In
Order
to
some
Explication
of
the
Solemn
Advice
,
which
our
Honoured
Magistrates
did
in
the
Time
of
our
Calamity
,
send
abroad
unto
the
several
Churches
and
Congregations
in
this
Colony
,
we
have
occasion
to
reflect
upon
both
THe
Provocations
of
New-England
,
and
the
Impediments
of
Reformation
;
and
to
make
way
for
the
following
Discourse
:
we
may
consider
what
Moses
that
great
Prophet
of
the
Lord
,
and
chief
Ruler
in
Israel
did
inculcate
upon
that
People
in
Deut.
9.7
.
Remember
,
and
forget
not
how
thou
provokedst
the
Lord
thy
God
to
wrath
in
the
Wilderness
.
We
ought
to
have
and
hold
a
remembrance
what
our
Transgressions
have
been
,
by
which
the
Lord
hath
been
provoked
to
wrath
against
us
.
1.
The
Remembrance
ought
to
be
clear
and
full
:
the
Pen-men
of
the
Holy
Scriptures
were
moved
by
the
Spirit
of
God
,
to
Record
clearly
and
fully
the
Provocations
of
which
the
People
of
God
had
been
guilty
,
as
is
manifest
in
Psal.
78.
&
Psal.
106.
and
through
the
History
of
the
Church
in
the
Book
of
God
,
and
some
of
the
spots
of
the
most
beautiful
Saints
,
God
would
not
suffer
these
to
be
forgotten
and
left
out
of
the
Holy
Scripture
Record
,
1
King
15.5
.
Psal.
106.32
,
32.
2.
The
Remembrance
ought
to
be
affectionate
,
with
a
heart
suitably
affected
;
Remembring
what
our
cares
and
fears
,
grief
and
tears
were
in
that
day
,
when
the
wrath
of
the
Lord
appeared
to
be
a
consuming
fire
,
and
we
as
combustible
matter
;
and
had
not
the
Lord
quenched
the
fire
of
his
wrath
,
with
his
own
Bowels
of
Mercies
,
we
had
perished
,
Ezek.
16
61.
Lam.
3.19
,
20.
3.
The
Remembrance
ought
to
be
particularly
Reforming
,
considering
how
our
sins
have
driven
us
into
a
perillous
state
,
and
we
ready
to
perish
in
the
Ocean
of
miseries
,
and
shall
we
again
provoke
the
Lord
to
wrath
?
will
he
not
be
angry
until
he
hath
consumed
us
?
Ezra
9.14
.
if
we
do
not
remember
our
Provocations
to
our
Humiliation
and
Reformation
,
the
Lord
will
remember
them
against
us
,
to
our
own
confusion
and
destruction
;
although
we
wash
our selves
as
with
Nitre
,
and
take
much
Sope
,
yet
our
iniquities
are
marked
before
the
Lord
,
Jer.
2.22
.
Psal.
50.21
,
22.
And
we
may
see
what
Record
of
Providences
respecting
a
People
or
particular
persons
is
most
agreeable
to
holy
Scripture
Rule
.
That
Record
which
doth
declare
the
Righteous
acts
of
the
Lord
&
our
unrighteous
deeds
,
the
superabounding
Grace
of
God
although
our
sins
have
abounded
:
That
Record
which
doth
set
forth
the
Lords
Justice
,
Mercy
,
Truth
,
Faithfulness
and
Almighty
arm
,
by
uncovering
the
feebleness
,
sickleness
,
falseness
,
&
many
other
bitter
Provocations
,
both
of
Rulers
&
people
,
Dan.
9.7
,
8.
This
is
most
like
the
Record
in
Holy
Scripture
,
and
the
Church
History
therein
contained
:
but
such
a
faithful
Record
seldom
comes
forth
in
that
age
in
which
the
then
present
Providences
were
acted
,
few
will
suffer
a
plain
Remembrance
of
their
Provocations
,
but
the
Lord
hath
hitherto
provided
some
faithful
Recorder
,
who
hath
left
that
in
Record
to
succeeding
Ages
,
which
the
present
Generation
would
not
endure
to
hear
of
,
Psal.
10.4
.
Rom.
3.5
.
Psal.
78.36
,
37
,
38.
And
that
we
may
have
and
hold
a
convincing
,
hearty
&
Reforming
effectual
Remembrance
what
our
Provocations
have
been
;
let
us
consider
according
to
that
most
Solemn
Advice
of
our
Rulers
.
First
,
What
that
sin
is
which
is
the
root
actually
and
nextly
of
all
the
other
sins
?
An.
Apostasie
from
the
true
Religion
,
considered
not
only
absolutely
but
comparatively
as
it
is
a
declension
from
the
stricter
part
of
Religion
,
or
a
decay
of
the
Beauty
of
a
Religious
Profession
,
and
this
Apostacy
doth
shew
it self
in
the
various
degrees
of
it
,
and
in
the
bitter
fruits
and
effects
of
the
same
.
1.
Apostasie
may
be
taken
either
Absolutely
,
or
Comparatively
.
1.
Absolutely
,
and
so
it
s
a
total
turning
from
the
Faith
,
1
Tim.
1.19
,
20.
and
thus
the
Apostate
is
become
a
Blaspheming
Infidel
;
or
a
falling
from
Profession
to
Prophaneness
;
&
thus
the
Apostate
is
turned
like
the
Dog
to
his
Vomit
,
2
Pet.
2.22
,
or
a
forsaking
all
Godliness
,
and
godly
wayes
,
and
loving
the
present
World
;
and
thus
the
Apostate
is
become
a
meer
Worldling
,
2
Tim.
4.10
.
2.
Or
Apostasie
taken
Comparatively
.
1.
In
comparison
of
that
which
these
Professors
have
been
and
done
,
and
thus
they
are
not
the
lovers
of
God
,
and
doers
of
good
works
,
which
sometimes
formerly
they
have
been
,
Rev.
2.4
5.
2.
Fallen
away
in
comparison
of
the
examples
of
their
godly
Predecessors
,
whose
Children
they
are
after
the
Flesh
,
but
not
after
the
Spirit
,
Joh.
8.37.44
.
a
noble
Vine
,
and
right
Seed
in
respect
of
their
Parentage
,
but
a
degenerate
Plant
in
respect
of
their
own
practice
,
Jer.
2.21
.
and
have
gone
away
from
the
Ordinances
of
the
Lord
,
from
the
dayes
of
their
Fathers
,
and
not
kept
them
in
that
purity
and
power
,
as
they
were
left
with
them
by
their
Predecessors
,
Mal.
3.7
.
3.
In
comparison
of
what
they
yet
profess
in
words
to
be
,
but
compare
their
words
,
and
their
works
,
and
it
is
manifest
that
their
works
do
deny
what
in
words
they
profess
,
Tit.
1.16
concerning
that
absolute
Apostasie
,
it
is
not
seen
in
many
in
New-England
,
nor
usually
seen
in
any
,
unless
it
be
in
some
who
at
first
are
left
to
Doctrinal
Prophaneness
,
by
falling
into
damnable
Heresies
,
2
Pet.
2.1
.
and
are
afterwards
given
up
to
practical
Prophaneness
,
Infidelity
and
Atheism
:
But
as
to
this
comparative
and
gradual
Apostasie
,
how
far
New-England
is
declined
from
being
New-England
,
I
must
leave
to
the
wise
hearted
to
judge
,
and
those
only
are
best
able
to
judge
of
this
,
who
are
kept
in
an
awakened
broken-hearted
,
and
humbly-believing
frame
,
by
frequent
heart-searching
and
self-emptying
tryals
.
And
this
comparative
Apostasie
doth
appear
.
1.
In
Declension
from
the
stricter
part
of
Religion
:
an
apostatizing
Professor
in
his
consultations
and
contrivements
,
will
chuse
the
licencing
part
of
that
instruction
given
by
Christ
,
to
be
wise
as
Serpents
,
but
he
refuseth
that
restrictive
part
to
be
harmless
as
Doves
,
Mat.
10.16
.
but
happy
is
he
who
is
harmlesly
wise
,
and
yet
wisely
harmless
.
An
Apostatizing
Church
is
intensely
set
to
the
extension
of
Church
Liberties
to
the
utmost
extremity
of
them
,
that
is
the
licencing
part
,
but
will
be
remiss
in
the
exercise
of
Church
Discipline
,
and
to
keep
the
difference
clear
between
the
clean
and
the
unclean
,
that
is
the
stricter
part
of
Religion
,
Ezek.
22.26
.
An
Apostatizing
Professor
will
catch
at
Christian
Liberty
to
please
the
flesh
,
Gal.
5.13
.
but
will
not
sit
as
with
a
knife
at
his
Throat
,
as
the
wisdome
of
the
Spirit
of
God
doth
warn
in
that
matter
him
who
is
given
to
appetite
,
or
any
sensual
affection
;
this
is
the
stricter
part
of
Religion
,
Prov.
23.2
.
A
withering
Professor
in
the
midst
of
all
his
Apostatizing
and
degenerate
Practises
wanteth
not
wit
,
nor
will
,
zeal
nor
courage
,
to
do
some
duties
in
which
he
can
pacifie
Conscience
and
please
corruption
,
can
honour
God
and
exalt
himself
,
and
be
as
Ephraim
,
like
the
Heifer
that
loveth
to
tread
out
the
Corn
,
Hos.
10.11
.
But
as
to
those
Duties
in
which
there
must
be
a
crucifying
of
the
flesh
and
the
affections
,
Gal.
5.24
.
and
an
annihilating
the
idol
self
,
and
that
the
casting
away
self
,
shall
be
the
way
to
save
himself
,
and
the
hating
of
life
shall
be
the
only
way
to
keep
it
to
life
eternal
.
Joh.
12.25
.
whatever
a
believing
Conscience
may
tell
an
Apostatizing
Professor
of
the
truth
of
these
things
,
yet
an
unbelieving
and
backfliding
heart
will
draw
back
,
for
he
loveth
pleasures
more
than
to
please
God
,
and
the
praise
of
Men
more
than
the
praise
of
God
,
Joh.
12.42
,
43.
and
thus
the
declension
is
from
the
stricter
part
of
Religion
.
2.
Or
a
decay
of
the
beauty
of
a
religious
Profession
,
and
this
is
usually
seen
:
1.
Either
in
a
palpable
neglect
of
some
known
duty
,
in
which
it
may
be
said
of
him
,
thou
lackest
one
thing
,
Mark
10.21
.
and
is
as
the
deficiency
or
want
of
some
part
and
member
in
the
body
which
marreth
the
integrity
and
compleatness
of
the
Man
.
2.
Or
some
notorious
disordering
and
displacing
of
duties
,
that
one
service
comes
in
the
time
and
place
of
another
,
and
not
doing
that
which
is
comely
,
1
Cor.
