An answer to a book intituled, The Lords Day proved to be the Christian sabbath, &c. By B. Wadsworth, A.M. Pastor of a church in Boston. And also, an answer to a pamphlet, intituled, Thesis concerning the sabbath. : As also, some part of what hath passed through the general courts in Connecticut colony, relating to the sabbath. : As also, some court sentences in that colony. / By John Rogers.

An answer to a book intituled, The Lords Day proved to be the Christian sabbath, &c. By B. Wadsworth, A.M. Pastor of a church in Boston. And also, an answer to a pamphlet, intituled, Thesis concerning the sabbath. : As also, some part of what hath passed through the general courts in Connecticut colony, relating to the sabbath. : As also, some court sentences in that colony. / By John Rogers.

Table of contents

Title page

An ANSWER TO A BOOK, &c.

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AN ANSWER TO A BOOK Intituled, The Lords Day proved to be the Christian Sabbath, &c. By B. Wadsworth, A. M. Pastor of a Church in Boston. And also, An Answer to a Pamphlet, Intituled, Thesis concerning the Sabbath.

As Also, Some Part of what hath passed through the General Courts in Connecticut Colony, relating to the Sabbath.

As Also, Some Court Sentences in that Colony.

By JOHN ROGERS.

BOSTON: Printed for the Author 1721.

An ANSWER TO A BOOK, &c.

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I Having taken some Remarks upon said Book as followeth. In his Preface he seems to limit the Worship due to God, more at some certain times than at other times; and to carry a long, as if Prayer was one of the greatest Part of Worship to God, quoting Mat. 6.6. which Scripture contains the whole Doctrine of Prayer, which Christ taught in a general way to his Disciples, as appears in the beginning of his Sermon to them, Mat. 5.1.2. His Disciples came unto him, and he opened his Mouth and taught them. Compare this with the Conclusion of his Sermon Mat. 7.14. Therefore whosoever heareth these Sayings of mine and doth them, I will liken him unto a wise Man, &c. So that this contains a general Doctrine to all his Disciples relating to Prayer, not to be as the Hypocrites are, as in the 5th Verse, for they love to pray standing in the Synagogues, &c. Verily I say unto You, they have their Reward, that is, the Praise of Men. Thus Christ singles out his Disciples from the Multitudes of Hypocrites, (as appears Mat. 5.1.2.) as God did his People Israel. Exod. 20.2, 3. I am the Lord thy God, &c. thou so [...][Page]have no other gods, &c. Thus, as God singles out Israel as being his peculiar People, so doth Christ his Disciples, Mat. 6.6. But thou when thou prayest, &c. speaking to his peculiar Disciples, in the singular Number, singling them out from Hypocrites, as God did Israel from other Nations, saying, Thou shalt have no other god, &c. Even so saith Christ unto his Disciples, When thou prayest thou shalt not be as the Hypocrites.

When God's Children were in a Holy Frame, and agreed to Fast and Pray, they did it not with a mixt Multitude, in publick Assemblies, as Hypocrites are wont to do; as appears, Neh. 9.1, 2. The Children of Israel separated themselves from all Strangers, in time of offering up their Prayers unto God. Acts 1.13.14. And when they were come in, they went up into an upper Room, &c. These all continued with one accord in Prayer, &c. And we no where read, throughout the whole Bible, that God's Children ever prayed in a publick Assembly with a mixt Multitude, in a customary way, as Hypocritical Israel was wont to do; as throughout the whole Scripture doth appear, Rom. 8.26.

And Secondly, The Scripture makes a Distinction between Fasting and Prayer, and Worship to God, as appears, Joh. 9.31. Now we know that God heareth not Sinners, (that is, their Prayers) but if any Man be a Worshiper of God, and doth his will, him he heareth. Here the Scripture makes a Distinction betwen the Worship of God and Prayer, shewing that he that worshipeth God and doth his Will, such an one God heareth his Prayers, Zech. 7.5. When ye fasted and mourned &c. did ye at all fast unto me? And when ye did eat, and when ye did drink; did ye not eat, and did ye not drink for your selves? But the true Worship of God is express'd in the 9th and 10th Verses. Mic. 6. 6th and 7th Verses speaks of Prayer, but the 8th Verse speaks of Worship to God.

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Thirdly, The Worship of God is not limited to any particular Place, as appeareth, Joh. 4, 21, 22. compared with the 23d Verse. The hour cometh, when ye shall neither in this Mountain, nor yet at Jerusalem worship the[Page]Father: Ye worship ye know not what, &c. But the hour cometh and now is, when the true Worshipers, shall worship the Father in Spirit and in Truth, &c. Rom. 14.17, 18. For the Kingdom of God is Righteousness, Peace, and Joy in the Holy Ghost: For he that in these things serveth Christ, is acceptable to God, &c. For the Service, or Worship we owe to God, is to present our Bodies a living Sacrifice, holy and acceptable to God, which it the reasonable Service we owe to him, Rom. 12.1. No Man can serve God while he is in the Spiritual Egypt, or under the Power of Sin, nor till the Son of God sets him free from that Bondage, as Moses did Israel, before they could serve God, as appears, Joh. 8. comparing the 34th Verse with the 36. Whosoever committeth Sin is the Servant of Sin: If the Son therefore shall make you free, ye shall be free indeed.

And all Prayer that proceeds from an unclean Heart, is an abomination to the Lord, Prov. 15.8. Isai. 1.11. compared with the 16th, 17th, and 18th Verses. Psal. 66.18. And all Prayer that is offered to God, and not in Faith, is but a Delusion: For without Faith it is impossible to please God, Heb. 11.6. For every Prayer that is offer'd up to God, & not in Faith▪ is but a vain Babbling, & will avail nothing, as appears Jam. 1. comparing the 6th Verse with the 7th. But let him ask in Faith, &c. For let not that Man think that he shall receive any thing of the Lord, i. e. if his Prayer be not in Faith; and this Faith cannot be but to a pure Conscience, 1 Tim. 3.9. Chap. 1.19.

This have I written that People may not be misled, by thinking they worship God in Forms, and set Times of Prayer, while they are in a State of Sin; and that they may consider, the Publican, upon his first Prayer, accompanied with true Repentance, went away rather justifyed than the other, that was zealous in his often Fasting and Prayers, Luk. 18.10, &c.

And in the next Place I shall enter upon his Scripture Proof about his First Day Sabbath, seeing the Scripture is profitable for Doctrine, for Reproof, for Correction, for Instruction, that the Man of God may be perfect, &c. 2 Tim. 3.16, 17. For if they speak not according to this Word, it [Page]is because there is no Light in them, Isai. 8.20. For where no Law is, there is no Transgression, Rom. 4.15. And therefore I shall examine his Scripture Proof, and see what Law he produceth out of the holy Scriptures for his First Day Sabbath.

In Page 5th saith he, The Apostle doth not oppose the keeping one Day in a Week holy to God. To which I answer, It is not what the Apostle doth not oppose, but what the Apostle commands, 1 Pet. 1.16. Be ye holy for I am holy. An unholy Man cannot do one holy Act, no more than a corrupt Tree can bring forth good Fruit: But I have no where read in the Books of the New Testament, that we are commanded to keep one Day more holy than another.

