THese Books of Chronicles, are in the Hebrew calle [...] [...] Bookes of dayes, i. e. of times, because they more exactly set downe the times of the reignes of the Kings of Israel and Judah, Answe [...]able to the sen [...]e of the Hebr we call them Chronicles. and of the tributaries and captivities of the State. The Greek (the Sept.) call them B [...], [Page 2]i. e. Books of things omitted. For Chron. goes as low in repetition as as 1 Sam 27. compare 1 Chron. 12. Because what the Holy Ghost of purpose passed over in the Books of Samuel & Kings, it reserved & posted over as more proper and pertinent to the Books of Chronicles Of whi [...]h Bookes of Chro­nicles, that long since perished, these Books of Chroni [...]les out of whi [...]h I take this Text are a divine, authen­tick epitome. Pellic. A [...]sted. And among the things omitted in Samuel and Kings, these Genealogies are here in­serted, as the foundation of all compleat history.

The order of these Genealogies runs up to the head, begins at the beginning both of the world and the Word, viz. Adam, 1 Chron. Chap. 1. And by that time it comes to this Chapter, it is come to the posterity of Juda, one of the twelve Pa­triarchs, borne of Iacob; and by the 21. verse of this Chapter, it is run downe as low as the third sonne of Judah: namely, Shelah.

And the sonnes of Shelah, the sonne of Judah, were Er, the Father of, &c.

To tell you what is in my Text, before I open it, were to bid you looke into a boxe of Jewels, whiles I hold downe the cover.

Give me leave for the opening of it, to goe my owne way (as God dispenseth to his Ministers severall gifts, all for edification) that I may satis­fie my selfe and you:

Grammatically, these things necessarily are to be observed.

1. That there should be a fuller stop, or point in our English at Maresha, then the Comma ['] For it is in the Hebrew [^] Athnach, which answers to our English [:] Colon, which pointing (if obser­ved in our English) would more explaine the true reading, thus: That as Shelah was the sonne of Iudah; so the sonnes of Shelah were first Er, the [Page 3]father of Lecah: secondly, Laadah the father of Maresha. And thirdly, the family of the house of Ashbea, that wrought fine linnen; and not that Laadah was the father of Maresha, and of those of the house of Ashbea too; as at first sight, by the English pointing, or stop, it may seeme.

2. Thing observable in the Grammar of the Text is; So in the Heb. They were the Families of the house of the work of Lin­nen Cloth, [...] byssini operis. that the families of the house of Ashbea are said to worke or to have wrought fine linnen, i. e. made linnen cloth. They were Cloth-workers or makers of linnen cloth, not workers in linnen cloth; as may be said of Seamsters or Embroderers. Thirdly, the men of Chozeba may be rendred: The men of a Ly So Pellican. So old Lát. Viri mendacii. 1 or of lying, or deceipt, or deceiving. And this is exprest in a Chaldean dialect: For [...] signi­fies a ly, de­ceipt, &c. and al­though here it be admitted, that Chozeba be a proper name; yet questionlesse some ly in words, Note that herein the text soundeth of Babylon. For [...] is [...]haldai­sed in being written [...] or in workes; some telling, or (as Rev. 22.15.) making a ly became ominous, and at first gave the name of the place. For places of themselves are not named; and after that, here the place gives name to the men that dwelt-there.

There is yet one thing more to be conside­red in the Grammar of the words, viz. Whether wee are to understand in the Text, Hedges, or Walls; and consequently, whether Hedgers or Maisons: For their dwelling, viz. among plants, &c. notes their occupation, as wee shall touch more in the laying open of the parts of the Text. The question is occasioned, because [...] signi­fies a fence, whether of an Hedge or a Wall; espe­cially a wall of meere stone without morter.

Our resolution is, that no doubt, Hedgers must [Page 4]be implyed in the Text, because they had fences about their plants; and it is not likely they were all of stone walls; yea, to make quick-set hedges, is a part of planting, and very probably here supposed, else how should the King have so much imployment for so many, for so many yeeres? But for the particular word [...] in expresse termes, it is more like that this Gederah is to be rendred wall, and so signifies the men were Mai­sons. Thus Rabbi Salomon Iarchi On the text on the word [...]eda­ran, a fence; or as was he erendred, hedges. [...] i. e. Fence they were Archi­tects, or Masons, or makers of Wall, namely of Stone wall, for the businesse of the King. absolutely af­firmes, a man in a point of this nature to be re­garded, it being touching the acceptiō of a word of their owne naturall language, i. e the Hebrew.

2. The Holy Ghost necessitateth me to touch upon the Rhetoricke of the Text; or else I cannot make you understand the Text: as after the shuts of a window of an house are taken downe, things in the house are discerned, by their colours. The maine thing in this way to be noted, is a Rheto­ricall prolepsis, pre-occupation or anticipation; wher­by the Holy Ghost speakes of that now, which long after was done in order of time. For the Iewes here genealogized were not in captivity, till the last Chapter of the 2. of Chron. yet here is mention of certaine that carried in Babylon, af­ter they had freedome granted to return, name­ly, these Potters, &c. This way of setting downe things wee call anticipation, or prevention. That these generations now set downe before the sto­ries of King David (who was foureteene gene­rations before the captivity) are noted to stay in the place of that Babylonish captivity, Math 1.17. after the seventy yeeres captivity were ended.

And this anticipation is manifest, 1. By con­sidering who is deemed to be the Pen-man of this Booke of Chronicles, viz. Ezra, So Vatablus Pel­licanus, Innius. in Tit. prior [...] libr. Chronicorum. And so the He­brews themselvs. who doe therfore put the Books of Chron. after the Book of Ezra. They collect that Ezra penned the Ch [...]on. By that in the end of the said Book. For both but one Book in the Heb. viz. Ezra, who was a principall man of them that returned out of captivity. 2. By considering, that although the ten Tribes of Israel are here reckon­ed as they were lest recorded in the greater Chronicles before the captivity: (For they ne­ver returned to bring a copy with them) yet Ju­dah is reckoned after the Records brought out of captivity, as the See before p. 3. marg. And see af­ter p 7. in marg. Chaldean dialect witnesseth. And so Ezra in the compiling of these epito­mised Chronicles, doth recite some passages of them in Babylon, For this senerall re [...]koning of their ge [...]ealogies let the learned remember the Hebr. Accents, 1 Chron. chap. 9. v. 1. comparing Nehem. 7.6 Ezra 2.1. whereupon Innius [...]e [...]ds thus. Et om [...]e [...] guidem Israeli [...]ae ve [...]nsits sunt, uteree s [...]ript: sunt in lib [...]ore­gum Israeli [...]. I chu­d [...] vero ut cum deportati sunt in Babilomam prop­ter praevari cat [...] ­nem. as he goes: and this anticipation is common in all Histories, both Divine and Hu­mane, to the end that things may be dispatched at once as they goe, and prevent needlesse re­petition.

Lastly, for the Theologicall consideration of the Text, to find out the Divinity that lies in it; the golden Key to open it, is, 2 Chron. 36. vers. ult. Thus saith Cyrus, King of Persia; All the kingdomes of the earth hath the Lord God of Heaven given mee, and he hath charged me to build him an house in Jeru­salem, which is in Judah, who is there among you of all his people? the Lord his God be with him, and let him goe up.

The wards filed in this golden Key, that no­thing may let or hinder the unlocking of their liberty, are described, Ezra 6.8.9, &c. More­over (saith the King of Babylon) I make a decree, what yee shall doe to the Elders of the Jewes, for the [Page 6]building of this house of God; that of the Kings goods even of the tribute beyond the river, forthwith expen­ces be given unto these men, that they be not hindred; and that which they have need of, both young Bullocks and Rams, and Lambs for the burnt offerings of the God of Heaven, Wheat, Salt, Wine, and Oyle, according to the appointment of the Priests which are at Jerusa­lem, let it be given them, day by day, without faile. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the King, and of his sonnes. Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereupon, and let his house be made a dung hill for this. And the God that hath caused his name to dwell there, destroy all Kings and people that shall put to their hand, to al­ter and destroy this house of God, which is at Ierusalem. I Darius have made a decree, let it be done. Not­withstanding this Key, and these wards, yet the bolt on these mens hearts in the Text, their sor­did obstinate spirit will not turne, they will not returne, but as if it were hereditary to them to live among Heathens, they will tarry in Babylon. I say sordid and hereditary; because the more ho­noured of their stocke were onely such as had [...] They ruled in Moab, prorage. to Iun. Therfore the Septuagint read it only [...]. some under-rule, and inferiour authority com­mitted to them, made Deputies. And that au­thority they had, was in Heathenish Moab, and it is not altogether improbable, that they might at their first comming into Iudea be (by the mo­thers side at least) Moabites; having their first descent and originall from Ruth 1. v. 1. compare v. 6. Ruth the Moabitish, [Page 7]Ruth Chap. 1. For Jashubi. Lehem The Heb [...]l [...] [...] which words with a small [...] [...]a lectiene (put­ting [...] for [...]) common in Heb Bib. may be ren­dred [...] And the Heb Bi. magn. with the Major. writ, with (o) over it, as a note of a de­fective writing, that [...] was put for [...] And Rab. Shol. Iarch. puts [...] in the middle, as of the root, [...] REVERTERE. [...] by a Chaldean tang, or dialect of short speaking, for [...] As in the Gospel, according to the Syria k which is in a manner Chalde) Lazar for Eleazar Luk 16. Or the name Lechem, barely without the ad­dition of Beth, i. e. the house of Lechem. For this reading, See Pel­lic. & Bib. Graec. Complut. which render thus, [...]. So old Lat Some read them, Habitatores Lechem. Pagn. As if Iashub: were of [...]. Arias. So that learned pious Italian protestant Commentator Bruccioli Et gli. Habitatori di lehem. with very little change, even of one letter, and with no vi­olence to the Text may be rendered, They that returned from Moab to Lehem. i. e. Bethlehem. And so long had these contemners of libertie settled in Babylon, that all their former conditi­on, more or lesse, better or worse, either by their linsey woolsey habitation in Moab, or by their linnen web in the house of Ashbea, is worne out, through the antiquitie of their last and worst condition. These are (saith the Text) antient things. Their linnen cloth weaving or working is now become to be in the memory of man as old rotten ragges. Their Moabitish honour is become obsolet. So many, many yeeres since, have they made morter, twirled the Potters wheele As the men of China. The next generation only living to see the pots made by the former.; sowne Cucumbers, hedged and ditched: so that now all former civill indifferent conditi­on is drowned and buried in dirt, and dunghil­gardens; and that for the Kings worke there, i. e. The King of Babylon, Iun. in vers. 22. in vers. 23. in Tabul 4. Dyke in a Sermon on 1 Ioh. 5.21. The 72. Greek Translators also thus un­derstood the Text in all probability. And they were learned Iewes. For thus they translate. The [...]e they abode, [...]. i. e. They not lonely abode there, but were comforted there, or established there in their worke, which had been no wonder of Iudea, but spoken as a remarkable passage, must be meant of Babylon. an Heathen King, that hea­then King that had captivated them, and he that had done it once before to the ten Tribes, That Heathen King of Babylon they serve in'very mean imployments. To averre this interpretation, be­side that which hath beene already touched, that [Page 8] Ezra (one of the returned captives from Babylon) is the Penman: That the Text hath in it touches of the Chaldean Dialect, where they were capti­vated; and that the Genealogies are reckoned up in relation to their captivity: I say, beside those things, much more (if meete for a Sermon) might be said. But to say in a word what wee shall say.