7.35
.
and
this
is
as
a
member
of
the
Body
out
of
its
proper
place
,
and
a
want
of
that
beautiful
and
joyful
thing
called
Order
,
Col.
2
,
5.
3.
Or
a
greatning
and
heightening
the
respect
unto
some
lesser
duties
,
but
a
neglecting
and
not
having
a
proportionable
regard
to
the
greater
duties
,
Mat.
23.23
.
and
this
is
as
the
excessive
greatness
of
a
Member
above
its
natural
proportion
.
4.
Or
a
want
of
that
true
,
godly
,
amiable
countenance
,
with
which
a
Service
should
shine
,
that
mixture
of
a
true
Gospel
,
white
and
ruddy
Complexion
,
which
is
made
up
of
a
temperate
mixture
of
divers
Graces
at
once
manifest
,
and
may
be
compared
to
the
Mirrh
with
the
Spice
,
the
Wine
with
the
Milk
,
Can.
5.1
.
But
a
declining
Professor
is
either
indiscreetly
zealous
,
Rom.
10.2
.
or
luke
warm
,
neither
hot
nor
cold
,
Rev.
3.16
.
he
is
either
Schismatically
censorious
,
and
saith
,
Stand
by
,
I
am
holier
than
you
,
Isai
.
65.5
.
or
is
so
promiscuously
temporizing
,
that
he
is
mixed
among
the
People
,
and
as
a
Cake
not
turned
,
Hosea
7.8
.
The
Conclusion
of
this
is
,
that
the
Lord
in
judgement
doth
withhold
from
Apostatizing
Professors
,
those
beautiful
visions
,
and
transforming
Discoveries
of
his
Glory
,
2
Cor.
3.18
.
he
doth
withdraw
the
rising
Beams
of
the
Sun
of
Righteousness
,
and
the
shadows
of
the
Evening
are
stretched
upon
them
,
Jer.
6.4
5.
and
the
temptations
of
Satan
,
and
the
World
doth
look
upon
them
,
and
make
them
Sun-burnt
,
and
Black
,
Cant.
1.6
.
and
the
Beauty
of
their
visible
Profession
,
doth
languish
as
with
pining
sickness
,
their
love
decayeth
and
waxeth
cold
,
and
iniquity
aboundeth
,
Mat.
24.12
.
and
if
there
yet
remain
some
good
things
with
an
Apostatizing
People
,
yet
how
is
the
Gold
become
dim
,
Lam.
4.1
.
their
Profession
hath
lost
much
of
that
golden
splendor
and
precious
and
pleasant
lustre
.
And
thus
Apostacy
considered
as
a
decay
of
the
beauty
of
a
religious
Profession
,
and
this
maketh
way
for
the
clearing
of
the
Reason
,
why
Apostasie
is
the
root
of
other
sins
;
and
that
is
,
1.
Because
other
sins
in
nature
follow
this
,
and
they
are
as
branches
or
bitter
fruits
:
the
sin
of
omission
,
is
in
nature
before
the
sin
of
commission
;
a
neglect
of
what
ought
to
be
done
,
before
the
practice
of
that
which
ought
not
to
be
done
;
a
forsaking
the
Fountain
of
living
Waters
,
and
then
follows
,
our
hewing
Cisterns
,
broken
Cisterns
which
can
hold
no
Water
,
Jer.
2.13
.
2.
The
other
sins
are
(
through
the
Lords
just
judgement
)
a
punishment
of
the
former
.
Apostasie
,
is
punished
with
many
vices
,
that
where
Apostasie
comes
in
,
behold
a
troop
of
other
sins
follow
,
Psal.
81.11
,
12.
1
Tim.
5.24
,
25.
But
of
this
in
that
which
followeth
.
Thus
Apostasie
hath
been
considered
in
the
kind
quality
of
it
:
Now
in
the
next
place
we
may
see
how
it
shews
it self
in
the
degrees
of
it
.
The
Question
is
,
What
are
those
degrees
and
steps
in
which
this
Apostasie
doth
shew
it self
?
Ans.
Apostasie
doth
shew
it self
in
the
neglect
of
several
Duties
of
Gods
Worship
,
or
of
Family
Duties
,
or
private
Christian
Meetings
,
and
at
last
in
the
neglect
of
the
Publick
Worship
of
God
.
1.
Apostasie
beginneth
in
secret
,
in
the
neglect
of
secret
Prayer
,
that
which
is
called
closet
Prayer
,
or
praying
alone
,
Mat.
6.6
.
or
in
the
neglect
of
self
examination
;
that
which
is
called
a
judging
a
Mans
self
.
1
Cor.
11.31
.
to
judge
our
state
whether
it
be
happy
or
miserable
,
to
judge
our
daily
way
and
particular
actions
,
whether
they
be
good
or
evil
,
and
to
this
is
requisite
some
convenient
season
daily
,
and
a
Conscience
and
Heart
awakened
to
improve
the
timely
way
of
Self
examination
,
Lam.
3.40
.
Jer.
8.6
.
And
the
neglect
of
these
Duties
is
,
either
total
,
as
those
who
have
cast
off
secret
Prayer
,
and
Self-examination
,
and
do
neglect
any
set
,
solemn
and
steady
attendance
to
these
duties
,
Job
15.9
.
unless
it
be
in
some
fit
of
distress
,
and
then
they
cry
to
God
,
and
say
,
Arise
and
save
us
,
Jer.
2.27
.
2.
Or
if
they
do
daily
attend
to
these
Duties
,
and
yet
neglect
that
which
is
of
most
personal
and
special
concernment
to
their
own
Souls
;
you
may
be
in
a
secret
place
with
a
Friend
,
and
have
much
discourse
,
and
that
in
secret
,
and
yet
not
one
word
of
secret
things
,
but
that
which
any
one
may
hear
:
likewise
,
you
may
be
in
prayer
alone
in
secret
,
and
yet
not
one
word
of
that
which
is
of
most
secret
concernment
to
your
Soul
,
but
that
which
may
be
exprest
before
a
Family
or
a
Congregation
;
and
thus
one
principal
end
of
Secret
Prayer
is
lost
,
which
respecteth
the
Confession
of
secret
sins
,
Psal.
19.12
.
and
the
petitioning
for
those
personal
and
secret
favours
which
may
not
so
conveniently
be
exprest
before
others
,
Psal.
38.9
.
But
the
specialty
intended
in
the
handling
of
this
,
is
to
shew
how
far
the
neglect
of
these
secret
Duties
doth
argue
a
declension
from
Religion
.
1.
Those
who
neglect
secret
Duties
have
lost
one
main
evidence
of
sincere
worshipping
of
God
,
not
only
because
they
live
in
the
neglect
of
a
known
command
of
Christ
,
Matth.
6.6
.
and
not
only
because
they
do
decline
from
the
usual
practice
of
the
godly
,
who
are
wont
to
perform
these
secret
duties
daily
morning
and
evening
,
and
sometimes
thrice
a
day
,
Psal.
55.17
,
Dan.
6.10
.
but
how
is
it
possible
these
can
have
an
evidence
of
sincere
worshipping
of
God
,
seeing
they
attend
no
worship
but
what
is
before
men
,
and
therefore
must
be
judged
to
act
the
part
of
a
Hypocrite
,
so
our
Saviour
Christ
reasoneth
,
Mat.
6.5
.
2.
Those
who
neglect
these
secret
Duties
,
have
lost
the
sense
of
personal
,
inward
Soul-difficulties
;
for
whosoever
feels
in
a
broken-hearted
manner
,
his
Soul
pinched
and
press'd
with
difficulties
,
he
must
and
will
have
an
out-let
by
secret
Prayer
,
Acts
9.11
.
Behold
he
Prayeth
,
he
embraceth
Prayer
not
only
as
a
duty
,
but
as
a
gracious
liberty
;
but
amongst
his
Soul
difficulties
,
he
ever
finds
some
which
cannot
be
so
particularly
and
expediently
reached
but
by
secret
Prayer
,
and
calleth
for
a
praying
apart
,
Zech.
12.14
.
but
those
who
neglect
these
secret
duties
are
past
feeling
of
these
difficulties
,
and
as
they
feel
no
such
need
of
secret
prayer
,
so
Christ
passeth
by
them
,
as
those
who
have
no
work
for
Christ
to
do
for
them
in
secret
,
and
what
will
they
do
in
that
time
,
when
Hezekiah
like
,
they
must
turn
their
face
towards
the
wall
;
and
then
if
secret
prayer
be
not
the
means
to
take
the
last
step
right
,
they
fall
into
the
everlasting
pit
,
Isai.
38.2
.
3.
These
have
lost
the
presence
of
Christ
in
secret
;
and
as
they
have
forsaken
him
in
secret
,
so
he
will
forsake
them
openly
.
There
are
many
are
very
desirous
to
hold
the
presence
of
Christ
openly
,
although
they
neglect
his
presence
in
secret
,
but
this
cannot
be
,
they
have
no
promise
and
grounded
hope
of
his
presence
openly
,
who
do
neglect
the
means
of
his
presence
in
secret
,
Mat.
6.5
.
Apostasie
first
beginneth
in
closets
and
secret
places
,
and
that
which
is
in
secret
,
evil
in
the
sight
of
God
,
2
King
.
17.9
.
and
then
behold
greater
,
and
more
open
abominations
than
these
:
And
so
we
proceed
to
the
Second
.
2.
A
neglect
of
Family
Duties
;
as
Prayer
in
the
Family
morning
and
evening
,
and
are
of
the
number
of
those
Families
which
do
not
call
upon
the
Name
of
God
,
Jer.
10.25
.
or
neglect
reading
the
Word
of
God
daily
in
the
Family
,
or
occasional
repeating
of
Sermons
,
or
of
that
daily
instructing
the
Family
by
Catechising
or
other
profitable
means
as
is
commanded
,
Deut.
6.7
.
and
this
neglect
is
,
1.
Either
total
and
are
under
the
same
sentence
of
wrath
with
the
Heathen
,
and
are
heathenish
Families
,
Jer.
10.25
.
2.
Or
those
who
are
inconstant
in
these
Duties
if
prayer
in
the
evening
,
yet
none
in
the
morning
,
or
if
prayer
,
yet
have
strangely
forgot
that
by
Word
and
Prayer
all
is
sanctified
,
1
Tim.
4.5
.
but
the
specialty
I
intend
in
this
is
not
so
much
to
prove
these
to
be
duties
,
for
who
knoweth
not
this
,
who
knoweth
any
thing
of
the
Word
of
God
,
and
of
the
practice
of
godly
Families
;
but
let
us
consider
how
far
a
neglect
of
these
doth
argue
Apostacy
from
Religion
.
1.
These
want
true
sanctified
love
to
their
Families
;
the
natural
love
doth
incline
them
to
take
care
and
provide
for
their
Families
in
things
of
concernment
to
the
outward
Man
,
1
Tim.
5.8
.