And in the same Page saith he, Christ came not to destroy the Law, Mat. 5.17. This is very true, for what the Law could not do, &c. God sending his own Son, &c. for Sin, or by a Sacrifice for Sin, condemned Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit, Rom. 8.3.4. Thus Christ fulfills the Law in us, for there is no Law against the Fruit of the Spirit. And thus Chiist came to fulfil the Righteousness of the Law in us, who walk not after the Flesh, but after the Spirit, beause the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us, Rom. 5.5. And by this Love we keep the Law perfectly, as appears, Rom. 13.8, 9, 10. Gal. 5.14. So that Christ did not come to destroy the Law, but to fulfil the Righteousness of it in us, for Christ is the end of the Law for Righteousness, to every one that believeth, Rom. 10.4.

And in the same Page he quotes Mat. 24.20. Pray that your Flight be not in the Winter, nor on the Sabbath Day. This was spoken of a Time that was to come, which came to pass (as he saith) about Forty Years after, which is very true. Now we are to consider, that these Jews had a Zeal for God, but not according to Knowledge, for we find by Record of Scripture, that in Christ's Time they were very zealous in the Observation of the Seventh Day Sabbath, having a very plain Commandment for it, and [Page] often judged our Saviour as being guilty of the Breach of it, in bidding the Man that was healed to carry his Bed on it, with several other Things which he did upon it, and therefore did the Jews persecute Jesus, and sought to slay him, because he had done these Things on the Sabbath Day. Joh. 5.16. Therefore said Some of the Pharisees, This Man is not of God, because he keepeth not the Sabbath Day, Joh. 9.16. But at this time they were under the Roman Government, who did not allow them to put any Man to Death, Joh. 18, 31. But Forty Years after, they rebelled against the Romans, and then put in Execution their own Laws: And tho' it was no greater Sin to take their Flight on the Sabbath than in the Winter to sa [...]e Life (for it was a Deed of Mercy, and a Duty as much to be done on the Sabbath Day as on any other Day,) but more danger of Death by the Jews, than to take their Flight in the Winter; for possibly they might escape in the Winter, but if taken by the Jews in their Flight on the Sabbath Day, there was then nothing to be expected by them but Death, without Mercy: Therefore our Lord exhorted his Disciples to pray to him that was able to cause them to escape those two Dangers, upon their Flight which he exhorted them to take, Luk. 21.20, 21. Mat. 24.16.

And in the same Page he quotes Isai. 66.22, 23. and saith, New Testament Worship is here foretold in Old Testament Phrase, which I will not deny: But I say, from one New Moon to another measures the whole Month, and from one Sabbath to another measures the whole Week, and limits no time one more than another, and carries in it a continual Worship to God: for they that worship him in these Gospel Times, must not think to worship him in New Moons and Sabbaths, as it was under the Law, which were only Shadows and Signs, but the body is of Christ, Ezek. 20.12, 20. Col. [...]. 16, 17. For they that worship him now in Gospel Times, must worship him in Spirit and in Truth, in their inward Man, without Regard to Time or Place, having a circumcised Heart, Phil. 3.3.

In Page 6. he quotes Gen. 2.2, 3. which speaks only of God's resting from the Works of Creation, when all [Page] things were finished, and was very good, as they came from the Hand of God: and this God's Sabbath, or Rest from his Works of Creation, had no Evening or Morning ascribed to it, because it was his Eternal Rest or Sabbath, all things being now finished: And it could be no Rest or Sabbath to Adam, for he had done no Work to rest from, for he was the finishing Work, or last thing God created: So that God's finishing Work, and Adam's first becoming a living Creature, began at one and the same time: So that Adam in his first Creation, entred into God's Sabbath, and so continued, till he by Sin brought Labour upon himself. The Apostle quotes this very Place, Gen. 2. 2. as is to be seen Hob. 4.4. which speaks only of God's own Rest from the Works of Creation, and we have▪ to Account in Scripture of any Sabbath commanded or kept from Adam till Moses time; for God did not make that Covenant of the Ten Commandments till Moses time, as appears Deut. 4.13. compared with Deut. 5.2, 3. and compared with the 15th Verse, which gives the Reason of the 4th Commandment, why Israel was commanded to keep the Sabbath: For when God delivered the two Tables of the Ten Commandments, he gave Moses a particular Account about the Seventh Day Sabbath, how it was a Sign, as is to be seen, Exod. 31.12, &c. compared with the last Verse. In the 13th Verse saith the Lord, Verily my Sabbaths ye shall keep, for it is a Sign between me and you. Verse 17. It is a Sign between me and the Children of Israel. And a Sign is not the thing signified by it, no more than the Shadow of a thing is the Substance.

In Page 7. is quoted Mark. 2.28. The Son of Man is Lord also of the Sabbath: But he adds to what is there written for Christ did not there speak as he was the Son of God, but Son of Man; for the Reason that Christ there renders to them how the Son of Man came to be Lord of the Sabbath, is, because the Sabbath was made for Man, and not Man for the Sabbath; therefore (saith he) the Son of Man is Lord also of the Sabbath, for it was commanded to be kept for a Sign between God and Israel, so that it was made for Man to be a Sign to him, and therefore (saith he) the Son of Man is Lord also of the Sabbath. He doth not [Page] speak here, as if he had any Power as he was the Son of Man to change it, for he as Son of Man, was made of a Woman, made under the Law, as much as any other Son of Man, Gal. 4.4. But what he said, was to convict them of their Blindness, in preferring the Sanctification of the Sabbath before the satisfying the hungry Soul, whenas the Sabbath was made only for a Sign to Man. So that Christ's Argument was good, to prove that every Son of Man that it was made for, was Lord of it, it being made for him, to be a Sign to him: for the Lord of any thing is to be preferred before the thing made for him. The Man was not made for the Woman, but the Woman for the Man, therefore the Man is Lord of the Woman, so called in Scripture, Gen. 18.12. Judg. 19.26. But this is no Argument therefore, that a Man may change his Wife, because he is her Lord.

In Page 8. he quotes Heb. 4.10. which speaks of the Antitype of the Weekly Seventh Day Sabbath, which it was a Sign of, as appears in the foregoing and following Verses, There remaineth therefore a Rest, or keeping a Sabbath to the People of God; for he that is entered into his Rest (which is Christ) hath ceased from his own works, as God did from his. Let us labour therefore (saith he) to enter into that Rest. This is the everlasting Sabbath that Christ is entered into, and we are exhorted in this place, to labour to enter into it, which the Seventh Day was a Sign of; and this place relates nothing to any First Day Sabbath, but to that Rest or Sabbath spoken of Rev. 14.13.

In Page 11. saith he, The First Day was prophecied of, &c. Psal. 118.22, 23, 24. The Stone which the Builders refused, is become the Head Stone of the corner. This is the Lord's doings, and it is marvellous in our eyes. This is the Day which the Lord hath made, we will rejoyce and be glad in it. This was fulfilled in David, as he was a Type of Christ, and fulfilled in Christ, as he was the Antitype of David; and relates nothing to any rejoycing in a natural or artificial Day, but in God, who had brought David out of the Day of his Troubles, who was the Stone that Saul and the Builders of Israel had rejected, and sought to destroy, [Page] but now God had brought him to the Kingdom, and made him the Head of Israel: Even the Stone which the Builders refused, was now become the Head Stone of the Corner, and was the Day that David and his Servants rejoyced in the Lord, even the Day that the Lord had made him the Head Stone of the Corner, but his Joy was not in any one natural or artificial Day, but in the Lord, who had made it the Day of his Prosperity and Exaltation, the Day of his Adversity [...]ing now over: It is a Scripture Phrase, not intending any particular Day, but a Day or Time of Gladness. And was also fulfilled in Christ, who was a Man of Sorrows, & rejected & put to Death, but God raised him from the Dead, and hath exalted him, and given him a Name above every Name, so that at the Name of Jesus every Knee should bow, &c. And this is the everlasting Day of rejoycing with the Saints in God that hath made it, and not in a natural Day, either to observe the Day of his Birth, or the Day of his Resurrection, when no such thing is commanded of God, for that is worshiping the Creature, and not the Creator.

