatned to punish the Kings Children, Zeph. 1.8.

2. An affecting of such Apparel as shall make them seem to be of a higher rank than they are, so that no distinction of the ranks and degrees can be discerned by their Apparel; none between Rich and Poor, Ruler and Subjects, Master and Servant, Mistriss and Ha dmaid; these by their Apparel do shew that parity is pleasing to their Pride.

3. These spend so much upon Apparel that either they wast their Estate, or he in Debt, or pinch their Bellies of necessaries, that they might adorn and deck themselves with the ornaments of Pride.

But the reason of the ventings of Pride in these and in many other wayes, is because these have not a high esteem of Humility, as the precious cloathing, 1 Pet. 5.5. and of a meek and quiet Spirit, as more worth than Cloth of Gold, 1 Pet. 3.3,4. but they have despised the humble walker, and called the proud happy, Mal. 3.15. and therefore though they have often heard of the evil of this sin, and known something of the fearful events of it upon some, yet B lshazzar-like are hardened in their Pride, Dan. 5.22. their pride hath stop'd their ears that they will not hear, and shut their eyes that they will not see, and although their dangerous slippings nd Stumblings upon the dark Mountains, which they wander in their Pride, are manifest; yet they will hasten towards the top of the mountain until they be cast down head-long, and leave others to mourn in secret places for their pride, because they will not hear, Jer. 13.16,17.

The sixth bitter fruit of Apostasie.

Qu. How is Unrighteousness a bitter fruit of Apostasie?

Ans. Because those who have despised the true riches, and esteemed gain to be godliness, are therefore left to seek worldly Wealth by unrighteous means.

1. There is the true riches, Christ the Pearl of price, Mat. 13.46. the graces of his Spirit, to be rich in Faith, Jam. 2.5. a meek and a quiet Spirit of great price, 1 Pet. 3.4. and wisdom more precious than the Rubies, Prov. 3.15. to lay up treasure in Heaven, Mat. 6.20. by a true godly conversation: for godliness with contentment is great gain, 1 Tim. 6.6.

2. But the unrighteous have despised the true Riches, they are not rich towards God, Luk. 12 21. and gain is their Godliness, 1 Tim. 6.5. they will have and hold such, and so much of Godliness, as may be serviceable to or consistent with their worldly gain, and behave themselves as Demas who had forsaken Paul, and loved this present World, 2 Tim. 4.10.

3, Hence it is that these are left to seek Worldly wealth by unrighteous means; they will be rich, and if they cannot compass it by just means, they will get it by unjust means, although at the end they are befooled to their everlasting confusion. Jer. 17.11. 1 Tim. 6.9. But the reason why they are left to Unrighteousness, is their love to money, which is the root of all evil, 1 Tim. 6.10. and they having undervalued and despised the true riches, are given up to overvalue and idolize Worldly wealth; and hence followeth such deceit, a felling truth for gain, and lying to the Holy Ghost, Act. 5.3:

1. In Bargainings: striving to defraud and go beyond another, 1 Thes. 4.6. and to devise all cunning evasions to winde away from the equal scope of a Bargain, and will not perform it faithfully, without unjust vexing and damnifying another, Psal. 15.2,4.

2. In Wares; Merchandize and Trading, a gaining what they can possibly, as if Justice had set them no bounds, but to gain what they can is their professed justice; and their gain is their godliness, 1 Tim. 6.5.

3. In Wages; impoverishing him who hireth, and their great design in taking 〈◊〉 by the great (as they call it) is that they may receive more Wages than their labour is worth; but their Money is put into a Bag with holes, Haggai 1.6.

4. In Trespassings; they are not conscientiously careful to prevent damages, and when they know they have damnified a Neighbour, yet if they can they will hide it, and what they cannot hide, yet they will not freely and fully made satisfaction, so that their Neighbour can not dwell safety by them, Prov. 3.29.