Otherwise
they
are
worse
than
an
Infidel
,
and
if
they
had
true
sanctified
love
to
their
families
,
this
would
make
them
as
readily
to
take
care
for
their
Families
in
their
Soul
concernments
,
and
Abraham-like
as
a
head
of
the
Family
,
to
instruct
,
yea
command
an
attendance
to
the
great
things
of
God
,
Gen.
18.19
.
but
these
want
natural
affection
truly
sanctified
.
2.
These
want
love
to
God
,
and
to
their
own
Souls
.
1.
They
want
love
to
God
,
for
this
would
dispose
them
to
a
through
care
to
bring
up
their
Family
in
the
nurture
and
admonition
of
the
Lord
,
Eph.
6.4
.
2.
They
want
love
to
their
own
Souls
,
it
s
not
possible
for
one
to
pitty
his
own
Soul
,
but
presently
he
will
pitty
and
take
care
of
the
Souls
of
others
,
especially
of
those
who
are
nearly
related
to
him
:
if
a
Master
of
a
Family
be
under
a
strong
impression
,
and
a
Bowel
melting
working
of
a
Spirit
of
love
to
his
own
Soul
,
Ephraim-like
to
bemoan
himself
,
Jer.
31.18
.
he
will
then
need
no
other
motive
to
make
him
pray
in
his
Family
,
Instruct
,
Catechise
,
and
use
all
possible
means
for
the
good
of
his
Family
.
3.
These
want
true
love
to
Church
and
Common-wealth
;
they
cannot
but
know
that
such
as
Families
are
,
such
at
last
the
Church
and
Common-wealth
must
be
.
How
can
it
be
that
a
Master
of
Family
,
who
liveth
in
neglect
of
Family
Duties
,
should
prove
a
true
Friend
to
the
purity
and
power
of
Religion
in
Church
,
or
to
a
true
pious
Government
in
the
Common
wealth
?
he
that
will
not
serve
God
in
his
own
House
,
will
not
be
a
true
Servant
of
God
in
the
house
of
the
Lord
,
nor
in
the
Common
wealth
,
let
us
view
well
Joshuah's
speech
and
practice
,
Josh.
24.15
.
and
what
David
saith
,
Psal.
101.2
.
The
third
Particular
followeth
,
and
that
is
a
neglect
of
private
Christian
Meetings
.
1.
As
those
set
and
solemn
Meetings
for
Conference
about
the
great
things
of
God
,
and
to
pray
together
,
and
sometimes
adding
Fasting
and
Prayer
.
2.
Or
those
occasional
Meetings
of
Christians
,
taking
opportunities
as
they
have
occasions
one
with
another
,
to
converse
about
their
Soul
concerns
.
And
the
neglect
of
these
is
either
1.
Total
;
there
are
some
who
have
wholly
forsaken
these
Assembling
of
themselves
together
:
or
2.
If
they
hold
up
some
set
Meetings
;
yet
as
to
those
intimate
Discourses
,
by
laying
together
their
Observations
of
the
times
,
and
other
Soul-concerns
,
as
those
Jewels
spoken
of
in
Mal.
3.16
.
from
these
they
are
Strangers
,
and
will
give
no
heart-encouragement
to
other
Christians
to
come
near
to
them
,
with
intimate
Conference
about
personal
and
particular
Experiences
of
the
Lords
dealing
with
them
;
and
these
know
not
what
it
meaneth
to
come
into
that
broken
hearted
way
of
acknowledging
one
to
another
,
their
temptations
snares
,
and
Soul-hazards
,
and
that
which
is
called
by
the
Apostle
a
confessing
of
Faults
one
to
another
,
and
a
praying
one
for
another
,
Jam.
5.16
.
But
the
specialty
likewise
we
intend
in
this
,
is
to
shew
how
far
these
neglects
do
argue
declensions
.
1.
These
neglect
a
principal
means
of
practical
communion
of
Christians
,
that
wherein
much
of
the
life
of
it
doth
consist
;
for
practical
Christian
Communion
cannot
principally
consist
in
Apellations
,
and
Titles
,
nor
in
meeting
together
at
a
Sacrament
;
but
in
caring
one
for
another
,
as
members
of
the
same
body
,
1
Cor.
12.25
.
bearing
one
anothers
Burdens
,
Gal.
6.2
.
communicating
one
to
another
of
spiritual
gifts
,
Rom.
1.11
,
12.
but
those
solemn
Christian
Meetings
or
occasional
intimate
Discourses
,
whereby
Christians
are
intimately
acquainted
with
one
anothers
Burdens
,
and
Soul-concerns
;
these
lead
into
the
life
of
practical
communion
,
and
where
these
Christian
Meetings
fail
,
their
communion
vanisheth
into
Names
,
Titles
,
or
some
very
powerless
forms
of
communion
.
2.
These
do
give
place
to
many
dangerous
Temptations
and
distempers
;
for
while
they
live
as
Strangers
from
the
Souls
one
of
another
,
or
any
such
intimate
Christian
Conferences
;
the
Tempter
is
at
hand
upon
the
least
occasion
,
to
come
in
with
uncharitable
suggestions
,
and
to
imploy
any
evil
In●rument
to
sow
seeds
of
discord
amongst
Christians
,
2
Cor.
12.20
.
and
when
these
come
to
the
●ords
Supper
,
the
Gospel
Passeover
,
if
they
be
not
past
seeling
,
they
will
find
it
too
hard
for
them
to
eat
with
the
unleavened
Bread
of
Sincerity
,
1
Cor.
5.8
.
with
that
true
Gospel
spirit
of
unity
as
becometh
those
who
eat
of
the
same
spiritual
Bread
,
1
Cor.
10.16
.
yea
it
s
usually
seen
(
through
the
Lords
just
judgement
)
that
those
who
are
become
Strangers
from
Christian
Meetings
,
or
the
hearty
way
of
the
management
of
them
,
that
they
are
left
to
too
much
familiarity
with
other
Companions
to
the
reproach
of
their
Profession
,
and
harm
to
their
own
Souls
,
and
at
last
the
wrath
of
God
comes
and
finds
them
in
fellowship
with
Children
of
Disobedience
in
some
works
of
darkness
,
which
they
ought
to
have
reproved
,
Eph.
5.11
.
The
next
Consideration
follows
:
Quest.
How
Apostasie
doth
shew
it self
in
the
neglect
of
publick
Worship
?
The
Answer
is
,
In
neglect
either
of
those
Ordinances
which
all
are
commanded
to
attend
,
as
publick
Prayer
,
and
hearing
the
Word
of
God
Preached
,
and
particularly
of
Sanctifying
the
Sabbath
;
Or
a
neglect
of
those
Ordinances
which
do
properly
belong
to
those
in
Church
Relation
,
and
particularly
in
neglect
of
the
Lords
Supper
and
Church
Discipline
.
1.
A
neglect
of
those
publick
Ordinances
which
all
are
commanded
to
attend
,
as
publick
Prayer
,
and
hearing
the
Word
preached
,
and
this
neglect
is
,
either
.
1.
Upon
some
unnecessary
occasions
,
not
works
of
Mercy
,
as
Mat.
12.13
.
but
from
an
unwillingness
to
break
throng
any
considerable
difficulty
,
or
to
beat
cost
about
publick
Worship
not
as
David
,
who
would
not
offer
that
to
the
Lord
which
cost
nothing
.
2
Sam.
24.24
.
2.
Or
not
careful
to
come
seasonably
to
the
publick
Worship
,
as
before
the
first
Prayer
,
or
entrance
be
made
into
the
publick
Worship
;
in
these
they
are
careless
,
not
as
those
in
Nehemiah's
time
,
who
were
seasonably
ready
,
and
waited
for
the
publick
Worship
of
God
,
Neh.
8.1
.
3.
Or
attending
upon
the
Ordinances
in
a
slighty
and
sleepy
manner
,
not
offering
their
Bodies
as
a
living
Sacrifice
,
Rom.
12.1
.
4.
Hastening
a
way
upon
unnecessary
occasions
before
the
last
Prayer
be
ended
,
or
before
the
Blessing
be
dispensed
,
not
as
those
who
went
not
away
before
the
Name
of
the
Lord
was
put
upon
them
,
in
a
way
of
blessing
by
the
Lords
Messenger
,
Numb.
6.26
,
27.
More
particularly
this
neglect
doth
shew
it self
and
Apostasie
therein
,
in
the
neglect
of
Sanctifying
the
Sabbath
;
and
that
is
either
,
1.
In
neglecting
to
prepare
for
the
Sabbath
by
a
timely
breaking
off
from
worldly
Occasions
,
but
do
run
on
to
the
very
time
of
the
beginning
of
the
Sabbath
,
to
that
in
their
Worldly
concerns
,
their
foot
steppeth
into
the
time
of
the
Sabbath
,
or
so
nigh
to
it
that
they
cannot
prepare
for
holy
time
,
and
the
Duties
of
the
same
so
suddenly
,
Isai.
58.13
.
2.
Or
in
the
time
of
the
Sabbath
,
a
neglect
to
Sanctifie
the
Holy
time
,
having
forgot
to
practice
that
which
is
so
plainly
declared
:
Call
the
Sabbath
a
delight
,
the
holy
of
the
Lord
,
and
honourable
,
and
shalt
honour
him
,
not
doing
thine
own
wayes
,
not
finding
thine
own
pleasure
,
not
speaking
thine
own
words
,
Isai.
58.13
.
3.
As
soon
as
the
Sabbath
is
ended
,
those
who
do
fall
into
vain
and
unprofitable
discourses
,
which
at
all
times
are
sinful
,
Ephes.
5.4
.
but
in
a
Sabbath
Evening
are
the
Soul
robbing
temptations
,
by
which
Satan
does
bereave
them
of
all
the
good
they
have
seen
or
heard
of
God
in
the
holy
Day
,
or
are
running
into
their
worldly
Discourses
,
as
if
they
were
glad
the
Sabbath
were
ended
,
Ames
8.5
.
But
let
us
likewise
in
this
consider
how
far
these
neglects
do
argue
a
declension
from
Religion
.
1.
These
who
do
neglect
the
publick
Worship
,
and
particularly
the
Sabbath
,
do
fall
short
of
that
Religiousness
which
many
Hypocrites
and
meer
Formalists
do
attain
,
for
these
in
the
publick
Worship
of
God
,
will
behave
themselves
as
the
Lords
People
are
wont
to
do
,
Ezek.
33.31
,
32.
Many
have
the
form
of
Religion
and
not
the
power
,
2
Tim.
3.5
.
Many
have
the
letter
of
Worship
and
not
the
Spirit
,
Rom.
2.28
.
but
those
who
have
not
the
form
,
the
letter
,
and
external
part
of
worship
are
far
off
from
the
power
,
the
spirit
and
inward
worshipping
of
God
.
2.