1. This aboad there with the King for his worke cannot be meant of Moab: for to say that they had dominion in Moab, and yet they were Pot­ters in Moab, were an unlikely thing, if not a contradiction. The period of their Moabitish condition was Jashubi-Lechem; they returned to Lechem, not to Babylon; but many yeeres after, yea, many generations after, they were carryed (not went of themselves, much lesse re­turned) unto Babylon.

2. This abode there with the King for his worke, cannot be meant of Iudea, with King David, as the Geneva notes expresse. For then the Holy Ghost would not have closed at Jashubi-Lechem, that those aforesaid things onely were ancient things: but would have first taken in this note of their Potter-trade, &c. and then have conclu­ded; these are ancient things. For King Davids time, in comparison of their returne from cap­tivity was ancient, viz. threescore and ten yeers above foureteene generations and upwards: so that any man may easily perceive that the Holy Ghost puts a cleare Antithesis, or flat opposition of distinction between these two. First, the sons of Selah wrought fine linnen, and had some rule [Page 9]in Moab, and after returned to Lechem. And these are antient things. But their being Potters, &c. these in comparison of those, are moderne and late, especially their continuing in that conditi­on to this day.

Therefore these words, There they abode with the King for his worke, must be meant of the King of Babylon, in Babylon. To which purpose, con­temne not the observation of the Tense or Time the Holy Ghost useth in expressing their habitati­on or dwelling. viz First, the Present Tense, or Time Hebr. [...]. Benoni Pag. Ha­bitantes. So the Septuagint, and without a con­junction [...]. So Iun. and with­out an & Istisunt figuli illi, desiden­tes ad &c. So old Lat. Hi sunt figu­li habitantes. So Vatabl. Isti sunt figuli illi habi­tantes.. There they doe dwell: as if he should say, there they doe now dwell to this day. And then after the past time; there they have dwelt. i. e. A long time they have dwelt, where they now dwell. And surely it had beene a strange thing for an Historian to tell us of that which was ne­cessarily to be supposed. That anciently in King Davids time these dwelt there, i. e. in Judea with King David for his worke: why, where should they dwell else, whiles in his worke? Nor can it be likely, but that men of other tribes might be King Davids Potters (if David had any) and would have beene as soone mentioned, as those of the same royall Tribe, of which King David him­selfe was; if the story of Davids time had beene here intended (mentioned no where else.) Last­ly, Iosephus in his Antiquities affirmeth, that some, Lib. Antiq. 11. cap. 1. Edit. Aug [...]. when this liberty of returning out of Babylon was offered, refused to returne.

Thus you see I build upon Reason, not upon bare Authority of learned mens judgements (which is not my way) Not that I am alone in [Page 10]this sense of my Text. I have before noted, that the Septuagint. Iunius, and M ^r. I. Dyke so take this Text, and so do divers others; and that not only in their translations in the languages of the Schooles, but also in the languages of Nations. Dase. bet. Nemlech in Babylonien. Piscator in his high-Dutch Bible translates it, v. 22. emphatically there; and then in his Notes saith, Namely in Babylon: So Di mora [...]o [...] quivi apresso de [...] ­re per far [...]l lave­ro di esso. Secon­do alcum in Babilonia done eferci [...]avano que­ste a [...]t [...], seaz [...] curarsi di [...] ­nare al lore parss. Deodat in his Italian Bible, there they abode, &c. That is, (saith hee) according to some, They abode in Babylon, where they exercised those trades without any care to returne to their owne Countrey.

And thus all Shelah his posterity was meta­morphosed into dirt; from the Loome they sell into the Lome; from their Moabitish honour, they fall into Babylonish mire.

In the words thus opened,

• Observe 1. The Matter.
• Observe 2. The Forme.

The Matter is the men mentioned.

The Forme is the phrase and scope of the Pen mentioning.

The Matter containes,

• 1. The generation.
• 2. The degeneration.

Of the sonnes of Shelah, the sonne of Iudah.

1. The Generation, or, first or better Condi­tion of them all, or any of them at the best, are notable, but Either for their Practice, Or their Place.

1. Practice.

First are named Cloth-workers, or Weavers of Linnen.

Secondly Deputies, Deputie Governours, or Iudges, or some such inferiour Magistrates in Moab; but still note the phrase, in Moab.

2. Place; as their practice doth not lift them very high, so their place doth not helpe much af­ter. They are (as the Proverb is) but ill holp up: for they (especially some of them) are said to be men of Chozeba, i. e. men of The ly, probably appliable to all; sure enough men of mechanick Art, Handicrafts-men, have in their callings ma­ny temptations to Ly. And lying and poverty are oft-times companions, Prov. 30. And lying is a principall piece of a carnall Politician; his Maxime being that:

Or, if wee take the place as a proper name, not as a common terme, yet still the place is rather a meannesse than a mainnesse of commendation; so that if wee doe not call them the men of the Ly, Le, Ley or [...]eigh. But. sig­nifies a place, or. Pasture, Camd. Remai. but men of the Le (a name of many places in England) yet so meane a place was this Le, or Chozeba, that it is never more mentioned in the Scripture that I can finde.

2. Degeneration, They in succceding ages much degenerate from that their ancestors were; of which you heard but just now; and fall downe to a very meane condition, from cloth to the clay, from ruling to reeling, or turning the Pot­ters wheele.

Distinctly their degenerating is set forth: [Page 12]

• 1. By their practice.
• 2. By their place.
• 3. By their project.
• 4. By the prorogation of all:

Practice or Calling.

• For the places of them habitation intimates their imployment. So Rab. S Iarch. [...] (I need not co [...]e o [...] translate any further, you hav­ing heard of their walling afore. p. 4. marg.) i. e. These were potters or fashioners of some or clay for the businesse of the King. And also belonging to the sordid or drud­gery imployment of the King, and the Princes. Those dwellers among plants, were those that were imployed in the plantations of the King.
  1. Dirty Potters.
• 2. Dunghill Planters.
• 3. Dusty Wallers.

I set them forth thus; not but that the callings are to be respected; but their preferring these before liberty, is to be disgraced according to the intent of the Holy Ghost.

2. Place.

• With the King of Babylon.
• Yea, in Babylon;
• Yea, Labouring there;
• Yea, most sordid works there, in the mire.

Merchandising may transport a man beyond the Sea, yet not alwayes to Heathen Kingdomes; if to a heathen Kingdome, not to the worke, or to any relation to, or dependance on a King, oppo­site to true Religion; if so, yet not in businesses of the most sordid nature. But these descend to the lowest step of basenesse of spirit; and that with all aggravations, choosing and preferring rather to be the King of Babylons dirty day-labo­rers, then to enjoy their civill liberty of body and state; and their spirituall liberty of ordi­nances of soule: Neither longing after their na­tive soyle, nor listening after their spirituall Temple; nor hoaning after their kindred and nation in the flesh, nor harkning after the Priests and Prophets indued with the spirit. In a [Page 13]word; nor the good of Iudeah, nor the bad of Babylon can make them desire a change of con­dition, though to the better.

3. Project.

All these meane imployments in this meane place, are by them projected and chosen;

• Voluntarily,
• Sordidly.

1. Voluntarily; this is strongly touched in the word dwell: for, though for seventy yeeres they were carryed away captive: so 2 Chron. 36. and seventy yeeres captivity were to be fulfilled (as Ierem. and Dan. prophesied) yet now they are inhabitants, and there they dwell. For both these n [...]ed of these potters &c. [...] and also [...] They tooke houses, leases, or purchased: they might, and should (but would not) goe up; they accepted not of liberty.