In the next place I shall shew, that the First Commandment, that both the Angel of God and Christ himself gave forth to his Apostles, was to make the First Day of the Week (the Day of his Resurrection) a Day of Labour, by travelling out of one Province into another, as appears, Mat. 28.5. compared with the 10th and 7th Verses, And the Angel answered and said to the Women, go quickly and tell his Disciples, that he is risen from the Dead, and behold, he goeth before you into Gallilee, there shall ye see him. Then said Jesus unto them, go tell my Brethren, that they go into Gallilee, there shall ye see me. And in the 8th Verse it is said, And they departed quickly, and did run, to bring his Disciples Word. Compare this with Luke 24, 10, 11. It was Mary Magdalen, &c. which told these things to the Apostles, and their Words seemed to them as idle Tales, and they believed them not. Thus it appears, that had they believed them that was sent by the Angel of God, and by Christ himself, they should have set out on their Journey early in the Morning for Gallilee, which was in another Province, and by all Probability, more than [Page] one Days Journey, as appears in the second Chapter of Luke, which shews, that Christ's Parents went a Days Journey towards Gallilee before they mist him; and his Apostles not believing, & thereby not obeying his order, he did not appear to them all that Day, but travelled with Two of his Disciples that were going from Jerusalem to Immaus, which is Sixty Furlongs, which contains Seven English Miles and Half, as appears, Luke 24.13. And it appears Verse 28, 29. that he made as tho' he would have gone further, but they constrained him to abide with them, for it was towards Evening, and the Day was far spent, so he went in to tarry with them; but their Eyes were holden, that they knew him not, Verse 16. But as they were eating he gave them Bread, Verse 30. And their Eyes were opened. Verse 31. And he vanished out of their sight, and the same Hour they returned back the Seven Mile and half, and they went and told it to the Residue, neither believed they them, as appears, Mark 16.12, 13. It was after this, that Christ appeared to the Eleven, as appears in the 14th Verse. So that it appears, that Christ had no regard to the Day, otherwise than to make it a Day of Labour; but the Apostles that would not believe that he was risen, were assembled together for fear of the Jews, as appears, Joh. 20.19, Then the same Day at Evening, being the first Day of the Week, when the Doors were shut, where the Disciples were assembled for fear of the Jews, Christ appeared to the Eleven; Mark. 16.14. As they sat at Meat, and upbraided them with their Unbelief and Hardness of Heart, because they believed them not which had seen him after his Resurrection. This is the first time that he appeared to them after his Resurrection, and before this time they would not believe that he was risen. Thus have they left it upon Record behind them, that through their Unbelief, they were disobedient to the Message that Christ sent them, and did not make it a Day of Labour by travelling, as they were required by the Angel of God, and by Christ himself; which Journey, according to History, was above Forty Mile, and the Message was sent to them in haste, to set out upon this Journey, upon the First Day of the Week, the Day of Christ's Resurrection, [Page] for Gallilee, for this was the Place he had appointed to appear unto them, the Night before his Suffering, as appears, Mat. 26.32. But after I am risen again, I will go before you into Gallilee. Compare this with Mat. 28.16. Then the Disciples went away into Gallilee, where Jesus had appointed, as before is express'd, Mat. 26.32. But some doubted, to wit, Thomas, as appears, Mat. 28.17. compared with Joh. 20.26, &c. And after eight days again, his Disciples were within. This is the second Time that Christ appeared to them, after his Resurrection, which was in Gallilee. And in Joh. 21.1, &c. compared with the 14th Verse, sheweth the third Time that Christ appeared to his Disciples after his Resurrection, as they were a fishing in Gallilee. His second appearing to them after Eight Days of his first appearing, make it no more a Sabbath, than his third appearing to them (as they were a fishing) made that Day a Sabbath. His first appearing to them was in the Evening, which divided the First Day from the Second Day of the Week, for the Evening and the Morning was the Second Day (Gen. 1.8.) of the Week. So that his second appearing, which followed his first appearing to them, was more than Nine Days after the first Day of the Week, and there can be no eighth Day in the Week.

In Page 19. he quotes Rev. 1.10. I was in the Spirit on the Lords Day, saith John, that is, I was spiritualized on the Lords Day of his Revelation, for that work he imployed me in, but here is no account what day or days it was of the Week, or Month, this God hath not revealed to us, Deut. 29.29. The secret things belong unto the Lord our God, but those things which are revealed, belong unto us, and to our Children for ever▪ So that what is revealed in this Book of the Revelation, belong to us & to our Children forever; & John calls it the Lords Day, in respect that it was the Lord's Day of his Revelation: So the Bread & Wine which he communicated unto his Disciples, while he was at Supper, is called the Lord's Supper, tho' we have no Account that he did eat of the Bread, or drink of the Wine himself. But for any to assert it to be on a First Day of the Week is presumption, seeing [Page] no such Name, in Scripture was imposed on the First Day of the Week, in any other Place of the Scripture, nor ever in the holy Scripture honoured with any other Name than the other Five working Days of the Week.

In Page 25. he quotes 1 Cor. 16.2. It is needful to express this Collection in order, to open it by Scripture Testimony. The Reason of this Collection is to be seen, Act. 11.28, 29, 30. From hence it appears, that it was a Gathering or Collection for the poor Saints that were in Judea, and sent by the Hands of Barnabas and Saul, it being Alms for the poor Saints, as appears, Act. 24.17. And it was a Collection of some considerable time standing, as appears, 2 Cor. 8.10. chap. 9.2. before it came to be a Contribution, as appears, Rom. 15.2 [...]. for Paul wrote this Epistle to the Romans from Corinthos, as is to be seen in said Epistle, at the end of it, and signifies in his Epistle to the Rom. 15.25, 26, 27. that then the Collection was come to be a Contribution. And it appears in this Text, 1 Cor. 16.1. that as Paul had given Order to the Churches of Galatia, so did he the like to this Church, as in the second Verse, Upon the first Day of the Week (saith he) let every one of you lay by himself in Store (for so Beza translates it) as God hath prospered him. This I understand to be intended; as God had prospered him the Week before, and now a new Week beginning even the first Day of it, and they now entring upon a new Weeks Work, should consider how God had prospered them the Week past, and so upon this new Weeks beginning, every one of them in particular, should lay by him, or by himself in Store, that there might be no Gatherings when Paul come, who was to receive it; for then every one that had laid it up in Store by himself, might bring it in by way of Contribution, into the Hands of Paul and Barnabas, who was to recive it, and see it transported to Jerusalem, for the poor Saints in Judea. And the Gathering of this Alms, was ordered, and attended, according to Christ's Doctrine, Mat, 6.1, &c. and not according to the Practice of Hypocrites, who give their Alms in the Synagogues, or publick Assemblies; but these were by an [Page] Order, every one of them Weekly▪ to lay by himself in Store, as God had prospered him; for the Words are plain, Let every one lay by himself in Store, according to Christ's Doctrine, so that their left hand might not know what their right hand did, that their Alms might be in secret, as saith Christ. Thus we see, here is nothing spoken of any Meeting or Assembly in this Place, but it makes to the contrary, and sheweth it to be the first Day of the Week, or beginning of a new Week, and to think of this good Work upon the first Day of the Week, upon their entering upon their own new Weeks Work, and that this good Deed might be their first Meditation upon the beginning of a new Week. And this Collection might be the removing Corn, or other Provision, for it was that which was wanting, as is to be seen, Act. 11.27, &c. And here is no Title put upon the Day, above the other Five working Days neither Sabbath, Lord's Day. nor any Assembly asserted to be upon it; so that all these Scriptures make strongly against all his Arguments and Reasoning for it to be any Sabbath or Assembly that was upon it, but to the contrary: But when Paul wrote this Epistle to the Romans, he had then received it; for every one that had laid it up in Store by himself, brought it unto Paul, by way of Contribution, as appears, Rom. 15.25, 26.

