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 [Page 2]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 [Page 3]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 [Page 4]us consider according to that most Solemn Advice of our Rulers.

First, What that sin is which is the root actually and nextly of all the other sins?

An. Apostasie from the true Religion, con­sidered not only absolutely but comparatively as it is a declension from the stricter part of Religion, or a decay of the Beauty of a Re­ligious Profession, and this Apostacy doth shew it self in the various degrees of it, and in the bitter fruits and effects of the same.

1. Apostasie may be taken either Absolute­ly, or Comparatively. 1. Absolutely, and so its a total turning from the Faith, 1 Tim. 1.19, 20. and thus the Apostate is become a Blaspheming Infidel; or a falling from Professi­on to Prophaneness; & thus the Apostate is turned like the Dog to his Vomit, 2 Pet. 2.22, or a forsaking all Godliness, and godly wayes, and loving the present World; and thus the A­postate is become a meer Worldling, 2 Tim. 4.10.

2. Or Apostasie taken Comparatively.

1. In comparison of that which these Pro­fessors have been and done, and thus they are not the lovers of God, and doers of good works, which sometimes formerly they have been, Rev. 2.4 5.

2. Fallen away in comparison of the ex­amples of their godly Predecessors, whose Children they are after the Flesh, but not after the Spirit, Joh. 8.37.44. a noble Vine, and right Seed in respect of their Parentage, but a degenerate Plant in respect of their own practice, Jer. 2.21. and have gone away from the Ordinances of the Lord, from the dayes of their Fathers, and not kept them in that 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 [Page 6]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 [Page 7]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 [Page 8]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 [Page 9]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 Sun­burnt, 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, [Page 11] 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 [Page 12]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 out­let 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 [Page 13]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 [Page 14]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, its 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 [Page 16]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 [Page 17]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 [Page 18]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 its usually seen (through the Lords just judgement) that those who are become Strangers from Christian Meetings, or the hearty way of the management of them, that they are left to too much familiarity with other Companions to the reproach of their Profession, and harm to their own Souls, and at last the wrath of God comes and finds them in fellowship with Children of Disobedience in some works of darkness, which they ought to have reproved, Eph. 5.11.

The next Consideration follows:

Quest. How Apostasie doth shew it self in the neglect of publick Worship?

The Answer is, In neglect either of those [Page 19]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 [Page 20]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, [Page 21]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 [Page 22]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 [Page 23]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 [Page 25]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 [Page 26]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, [Page 28]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 [Page 29]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 [Page 30]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 [Page 31]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 [Page 32]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, [Page 35]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 [Page 36]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. its no wonder if the best of them be as a Briar, and the most upright of them be as a Thorn-hedge, Mich. 7.4.

2. Those who will not deny themselves 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 [Page 39]to please their appetite with meat and drink, and to content other sensual lusts, then to feed upon the flesh, and drink the blood of the Son of God, John 6.56. and the feast of fat things, and wine of the Lees, and those Gospel dainties are despised. Isai. 25.6.

3. Hence they are given up to sensual Lusts.

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

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

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

4. And Hence it is that some do expend more upon their sensual lusts, than to uphold the work of Christ in Church and Common­wealth, [Page 40]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 [Page 42]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 [Page 44]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 Ʋnrighteousness 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 [Page 45]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 [Page 46]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, [Page 47]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 [Page 48]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 [Page 49]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 Common­wealth of none effect; and since that time New-England knows by woful experience the difference between fighting with Indians arm­ed with Guns, and those who had only Bowes and Arrows. But the selling of strong Drink to the Indians hath by strict Laws frequently revived been prohibited, and yet how incorri­gibly some do proceed is very manifest, and since the Wars, more abounding: And will not the Lord avenge himself of these for their Provocations, and provoke them with a 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 [Page 50]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. [Page 51]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 [Page 52]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 [Page 53]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, [Page 54] 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 [Page 55]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, [Page 56]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 [Page 59]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. Its 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 [Page 61]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 [Page 62]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 [Page 63]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 [Page 64]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 [...] [Page 65]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.