2. Sordidly, The best of the project could be but for worke; and a meane worke too, neither handsome nor wholesome. To tread clay, dwell in poore Cottages; see what ropes of sand, what cords of grasse draw carnall men from salvation, both of body and soule. Was there no worke in Iudeah to be had, that might intice them thither?

4. The Prorogation, the time they had thus degenerated; had used these poore plots and meanes for a maintenance, set forth in three degrees.

• 1. Dwelling, which is more then sojourning.
• 2. Dwelt with the King; therefore more then seventy yeeres there: for seventy yeeres they had been captivated there.
• 3. These are ancient things: they so long [Page 14]had degenerated, and used these meane imploy­ments, that all things preceding these imploy­ments are very ancient and obsolet, so as not to be mentioned scarcely.

So that this custome of their sordid imploy­ment prescribed against imitation of any better things imitable in their ancestors.

Thus of the Matter of the Text.

Next of the Forme or Manner, used by the Penman. Ezra, out of all doubt (with all mo­desty to dive into the scope) sets downe these things, at least some of them by way, of disgra­cing the men here mentioned.

1. Because speaking the best of them, he puts it off; But those are ancient things: as if not to be looked at in their behalfe that had so imbased themselves: As a naturall man in his naturall Dialect or Phrase of speech would say:

2. Because Ezra tells every circumstance of their basenesse of spirit, without any mitigation, or helping the matter afterwards, viz.

In what place of the land?

Among Plants and Hedges.

And what was the cause?

Even for worke, for no better, or greater preferment.

Lay all these together, and they will compose this one point.

The Lord records with disgrace, and discards as gracelesse men of such unworthy spirits, who prescribe antiquity to preferre a sordid con­dition [Page 15]before a God-given libertie.

The illation or deduction of this point is evi­dent: For it containes, or is made up of all the limbs, joynts and parts of the Text. So that take the Doctrine asunder, and presently it is resol­ved into all the parts.

In the explication of the point, let us goe ac­cording to the order of the nature of things in the Doctrine. And so to resolve every Quaere.

1. Q. What is a God-given liberty?

Res. I call it so, because it proceedeth from Gods gift by proclamation, and containes two liberties: first, Personall; of body, state and condition: secondly, Spirituall, of soule and worship. See Ezra, Chap 1, v, 1, 2, 3. the King proclaimes not on­ly liberty for them to goe up from Babylon, but also to build Gods house at Ierusalem.

All these put together, are a right platforme of Christians purchased liberty, viz. The par­tition wall is downe; all are subjects to Christs Kingdome; all brethren; no longer slaves, so much as civilly. And Ecclesiastically; all needlesse Ceremonies Some derive the word Ceremonie, à Ce [...]tibis [...]s a people of He­trutia that care­fully observed the Heathenish Superstitions of the vestall Nuns belonging to Vesta, when Heathen Rome was taken of the Galli. To whom I thus farre assent, that Abundance of the Ceremonies now in use in Christendome, are Heathenish in their forme, and also in their originall; as may be seen at full in Papatus seu Depra­vate religionis origine et incremento, per Thom. Mor [...]sinum. Others derive Ceremon [...]ea Carends, To which Etymon I must needs assent: For even the Iewish Ceremonies intimated a want or absence of the Antitype, as not yet come in the flesh: But I think not unfitly are they derived of [...] time, or occasion, and [...] to abide. Because they were to indure, the best of them at most but for a time. superstitions and humane inven­tions are put dawne. And so Christians are no longer subject to those rudiments of the world, of which Saint Paul speakes, Colos. 2. longer to [Page 16]live in subjection to such ordinances as these, Tou [...]h not, taste not, handle not; after the commande­ments and doctrines of men, which things have a shew of humility in will-worship and neglect of the body. For (saith he) yee a e com [...]leat in him, i. e in Christ, both for salvation Co [...] penul [...]., as also for matter and form of worship, doctrine and discipline Heb. 3.6 7.; and therefore in all to heare his voyce Heb. 5. v. 2. lastly, spiritually sin is put downe, Rom. 6 2.14.

2. Q What is that sordid condition which some pre­ferre in opposition to a God-given liberty?

R. These in the Text preferre first sordidnesse in civill things; if they could, as yet to this day weave, or spin linnen, it seemes by all circum­stances they would rather doe it for the King of Babylon, then for the Temple; If they had yet left in them any spirit of government or rule; they would sooner exercise it in a Moab an Heathen Kingdome then in Iudeah. It is an ho­nour to a civill Art, if it workes for some great personage, King or Prince, or for some great project, Exod. 31. v. 1. to v. 7. some state designe. But these men are farre from this; yea, farre more sordid in civill things then this; They imbrace the dirt-dau­bing condition of Potters, &c. they subject themselves to Heathen Lawes and Commands, and are among Heathen company.

Secondly, Sordidnesse in spirituall things; to see so much idolarty, Heathenish impiety, &c. The true worship of the true God for the gene­rall not here, no signe of a Church there: for these in the Text seeme to be all for the [Page 17]King of Babylons worke, and they dwelt among Plants, &c.

All these put together, are againe a Platform of imbased spirits in all ages; that regard not what become of Lawes, Religion, Liberties &c. They are contented to grind at the mill with Sampson, having their eyes put out (they must not see who hurt them) so as they may but live, and have for backe and belly; if they may have their oves & boves, their flocks & herds, its no matter to them, if the Church and State be made Asses, to to beare intollerable burthens; or as it is said in Iob: The Oxen were plowing, The Papists make this moral. The Oxen signi­fie the Clergie, the Asses the Laitie. But by the idlenesse of their Clergie, the Oxen should not fitly signifie them and the Asses stood feeding by; so the worthyest in Church and State are toyled, and the dull worthlesse Asses often­times pampered and promoted; but with men of this spirit we speake of, it is nothing, if the Oxen, the most profitablest pillars of the Church and Common-wealth be yoaked and drawne hard, and gaulled: Such Asses care not how Ecclesi­asticall and Civill liberties be yoaked and ham­pered, so they may stand still and feed. [...].

3. Q. How doe such imbased spirits prescribe and plead antiquity for their evill way, so to love a meane condition, Tit 1.12. & Col. 2. and neglect their libertie?

R. So as they doe here; having time out of minde beene Potters in Babylon (for so they had beene above the age of a man:) a better condi­tion of making linnen, or returning to Lechem, i.e. Bethlechem is too farre out of mind to be re­garded by them. It would, as it were, seeme an Innovation to change from what they had been. A just patterne of later times. Men have beene [Page 18](a many of them) so long in love with Pope and Poperie and foppery; with Popishnesse and apishnesse, that to turne to a spirituall substan­tiall divinely warranted worship, were in their opinion an Innovation. And therefore Popish spirits for all their musty, Gibeonitish dissembled old stuffe, either of any unwarrantable sorts of Prelatie, or of an unmeet unworthy Ministry, or Popish ceremony, or practice of impiety; still, still they cry up antiquity. ‘Plead custome or prescription; thus it hath beene, say they, and thus long it hath beene thus, in the Church. And therefore never to be altered;’ though it would very easily be replyed: have such rags growne old in the Church? Quo jure, what equi­ty was there for it? The longer they have been suffered in the Church, the ancienter is the sin. If they have beene so old; in all likelihood they are growne rotten and nasty in the judge­ment of men, ( emunctae naris, of acute judge­ment.) And if rotten and nasty, for shame why are they not cast out? If a yard of cloth make an infant a sufficient coat; we must not thinke that when divers yeeres are run over, the same scant­ling will serve. As Common-wealths, so Chur­ches have their infancie, youth and man-hood: and so still they must be clothed and dressed up with a more perfect and spirituall Discipline. The Apostle himselfe alludes to this, Gal. 4.1. The heire as long as he is a childe, is under Tutors and Governours. The Jewish Church was a childe.

4. Q. How doth God record such unworthy spirits as we speake of with disgrace?

R. By writing, in holy writ, of such men, and their manners, and reckoning them up together, and casting the words into the eyes, eares and mouthes of men, never to be forgotten, as long as men upon earth have senses. Just as the Lord dealt with King Ahaz, 2 Chron. 28.22. &c. And (saith the Text) In the time of this distresse (that is, that the Edomites and Philistims oppressed Ju­dah, and the King of Assyria, being hired to help, helped not, but distressed him) did hee, that is, Ahaz, trespasse yet more against the Lord. This is that King Ahaz: For hee sacrificed to the Gods of Damascus which smote him; and he said, because the Gods of the Kings of Syria help them, therefore will I sacrifice to them, that they may helpe me. Not for honour, as Demosthen. Quam pulchrum est digite monstra­ti dioter hic est. See what a pointed-at-man hee is here made for disgrace. This is that King Ahaz, and to the worlds end will it be read of him: So Jeroboam by his Idolatry, gat him in sacred story of Kings and Chronicles an addition of title of disgrace. Ieroboam the sonne of Nebat that made Israel to sinne. Yea, sometimes it is of divine providence in a speciall manner, that humane stories pen the ill lives of evill men. This is cleare, when as the Holy Ghost hath by way of approbation repeated such stories; as the Talmuds mentioning of Jannes and Jambres their withstanding Moses; 2 Tim. 3.8. and divers of the Poets expressions: 1 Tit. 12. p. 28. marg. as that of the Poet touching the Cre­tians, of which afore.

5 ^th. and last Q. How doth God discard and leave them gracelesse?