5. In Debts; they will engage that which they know they cannot perform in an ordinary way, and when they have promised, they are not conscientiously careful to perform their promise according to the true and equal scope of it, and that which is due, Prov. 3.27.28. but all these and many other unrighteous practices do proceed through the Lords just judgment, from a being empty and void of sincere Love to God, and those most rich and precious things of God, and therefore are given up to an immoderate and in ordinate love of deceivable Riches, and therefore are left to hold the truth in unrighteousness, and to be filled with all unrighteousness, Rom. 18.28,29.

And what is the horrible event of this and all the former vices and bitter fruits of Apostacy?

Ans. Because of these vile Examples, the Heathen do Blaspheme the Name of our God, and are hardened in their Heathenish abominations.

1. When the Heathen do behold those who do profess to know God, and yet do live in prophaneness, sensuality, contentiousness, pride, unrighteousness, therefore they blaspheme the Name of God, Rom. 2.24. whatever our words be concerning God, and our Religion; but the Heathen will judge & speak of our Religion, and the things of our God according as they see our works are.

2. Hence the Heathen grow hardened in their heathenish abominations, and are ready to think and say, they do well to run into all manner of prophaneness, seeing they behold such vile examples in those who do profess to know the true and great God, and especially they grow hardened, and abound in that in of Drunkenness, seeing for the sake of lucre many will sell them strong drink.

But the abominable practise of those who are guilty of this, doth testifie against them.

1. That they are far off from endeavouring by good works to convince and convert the Heathen, seeing for the sake of worldly gain, they will feed their Lusts to the ruine of the wealth, health, and Souls of Heathen, 1 Pet. 2.11,12. These are Taverns and Ordinary keepers for Heathens lusts.

2. These love their gain more than their Neighbours, or their own safety, seeing they cannot but know, that many Outrages, yea some •• r hers have been committed by 〈◊〉 India s in their Drunken posture and sometimes in the Families of those who have 〈◊〉 them strong Drink: or at least the hazar •• great.

1. These love worldly gain more than God and their own Souls happiness, for if they had love to God and to their own Souls good they would practically intend the glory o God in all they do, and give no occasion of offence of Jew or Gentile, nor to the Church o God, 1 Cor. 10.31,32. but if these who th •• practise had any use of their Consciences, a a witness or judge, their consciences would tell them, that while they sell strong Drink 〈◊〉 those whom they know will abuse it to Drunkenness, and in this, 〈◊〉 contrary to to the Law of the Common-wealth, founded upon moral and religious Principles, and yet in this to intend Gods glory, is as far off from the heart-intention of these Heathen Taverners, and as contrary to their practice, as Heaven and Hell are contrary one to the other.

And how just it is with the Lord that the Heathen should be the rod of his anger to punish these crying abominations. The selling of Amunition was for many years prohibited, but some for gain would secretly sell Guns, &c. to the Heathen, and at last prevailed to make the Law of the Commonwealth of none effect; and since that time New-England knows by woful experience the difference between fighting with Indians armed with Guns, and those who had only Bowes and Arrows. But the selling of strong Drink to the Indians hath by strict Laws frequently revived been prohibited, and yet how incorrigibly some do proceed is very manifest, and since the Wars, more abounding: And will not the Lord avenge himself of these for their Provocations, and provoke them with a ••• lish Nation, Deut. 32.21. If our Rulers grow weary of punishing this horrible practice, the Lord God of Gods will begin to punish 〈◊〉 after another manner, and make these who are guilty, to know that it is a fearful thing to fa l into the hands of the living God, when his time is come to take vengeance or the despising of Moral Laws, and the strivings of his Spirit of Grace, Heb. 10.31,32.

Thus of Apostasie considered in the Nature, Degrees and bitter Fruits of the same, but before we come to the conclusion of these Discourses; let us consider,

2. How it doth appear that the judgement come upon New-England, are because of the sin of New-England, and not for probation or any other cause.

Answ. Because New-England found guilty of those very sins, for which the judgements come upon them, are threatned by the Word of God: and therefore we must confe •• that what God hath spoken against us by his Holy Word, he hath inflicted upon us by his righteous hand.