In Page 27. he quotes Acts 20.7. And upon the first Day of the Week, when the Disciples came together to break Bread, Paul preached to them, &c. The best Interpreter of Scripture, is Scripture, therefore I shall examine into this Place of Scripture, by other Scriptures. This Text tells us, the Disciples coming together was to break Bread; it doth not say, to celebrate a Sabbath, or give the Day any Name of Pre-eminence, above the other Five working Days of the Week; but upon the first Day of the Week, they came together to break Bread, which Word is a Scripture Phrase, and frequently used in common Eating, as for Instance, Act. 27.35. In this Verse we see the word breaking of Bread is used in common Eating, Act, 2.46. Breaking Bread from House to House, did eat their Meat with Gladness, &c. Luk. 24.30. Here Christ brake Bread to two of his Disciples in common [Page] Eating; and the word breaking of Bread is used, when Christ fed Five Thousand Men, and the same word is used when he fed Four Thousand Men. Thus we see, this Word breaking of Bread in Scripture is frequently used in common Eating, and there is no further Account given us in this Place, but coming together to break Bread. And we find by Scripture Testimony, that in them times, the Churches had Feasts of Charity, Jude 12. These are Spots in your Feasts of Charity. 2 Pet. 2.13. Spots they are, &c. while they feast with you. Luk. 5.29. Here we read, that Levy made Christ a great Feast in his House, and there was a great Company, &c. that sat down with them. And in this place it is said, they came together to break Bread, rendring no other Reason of their Meeting, and Paul was at this time tending on a Ship, as appears in the 6th, or foregoing Verse. And we sailed, &c. and came unto them at Troas. This Troas was the Place of their Meeting to break Bread; and it was the Day before the Ship intended to sail, as appears in the 13th Verse, and in the 25th Verse, we have an Account, that Paul signified to them, that it was the last time that ever they should see his Face. Compare this Verse with the Two last Verses of this Chapter, which shews, how they fell on his Neck and kissed him, sorrowing most of all for that they should see his Face no more. These Scripture Proofs, I produce to shew by all Probability, it was a Feast to welcome Paul and those that were with him; for their coming together is express'd only to break Bread. Some have immagined it to be the Lord's Supper, but I shall give Scripture Reasons to the contrary; but if it were, it makes no Matter relating to a Sabbath, or holy Time. But as to the Lord's Supper, it was always attended at Supper-time: It was first instituted by Christ at Supper, as appears, Mat. 26.20. Now when the Evening was come he sat down: Thus Three of the Evangelists testify. And Paul the Gentile Apostle, hath left it upon Record, that he did deliver it to the Gentiles, to be attended in the Night, as appears, 1 Cor. 11.23. compared with the 25th Verse, For I have received of the Lord that which I delivered unto you, that [Page]the Lord Jesus, the same Night in which he was betrayed took Bread, &c. After the same manner also he took the Cup, when they had supped, &c. And Thirdly, The Gentile Churches attended the Time and Season, tho' they got into a disorderly Way of partaking of it, yet they attended the Season, as appears in the 21st Verse, For in eating, every one taketh before other his own Supper. This sheweth they attended the Season in the appointed Time; and made a Supper of it. God was very strict in requiring Israel to attend the Figure of Christ's offering himself, in its Season, as appeareth, Numb. 9.2, 3. And tho' in some Cases, they might alter the Mouth, but not the appointed Season of the Evening, as appears in the 10th and 11th Verses, and much more doth he require us to attend the Gospel Ordinance, of Christ's offering up his Body for our Sins, in his appointed Season; for in that very Night of the Passover, he instituted this Ordinance: And if it be said of the Figure, Exod. 1 [...].42. It is a Night to be much observed unto the Lord, &c. This is a Night of the Lord, to be observed of all the Children of Israel, in their Generations, how much more then should the Ordinance of Christ our Passover, who was Sacrificed for us, be attended in its appointed Season. Thus it appeareth, that they did not come together, to partake of the Lord's Supper, for that was commanded and attended always in the Evening: And Paul took the Opportunity of the Night following to preach to them, which sheweth, the Day time was improved in breaking of Bread, it being a Feast of Charity, and Paul continued his Speech till mid-night; and had not the young Man fell from the Third Loft, and been taken up dead, we know not how much longer his Sermon would have continued: So that we see, this coming together to break Bread, on the first Day of the Week, was not for Preaching, for that was attended the Night following; nor for the Lord's Supper, for that was commanded and attend, always in the Evening, after the Work of the Day was over. Thus it appears, that there could not be a plainer Scripture to disprove the First Day, being either a Sabbath or Holy Time, seeing no Religious Thing was observed upon it, excepting only a Feast of [Page]Charity, or breaking of Bread, which might be done on any Day of the Week, except it were a Day of Preaching, Fasting, or Prayer. And in the 11th Verse it saith, And when he was come up again, and had broken Bread, and eaten, and talked a long while, even till break of Day, so he departed. Thus it appears, this breaking of Bread, to be common Eating, and not the Lord's Supper; and in all Places of Scripture, where breaking of Bread is express'd for the Lord's Supper, it is express'd under such Terms as to distinguish it from common Eating, or breaking of Bread, but not in this Place, because it was for common Eating; and what Preaching was, was in the Night following, being out of the common Season of Preaching, because the first Day of the Week before, was improved in breaking of Bread; for this Place of Scripture doth not say, they came together to hear the Word preached, or to pray, but that their coming together, was to break Bread, and sheweth that Paul took that Opportunity, the Night following, to preach to them, according to his Doctrine to Timothy, Preach the Word, be instant in Season, and out of Season.

In Page 37 saith he, Therefore the Fourth Commandment required to keep one Day in Seven holy to God. This is a gross wresting of the Scripture, to mislead People, for it required and limited the keeping of the Seventh Day, and commanded Work to be done on the other six Days. But what he asserts is to open a Door of Confusion, in leaving it to every Man's Liberty, which Day of the seven he will keep for a Sabbath: so that one Man may say, I will chuse the first Day of the seven, another, I will chuse the second of the seven to keep for a Sabbath, &c. throughout the whole Week, Luk. 6.39.