Resol. God leaves them to themselves, that they shall be without the presence or power of [Page 20]the ordinances that should worke grace in them: as these at the generall hurry of Judah's returne from Babylon (for that could not be sine strepitu, sine alique pulvere, but some notice must be taken of it) being not awakened to goe up, fall asleepe with more then an Endymion sleepe. So there now (as Christ said to the drow­sie Disciples) they may sleepe on; there they may sit till their bones ake, yea, till their hearts ake, without a Temple, without a Sacri­fice, without a Prophet, Ephes. 2. without a Priest, and without the Congregation of Israel, and so without the pledges of Gods well pleased pre­sence among them. So in all ages, people con­tented to be without a teaching Minister, when time served, and which others tooke, usually are left long time in that perishing condition; if ever they live to see halfe the like opportunity. But usually it costeth many a generation, before that place or people are relieved, especially if a generall opportunity be neglected. These Potters in the Text, are still in Babylon in their generations, for ought we know, scattered with the ten Tribes, never likely to be relieved till the generall calling of the Jewes.

Thus of the explication of the Doctrine; next of the vindication of it. To cleare it from Objecti­ons and scruples.

1. Object. God ceaseth now to write, therefore ceaseth now to record mens ill manners with disgrace.

Sol. 1. Parallel, or like sinners and sinnes will bring them all under the same disgrace. How did England, growing cold and formall, [Page 21]like Laodicea, cause men to call her Laodicea. Brigstman on Apocal. So that Iohn in the Revel. who suffered banish­ment under the Tyranny of Rome. And Rome imitating Babylon in persecution and tyranny to be termed Babylon; imitating Sodome * in lust and lasciviousnesse, to be termed Sodome; and imitating Egypt * in Idolatry and supersti­tion to be termed Egypt. Revel. 11.8 The Adulteries and Lust and the Idolatries and Superstitions of Rome, being so notorious that Poets have sung of them. Mantuan of her Lusts, Roma est jam totalupanar. Yea the Heathen Poet Persius, Iuvenal and Horatius so much and in such grosse terms as is not meet to be mentioned: So of Romes Idolatrie and Superstition, Mantuan thus, Eclog. 9. Famaest Aegyptum coluisse animalia qu [...]dam et pronumini­bus, multas habuisse ferarum. Illa superstitio minor est, quam nostra ferarum. Hic aras habet omue ge­nus, contraria ceyte, Naturares atque Deo, qui dieitur olim, Praposuisse hominem cunctis animantibus unum. Yea Iuvenal the Heathen Poet of Aegypts superstition thus. Sat. 15. Quu neseit Volusi [...] Bit [...] ­nice, qualia demens Aegyptus portenta Colat? Crocodylon adorat pars bac [...]la pavet saturam se [...] ­pentibus Ibim. Illic Ceruleos, hic piscem fluminu, illic, Oppidatota canons venerantur.— Porrum et Cape nefa [...] violare et frangere morsu. O sanctas gentes, quibus ha [...] nascuntur in hort [...] Numin [...].—

2. It is Gods Divine providence that orders mens pens still, much more then Crowes and Sparrowes; and therefore Gods providence so provides, that sometimes meere men write of the vices of men: as Livius, Tacitus, &c. Some­times open persecutors and enemies of all good­nesse, write of their owne facts to their owne shame: so the Records in the offices of BB. and Chancellours and Registers in Queene Maries dayes preserved for us a History to fill a Booke of Martyrs, of and concerning their owne tyran­nicall persecutions. Di [...] neguts quam in [...]redibil [...] Christianorum tun. pudore, tum ettam corum qui vere tales sun cordolio ut Iuda filia scor­tari non liceat. Dei filialiceat. Imo Is [...]acl [...]s filia meretricar [...] non aliter ante poss [...]t quam facta per baptismur. san­ctum, Christs soror, [...] fi [...]a, [...]spen. de co [...]. l b. 3. c. 4. The Papists themselves write with detestation, that in Rome a Jewish maid might not be admitted into the Stewes of whoredome, unlesse she would be first baptised. That 80. Martyrs were put in an house by the massacrers, and fetcht one by one by the Execu­tioner to a blood pit, over which hee cut their throats as Calves, hee putting his bloody knife [Page 22]like a Butcher, in his mouth, whiles hee drag­ged another to the pit. Book of Mar­tyrs.

2. Object. It seemes not to stand with Gods mer­cie, to cast them off for gracelesse; nor with his truth to forsake them, seeing he hath sworne he desires not the death of a sinner.

Sol. We may see in the 65. of Esay, and the first seven verses, that when the Lord hath first freely and fully revealed himselfe in his Ordi­nances, then hath he left sufficient testimony of his mercy, and of his willingnesse that men should not perish; 2 Chron. 36.16. For them that slight the meanes of Grace, there is no remedy. so that if then men come not in by the ordinances, the Lord is discharged from all his ingagements, and justice is to suc­ceed in the place of mercie, and to proceed against the contemners of mercy.

Thus also of the vindication: next of the pro­bation of this point, by testimonie of Scripture. First, wee find in Scripture a prophesie, that this unworthy spirit should emasculate some tribes of this Iewish nation. Gen. 49.14, 15. That Isachar should be a strong Asse couching downe betweene two burthens; It is in the Hebr. without any tense of is, or shall. But it is meant in the future tense. See v. 1. of that 49. of Gen. and seeing that rest was good, and that the land was pleasant, he bowed his shoulder to beare, and became a servant to tribute; upon this prophesie of Iacob the father of the twelve Tribes, Moses after descants, Deut. 33.18. saying, that Isachar should rejoyce in his Tents, as Zabulon in his going forth, that is, Zabulon should be of an Heroick ven­trous spirit for seafairing; and Isachar should be of a duller domesticke spirit, like a Snaile al­wayes fastened in the shell; or as a Bee, sucking [Page 23]the hony in the hive; though both Tribes should partake of worldly blessings, the one by sea, the other by land. Dent. 33.1 [...]. Nor is this meannesse of spirit pro­phesied onely of Isachar: but,

Secondly, it is practised also by other Tribes; others of them could couch betweene two bur­thens as well as Isachar, Iudges 5. [...]erse [...]. So Iun. Quand [...] quidem sumit ul­tiones per Isiac­lem. And to read the words otherwise, As to avenge Is­rael, seems to overforce the Hebr. phrase which is [...] In ulcis endo [...] ultiones [...] which last word to reader In Is­rael, were to speak as if the revenge had bin wrought upon Israel: Therfore [...] must be rendred per, by the means, as ofttimes it is. Praise yee the Lord for taking vengeance (that is, on the enemies) by the meanes of Israel, by the meanes of those of Is­rael that offered themselves willingly: for it seems all came not forth to the battell: Some indeed rode forth voluntarily & valiantly, v. 9.10. And Zebu­lon & Napthali jeoparded their lives to death, vers. 18. But Deborahs song expostulateth wich Reuben, Gilead, Dan, and Ashur, v. 16.17. For there was great wondering, that Reuben, though divided by Jordan, should be divided in heart, at least in hand, at such a time of common danger, wherein they might all have lost their spirituall liberty, for want of a little more helpe; not to be re­gained with much helpe. Therefore the author of this song expostulates with Reuben, why now, after Isachar had left off couching between two burthens, and plaid the men, that Reuben would turne Isachar, and couch betweene two bur­thens? Why abodest thou (O Reuben) among the sheep folds The Heb. word is the same, as Gen. 49. is inter­preted to signifie, Isachars Bur­thens. viz. [...] And being in the Dual. Numb. sign. two Burthens. However we sound the word; that is the sense, some worldly reasons were as poyses upon the will, that they would no [...] come out to help. They were pressed down to sit still, by the love of ease and wealth., to heare the bleatings of the flockes? And therefore it is againe repeated, For the divi­sions of Reuben there were great searchings of heart. [Page 24]He goes on to the rest; And Gilead abode beyond Jordane (that is, the Inhabitants of the Country, or County of Gilead) and came not to helpe in the warre, And why did Dan remaine in ships? Ashur continued on the Sea shore, and abode in his breaches, that is, of the Rockes. The steepe naturally fenced clifts, forts, or holds in Rocks Heb. [...] Super fracturas.; yea, adde to all these cowards, Meroz, v. 23. that is, the Merozites, there prophetically cursed with repetition, for not comming out to the help of the Lord.

Thirdly, for proofe, let us bring in Israel in­definitely, without distinction of Tribes, that is, a many of Israel, of all Tribes, The unworthi­ne [...]se of their spirit. shewing abun­dance of basenesse of spirit in opposition to their deliverance from their former captivity in E­gypt, even from the first attempt of their liberty, till they came almost to enter Canaan.

1. When Moses came the first time to a few of them, playing the Praeludium, making a Pre­face to his delivering them under God, killing the Egyptian that set upon the Israelite; the mor­row who should first cry out of this, Exod 2.11.12, 13 14, 15. but a very Israelite? because Moses did but advise him not to wrong his Israelitish brother. This noyse made Moses flie; and the question about the Israelites deliverance was laid aside for forty yeeers, hid­den in the darke.

2. At the end of forty yeeres, when the Lord by a fiery bush, began to bring the matter to light againe, and put Moses on the designe of an open, publique regular way of delivering them. Be­cause upon the motion of Moses to Pharaoh to [Page 25]let them goe. Pharaoh was the worse, and more harsh to Israel, Israel is angry with Moses. Exod. 5.21. comp. cha, 6 v. 9. Yea and at this time said to Mo­ses, Let us alone [...] that we may serve the Egyptians. Exod. 14.12. See the [...]a [...]g of the [...]bl.