And for the Clearing of this, let us consider:

1. That the judgements come upon NewEngland, are those which are threatned by the Word of God, are manifest to all. Who know not the mortal sicknesses, the withering b •• stings, the Drought and the Sword to aven •• the quarrel of the Covenant threatned in 〈◊〉 the 26. the 28. of Deuteronomie? and in many other places of Scripture, and none can be ignorant, that the Lord hath by his righteous hand executed these threatnings upon us, unless it be those who are more enseless, then the Stork, the Turtle and the wallow, who know their appointed times, and observe the time of their coming, but my people saith the Lord, know not the judgment of the Lord, Jer. 8.7.

2. That these judgements are come upon New England; for the sins of New-England will appear if we consider negatively.

1. That these judgements are come not for probation only, nor principally, for God is not wont to inflict publick judgements upon a people for trial, although he doth sometimes send affliction upon an upright 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, Job 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 div •• m nners and sorts of guilt.

2 Neither did New-England in the time of the War , suffer as witnesses for righteousness sake, although so far as the Antichristian M lice 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 Eater 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 them secret, 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. 8. or countenancing, and thus Jehosaphat's love unto, and he pi •• g 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 h •• 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 se se it was, that Israel became guilty, and were blamed by the Lord himself, for taking the accursed thing even that which was taken by A han. Josh.7.11.

2. Or a neglect of means to reform th •• provocations committed; and thus 〈◊〉 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 •• trovers e 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 Rulers 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 these 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 Jerusalem, because they do afflict and vex their righteous Souls for the provocations they see or hear of, Ezek. 9.4.

4. Witness the sell 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 warnin's from the Lords pli'ted 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 derided 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 〈◊〉 28.10. are there not with you even with you sins against the Lord your God? and these no being willing to be cleansed from the Idols o 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 fl e 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 Clo et-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. Its taken for granted of any who have but any common Notions of reforming work, that Reformation cannot consist in complaining against others, and yet do the same our selves; Who are 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 impartially, and brightly, to the terror of evil doers, Rom. 1 .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, th se 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 no Men of approved wisdom and integrity, Laws will not be executed, and the Oathes of civil Officers will be violated; and because of th se 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 is Is ia 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 〈◊〉 -justifying way: and the just and holy One of Israel saying against these, he th •• 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 faithful 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 Rulers are with them, Deut. 31.27. it is not all that heir Rulers can do will preserve them at present from 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, faith 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 Hearts Lusts, to walk in our own Counsels, then he would soon subdue our Enemies, and turn his hand against our Adversaries; but our time should endure for ever and he would s ed us with the finest of the Wheat, Psal. 8 11,12,13,14,15,16.

But O that we d fear and flee these spiritual judgements more than any other judgements; for Jesus hath said For judgement I am come nto this world, that they which see not, might see, and they which see may be made blind •• ye were blind ye should have no sin, but now ye say wee se , therefore 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 Conscience 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 o 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 〈◊〉 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 o 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 ame; and if they be negligent they shall be admonished of their sin; and if obstinate, they 〈◊〉 e cut off from the Congregation 〈…〉 Lord by that Dreadful Ordinance of Exc mmunication.

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 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 often 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 themselves to their Brethren, as if they were not concerned in that g e t Duty of Admonishing their Brother for offensive behaviours, unless it be in cases wherein they themselves suffer wrong, and hence love dec yeth, and offences abound; and Christs Government, in works denied: We do solemnly promise that we will in any wise rebuke, and not suffer sin to rest upon our Brother, but deal faithfully according to Christs Order.

And seeing we feel by woful Experience how pr ne we are s on 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 ead 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 fore 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 ope in him, who although he hath given us a Cup of Astonishment to drink, et 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 mu •• 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 knew what he meant; therefore it is to be understood of a particular day well known to the Churches of Christ.

3. Thirdly, This particular Day so well known to the Churches by the name of the Lords Day, was a Day of divine Institution a Holy Day:

Arg. For it is called the Lords Day, either because it was a day of divine Revelation, or a Day by divine Institution; but it was not called the Lords Day, because it was a day of divine Revelation, for as we heard before, this would be to speak nonsense, and nothing to the Question, therefore it was called the Lords Day, because it was so by divine Institution, and so a Holy Day.