These
do
by
their
practice
say
,
that
the
worship
of
God
is
a
burden
,
and
an
abhorring
to
them
,
their
loathness
to
come
to
the
publick
Worship
,
their
wearisome
Behaviour
in
the
time
of
it
,
and
their
hastening
from
it
do
testifie
to
their
faces
,
that
the
Sabbath
,
and
the
Word
of
the
Lord
is
a
burden
to
them
,
and
these
are
a
burden
to
the
Lord
,
and
he
threatens
to
forget
them
,
to
forsake
them
,
and
to
cast
them
out
of
his
presence
,
Jer.
23.39.40
.
&
17.27
.
these
by
their
works
do
say
,
their
Souls
have
abhorred
God
;
and
the
Lord
he
saith
he
hath
abhorred
them
,
and
that
he
will
not
feed
them
;
but
that
which
dieth
let
it
die
,
and
let
the
rest
eat
the
flesh
one
of
another
,
Zech.
11.8
,
9.
The
second
follows
,
and
that
is
the
neglect
of
those
Ordinances
which
do
properly
belong
to
those
in
Church
Relation
.
1.
A
neglect
of
preparing
for
,
and
of
coming
to
take
hold
of
the
Covenant
,
Isai.
58.4.5
not
as
those
whose
faces
are
Zionward
,
and
weeping
they
will
go
to
seek
the
Lord
,
and
joyn
themselves
in
a
perpetual
Covenant
never
to
be
forgotten
,
Jer.
50.4
,
5.
but
those
who
turn
their
backs
upon
the
visible
Covenant
,
and
the
administrations
of
it
,
do
by
their
practice
disown
God
,
and
say
,
the
true
God
is
not
their
God
;
for
how
can
God
be
their
God
,
but
by
Covenant
;
and
what
is
the
Church
Covenant
,
but
an
Administration
of
the
Covenant
of
Grace
:
and
that
Soul
who
doth
by
words
or
works
,
by
opinion
or
practise
turn
away
from
the
Covenant
,
by
neglecting
to
prepare
for
it
,
or
take
hold
of
it
,
is
a
stranger
from
the
Covenant
,
and
liveth
without
God
,
Eph.
2.12
.
and
if
by
his
Parentage
and
Birth
,
he
is
in
visible
Covenant
,
and
when
grown
up
,
yet
doeth
neglect
to
look
after
it
,
or
take
hold
of
it
,
he
doth
by
his
practise
despise
his
Birth
right
;
and
the
time
may
come
when
he
may
seek
for
a
Blessing
with
tears
,
and
yet
find
no
place
of
Repentance
,
Heb.
12.16
,
17.
2.
Or
those
who
neglect
the
Sacrament
of
the
Lords
Supper
,
and
can
content
themselves
to
be
Baptized
,
or
to
have
their
Children
Baptized
,
but
are
insensible
of
the
need
of
the
Lords
Supper
,
that
great
Seal
of
Communion
with
Christ
and
his
Church
,
1
Cor.
10.16
,
17.
or
that
hastening
to
this
great
Ordinance
without
due
and
that
worthy
preparation
in
the
way
of
self-examination
,
and
discerning
the
Lords
body
,
and
these
do
eat
and
drink
their
own
damnation
,
1
Cor.
11.29
.
and
if
the
Church
doth
admit
those
to
the
Lords
Table
who
are
visibly
unworthy
,
they
will
provoke
the
Lord
against
them
,
as
the
Church
at
Corinth
did
,
that
for
this
cause
many
amongst
them
were
weak
,
and
many
sickly
,
and
some
were
taken
away
by
death
,
1
Cor.
11.30
.
3.
Or
those
who
in
their
Church
Relation
do
live
in
the
neglect
of
Church
Discipline
,
that
is
,
they
give
offence
but
will
not
give
satissaction
,
Mat.
5.23
.
or
they
will
take
offence
but
not
manage
it
according
to
Christs
Order
,
Mat.
18.15
.
Lev.
19.19
.
and
whatever
their
goodly
words
are
,
yet
they
are
but
as
a
Hind
let
loose
,
Gen.
49.21
.
and
their
works
say
,
they
will
not
have
Christ
to
rule
over
them
;
and
the
quarrel
the
Lord
hath
against
these
&
the
al●rementioned
,
is
that
which
is
called
the
quarrel
of
his
Covenant
,
Lev.
26.25
.
a
most
searful
quarrel
.
And
to
conclude
this
Discourse
,
we
may
consider
,
1.
Some
do
despise
the
Covenant
in
the
administrations
of
it
,
or
by
their
practice
profess
,
that
the
Covenant
is
not
worthy
of
their
care
labour
and
cost
,
and
it
may
be
drop
some
scoff
or
mocking
expression
,
but
will
not
seek
the
Lord
in
the
way
of
his
Covenant
,
these
are
in
the
high
way
to
that
unpardonable
sin
against
the
Holy
Ghost
,
of
counting
the
blood
of
the
Covenant
an
unholy
thing
,
and
of
doing
despite
to
the
spirit
of
Grace
,
Heb.
10.27
,
28.
2.
Some
have
visibly
taken
hold
of
the
Covenant
but
do
live
in
the
breach
of
it
,
Psal.
78.37
,
38.
&
50.16
,
17.
and
the
Lord
saith
,
what
hast
thou
to
do
to
take
my
Covenant
into
thy
mouth
,
seeing
thou
hatest
instructions
,
and
castest
my
words
behind
thee
.
And
the
quarrel
the
Lord
hath
against
a
People
or
particular
persons
,
whether
it
be
for
despising
his
Covenant
or
breach
of
Covenant
ever
implieth
.
1.
These
are
guilty
of
sinning
against
the
greatest
love
;
for
the
love
of
God
in
condescending
to
enter
into
Covenant
with
a
sinner
,
is
the
highest
act
of
love
,
and
to
despise
this
Covenant
or
the
things
of
it
,
or
live
in
the
breach
of
it
,
is
to
spit
reproach
and
contempt
in
the
most
beautiful
face
of
divine
Love
:
do
you
thus
require
the
Lord
,
O
foolish
People
and
unwise
,
Deut.
32.6
.
2.
These
sin
against
the
only
Remedy
.
What
cure
and
relief
can
there
be
for
sinners
but
from
Christ
,
and
how
doth
Christ
relieve
but
in
the
way
of
his
Covenant
,
in
the
administration
of
it
:
how
can
those
escape
who
neglect
this
great
Salvation
?
Heb.
2.3
.
and
hence
follows
the
greatest
punishment
for
the
quarrel
of
the
Covenant
,
Amos
3.3
.
You
I
have
known
of
all
the
Families
of
the
Earth
,
and
you
I
will
punish
,
when
the
inquiry
is
made
when
they
see
what
plagues
&
sicknesses
come
upon
the
Land
,
wherefore
hath
the
Lord
done
thus
to
this
Land
?
and
the
Answer
is
,
because
they
have
forsaken
the
Covenant
of
the
Lord
God
of
their
Fathers
,
Deut.
29.23
,
24
,
25.
and
thus
we
see
how
Apostasie
doth
shew
it self
in
the
degrees
of
it
.
1.
How
gradual
it
is
:
First
,
A
growing
cold
in
secret
Duties
,
then
remiss
and
formal
in
Family
duties
,
and
at
length
slighty
and
cold
in
communion
with
Saints
,
in
private
and
publick
Ordinances
,
and
at
last
twice
dead
and
pulled
up
by
the
roots
,
Jude
12.
they
were
dead
as
to
a
principle
of
spiritual
life
,
as
all
are
by
nature
,
and
they
are
dead
as
to
the
life
and
zeal
of
visible
Profession
which
they
sometimes
had
.
2.
As
these
declensions
are
gradual
,
so
they
grow
on
upon
an
Apostatizing
people
insensibly
,
at
first
somewhat
afraid
and
startled
,
but
by
a
customary
declension
grow
insensible
of
the
danger
,
and
so
ready
to
heal
themselves
with
lazy
desires
,
and
pretended
good
meanings
,
and
formal
covenantings
,
until
at
last
they
are
left
to
a
good
opinion
of
their
state
,
that
they
say
,
Wherein
shall
they
return
?
as
if
they
were
not
convinced
;
although
from
the
dayes
of
their
Fathers
,
they
had
gone
away
from
the
Ordinances
of
the
Lord
and
not
kept
them
in
that
purity
and
power
,
as
they
were
left
to
them
by
their
Fathers
,
Mal.
3.7
.
Jer
,
8.5
,
6.
In
the
next
place
follows
the
consideration
of
the
bitter
fruits
of
Apostasie
,
as
they
are
specified
in
the
advertisement
of
our
Rulers
;
and
for
the
clearing
the
particulars
,
let
us
especially
observe
how
it
comes
to
pass
that
a
People
living
under
the
means
of
Grace
are
left
to
those
abominations
:
and
the
Question
in
the
first
place
is
,
How
it
comes
to
pass
that
some
living
under
the
means
of
grace
are
left
to
gross
Ignorance
or
abuse
of
their
light
and
knowledge
?
Ans.
Because
some
under
the
means
of
Grace
have
rejected
the
knowledge
of
God
,
and
therefore
are
left
to
gross
ignorance
,
or
not
loving
truth
as
truth
,
and
therefore
are
left
to
abuse
their
light
and
knowledge
to
their
destruction
.
1.
Some
have
rejected
knowledge
,
that
its
become
the
object
of
their
hatred
,
as
if
instruction
was
not
worthy
of
their
love
,
and
if
they
be
reproved
,
they
do
despise
reproof
,
and
the
reprover
,
and
will
not
obey
the
voice
of
their
Teachers
,
Prov.
5.12
,
13.
the
reading
good
Books
,
the
Writing
and
Repeating
of
Sermons
,
the
Schools
of
Learning
,
the
conversing
with
the
wise
;
and
all
good
means
of
knowledge
in
their
hearts
they
despise
,
Prov.
1.22
,
How
long
ye
simple
ones
will
ye
love
simplicity
,
and
scorners
delight
in
scorning
,
and
fools
hate
knowledge
,
Prov.
1.22
.
2.
The
punishment
upon
these
followeth
,
therefore
they
are
left
to
a
sottish
ignorance
,
they
have
not
so
much
light
as
shall
keep
them
from
sottish
and
bruitish
ignorance
,
Jer.
4.22
.
they
are
sottish
Children
,
they
have
no
understanding
,
Jer.
5.4
.
surely
they
are
poor
and
foolish
,
they
know
not
the
way
of
the
Lord
,
and
the
judgement
of
their
God
,
they
have
rejected
the
knowledge
of
God
,
and
are
therefore
left
to
the
darkness
of
gross
Ignorance
.
A
second
sort
are
those
upon
whose
Consciences
the
light
hath
shined
,
but
have
not
loved
truth
as
truth
,
these
have
knowledge
and
will
be
searching
and
proving
excellent
things
,
and
having
a
form
of
knowledge
,
may
be
guids
to
the
blind
,
and
hold
forth
light
to
those
who
are
in
darkness
,
Rom.