3. When they came to the red sea, there they shewed of what spirit they were towards their liberty. And they said unto Moses, because there were no graves in Egypt, Hast thou taken us away to dye in the Wildernesse? Wherefore hast thou dealt thus with us to carry us forth out of Egypt? For it had been better for us to serve the Egyptian, Exod. 14.11, 1 [...]. then that wee should dye in the Wildernesse.

4. When they come to the Wildernesse of Sin, they murmure against their deliverance thus farre; yea, the whole Congregation (i. e. for the ge­nerall) murmure against Moses and Aaron, saying to them, Exod. 16.1, 2.3.4. Would to God wee had died by the hand of the Lord in the Land of Egypt, when we sate by the flesh-pots, and when we did eate bread to the full: For yee have brought us forth into this wildernesse to kill this whole assembly with hunger.

5. When their deliverance came as farre as the wildernesse of Riphidim, Exod. 17.1, 2, 3. there they murmure for water: the people did chide with Moses, and said, Give us water, that we may drinke: And the people thirsted there for water, and the people murmured against Moses, and said, wherefore is this, that thou hast brought us out of Egypt to kill us, and our children, and our Cattell with thirst?

6. And lastly, Kades Barnea is a City of the Idu­maeans 40 miles from Hierusalem. Itine ar. I ot. S. Scrip. ( [...]or we will follow them in their humor no further) when they came to Ka­desh within 40. miles of Ierusalem, or therabouts, from whence the spies were sent; when some of them returned with tidings of some difficulties, though the other spake divine demonstrations [Page 26]of possibility to win the land, the Israelites fall in­to one of their old fits, but with more violence. Would we had dyed in Egypt; Numb. 14.1, 2, 3.4 5, &c. 10 11. were it not better to re­turne to Egypt? Come, let us make us a Cap [...]aine, and returne to Egypt; and when Josuah and Caleb indeavoured with most gracious words, and strong consolations to still them; saying, God was departed from the Canaanites, and the Lord is with us; so that they shall be bread for us: the Israelites, yea, all the Congregation ( i. e. for the generall) bad stone them, i. e. Josuah and Caleb with stones. Thus by ascending up a paire of stayers of sixe steps you have seene the spirit of these men. In whose story also there is a touch of their secret heart prescribing antiquity: 2. They prescribe Antiquity. they sate [...] that is according to the first and proper sign [...]. of [...] in hab [...]tando nos [...]les we dwelt by the flesh pots. 3. The sordid condition they preferred. by the flesh pots in Egypt, Exod. 16.3. And yet tempted him forty yeeres, Psal. 95. In whose words and actions there is also to be seene the sordid condi­tion they preferre, viz. an Egypt before a Canaan. An Egypt, that must needs be, besides a most toyl-some laborious place, a loathsome abominable place to Israel, when Israel knew what an abomina­tion they were to the Egyptians, Gen. 46.34 Exod. 8.26. the Egyptians so ha­ting the Israelites sacrifices, and their calling of Shepheards, that the Israelites were put in Goshen by themselves. An Egypt, that was full of Idolls, they grew in their gardens, crawled on the earth, [...] [...]43. marg flew in the ayre, &c. (as we touched afore) and therefore full of Idolatry; and therefore ought to have beene a soule abomination to them. [...] God reproach­eth [...] upon re­ [...]ord And whether God doth not reproach upon divine record, this prelation, and esteem of Egypt, let any man judge that observes the manner or [Page 27]stile of the story, the phrase and language of the relation: For the two opposite, Caleb and Ioshua are commended. Ergo, therefore the murmurers discommended. Their carriage in this businesse is called tempting of God; and because it had been frequent, therefore summed up, and numbred to be ten times; and because they had iterated their rebellious basenesse of will and words, Numb 14 [...]2. therefore the Holy Ghost repeats the summe of all at least three times, in three severall far-distant ages. In Moses time, by Moses; in the time of the Psalmist, In Ex. Num. &c. afore cited. Psal. 95. Acts 7. by him; in the time of Stephan, by him; and last­ly, observe how God casts them off as homines per­ditos, lost men; some to perish in the wilder­nesse, some to all impiety in Egypt, 2 Kings 23.3 [...], 32, 33, 34. and others to be captivated in Egypt, or to Egypt; or tributary to it: and then you have the full proofe of the whole Doctrine, in every part, made up out of the carriage of the Israelites, in relation to Egypt. We might adde (but that we have beene so long in proofe already) divers things out of the New Testament; Math. 15. the madnesse of the Pharisees and Iewes upon their dirty ceremonies against Christ, Mar. 26.61. Acts 7. Acts 21. Acts 19. Acts 14. Stephan and Paul preaching to them Gospel li­berties: The clamours of Demetrius and the Gen­tiles in the behalfe of Diana, and her silver shrines, and of Jupiter, and Mercurie, and divers other passages, in Christ and the Apostles time; Revel. 17.12, 13, 14. & 18.11, 12. &c to v. 20. and out of the prophesies of the Revelation: But it is high time to passe to the demonstration of this point.

In summe, wee shall give but one maine Reason for demonstration of this point of Doctr. [Page 28]Therefore doth the Lord so deale with refusers of spirituall liberty with such severity, because in refusing they adde iniquity unto iniquity, in­curably. And when God doth impose judge­ments by way of gradation, as to disgrace, and dis­card as gracelesse; then we may easily suppose that mans sinnes with ascending aggravations; when the sea bank is made high, 'tis because the tide swels high: So that man professing, at least practi­sing that unjust way o [...] sinning; God pronounceth this as his just way of vengeance in punishing. For God is mightily offended with ascentions and aggravations of sinne, Jer. 2.13.

That we may see the ascent or risings of this sinne of the Anti-libertine; of this opposite of spirituall immunity; note, first how it begins in omission or remission, carelessnesse to know the glasse and glory of this liberty; secondly, that it is radicated, habituated and setled in the very complexion; or setled into a very complexion; it becomes his corrupt naturall disposition; third­ly, that it is maintained and continued with a full, if not a profest resolution; fourthly, by all is made up an Idolatrous ingratefull retaliation.

1. This spirituall vassall will not learne nor understand what the liberty of the Gospell is: and thats a strange thing, seeing it is a liberty; What was our maine occasion for which the Jewes tooke away the life of the Lord Jesus, but their perverse blindnesse, Math. 27.6 [...]. Ioh. 6. so much extolled by the morall Philosopher, Math. 15. if but civill; they will not indure the light of his glorious Doctrine touch­ing the annulling of Moses & the Temple-cere­monies? [Page 29]If he did but in sound of words, Math. 23. glance at those, they indited the fact as a great crime. What was that which provoked the Iewes to the stopping their eares, and the martyring of Ste­phan, Acts 6. but the Doctrine of the liberty of the Gos­pell, in opposition to Mosaicall ceremonies? Acts 7. What kindled the contention betweene the ce­remoniously imbondaged Iewes, and the enfran­chised and freed converts of the Gentiles: but the Jewes sticking to the Doctrine of workes and ce­remonious performances? [...]p [...]o Rom [...]. on all which (that I may t [...]uch the very reason of this unteachable­nesse) they were so madde, [...]p to Gala [...]. not under the notion of bondage, nor did they oppose Gospell liberty under the conceipt of liberty: but man natural­ly loves a sensible service, and loathes a spirituall worship, that hee may seeme to himselfe to be able of himselfe to doe somewhat for himselfe in matters of salvation. This makes the Papists to turne all their worship into (as the Apostle calls it) a bodily exercise; 1 Tim. 4.8. as formerly the Colos­sians into lust not, touch not, handle not; Coloss. 2. and an af­flicting of the body. See the accusati­on of the Mar­tyrs in the Mari­an persecutions: Fox Book of Ma [...] The Papists sacrament of the Supper, is the flesh & blood, and bones of Christ. The water of Baptisme washeth away originall sin: Their repentance, whippings and Lent, and flesh fasts and almost all their services are ac­cording to their doctrine, efficacious ex opere ope­rato; their bare doing the duty, doth effectually do the spirituall thing. So the Popish Prelaticall faction turne all worship and devotion into sen­sible ceremonious actions and motions. Now this first step is an high one, even ignorance, [Page 30]especially affected ignorance; 2 Thess [...].8. for it is that which stops up the way against the light, and makes men to wander in every way of sinne.

2. Such persons as these that will not under­stand the excellency of their liberty, but stand out against it with custome, naturallize them­selves into a liberty-loathing or depising com­plexion. So that as the great Philosopher said, [...]. ‘some are servants by nature. Foolish, passive, silly, in regard of governing others, but in re­gard of subjection to be governed, they are in­strumenta rationalia, they have reason enough to work according to the direction of another.’ So these men by corrupt custome, are fitted to be led by the streame of times, and the examples of corrupt men, and the rotten principles of blind guides. There is that power, or rather tyranny of a vaine conversation received by tradition, that nothing but a redemption, and that by the blood of Christ, will fetch a man off, 1 Pet. 1.18. Wee see to this day, the sad event of this truth. How hard it is to take off the old wives, and doting men, and idiots of all sorts from their old mump­simus. That as conscientious persons wander for the pure practising of the word, the meat of their soules; so these traditious persons wander for their pottage. And alas for them, what meane they make for Swines broth! Sure, if this stuffe were of God, the rude multitude would never be so eager; they would not cry out that reforma­tion were Innovation. But sure their broth is not good, their meat is so bad, Esay 65.4. They eate Swines flesh, and broth of abominable things is in their [Page 31]vessells. Certainely the best prayers, the best formes of worship are not commonly consistent with the worst kind of life: But as these pottage-bellies, these Swine-eaters, of which the Prophet speaks, live among graves and monuments; so these that cry up customary forms of Discipline, wor­ship, though corrupted, live commonly among the dead, they love the company at the best but of the Pharisaicall painted Sepulchors. Ma [...]h [...]. But to breake off to goe to the next head, wee see, wee heare, wee know, that custome hath, and doth prove another nature, a new cōplexion to men, to hold them strong to their customary way of worship and Discipline, be it never so much cor­rupted and degenerated.