Take one Argument more for the clearing of this, That which is honoured by the Holy Ghost in the Apostle, with the same honourable and holy Title and Name as belongs to the Lords Supper, and other holy Institutions is holy as these are.

Arg. The reason is, for if the Holy Ghost should honour this particular Day with as sacred a Name of Honour, as Ordinances are, and yet not be a holy Day, it would be to honour it above its due, and consequently to degrade other divine Institutions, but this cannot be, but the day spoken of hath the same honourable title and name, as the Lords Supper, the Word of the Lord, &c.

4. That the particular Day well known to the Churches of Christ, called by the same honourable and holy Title or Name, as the Lords Supper is, and other holy Institutions was the first day of the week.

And for the Proof of this, let us consider Arguments of all sorts, inartificial, and artificial abundantly confirmed by the Holy Scriptures L ght and Evidence.

First, To begin with inartificial Arguments, viz. Testimony 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 Arib 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 ancient 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 o 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 o sum 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 ot 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 fa se: 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 age according as it was said in another cafe, Isai. 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 judgment 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 Cra ock'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 an ient 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 o 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 misc l 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 〈◊〉 was made by the Lord above any 〈◊〉 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 20.1. 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 fulfilled as in the former particulars.

It was the day promised in Psal. 118.24. called the day h 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. 7. 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 that 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 any I have begotten thee, for thus its expounded by the Aposte, Act 13.33. God hath fulfilled the s me to us, in that he hath raised up Jesus again, as 〈◊〉 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 P rius doth more fully explain it.

And to conclude this, and though we cannot expect that those who are under a penal blindness and dea ness, 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 fin remaineth, John 9.41. But 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 b •• h by the Testimonies of all Churches in all ages, though cavelled against by some in la e 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 infallibly 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 ould make to be the day in which above all other dayes we should rejoyce, Psal. 18 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 little 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 pa s for divine Testimony in the Court of Conscience, h t 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 Lord 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, and 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 Re , 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 David in the Psalms to which the Apostle 〈◊〉 respect did speak of another Rest, and a 〈◊〉 Rest which is neither the seventh day 〈…〉 he Rest in the La d of Can an, but 〈…〉 •• emplified by the one, and sha ••• out by the other, and the Apostles demonstration of this Doctrine may be expounded by ad j nctive Syllogisme.

Arg. ither 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 t e Apostle is in the 8th and 9th verses of another Sabbath of rest.

3. 〈◊〉 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 d y of rest which remaineth, as the Apostle by is Doctrine instructeth us.

4 The Rest and day of best which remaineth, is 〈◊〉 into which Christ first entred, and at length did perfectly possess and into which he leadeth his People, but Christ entred it to his rest the first day of the week, when he rose from the dead, and at length the 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 o 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 〈◊〉 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. 16.1,2.

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 t e week, l t every one lay by him in store, as God hath prospered him: so it is express in the 2 〈◊〉 . 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 he r of some other reasons, why the Apostle should l y 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 L r s 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 broug t orth 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 d d ettle 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 〈◊〉 in order to the •• 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 he 〈…〉

Arg. Hence the Argument is, Paul and the 〈◊〉 〈◊◊〉 either kept the Seventh day Sabbath 〈…〉 the week a Christian Sabbath or 〈◊〉 they kept 〈◊〉 Sabbath at all, if they 〈◊〉 kept the seventh day Sabbath, that was the day before this First day o the Week then they had a meeting after a Sabbath 〈◊〉 for Religious Duties, then the Evang li •• 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 o.

Reply The Reply to Iohn R. his Answer follows:

His Answer consists of two parts,

1. First, partly 〈◊〉 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 ha which the Scripture doth no s y and the Argument he gives is, If we say the first day of the Week is the Lords day 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 fal ely 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 & that which is th 〈◊〉 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 John 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 〈◊〉 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 Man 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 its 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 t 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 ut 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 ught 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 will have Mercy rather than Sacrifice whether on the Sabbath day or any other time.

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. John. 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 m rcifullest 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 observed by resting from Labour as he did, and that because he commanded 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 exc eding greatness of his power towards them that do believe, Eph. 1.19.