And in Page 52. saith he, Such Considerations as these, should move and quicken us, very carefully, constantly, consciensciously, to sanctify the Sabbath, even to obey the fourth Commandment. Here he overthrows all that he hath been saying in his Book before, about his first Day Sabbath; for if we obey the fourth Commandment, we must work upon the first Day of the Week, it being one of the six working Days by it commanded to work upon; and we [Page] must strictly rest from Labour on the seventh or last Day of the Week; for so that Commandment commands us. This puts me in mind of Christ's Words, Mat, 23.3. All therefore whatsoever they bid you observe, that observe and do, but do not ye after their Works, for they say and do not. If this Doctrine be good, what a miserable Condition is New-England in, that prophanes this Fourth Commandment with both Hands (if it stand good) in not only working upon the Day it forbids, but also resting from Work upon one of the Six Days, of which it saith, Thou shalt labour. But the Fourth Commandment, commanded only a Sign to be observed, of the Saints everlasting Sabbath, that the second Adam will bring them unto, Ezek. 20.12, 20. Exod. 31.13, 17. Col. 2.16.17, compared with Heb. 4.9, 10, 11. And so was the seventh Year Sabbath, which was commanded, Lev. 25.4. tho' it be not express'd to be a Sign in so plain Words as the Seventh Day is: for as the first Adam, by his Transgression, brought Labour upon us, so the second Adam will bring the Saints into an everlasting Rest or Sabbath, when God shall have created and finished the new Heavens, and the new Earth, and made it habitable for the Saints, then shall be fulfilled what is written, Rev. 14.13. Blessed are the dead which die in the Lord, from hence forth, yea saith the Spirit, that they may rest from their Labours, and their Works do follow them.

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SInce what is above written, a Pamphlet is come to my View. The Author is nameless: The Title of it is, Thesis concerning the Sabbath. Printed by Timothy Green in New-London. It contains Nine Articles by way of a general Argument or Position, built upon no Foundation of Scripture, being sophistical Sophistry.

The first Argument is, Jesus Christ is Lord of the Sabbath. If he thus saith intentially from any Place of Scripture, I conceive it must be from what is written, Mark 2.28. Therefore the Son of Man is Lord also of the Sabbath. This was spoken of the Seventh Day Weekly Sabbath, and is answered before in this Book, [Page] Page 6, 7. But it is needful to examine into this Place of Scripture, and see in what respect the Son of Man is to be understood Lord of the Sabbath. It is to be seen in the 24th Verse, how the Pharisees blamed Christ's Disciples, for doing that which was unlawful on the Sabbath, as they judged: And in the 25th and 26th Verses, Christ signifies to them, what David did when he had need, and was an hungred, as his Disciples were at that time, Mat. 12.1. And in the 27th he sets before them, how that the Sabbath was made for Man, and not Man for the Sabbath: So that upon this reason they must confess that the Son of Man is Lord of it, according to Christ's Words. This was to convict them of their blind and ignorant Zeal, in preferring the Sanctification of the Sabbath before the satisfying the hungry Soul, seeing the Sabbath was made for Man, and not Man for the Sabbath, therefore (saith he) the Son of Man is Lord also of the Sabbath: Seeing it was made for him, he must needs be Lord of it; so that the reason he here renders to them, is to convince them, how the Son of Man comes to be Lord of the Sabbath, to wit, because it was made for him, so that the satisfying of his Hunger was to be prefer'd before the Sanctificaiion of the Sabbath: And his Argument is good on the behalf of every Son of Man, for whom it was made for; for he himself, as Son of Man, was made of a Woman, and made under the Law, as much as any other Son of Man, Gal. 4.4. and had no more Power to alter or change it, than any other Son of Man for whom it was made: And I can find no other Weekly Sabbath instituted in the holy Scriptures, or any other Weekly Day commanded, called or kept for a Sabbath throughout the Bible. The Acts of the Apostles was written many Years after Christ's Ascension into Heaven, and calls no other Day the Sabbath, but the seventh Day of the Week, and shews that it was the Day that Paul preached and reasoned upon, both to the Jews and to the Gentiles every Sabbath Day, as appears, Acts 18. comparing the 4th Verse with the 11th Verse, And he reasoned in the Synagogue every Sabbath, and perswaded the Jews and the Greeks. And he continued there a[Page]Year and six Months, teaching the Word of God among them. Acts 13. comparing the 42d Verse with the 44th, And when the Jews were gone out of the Synagogue, he Gentiles be sought that these Words might be preached to them the next Sabbath, and the next Sabbath Day came almost the whole City together to hear the Word of God. We have here no account that Paul said to the Gentiles, come to Morrow, for to Morrow, the first Day of the Week, is the Christian Sabbath. But this Seventh Day Sabbath which was made for Man, to be a Sign to him, as appears, Exod. 31.13. Ezek. 20. 12. compared with Deut. 5.15. was abolished, as appears, Col. 2.16, 17. and not changed; for Jesus Christ God blessed for evermore, did not give Signs & Shadows under the Law to be changed, but to be fulfilled by Christ under the Gospel, by bringing in the Substance they shadowed out.

The second is, That Day of each Week, which it is the Will of Christ, should be the Sabbath Day, ought to be observed as such.

To which I answer, No Day of each Week, since the abolishing of the Seventh, is revealed to be the Will of Christ to be kept for a Sabbath, and therefore no Day to be observed as such, but to the contrary, Gal. 4.10, 11. So that here is no Foundation to the Thesis, concerning the pretended Weekly Sabbath, and therefore the Thesis must fall, having no Foundation to stand upon.

John Rogers.

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THese following Questions was presented as they are under-written, but when I saw I could obtain no Answer but Persecution, I then presented them to a Superior Court held in New London, and from them to the next General Court in that Colony, and so to the Elders & Messengers of the Churches of the Colony of Connecticut, requesting of them an Answer, upon the consideration of the Confession of their own Faith, & the good Counsels there given, and printed in New London, in the Year 1710. And here follows an Account of some Part of what I presented [Page] to them, taken out of the Confession of their own Faith.

In Page 6. First Counsel, That you be immoveably and unchangeably agreed in the only sufficient, and invariable Rule of Religion, which is the Holy Scripture, the fixed Canon, uncapable of Addition and Diminution. You ought to account nothing ancient, that will not stand by this Rule, nor any thing new that will. Do not hold your selves bound to unscriptual Rites in Religion, wherein Custom it self doth many times misguide▪ Isai. 8.20. To the Law and to the Testimony, if they speak not according to this Word, it is because there is no Light in them.

Second Counsel, That you be determined by this Rule in the whole of Religion. That your Faith be right and divine, the Word of God must be the Foundation of it, and the Authority of the Word the Reason of it, &c. For an orthodox Christian to resolve his Faith into Education, Instruction, and the Perswasion of others, is not an higher Reason than a Papist, Mahometan or Pagan, can produce for his Religion.

Page 7. Believe, in all Divine Worship, it is not enough that this or that Act of Worship is not forbidden in the Word of God; if it be not commanded, and you perform it, you may fear you will be found guilty, and be exposed to divine Displeasure. Nadab and Abihu paid dear for offering in divine Worship, that which the Lord commanded them not. It is an honour done unto Christ, when you accout that only decent, orderly and convenient in his House, which depends upon the Institution and Appointment of himself, who is the only Head and Lawgiver of his Church.