3. To all this the opposers or contemners of liberty, add resolution: they know no better, as we said in the first Branch; they are accusto­med to this condition, as we said in the second. Therefore they resolve, and sometimes professe their resolution, that they will not goe out free, they will not, because they will not. As the ci­vill servant, Exod. 21.6. So these spirituall vas­sals in effect say, They love their Master, they will not goe out free. For, observe their relish of, and carriage towards the sound preaching of spiri­tuall liberty, of, and toward the word that must set them free, Joh. 8.32, 33, &c. And you shall finde that they despise it. And to despise the word, is to make ones selfe incurably culpable, 2 Chron. 36.15, 16. The least that can befall them in this life, is, that they shall have their eares bored, and shall serve their old Master for ever. As to re­veale [Page 32]the eare signifies knowledge; Ruth. Ps. [...]0. so to boare the eare, signifies obedience: so these not learn­ing the truth, shall be obliged in obedience to all doctrines of spirituall vassallage; they shall, (as the Apostle speakes) 2 Co [...]. 11.20. suffer i.e. contentedly, if a man bring them into bondage, if a man devoure them, if a man take of them. Have we not seene this? Have we not seene men of the ceremonious way, sub­mitted to any cost imposed by their superstitious taske-masters, for a state-disturbing project, when as they are ready to roare out complaints against a religious and regular way, requiring halfe the charge towards reformation.

4. Out of all these, the Antagonists of liberty hatch up an ingratefull Idolatrous retaliation. These men will not come out of the ditch, they thanke you; they Idolatrously love their bon­dage better then God or his liberty; all their requitall to God is, hee may take his labour for his travell, and his expectation in vaine for his charges to send to these men, [...]. and rising up betimes, and sending, to bring them out of their slavery. Of such ingratitude, the Lord complaines bitter­ly, Deut. 32.6. Do yee thus requite the Lord, O foolish people, and unwise? Is not he thy father that bought thee? Though God hath bought them liberty with the precious blood of Christ, Gal. 5. [...], [...]. yet these vas­sals will not go out free. God bitterly threatens unthankfulnesse; Prov. 17.1 [...]. a plaine signe that these are of the unthankfullest sort of men, 2 T [...]m. 3. [...]. because of the un­sanctifiedst sort of men. The greatest neglecters of spirituall liberty, are the greatest loathers of pie­ty. And what sin more unreasonable in the un­thankfull [Page 33]person, then unthankfulnesse? And what more provoke full of the person offended, than unthankfulnesse? This is a naturall prin­ciple in all men, to let fall squab in the dirt one that strikes him, that almost puld him out.

Thus you see the liberty loathing man, illi­terate in the first degree, illiberall even so in nature and disposition in the second; * By all soure man 1. would dis­grace liberty, therfore God re­cords him with disgrace. irrati­onally resolute in the third; resolutely perem­ptorily Idolatrously ingratefull in the fourth; opportunely therefore God comes in with his Divine vengeance-maxims: 2 He would cast off God the fore God discards him. What measure ye meat shall be meated to you againe; with the froward God will shew himselfe froward. Math. 7.2. If man will rise by steps in sinne, God will rise by steps in his judgements. Ps. 18.26. Three times God raiseth his note of threatning, Levit. 26. against the despiser of his Word of Wisedome and Counsell: and hee raiseth it by sevens, and those are discords in Musique. Such sayings will be heavie songs, and their executi­on heavie Pangs to the wicked. In the 21. verse hee saith, If yee walke contrary to me, and will not hearken to me, I will bring seven times more plagues upon you according to your sinnes. And in verse 23.24. hee addes, If you will not be reformed by these things, I will punish you yet seven times more: And yet further addes, verse 27. And if you will not for all this observe the (All) Hearken unto mee, then will I walke contrary to you in fury, (marke the addition) I, even I, note also that reduplication, will chastice you seven times for your sinnes. It is not said seven times more, as intimating a period, but indefinitely, they shall not know the end [Page 34]of his judgements. I can hardly hold my peace from intimating how God plagued this Land, perhaps about seven yeeres, in the Common­wealth, by irregular Counsels, then seven yeeres more in the Church, in the time of our new bbb. the Arochronogram of Antichrist; I warrant you will thinke I meane not William the Con­queror, but William the Corrupter. But thinke as you please, I will say no more of that by su­perstition and persecution. And since that in Church and Commonwealth, both, as if the last seven yeeres were now concurrent. And why? I doubt, because we are not weary of superstiti­on, or at least, doe not desire reformation. When the Israelite, Exod. 2. I say the Israelite, for it was but one of them, clamoured against Moses, beginning to deliver them, it cost all Israel forty yeeres bondage longer for it, as we heard afore. How much more may one thousand, yea, one million of such perverse spirits hinder the Churches deli­verance many faire yeer? I am sure Israel got out of Egypt when they willingly & hastily packed up to depart from Egypt, not when they murmured against Moses and Aaron the Israelites. When the hearts of a Nation depart from the abominati­ons of a nation, then shall the abominations be made to depart frō a nation. But whiles the Ge­nerall of a people will not conceive what is spi­rituall liberty, nor receive it, but resolve against it, God wil fil such people with the filth and foyl of their own ways. I have been long in the Rea­son, yet not without reason. Therefore thinke it not tedious if I give some particular instance, and then I will step to application.

1. Will men imbrace Idols (and an Idol is any medium cultus, This I have pro­ved in that ser­mon 2 Pet. 3. any meane of worship which is not of Divine institution) though God hath revealed himselfe to the contrary? God hath recorded this for their disgrace, that thus they shall be discarded as gracelesse, Hos. 4.1 [...]. Ephraim is joyned unto Idols, let him alone. As if the Lord should say, eare and burst; or commit spirituall whore­dome till thou hast got the filthy disease of in­curable sottish sinning to damnation: so Rome for that is left, no more Hus or Luther sent; no more such a Goose or Swan sent to waken their Capitol, let in their Tr. Councel to curse the truth.

2. Will men have many altars to sinne? God hath recorded this for their disgrace, that thus they shall be discarded as gracelesse, that altars shall be unto them to sinne, Hos. 8.11. because Ephraim hath made many altars to sinne, altar shall be unto him to sinne; as if the Lord should say, Ephraim hath made there, and those altars; and thus many, more then ever I appointed or approved, and so sinnes in making of them; (though altars were then in use) therefore they shall sinne abundant­ly in sacrificing upon them, or worshipping at them; and their lawlesse worship shall produce in them a leud life; their multiplied Idolatry, shall multiply impiety: observe those men that by change of times became so altared. How in their lives became altered? How soone did that bow-backed faction fall as it were downe, and tumble in the dirt of prophanenesse?

3. Will men serve God after their owne fa­shions and phantasies, as to presume to make any [Page 36]thing (though one of his owne creatures) a re­presentation of God present with them, through which to worship God, which God never com­manded? This in Gods opinion, is to turne him into the Image of that representation of that creature whatsoever it be, [...]om 1, 21, 22, 23, 24. and for that God will give them up. Read the place considerably, and you shall finde, that to make a crosse a represen­tation of Christ, through which to looke upon Christ, is to turne Christ into a crosse; to take the bread in the sacrament, and through or to­wards it to worship Christ as a medium adoratio­nis a meane of adoration, Apt. and not onely of re­presentation, is bread-worship, such men wor­ship the bread, not Christ. So that the Popish distinction of objectum relativum, seu representa­tivum, & terminativum, in point of sensible worship devised by man, comes to coincidere, I meane, that all things devised by man to looke on, as repre­sentations of God, or Christ, whereby to carry them on to worship God himselfe, and Christ himselfe, doe absolutely in Gods account stay their devotion and worship there at the crea­ture; it doth not radiat through; it is not strained through the grosse Idol, even to come neere Gods acceptance as unto him. The King of Hea­ven concludes, that whiles she that saith, Rev. 18. 7. Shee is a Queene, stands kissing and comple­menting with his servants, the dumbe creatures, that shee is not his spirituall loyall Queene, but an Harlot, yea, the mother of Harlots, making all those to be spirituall Harlots whom [...]hee teacheth so to doe, Rev. 17.5.

4. Will men put all holinesse in outward shewes, to seeme to men to be devout, in bodily performances to have praise from men; as in cringes, creepings, noddings, moppings, or any other antick motions? The Lord returnes them this answer, Ite, be packing, you have that for your reward, That, and that in this life, and no more, Matth. 6.5.

5. Will men put Religion in a ceremony, though once Divinely instituted? much more with men will place Religion in humane institu­ted ceremonies; so that their Cake is dough, if things be not ceremoniously done? The earth must be disquieted, if with those rattles they be not quieted? Christ shall be questioned, if hee eate with unwashen hands; then will the Lord say to a people, Take, eate, surfeit with thy cere­monies, but they shall not profit thee, Mat. 15.13. The observation of traditions doth evacuate and anull true adoration. And the Apostle saith, Gal. 5.2. If yee be circumcised, Christ shall profit you nothing.