And for goodness to sinners 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 Lords 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 sa e to communicate of the Bread and Wine, they called the Lords Table, and the Apostle John calleth that Day in which the Lord communicated to him those Visions in the Re elations t e 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 sorts 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 Testimony, 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 have risen up and raised the Objection.

But besides all these Arguments from the Scripture have been given to prove it; and if yet John R. will say he cannot tell, we must leave him to his ignorance, and he ought not to be offended 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 ear 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 John 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 John 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. John 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 th •• 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. 3 ,12.

Reply, The Reply is this, John Rogers his Answer is full of confusion jumbling 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 John 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 a y ace 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 〈◊〉 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 hallowed 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: John 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 John R. his Argument, so far as it hath any colour of reason in it, is. That seeing Christ came not to destroy the Law but to fulfil it, and that in every jot and tittle of it, and therefore not to change the seventh dayes Sabbath into the first day of the Week, and to this we shall positively and plainly Reply.

1. First, There is that which may be called an actual fulfilling in all and every particular point and duty required in the Decalogue, but Christ did never actually fulfil the particular Duties of Parents to Children of a Husband to a Wise and many other particular points and duties contained in the Decalogue and yet his fulfilling all and every one of those Duties which had any suitableness to 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 perfective 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 Pharise , 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; is 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 Ju aizer 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 〈◊〉 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 cha ge, 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 must give place to that which is more perfect, and in this 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 i to be otherwise both by Books and R aso •• ings and as for the Laws respecting there things 〈◊〉 know no Authority you have o make such Laws; or there is o e Law-giver who is able to save or to destroy, respecting the things as to ma er of Worship: you ought to have been 〈◊〉 to his Laws, and not to have adventured to 〈◊〉 Laws for him founding 〈◊〉 upon no ions, 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 a so we did w i e the first time we were brough 〈◊〉 you o n Adyn the Secretary being Ju •• e which was before you had any first 〈◊〉 Law as since you la ema e, we 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 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 pers asion in 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 hath 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 ab e 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 revising 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 i 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 i civili e: 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 •• verence, 1 Pet. 3.15. But J. R. is bold to rebuke our Governour, Dicta our 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 len •• y towards John Rogers and their l g l proceedings, and wipe away all his reviling Aspersions; and what hath been done by the Ministers and other Christians for the conviction of J. 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 sits himself in opposition to Christ in his Messengers, and in the Communion and Assembling of his Church, doth act the part of Antichrist, 1 John 2.18,19.

2. Secondly, He that manageth his perswasion whatever it is against the Churches of Christ by n 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 or, 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 Government, in giving a reason of their hope with meekness 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 Hea •• e; and giving them an occasion to Blaspheme bu t 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 r gid Separatism and Enthusiasm more deep than ever they dip ny 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 doted 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 Ko ah, 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, e presently leaps into Antichristian practice; and runneth furiously on with n 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. 0 26,27 28.

But how far all there are applicable to J. R. I leave to his own Conscience, and the Conscience of others: I am only at present called to declare the Rule out of the Word of God by which we ought to judg; and let others who are eye-witnesses and eat-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 Martyes, the Witnesses of Christ, but likewise in our godly Predecessours, Mr. Ho ber, Mr. Cotton, Mr. Dev •• port, 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 Predecessors; and although we are an unworthy and declining People but Iohn Rogers, and those who are of his fellowship do not oppose us in our declensions, but in those things in which we are followers of our godly Predecessors 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 un erwrit, without shifting or shunning the s me.

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 〈◊〉 shall condemn him for his disobedience against the Law of Christ, which is Lord o th Sabbath, as we have proved already; and •• us 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. Whether 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 〈◊〉 the week the Christian Sabbath, or is it a humane invention, if not humane, quote the place in Scripture, or 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, a the •• dge to uphold their Opinion, and it appea 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. They 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 Commanament, 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 change 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 John 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 lips was right before thee, be not thou a terror to e, 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 Apostles 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. 2.

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 Day: what is the cau e of this so fierce wrath to let loose a Spirit of Error an Del sion 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 unrighteousness, (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.