Page 65. God alone is Lord of the Conscience, and hath left it free from the Doctrines and Commandments of Men, which are in any thing contrary to his Word, or not contained in it: So that to believe such Doctrines, or to obey such Commands out of Conscience, is to betray true Liberty of Conscience; and the requiring of an implicit Faith, and an absolute and blind Obedience, is to destroy Liberty of Conscience and Reason also. Acts 4.19. Whether it be right in the sight of God, to hearken unto you more than [Page] unto God, judge ye. Acts 5.29 We ought to obey God rather than Men. Jam. 4.12. There is one Lawgiver, who is able to save and to destroy: Who art thou that judgest another? Mat. 15.9. But in vain they do worship me, teaching for Doctrines the Commandments of Men. Col. 2.22, Which all are to perish with the using, after the Commandments and Doctrines of Men. Joh. 4.22. Ye worship ye know not what. Hos. 5.11. Ephraim is oppressed, and broken in Judgment, because he willingly walked after the Commandment.

These are the Scriptures they quote for their Proof, with many more. All these quotations, quoted out of the Book of the Confession of their own Faith, with much more, was presented to the abovesaid Courts, Elders and Messengers of said Churches, with the following Questions, grounded upon the said Confession of their own pretended Faith, but can obtain no Answer but Violence to compell us to rebell against it, as will appear by said Questions as followeth.

To Richard Christophers Assistant, and from him to Gov. Saltonstal, and Eliphalet Adams.

I Request of you, as you profess yourselves to be Christians, and the Scripture to be your Rule, to give me a direct Answer to these Scriptural Questions, Rom. 4, 15. For where no Law is, there is no Transgression.

My Question is, Hath God any Law to forbid Labour on the first Day of the Week? If he hath, quote Chapter and Verse for it, to convict us of our Error, or be convicted that you will be found Fighters against God, in striving to compel us to worship the works of your own hands, which would be Idolatry in us.

And consider, the Age and Antiquity of an Idol, doth not make the Sin one whit the less, but the greater; for God's Patience and Long Suffering towards Idolaters, should lead them to Repentance.

A Second Question I crave of you is, Whether the Name Sabbath (which you impose upon the first Day of the Week in your Law Book) be a Title that God by his Word hath put upon it? If it be, pray quote the Chapter [Page] and Verse, where it is so named by God's Word, If not, judge your Selves.

A third Question I crave your Answer to is, Whether the Name Lords Day (which you impose in your Law Book upon the first Day of the Week) be a Scripture Name peculiarly to that Day? And how you prove the Revelations of Jesus Christ to John was upon the first Day of the Week?

And if you cannot answer the said Questions by the Holy Scriptures, then I request of you to read and to consider what is written, Psal. 94.20, 21. Shall the Throne of Iniquity have Fellowship with thee, which frameth mischief by a Law? They gather themselves together against the Soul of the Righteous, and condemn the innocent Blood. From New-London Prison, the 17th of the 9th Month. 1719.

John Rogers.

And here follows a Copy of my Request to Court Elders and Messengers, wrote under the above Questions as it is here.

MY Request to you is, That you will be pleased to see that an Answer to my Questions may be returned, by you or your Elders, as you will answer it before God, the Judge of Heaven and Earth, and that we may not be compell'd by the Authority, to offer to God in divine Worship, that which he hath not commanded, against our Consciences, and contrary to the Confession of your own Faith; and if God hath commanded the first Day of the Week to be kept for a Sabbath, to quote to us the Place in Scripture where it is so commanded, and send it to us: And if there be no Command of God for it in the Holy Scriptures, and only your own Law in your Law Book, and your Ministers Doctrine for it, then I desire you to read and to consider what is written, Mat. 15, 7th, 8th, and 9th Verses, Ye Hypocrites, well did Isaiah prophesie of you, saying, This People draweth nigh unto me with their Mouth, and honoureth me with their Lips, but their Heart is far from me, but in vain do they Worship me, teaching for Doctrines the Commandments of Men.

New-London, the 7th of the third Month, 1721. From him that wishes you well, and desires to see your Salvation and not your Destruction.

John Rogers.

[Page]But I could obtain no Answer from them; for every one that doth Evil hateth the Light, neither cometh to the Light, lest his Deeds should be discovered, Joh. 3, 20.

And now my Request to you the said Courts, Elders & Messenders is, in the Presence and View of the World, to show us Chapter and Verse or Verses, where God's Command is, which commands the keeping the first Day of the Week for a Sabbath, by which you are not in the same Danger as Nadab and Abihu was, that we may escape with you, if we keep it with you; for I can find no such Commandment throughout the whole Bible: For you in the Confession of your Faith, set before us the great Danger we are in, if we offer to God that in Divine Worship, which he hath not commanded; not only the Loss of our Lives, as Nadab and Abihu did theirs, but eternal Damnation also; as appears in your Confession of Faith, Page 7. and in your second Counsel. Believe, that Worship not divinely commanded is in vain, nor will answer the Necessities and Expectations of a Christian, and is a worshiping you know not what. Believe, in all divine Worship, it is not enough that this or that Ast of Worship is not forbidden in the Word of God; if it be not commanded, and you perform it, you may fear you will be found guilty, and exposed to Divine Displeasure. Nadab and Abihu paid dear for offering in Divine Worship, that which the Lord commanded them not.

Upon this Consideration, I request this Favour of you, so that we may venture in with you in keeping of it, by a Commandment from God, if you know of any, for this will be more for your Honour than to compell us against our own Consciences, and (your own Counsels) by your own Law, accompanied with your Whips, Stocks, Fines and Imprisonments, which hitherto you have been using to compel us to offer in Divine Worship, that which God hath not commanded; and besides this, we are ashamed (I do not say you) to pretend to be orthodox Christians, and to resolve our Faith into Education, Instruction, and the Perswasion of others, seeing you say in your Confession, Page 6. That this is no higher a Reason, than a Papist, Mahometan, or Pagan can produce for their Religion; [Page] for we would not be like such spoken of in Zeph. 3.5. The unjust knoweth no Shame.

Thus it appears nakedly before your Eyes, and to your Consciences, that either your Counsels, in the Confession of your Faith is very erroneous, or else your first Day Sabbath, if it have no command of God for it, which I can find no where throughout the whole Bible; and that which can be found no where, may well be concluded not to be at all; and the said Counsels in the Confession of your Faith is so substantially grounded on the holy Scriptures, that I think it most safe to conclude, that it is your Sabbath that is Erronious and Idolatry, except you have a Commandment from God for it, by the Confession of your own Faith.

I having been treating upon your Sabbath, the Foundation almost of all your Worship, which is the Works of your own Hands, by your own Confession, except you can find a Commandment from God for it.