2.18
,
19
,
20.
and
these
love
to
live
under
an
able
Ministry
,
and
will
uphold
Schools
of
Leaaning
,
and
be
in
the
use
of
all
means
of
knowledge
,
but
yet
never
did
receive
the
love
of
the
truth
,
2
Thes.
2.10
.
the
truth
it self
,
and
the
true
knowledge
of
it
,
was
never
the
ultimate
and
principal
object
of
their
love
,
but
only
a
mediate
object
,
that
by
means
of
their
light
and
knowledge
,
they
set
up
advance
and
serve
some
Idol
in
their
hearts
,
but
do
not
like
to
retian
to
God
in
knowledge
as
its
the
knowledge
of
God
,
Rom.
1.28
.
2.
The
punishment
upon
these
is
,
therefore
they
are
left
to
abuse
their
light
and
knowledge
to
their
destruction
,
either
to
pride
and
vain
glory
,
their
knowledge
hath
puffed
them
up
,
1
Cor.
8.1
.
or
they
are
by
means
of
their
light
become
the
more
subtile
to
devise
coverts
for
sin
,
and
the
more
slye
in
opposing
secretly
the
life
and
power
of
Godliness
,
the
more
crafty
to
deceive
others
and
to
cheat
their
own
Souls
,
the
more
wise
to
do
evil
but
to
do
good
they
have
no
knowledge
and
are
blinded
at
last
with
self
conceitedness
,
and
say
the
Law
of
the
Lord
is
with
them
,
but
they
have
rejected
the
Word
of
the
Lord
,
and
what
wisdome
is
in
them
.
Jer.
8.8
,
9.
1.
Some
truths
of
greatest
concernment
to
them
they
shall
not
see
,
but
groap
for
light
at
noon
day
as
if
it
were
night
,
Deut.
28.29
.
Isai.
59.10
.
2.
Those
Truths
which
they
do
see
,
yet
they
shall
be
left
to
misapply
,
pervert
,
and
wrest
to
their
destruction
,
Act.
13.10
,
11.
2
Pet.
3.16
.
3.
Those
Truths
which
they
do
apply
rightly
,
yet
their
hearts
shall
not
be
affected
with
them
,
and
not
be
reformed
by
them
,
but
to
them
,
it
shall
be
as
if
they
knew
nothing
,
Isai.
6.8
,
9.
these
have
often
perverted
their
understanding
and
abused
their
knowledge
,
and
their
understanding
and
knowledge
shall
pervert
and
mislead
them
,
Isai.
47.10
.
The
second
follows
concerning
Prophaneness
:
the
Question
is
,
How
it
comes
to
pass
that
some
under
the
means
of
Grace
are
givtn
up
to
Prophaneness
?
The
Answer
is
,
Because
some
under
the
means
of
Grace
have
rejected
saving
Grace
in
the
Gospel
,
and
therefore
the
Lord
withdraws
common
restraining
Grace
from
them
,
and
they
become
prophane
.
1.
Some
are
prophane
,
although
they
live
under
the
means
of
Grace
,
these
will
not
shew
a
civil
respect
to
Religion
and
that
good
manners
which
civility
will
teach
;
their
words
are
scornful
and
mocking
,
abusing
the
Holy
Scriptures
in
a
jesting
and
deriding
manner
,
like
those
Scoffers
who
said
,
where
is
the
promise
of
his
coming
?
2
Pet.
3.3
,
4.
these
are
a
pest
and
a
most
dangerous
infection
in
societies
,
by
their
evil
communication
do
corrupt
good
manners
,
1
Cor.
15.33
.
their
Countenance
,
Gestures
and
Lives
do
declare
them
to
be
like
a
mocking
Ishmael
,
or
prophane
Esau
,
Heb.
12.15
,
16.
look
diligently
lest
any
man
fail
of
the
Grace
of
God
lest
there
be
any
Fornicator
or
Prophane
Person
as
Esau
.
2.
These
have
rejected
saving
Grace
in
the
Gospel
,
the
God
of
all
Grace
by
the
means
of
his
Grace
,
the
Ordinances
,
and
by
the
gracious
Examples
of
the
godly
,
seconded
by
some
afflicting
providences
,
and
sometimes
with
convictions
and
terrors
of
Conscience
hath
been
striving
with
these
,
but
they
would
not
hearken
to
his
voice
,
and
would
have
none
of
him
and
his
saving
Grace
,
and
therefore
are
given
up
to
their
hearts
lusts
,
Psal.
81.11
,
12.
Wo
unto
thee
,
wilt
thou
not
be
clean
,
when
will
it
once
be
,
Jer.
13.27
.
3.
Hence
the
Lord
hath
withdrawn
restraining
Grace
,
that
those
who
reject
saving
Grace
in
the
Gospel
,
and
will
not
live
as
becometh
godly
men
;
the
Lord
withdraws
common
restraining
Grace
from
them
,
that
they
shall
not
live
as
becometh
men
,
this
is
the
reason
why
some
are
so
lewdly
filthy
,
that
in
their
filthiness
is
lewdness
,
because
they
would
not
be
purged
,
and
therefore
the
Lord
saith
,
they
shall
not
be
purged
,
but
the
Lords
fury
shall
rest
upon
them
,
Ezek.
24.13
.
this
is
the
reason
why
some
under
the
means
of
Grace
are
more
prophane
than
some
others
who
enjoy
no
such
means
to
reform
them
,
and
that
they
are
become
more
prophane
then
before
they
enjoyed
the
means
of
Grace
;
because
they
have
provoked
the
Lord
by
their
resistings
of
the
strivings
of
the
Spirit
of
Grace
,
to
give
them
up
to
most
horrid
and
hellish
prophanenss
,
that
as
Israel's
abominations
shall
exceed
the
filth
of
Samaria
and
Sodom
,
Ezek.
16.51
.
and
of
this
bitter
fruit
of
Apostasie
:
that
Man
of
God
of
most
blessed
memory
,
Mr:
Thomas
Hooker
,
was
wont
frequently
to
warn
New-England
,
saying
,
do
you
wonder
that
some
in
New-England
are
left
to
such
abominations
,
I
tell
you
that
some
in
New-England
will
be
given
up
to
greater
prophaneness
.
His
Sermons
upon
Psal.
81.11
,
12
and
Rom.
1.28
.
do
at
large
declare
this
.
The
third
bitter
fruit
,
concerning
gross
neglects
of
relative
Duties
:
And
the
Question
is
,
Why
are
some
under
the
means
of
Grace
left
to
those
palpable
neglects
of
relative
Duties
,
in
Family
,
Church
and
Common-Wealth
?
The
Answer
:
Because
some
under
the
means
of
Grace
,
living
in
neglect
of
Duties
towards
God
,
and
of
duties
towards
others
in
the
Lord
,
its
just
with
the
Lord
to
leave
them
to
gross
neglects
of
relative
duties
one
towards
another
.
1.
There
are
some
who
though
they
enjoy
the
means
of
Grace
,
yet
they
live
in
the
neglect
of
duties
in
Relation
to
the
God
of
Grace
,
he
hath
profered
a
holy
Marriage
Covenant
to
them
;
and
himself
as
the
only
suitable
March
and
Husband
for
the
immortal
Soul
,
Isai.
54.5
.
but
they
have
loved
Strangers
and
after
them
they
will
go
,
Jer.
2.25
.
neither
will
they
honour
him
as
a
Father
,
nor
fear
him
as
their
Master
,
but
despise
his
Name
,
Mal.
1.6
.
if
they
call
him
their
God
,
yet
they
cast
off
the
thing
that
is
good
,
Hos.
8.2.5
2.
Hence
it
follows
,
these
never
did
perform
duties
in
relation
to
others
in
the
Lord
,
for
this
is
the
Religious
and
true
Gospel
band
in
all
Relations
;
Husbands
love
your
Wives
,
as
Christ
loved
his
Church
,
Eph.
5.25
.
Wives
submit
your selves
to
your
Husbands
,
as
is
fit
in
the
Lord
,
Col.
3.18
.
Children
obey
your
Parents
in
the
Lord
,
Ephes.
6.1
.
Servants
obey
your
Masters
in
singleness
of
heart
,
fearing
the
Lord
,
Col.
3.22
.
But
those
who
do
not
conscientiously
attend
duties
in
Relation
to
the
Lord
,
do
feel
no
such
Religious
band
upon
their
hearts
and
Consciences
in
relation
to
others
,
but
act
only
as
moved
by
some
natural
or
moral
Principles
which
are
too
weak
to
resist
the
violence
of
temptations
and
distempers
.
3.
Therefore
its
just
with
the
Lord
to
leave
these
to
some
notorious
neglects
of
relative
duties
one
to
another
;
if
the
Husband
be
a
man
of
Belial
,
he
is
likewise
a
Nabal
,
and
folly
is
with
him
,
1
Sam.
25.25
.
and
will
behave
himself
foolishly
or
bitterly
against
the
Wife
of
his
Bosome
,
Colos.
3.19
.
If
the
Wife
doeth
not
subject
to
her
Husband
in
the
Lord
,
as
the
Church
is
subject
to
Christ
,
she
will
be
left
to
act
the
part
of
a
Zipporah
,
in
a
reproachful
manner
to
her
Husband
,
Ephes.
5
24.
Exod.
4.25
.
If
Parents
,
and
Heads
of
Families
do
neglect
obedience
unto
and
to
act
in
imitation
of
the
Heavenly
Father
,
and
live
as
if
they
had
no
Master
in
Heaven
,
Ephes.
6.9
.
they
will
be
left
either
by
their
rash
passions
to
provoke
unto
wrath
,
Ephes.
6.9
.
and
to
discourage
those
under
their
Government
,
Col.
3.21
.
or
they
will
by
an
unadvised
indulgence
neglect
to
bring
theirs
up
in
the
nurture
and
admonition
of
the
Lord
,
Eph.
6.4
.
but
let
them
live
like
the
wild
Ass
in
the
Wilderness
,
snuffing
up
the
Wind
,
Jer.
2.24
.
and
if
Children
are
not
in
subjection
to
the
Father
of
Spirits
,
they
will
not
behave
themselves
reverently
to
the
Fathers
of
their
flesh
,
Heb.
12.9
.
They
do
not
fear
God
the
ancient
of
dayes
,
and
they
will
behave
themselves
proudly
against
the
Aged
,
the
base
against
the
Honourable
,
Isai.
3.5
.
The
like
may
be
said
of
neglect
of
duties
in
a
Plantation
,
Church
and
Common-wealth-Relations
,
if
Rulers
Civil
or
Ecclesiastick
do
not
rule
actually
in
the
fear
of
God
,
2
Sam.