6. Would men advance a restrained way of prayer, I say, a restrained more or lesse, and ad­vance it? be proud of a crutch, and use it when the leg is well, would they chiefely have such a way, as generally perisheth with the using? As Pa­pists rest in such words; so many short Avema­rics, &c. till all the Beads be knocked downe? Would not people willingly have their Ministers to use such gifts as Christ gives to men, since his ascending up on high and led captivity captive? Men shall have such wayes formes, Ministers, and long [Page 38]enough, comp. Engl. with Fr. Den Scot. Church. But these things God records as faults, Job 15.4. If to restraine in whole be a great fault, then to restraine it in part is a fault, though a lesse one, Colos. 2.22. No true devotion rests in cut scantlings of the same size and fashion for all times and occasions, especially when they leave no more impressions of devotion on men gene­rally, then the words and noyse at the very times of using, Ephes. 4.11. Ministers have gifts from Christ, not from men; And such as are for the perfecting, not the stinting or stunting of the Saints, when the Church was new borne out of the bloody persecution of Popery, she might be swadled up in clouts and swathbands of a small scantling, but now she is a woman, she shold have large loose garments, as the Israelites wore, when at men and womans estate; sure the Church should have leave according to the leave of Gods bosome and lap, to stretch her limbs, and grow.

7. Doe men love blinde guides, bad guides, soule-starvers, Religion-stroyers? they shall have them, Matth. 15.14. Jer. 5.31. Hos. 4.9.

8. To close up the Reason: If any shall re­fuse any liberty that God offers them, they shall have their bellifulls to servitude. These Potters had enough of it in Babylon, both spirituall and corporall; and as the servant that would not goe free, was bored to serve for ever: So those that will not accept of Christ and his liberties, who had his eare bored, Psal 40. that wee might goe free, shall dye in their sinnes, and perish as spi­rituall bondslaves, Joh 8. ver. 36. compared with verse 44.

So that the Cardo or main hinge of the reason moves upon this; Gods most wise and just reta­liation: as an eye for an eye, so blindnesse for blindnesse, a leaving in bondage, for a loving of bondage; Ma. 13.14. — Nec lex est justior ulla, ‘Quàm necis artifices arte perire suâ.’ No juster Law then that men of wicked devices should perish by their owne devices, Psal. 10 2. Prov. 1.31. and this is most apparantly fulfilled upon liberty loathers, where hath beene the longest and largest revelation of God in his Word, whether to a Towne more then a person; or to a County more then a Towne; or to a Kingdome more then a County.

Useful is this Doct. for

• Examination,
• Reprehension,
• Exhortation,

Examination, to finde the Character of a Cai­tif [...]e; the complexion of a carnall man; a man of whom, if you say there is no hurt in him; I will say there is no good in him, yea, Christ will say, there is some danger in him, you had need (saith Christ) beware of men, Matth. 10.17. A meere man, a dangerous man. And who more dange­rous to hinder reformation, then men morally good; good in civill actions, but spiritually bad, bad in spirit. The man I am to speake of is such a one, of whom, if you say it doth not appeare that the spirit of the Divell is in him; yet I affirme out of Gods Word, that the spirit of God is not in him; Sensuall, not having the spirit, Jud. 5. 10. yea, they have the spirit of the World, 1 Cor. [...]. 12. and this is that by which I must find him out, [Page 40]even by his worldly, or world-like spirit. The Text & doctrine cast me upon that; for he is not painted out by outward grosse impieties, but is charactarised by his base minde, and Peasant-like spirit. In generall, he is of an illiberall or illibe­rall spirit of a noningenuous spirit towards spiri­tuals: he is an Antilibertine spiritually; he is an Antagonist, and opposite to spirituall liberty.

In particular; he is in relation to acceptance of spirituall liberty of A

• Meane,
• Negligent,
• Secure.
• Perverted,

Spirit.

These appeare in the Text and Doctrine; on these therefore we shall insist.

1. Of a meane or low spirit, These Potters, &c. flew as low as the dirt: the worke was dirt, and the Workman was dirt; in the worst sense, ma­teriam super abat opus, they wrought in morter, with an unmortified mind; They tempered the dirt with and earthly mind; they were not like the labourers that were Nehemiahs workemen, to build the wall of Ierusalem, holding the Spade or Trewall in his hand, and having his Sword by his side, and his eare attentive to the sound of the Trumpet, to resist the enemies of the Church, in case they had set upon them: not like that late Martyr, who, though one of the greatest Schol­lers and Christians in Christendome, yet in ba­nishment, or flight for conscience, served the Mayson. Be bold, his minde was above his hodd; but to these men their mind, and that an earthly one, a dirty one is to them a Kingdome, yea, more then a kingdome, more than the Kingdome of [Page 41] Judea, the Kingdome where the only Church in­habited And thus it is with all such carnall mean low-spirited men, matters of Religion, Consci­ence and Salvation, are but Questions of quiddities, unworthy the consideration: outward pomp, and carnall peace & plenty, those are material things: Acts 23.29. matters of Religion to the most learned worldly minded man, are but newalties and strange things: Acts 17.19.20. they lye without their Sphere and Compasse; the re­formation of the Church, the restauration of the Church is nothing to them, so they passe it by, Lam 1.12. Their spirits are not large enough for such considerations: It is as bad as conjuring, to tell them they must stand within the circle of the reformation of the Church, and be a member of the Church, if they will be saved. As these Pot­ters, &c. So all of the carnall, whom, ‘Non meliore luto finxit praecordia Titan,’ we find to be of the same dirt, thinke that with­out the Church is salvation to be had; they thinke not that their welfare consists in puncto, in the middle of the Church, though Christ be there; they are not of Davids minde, that prayed for the prosperity of Ierusalem that hee might prosper; psalme 122. they consider not the afflictions of Ioseph, though the not consideration brings them into captivi­ty with the first; so that indeed these men are not of a faithful, Amos 6. loyall and loving spirit towards themselves; such a man as this findes not what can be higher then himselfe; hee conceives not how he may be raisd above himself by a gracious spirit; he is in effect a Pelagian or Arminian, good parts of nature are with him grace, 1 King 22.24. he is in effect a Papist, he hold op [...]opera [...]ū a work [Page 42]that is ma [...]rially good, is with him a good work [...]orma [...], Is [...]y [...]8.3 yea, he is worse yet; he is an Ido [...]a [...]rous worldling; a worke is with him a [...]ood worke, a civill worke; a gainfull worke is a [...], a godly worke with him; gaine is god­ [...]ss, 1 [...]m. 6. These [...]otters, &c. sure enough did not ho [...]d themselves guilty of ungodlinesse, whiles they preferred this morter before the goodly stones of the temple, whiles they pre­ [...]erred these pots before the curious Lavers, mol­ten se [...]s, and golden Basons of Gods House; their hearts in the fastening to their bowels is broa­dest; the broadest part is next themselves; they are all for themselves. To set forth this meane low-spirited man more distinctly; his meane spirit is an imbased spirit, it is degenerated, from governours in Moab, and workers in linnen, they fall to be day-labourers, or clay-labourers; of Is­raelites or Iewes, they become Babylonians: and so all men of this straine that live in the Church, they are baptised, called, &c. as being for Christ; they plot, they plead, as if they were Antichrist, at least they plot, Revel. [...]om chap. [...] they plead for Antichrist; for the tayle, if not for the head; and the tayle of the Dragon did much hurt, swept downe the Starres: Popish ceremonies have swept downe the Starres, the good Angels of the Church, when erronious doctrines never indangered the peace of the bad. How many of late dayes have degenerated from their Ancestors; their fore­fathers blood sometimes boyled in their hearts with z [...]le and prayer, sometimes sparckled in their faces in bold confession of the truth; some­times flowed into the f [...] in martyrdome for the [Page 43]truth; and these men gladly owne their names and kinne, in the bookes of Martyrs; but de­cline the imitation of them. When did these im­based degenerated spirits dye their faces with a blush to heare profession disgraced? When heat they their blood in the heart with prayer? When dipped they their foot in sweat to goe in the behalfe of the Church? yea, when did they ever wet an hayre of their horses, to ride for a Christian or a good cause?

Againe, this meane spirit is a Cowed spirit, a cowardly spirit. These Potters, &c. once conque­red, are for ever conquered, they cannot raise their spirits above an habituated vassalage; the meane spirited man thus cowed, can easily fall with the times, but not rise with the times. If lately times have been hard; profession out of fa­shion; he was no egregious man that could not make voyd the Law, and evacuate the Gospell; cast off profession, and give large dispensations to conscience. Since that, this meane cowed spi­rited man i [...]stinted, or stunted (as you speake) in goodnesse, his legs are asleep, and his toung smit­ten with the palsie: hee is ashamed to returne to profession, lest he should seeme to be contrary to himself, left times should turn againe to be con­trary to him: he cannot tell how for shame, to fall in with God, or fall out with spirituall bondage.

Againe, this meane spirit is a pusilanimous spi­rit, a petty spirit, looking a [...] small things; as these Potters, rest in the name of Iewes, but care not for the priviledges, parts and properties of Iewes: So this meane petty spirit, where ever it [Page 44]be, lookes more at small things then at great things; he lookes at earthly things in generall above spirituall; Matthew 22. a Farme, an Oxe, a wedding, lust is more to him than to come to the marriage feast of Christ: Hee preferres an exchange be­fore a change; and like the Emperour that saved the urine of his Subjects, hee prizeth the filth of the world. And if he must looke upon Reli­gion, hee lookes upon as little of it, as little things of it as may be; upon Mint, upon minute things; upon Cummin, upon bare comming to the ordinary: His position of Religion is that of machiavel of Morall vertue, the shew of it is use­full, the practice cumbersome.