I shall now conclude with that which is called your Civil Government. The last Fine you fined me was Ten Shillings. All that I did was expounding upon a Chapter in the Bible, between your Meetings, after the People were gone to Dinner, which you call a Riot. I went into no other Seat but that which I was seated in, by them whom the Town appointed to seat every one. The building of the Meeting House cost me Three of the best fat Cattle I had that Year, and as many Shoes as was sold for Thirty Shillings in Silver Money; for which said Fine of Ten Shillings, the Officer took Ten Sheep, as some told me that help'd to drive them away. The Sheep were half my Sons: They were marked with a Mark that we marked Creatures with that were between us, which said Mark had been recorded in the Town Book, I suppose for above Twenty Years; and after they were sold, the Officer went into my My Sons Pasture unbeknown to him, and took a Milch Cow which was between us, (my Part he hired) all upon the same Fine of ten Shillings. The Pasture had stood recorded to him above Seven, if not above Eight Years, and not any Overplus returned. Such things as these hath been frequently done upon us; and [Page] Purpose is Brevity, and such things as these would contain a great Volume, and therefore I think to mention but one more. I was fined 20 l. by a Superiour Court, for charging an Inferiour Court with Injustice, for trying upon Life and Death without a Jury. The Judge of the Superiour Court that fined me, was this present Governour, who also denyed me a Jury, tho' I chose the Jury then pannelled, for which 20 l. and the Charges, an Execution was laid upon Land which I bought for my Son, with his own Money, and after it was took away by said Execution, he went and bought it of you this present Government, and gave you the Money down for it, and you gave him a Patent for it, I think as substantial as your Patent from the Crown of England for your Government upon all Accounts, being sealed with your Seal, and with your present Governours Hand, and your Secretary's to it. The Patent cost 19 s. 12 s. to the Goverdour for signing it, and when you had got his Money for it, and given him said Patent, then you took this very individual Land from him, and keeps his Money also, and left him nothing but said Patent in his Hand; for said Governour kept the Deed which the Man of whom I bought it gave, and keeps it to this Day, I think for that end, that my Son may not help himself by his said Deed; for the Man of whom I bought it lives in another Government. I prosecuted the Judges of your said Inferiour Court, before your General Court, for judging upon Life and Death without a Jury, it being by your own Law out of their Jurisdiction to judge in so high a Fact with a Jury; the Fact also being charged to be done in New-York Government, to wit, the stealing of three Servants out of a Man's House on Long-Island in the Night: But you non-suited me in your Court of Chancery, and laid all the Charge upon me, and fined me 20 l. So that if the poor Man had not obtained Justice in Boston Government, he had lost his Wife and Children by you, as I had mine, for he had tryed in Rhode-Island Government before, and had got Bondsmen to answer all Damages, if he did not make good his Right and Title to his Wife and Children: But said Governour of Rhode-Island sent them back to this [Page] present Governour, but by the good hand of God they were after transported into Boston Government, by which Means the poor Man came at Justice.

I thought to have concluded with what is above written, but upon Consideration that it is but two things among many, I shall set before you this last to the end of it.

The said Inferiour Court, did proceed and pass Judgment in a Case that was upon Life and Death, by the Law of God, the Law of England, and your own Law, upon a Fact charged in another Government as abovesaid, and without Witness; And when I saw they would proceed, I then drew up the following Protest, and gave it into your Court.

THe Protest of John Rogers Senior of New London, against the Proceedings of this present Court, against my self and John Jackson, being a pretended Fact done upon Long Island, within the Bounds and Limits of the Government established there, for to do Justice and Judgment within their Limits and Territories, and do appeal to their Court of Justice for a Trial, where I have Evidence to clear my self of any such Fact.

John Rogers Senior.

June 11. 1711.

A true Copy, Test. George Denison, County Clerk. June 28. 1711.

And I do declare unto you in the Presence of God, That I was not at that time upon Long Island, when the Fact was charged to be done, tho' I was at that time within the Government of New-York. But when I heard the said Court's Sentence, I did declare it to be Injustice, and Rebellion against the Laws of the Crown of England; upon which Charge the said Court demanded of me a Bond of two Hundred Pounds to answer it at the next Superior Court: And when the Superior Court came, I desired to be try'd by a Jury, and chose that Jury then sitting; but this present Governour being Judge of this Superiour Court, denyed me a Jury, and fined me 20 l. as abovesaid, and required of me a great Bond for my good Behaviour till the next Superior Court, which I refused to give, upon this Reason, that I would not reflect upon [Page] my self, as if I had misbehaved my self when I had not▪ Whereupon I was committed to Prison, and kept a close Prisoner in the inner Prison, where no Fire was allowed me, and that Winter was a violent cold Winter, and there was no Jaylor, but the Sheriff kept the Keys, who lived (I suppose) half a Mile distant from the Prison, and my own Habitation (I suppose) full two Mile distant, so that it was a difficult thing for my Friends to come at me; the Prison new, and not under-pinn'd, and stood upon Blocks some distant from the Ground, the Floor being Plank'd with green Plank, shrunk much, and let in the Cold. My Son was wont in cold Nights to come to the Grates of the Window to see how I did, and contrived privately in cold Nightss to help me with some Fire (for the Sheriff said, he had Order that no Fire should be allowed me) but could not find any Way to make it do, by giving it in at the Grates, they being so close, and no place to make it within; but he coming in a very cold Night, call'd to me, and perceiving that I was not in my right Senses, was in a Fright, and ran along the Street, crying, the Authority hath killed my Father, and cryed at the Sheriffs, you have killed my Father, upon which the Town was raised, and my Life was narrowly preserved, for forthwith the Prison Doors was opened and Fire brought in, and hot Stones wrapt in Cloth and laid at my Feet and about me, and the Minister Adams sent me a Bottle of Spirits and his Wife a Cordial, whose Kindness I must acknowledge, and the Neighbours came about me, with what Relief they could, all which Kindness I acknowledge, but when those of you in Authority saw that I recovered, you had up my Son, and fined him for [...]king a Rout in the Night, and he desired to be try'd by a Jury, but you dismiss'd the Jury that was in being, and pannell'd a Jury purposely for him, as I was informed, and since have seen it to be so by your own Court Record, and took for the Fine and Charge Three of the best Cows I had. My Blood was so chill'd and jellied with the Cold, that it after purged away with a noisome Smell: But some of you in Authority would have possess'd the People, that it was some Distemper that was upon me.

[Page]In which Prison I lay till the next Superior Court, and in the Sheriffs House▪ The time of the Bond demanded by them being out, I was dismiss'd, and after I was dismiss'd, I think the next Day, I was going to baptize a Person, and as I was going to the Water the Sheriff came to me, and desired to speak with me: His House being close by, I went in with him: He went thro' two Rooms▪ and came to the Door of the third, and then told me, the Superiour Court had orderd him to shut me up; upon that I made a Stop, and desired him to shew me his Order, he said it was by Word of Mouth: He keeping a Tavern, there was many present who told him, he ought not to shut me up without a written Order: He then laid violent Hands on me to pull me in, but the People rescued me; and then he told me▪ he would go to the Court, and get it in Writing, and so he left me, and brought this following Mittimus, this present Governour being Judge of this Superior Court also.

To the Sheriff of the County of New London, or to his Deputy.

BY special Order of her Majesty's Superior Court, now holden in New London, you are hereby required in her Majesty's Name, to take John Rogers Senior of New London, who to the View of said Court, appears to be under an high Degree of Distraction, and him secure in her Majesty's Goal for the County aforesaid, in some dark Room or Apartment thereof, that proper Means may be used for his Cure, and till he be recover'd from his Madness, and you receive Order for his Release. Signed by Order of the said Court, March the 26th. 1712. In the 11th Year of her Majesty's Reign.

Jonathan Law, Clerk.

Vera Copia, Test. John Prentis, Sheriff.