23.3
.
they
will
either
tolerate
intolerable
disorders
and
not
care
for
those
things
,
Act.
18.17
.
or
they
will
lade
Men
with
burdens
grievous
to
be
born
,
but
they
themselves
will
not
touch
the
burden
,
Luk.
11.46
.
and
will
turn
Judgement
to
Wormwood
,
Amos.
5.7
.
And
if
a
people
do
not
subject
to
Rulers
for
the
Lords
sake
,
they
will
either
pervert
Orders
,
and
wrest
Laws
to
the
bringing
in
of
Disorder
,
and
set
up
corrupt
Rulers
,
those
of
whom
the
Lord
saith
,
he
knew
them
not
,
Hos.
8.3
.
and
like
People
at
last
like
Priest
,
Hos.
4.9
.
or
they
will
despise
Dominions
,
Jude
8.
and
behave
themselves
as
Thorns
that
the
man
that
shall
touch
them
,
must
be
senced
with
iron
,
2
Sam.
23.6
.
The
third
bitter
fruit
of
Apostasie
is
Contentiousness
.
Q.
How
is
Contentiousness
a
bitter
fruit
of
Apostasie
?
Ans.
Because
those
who
have
turned
from
the
right
way
of
true
peace
with
God
,
and
their
own
Consciences
are
given
up
to
those
contentious
Principles
and
Practices
,
which
shall
break
their
peace
with
others
.
1.
There
is
the
right
way
of
true
peace
with
God
,
and
with
our
own
Consciences
,
namely
to
abhor
every
known
sin
,
to
deny
our selves
,
to
mortifie
Pride
,
Envy
,
Hypocrisie
,
and
all
self
humoring
Lusts
,
Jam.
4.1
,
and
in
this
right
way
of
peace
to
take
hold
of
the
strength
of
God
,
Isai.
27.4
.
Luk.
1.79
.
2.
Those
who
turn
from
this
right
way
of
true
peace
with
God
,
are
given
up
to
Contentiousness
,
the
things
of
their
peace
are
hidden
from
their
eyes
,
Luk.
19.42
.
there
is
no
judgment
in
their
goings
,
they
have
made
to
themselves
crooked
paths
,
and
they
shall
not
know
peace
,
Isai.
59.8
.
1.
Those
who
strive
against
their
Maker
,
and
set
Briars
and
Thorns
in
Battel
against
God
,
Isai.
27.4
.
it
s
no
wonder
if
the
best
of
them
be
as
a
Briar
,
and
the
most
upright
of
them
be
as
a
Thorn-hedge
,
Mich.
7.4
.
2.
Those
who
will
not
deny
themselves
for
the
sake
of
true
peace
with
God
and
their
own
Consciences
,
let
it
not
seem
strange
if
they
will
not
deny
themselves
to
please
others
in
that
which
is
good
,
and
would
be
to
edification
,
Rom.
15.27
.
3.
Those
who
have
vexed
the
Holy
Spirit
of
God
,
by
their
Rebellion
or
Unfaithfulness
,
Isai.
63.10
.
they
will
grieve
others
by
their
giving
offence
,
or
rashly
taking
up
of
offences
,
or
contentious
manner
of
managing
offences
,
and
will
make
divisions
,
Rom.
16
,
17.
4.
Those
who
never
had
the
sense
of
the
sweetness
of
true
peace
with
God
and
their
Consciences
,
cannot
in
a
right
Gospel
sense
be
kind
and
tender-hearted
,
ready
to
forgive
as
God
for
Christs
sake
forgiveth
,
Eph.
4.32
.
These
have
broken
the
staff
of
beauty
;
and
the
staff
of
Bands
and
Brother-hood
shall
likewise
be
broken
,
Zech.
11.10
,
14.
5.
Those
who
have
been
wonted
to
flatter
their
own
Souls
with
a
false
peace
,
and
to
heal
the
hurts
of
their
Consciences
slightly
,
Jer.
6.14
.
and
would
not
endure
the
faithful
wounds
of
a
Friend
,
by
searching
reproofs
;
these
will
speak
peaceably
to
a
neighbour
,
and
yet
their
hearts
lie
in
wait
,
Jer.
9.8
.
the
conclusion
of
this
is
,
that
fire
of
Divisions
which
consumeth
their
peace
with
Neigbours
did
first
begin
in
the
fire
of
Gods
wrath
,
because
of
some
grievous
provocation
against
God
,
Judg.
9.20
,
21.
Isai.
4.21
.
The
fourth
bitter
Fruit
is
Sensuality
.
Qu.
How
is
Sensuality
a
bitter
fruit
of
Apostasie
?
Ans.
Because
those
who
have
despised
the
things
of
the
Spirit
of
God
,
the
only
objects
of
Spiritual
senses
,
are
given
up
to
please
their
sensual
Lusts
by
Objects
suitable
to
the
carnal
senses
.
1.
There
are
the
things
of
the
Spirit
of
God
,
those
Graces
of
the
Spirit
in
and
by
the
means
of
Grace
communicated
;
Love
,
Peace
,
Joy
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
.
Temperance
,
Gal.
5.22
,
23.
and
these
are
the
Objects
of
the
spiritual
senses
:
to
●ear
what
the
Spirit
saith
,
is
only
by
a
spiritual
sense
of
hearing
.
Rev.
2.7
.
to
see
the
things
of
the
Spirit
,
is
only
by
a
spiritual
sensa
of
seeing
,
1
Cor.
2.14
.
and
to
tast
the
things
of
the
Spirit
is
requisite
a
spiritual
sense
of
tasting
.
Psal
,
34
8.
Heb.
5.14
.
2.
But
those
who
have
despised
the
things
of
the
Spirit
are
given
up
to
their
sensual
lusts
,
these
are
sensual
and
have
not
the
spirit
,
Jude
19.
they
have
taken
more
pleasure
to
hear
a
vain
song
or
the
noise
of
a
Fiddle
,
then
to
hear
the
blessed
sound
of
Emmanuel's
voice
,
Psal.
89.15
.
they
take
more
delight
to
behold
vanity
then
to
see
the
beauty
of
the
Lord
in
his
House
,
Psal.
27.4
.
these
take
more
pleasure
to
please
their
appetite
with
meat
and
drink
,
and
to
content
other
sensual
lusts
,
then
to
feed
upon
the
flesh
,
and
drink
the
blood
of
the
Son
of
God
,
John
6.56
.
and
the
feast
of
fat
things
,
and
wine
of
the
Lees
,
and
those
Gospel
dainties
are
despised
.
Isai.
25.6
.
3.
Hence
they
are
given
up
to
sensual
Lusts
.
1.
Sometimes
to
excessive
Drinking
,
Eph.
5.18
.
and
sometimes
to
lasciviousness
,
Eph.
4.19
.
2.
They
commonly
do
walk
at
the
utmost
bounds
of
liberty
,
and
abuse
their
Liberties
unto
carnal
libertinism
,
and
sensual
licentiousness
,
Gal.
5.13
.
3.
Take
these
at
their
best
,
the
savour
they
have
of
the
Gospel
and
of
some
common
gifts
of
the
Spirit
,
is
no
better
than
a
savour
of
Death
unto
Death
,
2
Cor.
2.16
.
for
they
savour
the
things
of
the
flesh
as
more
pleasant
then
the
things
of
the
spirit
,
and
love
pleasures
more
than
God
,
2
Tim
,
3
,
4.
and
do
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
Common-wealth
,
wealth
,
and
are
more
in
debt
annually
in
the
Ordinary
keepers
Book
for
strong
Drink
,
than
in
the
Town
&
Countrey
Rate
,
these
have
prepared
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.
2.28
,
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
lifting
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
of
Inferiours
,
as
great
Fishes
devour
the
lesser
,
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
Absalom
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
themselues
,
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
lifting
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
Absalom's
lifting
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
eased
,
and
let
others
be
burdened
,
2
Cor.
8.13
,
14.
affecting
some
precedency
and
preheminence
above
others
,
when
no
reason
can
be
given
for
it
,
but
only
they
having
a
high
conceit
of
some
supposed
worth
in
themselves
,
and
therefore
love
the
preheminence
,
Iohn
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
.
2.
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
Handmaid
;
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
lie
in
Debt
,
or
pinch
their
Bellies
of
necessaries
,
that
they
might
adorn
and
deck
themselves
with
the
or
,
naments
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
Belshazzar-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
and
Stumblings
upon
the
dark
Mountains
,
while
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
Vnrighteousness
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
selling
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
work
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
16.
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
make
satisfaction
,
so
that
their
Neighbour
can
not
dwell
safely
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
inordinate
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
prophareness
,
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
〈◊〉
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
sin
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
Ordinarykeepers
for
Heathens
lusts
.
2.
These
love
their
gain
more
than
their
Neighbours
,
or
their
own
safety
,
seeing
they
cannot
but
know
,
that
many
Outrages
,
yeasome
Murthers
have
been
committed
by
Drunken
Indians
in
their
Drunken
posture
,
and
sometimes
in
the
Families
of
those
who
have
sold
them
strong
Drink
:
or
at
least
the
hazard
is
great
.
3.
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
of
God
in
all
they
do
,
and
give
no
occasion
of
offence
to
Jew
or
Gentile
,
nor
to
the
Church
of
God
,
1
Cor.
10.31
,
32.
but
if
these
who
thus
practise
had
any
use
of
their
Consciences
,
as
a
witness
or
judge
,
their
consciences
would
tell
them
,
that
while
they
sell
strong
Drink
to
those
whom
they
know
will
abuse
it
to
Drunkenness
,
and
in
this
,
act
contrary
to
to
the
saw
of
the
Common
wealth
,
founded
upon
moral
and
religious
Principles
,
and
yet
in
this
to
intend
Gods
glory
,
is
as
far
off
from
the
hear●-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
Common-wealth
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
foolish
Nation
,
Deut.
32.21
.
If
our
Rulers
grow
weary
of
punishing
this
horrible
practice
,
the
Lord
God
of
Gods
will
begin
to
punish
it
after
another
manner
,
and
make
these
who
are
guilty
,
to
know
that
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
when
his
time
is
come
to
take
vengeance
for
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
judgements
come
upon
New-England
▪
are
because
of
the
sins
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
confess
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
New-England
,
are
those
which
are
threatned
by
the
Word
of
God
,
are
manifest
to
all
.
Who
knows
not
the
mortal
sicknesses
,
the
withering
blastings
,
the
Drought
and
the
Sword
to
avenge
the
quarrel
of
the
Covenant
threatned
in
Lev.
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
senseless
,
then
the
Stork
,
the
Turtle
and
the
Swallow
,
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
,
Iob
1.8
,
12.
and
in
the
night
of
affliction
,
there
shall
be
nothing
found
against
this
afflicted
Saint
but
that
which
is
consistent
with
uprightness
.
Psal.