And upon this Mittimus, he carryed me to Prison and put me into the inner Prison, and had the Light of the Window stopt. Upon this the common People was in an Uproar, and broke the Plank of the Window and let Light in: And one of the Lieutenants that came out of England, told me, he had been with the said Superiour Court, and desired that I might be brought forth to their View; and [Page] they would see that I was under no Distraction, and that they had ordered that I should be brought out to the Governour in the Evening; but when it was dark Night, I was taken out by the Sheriff, and carried to the Governour's House, into a private Room, and the Sheriff sent out by the Governour, to see that the Yard was clear: But it is too much to write what was done to some that was found standing there; but the Body of them did run away. The Governour order'd the Sheriff to take me home with him, and keep me at his House, accordingly he did, and gave me a charge not to go out of his Yard, but set no Body to look after me; but he himself tended on the said Court, but about two Days after, I was told that the Sheriff told a Friend of his, that he was order'd after the Court was broke up, and the People dispers'd, to carry me up to Hartford Prison, and to see me shut up in some dark Room, and that one Laboreell a French Doctor was to shave my head, and give me Purges to recover me of my Madness. I hearing of this, I desired the Sheriff to give me a Copy of the Mittimus, and after I told him what I heard privately, he owned the Truth of it, and that Night following, I got up, and got a Neighbour to acquaint my Son how Matters was circumstanced, who brought 10 l. of Money for me, & hired hands to row me over to Long-Island, and pulled off his own Shirt and gave me, and I got to Southold on Long-Island in the Night, and early in the Morning, (it being the first Day of the Week) I went to a Justice to give him an Account of the Matter, having told him that I got away from under the Sheriffs Hand at New-London: But he reply'd, It is the Sabbath, it is not a Day to Discourse about such things. So I returned to the Tavern, and I suppose it was not above an Hour, before the Constable came and set a Guard over me, 'till about Nine or Ten of the Clok, the next Day, and then came for me,, where three Justices was sitting at a Table, with a written Paper lying before them, and read a Law to me, That it was to be counted Felony, to break out of a Constables Hand. I then presented a Copy of the Mittimus: They read it and desired to be in Private; and being brought before them again, they told [Page] me, they did not look at me to be such a Person as I was there rendred, and so discharged me without any Charge: I told them, my design was to their Governour for Protection; and that I did expect Hue-and-cries to pursue me, and requested of them to stop them if they did, they promised me they would, and after I heard they did stop them. I got a Man and Horse to go with me to York with all the speed I could, and the first House I went into, was Governour Hunter's in the Fort, and shewed him the Mittimus, and gave him an account of matters; he told me he would not advise me to venture thither again, and that I should have safe Protection. I told him I did expect Hue-and-cries to come after me: He told me I need not fear that at all, for said he, I have heard you differ in Opinion from them, and they will be glad to be rid of you, and it is evident you are no such Man as they pretend: But the next Day about 10 of the Clock, there came 2 printed Hue-and-cries in at the Tavern where I was, & I got them both, and went directly to the Governour, who was walking alone on the Wall of the Fort, and delivered one of them to him, who read it, and then called to a little Man walking on the Pavement in the Fort, saying, Mr. Bickly, Mr. Bickly, come hither, and when he was come, he read it, and said he, I grant Protection to this Man, he shall not be sent back upon this Hue-and-cry, and said he, I will write to the Governour of Connecticut, and to me he said, you are safe enough here, I will grant you Protection. I told him, I did believe no Answer would be returned him, accordingly he found my Words true, and advised me to go for England, and make my Complaint, and told me there was a Ship then going from Pensilvania. A Merchant being then present, told me if I wanted Money, he would lend it me, and if I should never be able to pay him, he never would trouble me for it. All this Kindnefs have I met with from Strangers, but have thought it my Wisdom to commit my Cause to the All seeing God, and after I had continued in York about three Months, I returned home, and after I was recruited, with great difficulty I prosecuted the Judges of your said Inferiour Court, for you had made it so difficult to Summon them, that [Page] none could give forth a Summons but your General Court, in such a Case, but when I with great difficulty brought it to your Court of Chancery, you non-suited me, and ordered me to pay all the Charges, and fined me 20 l. as abovesaid. All which Causes me to suspect your pretended care exprest in your printed Hue-and-cries to cure me of my Distraction, and here follows a Copy for you to view.

Advertisement.

WHereas John Rogers Senior of New-London, being committed to the Custody of her Majesties Goal in the County of New-London, which is under my Care, with special Orders to keep him in some dark Appartment thereof, until proper Means be used for the Cure of that Distraction which he appear'd (to her Majesties Superiour Court in and for the said County) to be under in a very high degree, hath by the assistance of evil Persons, made his Escape out of the said Custody.

These are therefore to desire all Persons to seize and secure the said Rogers, and return him forthwith unto me the Subscriber, Sheriff of the said County, and they shall be well satisfied for the Trouble and Charge they may be at therein.

Dated in New-London, March 31st 1712.

John Prentis.

After I returned home, I went to the Printer to know who it was that drew this Advertisement up, and he shewed me the Copy, and I took it to be Governour Salt [...]nstal's own Hand. New-London, 15th of the [...]th Month, 1721.

John Rogers.

Isai. 1. [...]0, 11. Hear the Word of the Lord, ye Rulers of Sodom; give [...] unto the law of our God, ye People of Gomorrah. To what purpose is the multitude of your Sacrifices unto me, saith the Lord Chap. 9.16, 17. For the leaders of this People cause them to err, and they that are led of them are destroyed; therefore the Lord shall have no joy in their Young Men, neither shall have Mercy on their Fatherless and Widows; for every one is an Hypocrite and an Evil [...]. Chap. 29.13, 14. Wherefore the Lord said, Forasmuch as this People draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear towards me is taught by the precept of man▪ therefore [...]ld, I will proceed to do a marvellous work amongst his People, [...] marvellous work and awonder; for the wisdom of their wise [...] perish, and the understanding of their prudent Men shall be [...] Mat. 10.26. Fear them not therefore, for there is nothing covered, that shall not be revealed, and hid, that shall not be known.

FINIS.

Information about this book

Title statement

An answer to a book intituled, The Lords Day proved to be the Christian sabbath, &c. By B. Wadsworth, A.M. Pastor of a church in Boston. And also, an answer to a pamphlet, intituled, Thesis concerning the sabbath. : As also, some part of what hath passed through the general courts in Connecticut colony, relating to the sabbath. : As also, some court sentences in that colony. / By John Rogers.

Rogers, John, 1648-1721.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N29897

ID [TCP]

N29897

ID [STC]

Shipton 39751

ID [NOTIS]

APX9823

ID [IMAGE-SET]

39751

ID [EVANS-CITATION]

99026830

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 39751.

Notes

(Evans-TCP ; no. N29897)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 39751)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 39751)

Source

— An answer to a book intituled, The Lords Day proved to be the Christian sabbath, &c. By B. Wadsworth, A.M. Pastor of a church in Boston. And also, an answer to a pamphlet, intituled, Thesis concerning the sabbath. : As also, some part of what hath passed through the general courts in Connecticut colony, relating to the sabbath. : As also, some court sentences in that colony. / By John Rogers., Rogers, John, 1648-1721..

Extent

[2], 30 p. ; 16 cm. (12mo)

Printed for the author.,. Boston: :: 1721..

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