17.3
.
but
who
is
able
to
make
this
desence
for
New-England
,
as
to
the
generality
of
them
,
and
as
for
those
who
are
called
the
upright
,
what
their
innocency
is
,
and
what
their
guilt
is
;
this
will
appear
in
that
which
is
in
the
place
of
it
,
spoken
concerning
the
divers
manners
and
sorts
of
guilt
.
2.
Neither
did
New
England
in
the
ti●e
of
the
Wars
,
suffer
as
witnesses
for
righteousness
sake
,
although
so
far
as
the
Antichristian
Malice
of
some
might
be
stirring
up
and
working
in
and
with
the
rage
of
the
Heathen
,
and
might
by
the
provocations
of
New
England
against
the
Lord
,
take
occasion
to
persecute
that
of
Christ
and
the
Christian
Religion
,
which
yet
remained
in
the
Churches
of
Christ
in
the
Wilderness
;
in
this
respect
Meat
came
out
of
the
E●●er
to
the
godly
of
the
Land
,
and
they
might
say
as
that
holy
Martyr
Bradford
said
,
It
is
not
the
condemnation
of
Bradford
simply
intended
by
the
Adversary
,
but
Christ
and
Truth
,
and
Bradford
is
nothing
but
an
instrument
in
which
Christ
and
Truth
is
condemned
and
persecuted
by
the
Adversary
;
and
in
this
respect
the
Lord
saith
,
and
hath
,
and
will
do
for
his
People
,
as
sometimes
he
said
by
the
Prophet
,
Zech.
1.15
.
I
am
very
sore
displeased
with
the
Heathen
,
for
I
was
a
little
displeased
,
and
they
helped
forward
their
affliction
:
But
yet
our
sins
must
be
confessed
to
be
the
Traitors
,
which
gave
the
opportunity
into
the
hands
of
our
Enemies
against
us
,
and
the
Lord
said
of
us
;
as
sometimes
of
that
People
,
Isai.
42.24
.
Who
gave
Jacob
to
the
spoil
,
and
Israel
to
the
Robbers
,
did
not
the
Lord
,
be
against
whom
we
have
sinned
?
In
the
next
place
Affirmatively
,
concerning
the
causes
of
the
Judgements
upon
New-England
;
that
New-England
is
found
guilty
of
those
very
sins
mentioned
in
the
writing
of
our
Rulers
,
and
that
these
are
the
causes
of
those
judgements
,
will
be
made
most
manifest
,
if
we
consider
the
divers
manners
and
wayes
by
which
a
People
are
involved
in
guilt
.
1.
Some
are
guilty
by
actual
Commission
,
and
that
is
,
1.
Either
openly
after
the
manner
of
the
Prophane
sort
,
whose
Countenance
doth
witness
against
them
,
and
they
declare
their
sin
as
Sodom
,
they
hide
it
not
,
wo
unto
their
Soul
,
Isai.
3.9
.
2.
Or
secretly
,
and
sometimes
God
doth
inflict
publick
Judgements
upon
a
People
for
secret
sins
,
and
that
is
,
1.
When
they
are
such
sins
as
are
not
in
the
nature
and
kind
of
themsecret
,
but
as
they
are
by
the
transgressor
bound
up
,
and
hiden
by
some
deceiving
Excuses
,
and
fallacious
pretences
,
Hos.
13.12
.
and
the
ignorance
these
pretend
is
wilful
,
and
they
are
condemned
by
the
Lord
for
willing
ignorance
,
2
Pet.
3.5
.
2.
Or
such
secret
sins
as
go
before
the
open
sins
,
and
the
others
do
follow
them
,
and
together
do
provoke
the
Lord
,
2
King
.
17.9
.
and
cannot
be
hid
,
1
Tim.
5.25
.
both
these
openly
or
secretly
are
guilty
of
provocations
by
actual
Commission
.
2.
Some
are
guilty
by
way
of
approbation
,
by
consenting
,
Psal.
50.18
.
or
countenancing
,
and
thus
Jehosaphat's
love
unto
,
and
helping
of
ungodly
Ahab
,
did
provoke
the
Lord
to
wrath
against
him
,
2
Chron.
19.2
.
3.
Some
are
guilty
by
way
of
toleration
,
and
thus
Solomon
did
provoke
the
Lord
to
wrath
by
his
tolerating
of
the
Idolatry
of
his
Wives
,
1
King
.
11.4
.
4.
Some
are
guilty
by
their
omission
and
neglect
of
means
.
1.
To
prevent
the
provocations
,
and
thus
some
able
Expositors
have
thought
that
in
this
sense
it
was
,
that
Israel
became
guilty
,
and
were
blamed
by
the
Lord
himself
,
for
taking
the
accursed
thing
even
that
which
was
taken
by
Achan
,
Josh.
7.11
.
2.
Or
a
neglect
of
means
to
reform
the
provocations
committed
;
and
thus
Ely's
neglect
of
a
through
reforming
,
and
removing
the
abominations
of
his
Sons
,
did
provoke
the
Lord
to
wrath
against
him
and
his
house
,
1
Sam.
2.22
,
23.
Many
in
New-England
are
guilty
of
provoking
sins
by
actual
Commission
,
and
these
kindle
the
fire
,
and
are
Fire
brands
in
the
hand
of
Gods
wrath
;
and
some
by
approbation
do
blow
up
the
fire
,
and
are
as
the
bellows
to
make
the
fire
of
Gods
wrath
burn
:
and
some
by
toleration
,
do
in
their
practise
say
,
Let
the
fire
burn
,
will
do
nothing
to
quench
it
,
and
at
last
some
come
,
who
with
their
luke
warmness
,
and
cold
practices
,
are
but
as
a
dish
of
water
dropping
upon
a
great
and
vehement
flame
,
but
doth
nothing
effectually
to
extinguish
the
fire
of
wrath
kindled
and
flaming
by
reason
of
provoking
sins
,
the
Lord
guid
every
one
of
us
by
his
Spirit
to
consider
,
and
in
a
self-examining
manner
to
see
and
say
,
What
have
I
done
to
provoke
the
Lord
?
Jer.
8.5
,
6.
But
as
to
fact
,
the
provocations
of
New-England
are
proved
by
many
witnesses
.
1.
The
witness
of
the
Ministry
,
especially
upon
most
solemn
occasions
in
the
most
publick
assembly
,
have
as
watchmen
warned
us
of
the
Lords
controversie
against
New-England
,
and
of
the
evil
coming
upon
them
,
Ezek.
33.7
.
and
this
warning
was
given
not
only
since
the
Wars
,
but
before
that
evil
day
come
.
2.
Witness
that
great
Hand
writing
of
our
Rule●
published
by
their
order
in
the
Congregations
of
this
Colony
in
a
day
of
Fasting
&
Prayer
in
that
calamitous
year
,
1675.
and
many
Writings
and
Orders
since
that
,
calling
for
a
renewed
Confession
of
those
crying
abominations
specified
in
that
Writing
and
explained
in
our
former
Discourse
.
3.
Witness
the
sighing
of
those
whom
the
Lord
hath
marked
in
our
Ierusalem
,
because
they
do
afflict
and
vex
their
righteous
Souls
for
the
provocations
they
see
or
hear
of
,
Ezek
9.4
.
4.
Witness
the
self
condemnation
,
the
generality
of
Professors
have
received
within
themselves
,
and
do
frequently
at
this
day
express
it
one
to
another
(
saying
)
we
and
our
posterity
are
an
undone
people
,
if
more
be
not
done
for
Reformation
,
then
yet
is
done
,
yea
,
who
can
say
and
prove
it
,
that
there
hath
been
any
considerable
reformation
wrought
in
any
one
matter
of
weight
,
after
all
that
the
Lord
hath
spoken
and
done
against
us
:
But
to
conclude
this
Discourse
,
let
us
state
one
Question
more
:
Qu.
What
are
the
Reasons
why
the
work
of
Reformation
doth
not
proceed
,
but
is
hindred
after
these
solemn
Advertisements
by
our
godly
Rulers
,
and
after
all
the
awful
warnings
from
the
Lords
uplifted
hand
?
Ans.
Because
some
do
not
see
what
ought
to
be
reformed
,
some
who
see
,
but
have
no
heart
to
this
work
;
some
who
have
a
heart
,
but
little
strength
;
some
who
have
strength
,
but
do
not
agree
to
carry
on
together
every
one
his
part
,
or
they
spend
their
labour
upon
a
people
who
are
under
the
power
of
Judicial
impenitency
.
1.
Some
do
not
see
what
ought
to
be
reformed
,
and
those
are
either
.
1.
Not
convinced
of
a
necessity
of
reformation
,
but
behave
themselves
as
those
did
when
Godly
Hezekiah
,
zealous
for
Reformation
,
sent
forth
his
Edict
by
the
hand
of
his
Officers
to
command
the
People
to
return
to
the
Lord
,
but
some
de●ided
the
Messengers
,
nevertheless
some
humbled
themselves
,
and
the
Lord
gave
them
one
heart
to
do
according
to
the
Commandment
of
the
King
and
Princes
respecting
Reformation
,
2
Chron.
30.10
,
11
,
12.
the
time
hasteneth
,
when
the
bands
of
Mockers
shall
be
made
strong
,
too
strong
for
them
to
break
,
Isai.
28.22
.
2.
Or
these
who
do
not
see
what
ought
to
be
reformed
,
do
fix
upon
some
lesser
matters
of
the
Law
,
and
spend
the
strength
of
their
zeal
in
reforming
those
lesser
matters
of
the
Law
,
but
do
suffer
the
more
weighty
matters
of
Judgement
,
Mercy
and
Faith
to
lye
unreformed
,
Mat.
23.23
.
and
all
these
poor
blinded
Souls
are
ready
to
say
as
those
who
were
reproved
for
wearying
the
Lord
,
for
robbing
of
God
,
and
were
commanded
to
return
to
the
Lord
,
with
a
promise
that
the
Lord
would
turn
towards
them
;
but
they
said
wherein
have
we
wearied
thee
,
or
robbed
thee
?
and
wherein
shall
we
return
?
Mal.
3.7
,
8.
these
do
not
see
what
ought
to
be
reformed
,
but
these
shall
see
whether
they
will
or
no
,
either
to
their
Conversion
or
their
Confusion
,
Isai.
26.11
.
2.
Some
who
see
a
need
of
Reformation
,
but
they
have
no
heart
to
this
work
,
and
these
are
heartless
either
,
1.
Because
the
work
of
Reformation
will
reach
the
Idols
of
their
hearts
,
Ezek.
14.3
.
and
it
may
be
said
of
these
as
of
them
,
2
Chro.
28.10
.
are
there
not
with
you
,
even
with
you
sins
against
the
Lord
your
God
?
and
these
not
being
willing
to
be
cleansed
from
the
Idols
of
their
own
hearts
,
they
are
not
hearty
in
the
use
of
the
means
of
Reformation
,
but
Rachel-like
,
they
devise
shameful
excuses
to
prevent
the
search
and
discovery
of
their
Idols
,
Gen.
31.34
,
35.
2.
Or
they
have
no
heart
because
of
the
difficulties
of
the
work
of
Reformation
,
as
in
Nehemiah's
time
,
some
were
scared
with
affrighting
apprehensions
of
seeming
impossibilities
for
them
to
carry
on
so
great
a
work
,
Nehem.
4.10
.
but
what
will
these
heartless
Souls
do
?
how
can
their
heart
endure
?
and
hands
be
strong
in
that
day
when
the
Lord
shall
pour
out
of
his
fury
upon
them
?
because
they
had
no
heart
to
the
work
of
Reformation
,
Ezek.
22.14
.
and
then
must
flee
like
a
silly
Dove
without
heart
into
the
Net
and
Snare
of
Destruction
,
Hos.
7.11
,
12.
3.
Some
who
have
a
heart
to
the
work
of
Reformation
,
but
have
little
strength
,
that
is
,
1.
Little
outward
strength
of
Abilities
,
and
opportunity
;
although
(
through
the
Grace
of
God
)
they
have
a
sufficiency
of
strength
to
reform
their
own
hearts
and
lives
,
and
their
own
families
;
and
though
they
have
but
little
strength
,
they
have
kept
the
Word
of
God
,
and
not
denied
his
Name
,
Rev.
3.8
.
2.
Although
these
do
lay
to
heart
the
sins
of
the
times
,
and
their
behaviour
in
Closet-Communion
with
God
,
and
in
their
Families
,
and
their
converse
and
conversation
before
all
doth
testifie
for
them
,
that
they
have
a
heart
to
Reformation
,
but
they
have
not
the
power
in
their
hands
to
do
any
considerable
matter
in
the
publick
Reformation
,
and
for
the
removing
the
abominations
in
the
midst
of
Jerusalem
;
and
these
are
the
Lords
marked
ones
,
Ezek.
9.4
.
sealed
Servants
of
God
,
Rev.
7.3
.
and
though
they
cannot
deliver
others
,
yet
the
Lord
will
deliver
them
,
Ezek.
14.14
.
4.
Some
who
have
strength
,
but
do
not
agree
to
carry
on
together
the
work
of
Reformation
.
1.
It
s
taken
for
granted
of
any
who
have
but
any
common
Notions
of
reforming
work
,
that
Reformation
cannot
confist
in
complaining
against
others
,
and
yet
do
the
same
our selves
;
Who
art
thou
O
Man
who
judgest
another
and
condemnest
thy self
,
Rom.
2.1
.
nor
in
complaining
against
our selves
,
that
we
pine
away
in
our
sins
,
and
yet
do
not
turn
unto
the
Lord
,
Ezek.
33.10
,
11.
how
can
we
then
live
?
nor
in
publishing
Laws
,
and
professed
Covenantings
for
Reformation
,
and
yet
after
all
these
we
go
on
in
our
Trespasses
,
will
not
the
Lord
be
angry
until
he
hath
consumed
us
Ezra
9.14
.
2.
But
publick
Reformation
must
be
carried
on
principally
by
those
who
are
in
publick
place
;
the
Rulers
of
the
Common-wealth
holding
and
handling
the
Sword
of
Justice
imp●rtially
,
and
brightly
,
to
the
terror
of
evil
doers
,
Rom.
13.3
.
executing
judgement
in
the
Gates
,
and
seeking
truth
,
Jer.
5.1
.
And
the
Ministers
of
the
Lords
House
managing
the
two
edged
Sword
of
the
Spirit
,
Heb.
4.12
.
both
in
Doctrine
and
Discipline
,
making
and
keeping
the
difference
clear
between
the
clean
and
the
unclean
,
the
Holy
and
the
Prophane
Ezek.
44.23
.
and
then
the
People
ready
to
strengthen
the
hands
of
their
Rulers
,
as
he
said
to
Ezra
,
This
matter
belongs
to
you
,
arise
and
do
it
,
and
we
are
with
you
,
Ezra
10.4
.
3.
But
if
every
one
do
not
practically
agree
to
carry
on
according
to
their
places
and
power
,
their
part
,
the
whole
work
of
Reformation
will
be
obstructed
in
some
degree
or
other
.
If
those
who
are
in
chief
place
,
and
have
the
greatest
Power
,
shall
leave
the
greatest
Burden
of
the
work
upon
the
shoulders
of
those
who
are
in
inferiour
places
,
and
power
,
these
will
sink
under
the
burden
or
miscarry
in
the
exercise
of
their
power
,
and
the
work
fall
to
the
ground
:
but
whatever
the
care
and
courage
,
faithfulness
and
zeal
of
chief
Rulers
may
be
,
yet
if
Inferiour
Officers
be
not
Men
of
approved
wisdom
and
integrity
,
Laws
will
not
be
executed
,
and
the
Oathes
of
civil
Officers
will
be
violated
;
and
because
of
these
Oathes
the
Land
mourneth
,
Hos.
4.2
,
3.
for
no
publick
Reformation
can
proceed
.
5.
Or
whatever
the
care
and
pains
may
be
of
Reformers
in
faithfulness
to
God
,
and
to
his
People
,
yet
when
they
spend
their
Labour
upon
a
People
who
are
under
the
power
of
judicial
impenitency
:
1.
Their
labour
will
be
in
vain
at
present
as
to
the
work
of
Reformation
;
if
that
people
had
Moses
to
be
their
Ruler
,
yet
they
will
be
stiff
necked
,
and
be
corrupting
themselves
,
and
one
another
,
and
be
an
unreformed
and
unreforming
People
,
against
whom
the
Lord
had
Sworn
in
his
wrath
they
should
never
enter
into
his
rest
,
Numb.
14.30
.
And
if
Isaiah
were
the
Minister
to
a
People
under
judicial
impenitency
,
they
may
hear
but
shall
not
understand
,
they
may
see
but
shall
not
perceive
and
not
be
converted
,
Isai.
6.10
.
2.
And
yet
this
is
sometimes
the
heavy
work
of
Pious
Rulers
,
thus
to
labour
in
the
fire
,
and
spend
themselves
,
and
be
spent
until
at
last
the
Bellows
are
burnt
,
and
Lead
consumed
,
and
a
melting
in
vain
,
the
Wicked
are
not
taken
away
;
the
Lord
in
just
judgment
hath
said
,
they
shall
be
reprobate
silver
,
Jer.
6.29
,
30.
for
after
the
most
reforming
means
,
they
will
not
be
reformed
,
but
will
trespass
more
and
more
,
and
yet
grow
into
a
self-conceited
and
self-justifying
way
:
and
the
just
and
holy
One
of
Israel
saying
against
these
,
he
that
is
unjust
,
let
him
be
unjust
still
,
and
he
that
is
filthy
let
him
be
filthy
still
,
and
he
that
is
righteous
let
him
be
righteous
still
,
and
he
that
is
holy
let
him
be
holy
still
;
and
behold
(
saith
the
Lord
)
I
come
quickly
,
and
my
reward
is
with
me
,
to
give
every
man
according
as
his
work
shall
be
,
Rev.
22.11
,
12.
3.
And
yet
the
harder
the
work
of
Reformers
is
,
and
they
found
faithful
in
it
,
though
labouring
with
a
People
under
a
judicial
impenitency
,
and
it
is
in
vain
as
to
that
people
:
but
yet
their
work
proveth
the
more
acceptable
to
God
,
and
they
shall
be
the
more
glorious
in
the
eyes
of
the
Lord
,
Isai.
49.4
,
5.
2
Cor.
12.15
.
and
those
Rulers
are
in
the
way
to
see
peace
and
truth
in
their
dayes
,
as
Hezekiah
,
Josiah
,
and
other
godly
Rulers
had
this
favour
graunted
to
them
;
although
their
work
was
amongst
a
People
judicially
declineing
and
running
to
ruine
:
yet
seeing
these
Kings
Ruled
with
God
,
and
were
fa●thful
to
his
Saints
,
the
Lord
gave
them
Peace
and
Truth
in
their
dayes
,
2
King
.
20.19
.
and
22.20
.
4.
And
although
such
godly
Rulers
by
their
interceding
with
God
,
and
faithful
labouring
to
reform
a
revolting
people
may
preserve
them
from
ruine
in
their
time
;
but
yet
if
they
be
a
people
whose
Rebellion
and
stiff
neck
is
manifest
while
yet
their
godly
Rul●rs
ar●
with
them
,
Deut.
31.27
.
it
is
not
all
that
th●ir
Rulers
can
do
will
preserve
them
at
pr●sent
●rom
many
fearful
Judgements
;
as
those
which
were
inflicted
upon
the
Israelites
in
the
Wilderness
,
although
Moses
was
with
them
,
Psal.
106.23
.
Psal.
73.34
,
38.
and
when
the
time
is
come
that
the
Lord
findeth
none
to
make
up
the
Hedge
,
and
to
stand
up
in
the
Gap
before
the
Lord
for
the
Land
,
then
will
the
Lord
pour
out
of
his
Indignation
upon
them
,
and
consume
them
with
the
fire
of
his
wrath
,
and
recompence
their
own
way
upon
their
heads
,
saith
the
Lord
God
,
Ezek.
22.30
,
31.
But
O
that
we
did
hearken
unto
the
Lord
,
that
he
might
not
give
us
up
to
our
Hear●
Lusts
,
to
walk
in
our
own
Counsels
,
the●●
would
soon
subdue
our
Enemies
,
and
turn
his
hand
against
our
Adversaries
;
but
our
time
should
endure
for
ever
,
and
he
would
feed
us
with
the
finest
of
the
Wheat
,
Psal.
81.11
,
12
,
13
,
14
,
15
,
16.
But
O
that
we
did
fear
and
flee
these
spiritual
judgements
more
than
any
other
judgements
;
for
Jesus
hath
said
,
For
judgement
I
am
come
into
this
world
,
that
they
which
see
not
,
might
see
,
and
they
which
see
may
be
made
blind
:
if
ye
were
blind
,
ye
should
have
no
sin
,
but
now
ye
say
wee
see
,
therfore
your
sin
remaineth
,
Iohn
.
9.39
,
40.
And
Oh
that
we
could
wrestle
and
agonize
by
a
spirit
of
prayer
,
that
this
Gospel-vengeance
may
not
be
poured
out
upon
our
souls
and
the
souls
of
our
children
!
crying
earnestly
to
the
Lord
for
his
zeale
,
his
strength
,
the
sounding
of
his
bowels
.
O
Lord
why
hast
thou
made
us
to
err
from
thy
wayes
,
and
hardned
our
heart
from
thy
fear
;
the
people
of
thy
holiness
have
possessed
it
but
a
little
while
,
Isai.
63.15
,
16
,
17
,
18.