Againe, this meane low spirit is a private spirit; the meane spirited man, is a man of a private spi­rit; totus inse, like the Snayle, still within doores at home: 1 Cor. 2. he is, [...], a meere Animall. And no wonder then that he neglects all but that which tends to his owne welfare; and though hee may goe to the ordinances of God, yet hee seeks himself, Hos. 9.14. as the Snail creeping abroad out of the walls or hedges, yet stil keeps within it's own house. And though he may seeme to bussle in the cōmon good sometimes, in some things; yet it is out of private ends, and higher then that levell, his desires and bent of spirit will not runne. If the wheeles be not oyled with his owne ad­vantages, they goe heavily; howbeit, whiles hee thus seekes himselfe, hee loseth himselfe: As the Sailers in a storme shipwrack themselves, if every one cares onely for his owne cabinet: a stone in an Arch must needs fall if left alone, [Page 45]whiles this man fixeth the sharp ends of his heart downward towards the earth, towards the round world, he cannot be established. Christ is among the Mirtle trees, Zach. 1. Among the Tribes in the type of the Ark, Num. 2. Among the Candle­sticks, Revel. 1. The private spirit therefore neg­lecting the Church, neglects Christ, the eldest brother, in whom every sonne of God must have his legacie.

Lastly, this meane spirited man is of a straiten­ed spirit; This man cannot advance his indeavour, hee cannot mend his pace on any good occasion. Where these Potters were, there they are. This opportunity of their returne, stirres not them. The strait spirited men are like the Egyptians, sit­ting still in the dark: like the Corinthians, strait­ned in themselves; they can goe but their pack­horse pace, in frozen formes, generall prayers, eye-profession, &c. If their wives or children were sicke, or in danger, they would doe lesse for themselves, and more for them. But the more the Church is sicke, the more they looke after their owne occasions.

I indeavour to set forth the first branch of this liberty-loathers spirit, that he is a man of a mean spirit, but I cannot satisfie my selfe, no wonder therefore if I satisfie not others. These Potters are not reported for any haynous prancks; mean spirited men may be are free from foule facts. But note the place where you finde them, and the times when; so that a man may say to them ordinarily, as the Lord did once upon a speciall occasion to Elijah, What doe you here? If you were [Page 46]men of a right spirit, what doe you pusling in the world, when you should be for the Church? what doe you in your owne houses, when you should be at the Parliament? What doe you contend­ing for earthly things, when you should be con­testing for heavenly? What doe you in carnall private spirited mens company, when you should be pleading to the Worthies of Israel? In summe, this meane spirited man hath not in him a mans spirit. [...]

On the contrary, the godly man that hath learned and lowed his liberty in Christ, his li­berty in the Gospel, to his power and place, is of an eminent heretiques spirit, he could wish him­selfe an Argos, a man of an hundred eyes, to watch the Churches welfare, and warne her of danger. He could wish himsefe as Briaries, of an hundred hands to doe for the publique cause; and of fifty bellies or bowels to compassionate her more. Hee makes good his Scutchion to be of the Lyon, of the Tribe of Judah. Abraham willing to plant a Church, H [...]b 11. forgat his owne things, and followed God into a strange Countrey. Da­vid mindes amidst all his owne miseries, the buil­ding of Hierusalem, Psal. 51. And the more Athe­isticall and impious the enemies of the Church are, the lesse are the thoughts of the Church put out of the hearts of the Saints; the more the Saints mind & desire the welfare of the Church, Psal. 14. vers last, compared with vers. [...].

Thus you have seene the first note of this illi­berate spirited man, of how mean a spirited man he is. The dimensions, proportions or measures [Page 47]of his spirit, prove very small, very scanty. The height, depth, length, breadth of his spirit are very minims, petty, and as nothing: For depth, his spirit is as profound as deepe as the clay pits and uncleane dirt in Babylon; as the Bricke-kilnes, as Leekes and Onions in Egypt; as humane inventions, and soule-bondages of the place where he lives; as high as the Potters wheele, as the heaps of burnt Bricks, as high as hee can stand up-right. Hee climbes not with Zacheus to see a Christ, to heare the voyce of Christ, salvation, soule-deliverance is come to thine house: as long as his armes; what hee can reach to by his senses and sensible actions. He is naturall, savours not the things of the spirit. The breadth, as broad as Babylon, as Egypt: He will be in Babylon, and of Babylon, in Egypt and of Egypt, rather then to trouble himselfe to come out of them, with feet or affections, that hee may touch no uncleane thing. His spirit is as low as a cowards: as high as a selfe-seekers: as long as the basest of his ancestors: As broad as his owne par­ticular way. And to all, adde his activity; he is not like other smaller creature, to recompence the smalnesse of bulke, with greatnesse of activi­ty; as smaller birds, men, &c. But is like filthy nasty vermin, to be small, and to crowle: He is like a Snayl, as wel in motion, as keeping at home with his owne advantages. This man will be, and doe in Religion as little as he can for shame.

Whereas the free spirited man reaching as high as heaven, as low as the deepest corrupti­ons of his heart, as long as eternity, as wide as [Page 48]the universall Church, is as active as lightning; he will prayer-blast the enemies of the Church. Amalek is beaten downe by that hee could not see: By Moses praying, rather then by Joshuah fighting; for when Moses slacked, Joshuah gave ground. Yea, he is so active, that hee is like the Sunne beames, whiles they are on earth, they are in heaven too. Nehemiah talkes to the King of Babylon, and to the eternall King of Heaven, and all at a time, Nehem. 2.4.5.

2. This liberty-loather is of a negligent spi­rit, apt to lose the most golden opportunities through leaden negligence. Nor the name of Jewes, nor the noyse of the Kings Proclamation, nor the stirres among the Iewes to packe away, nor the fame of Hierusalem, nor the sense of bon­dage could move these Potters of a negligent spi­rit to take opportunitie of returning to their bodily and spirituall liberty. They cannot put an Emphasis at this or that speciall time, as Mor­decai did to Hester. Who knowes whether thou wast not advanced for such a time as this? Whe­ther thou shalt do well to hold thy peace at this time. Such kind of men as these wee speake of, are of an unprepared spirit, and therefore of an opportunity-losing spirit. See a remarkeable place, 2 Chron. 12.14. So Saul lost his establish­ment in his Kingdome by losse of waiting for, and watching one opportunity. [...] Sam. [...] 13. And thousands lose their comfort, and find their remedilesse mi­sery, by not observing every one his owne op­portune time God offers unto his hands. Eccle [...]. 9.2.

The Iewes lose much time of comfort, by say­ing [Page 49]the time to build the house of the Lord was not yet come, whiles they deferred, Hag. 1 1. comp. chap. 2.15 18. they had fa­mine & want, whiles they built and went on they prospered. What a losse had they in the wilder­nesse, that in forty yeeres could not know their time? Psal. 85. and how irrecoverably undone was Hieru­salem for not knowing her day, even that her day? Luk. 19.4 [...]. The foolish Virgins also, by losse of opportunity, lost Christ and heaven, Matth. 25. I need not multiply places; the case is too cleare, that such spirited men will easily lose the opportunity of obtaining of that spirituall thing what ever it be that is offered them, and consequently of that spirituall liberty; for they care not. Some let slip those occasions which God hath appointed to be in the present Tense, and these men are constantly in the Future. The Lord cries, to day if you will heare, Heb. 3. And now it is the accepted time, now is the day of salvation, 2 Cor. 6.2. But this negligent spirit (as once Augustine) cries, cras Domine, to morrow Lord; his repentance is ad­journed to the day of his death. And all his good deeds exist and have their being onely in the purpose: his will and his testament are alike, they both take force at last; at last hee hath a will to doe good, if hee had time. And at last, hee be­queath'd his good deeds by testament, because he cennot live to doe evill any longer, yea, although God offers him some more speciall present time opportunities, apples of gold, with pictures of sil­ver, Diamonds pointed with gold, striped with Ophir, yet he cannot be enamoured with them. Some such God offers him for himselfe. Heart knocking time, Revel. 3.20. If a man did but en­tertaine [Page 48] [...] [Page 49] [...] [Page 50]these, he may be made for ever, so Psa. 27.8. Cant 5. Acts 16.14. Math. 13.15. But these men shut the heart, dry their tears as Saul and scalded in their greas. The blushing once for sin, hath woaded an impu­dency in their faces; Acts 7. and they are as good at resi­sting the holy Ghost, as ever their Fathers were. Other some such opportunities God offers such men as these, wherein they might advantage the Church for ever. These Potters, &c. might have gone and helped in the repaire of Hierusalem: the Pharisees might have helped forward reforma­tion, whiles under John and Christs Ministry, the Kingdome of God suffered violence.

And now, in these active stirrings of Parlia­ments, men (in publique place especially) might put on for the Churches reformation; but as the Potters were dull, and stucke in their dirt, and the Pharisees violent in a contrary way: So the moderne Pharisees of these times are opposite, and others, like the Potters, are dull. And ge­nerally, men at best hearken after good newes, yet send neither good prayers nor good indea­vours in their errand to bring them any such tidings: the most like Atalanta, by stouping for the golden balls of the world, spend time, and lose the Goale; they come in a day after the faire, and say, Si putaram, O if I had thought it would have beene so, what would not I have done!

On the contrary, the spirituall liberty-lover is a time observer (not server). A time catcher, as Benhadads servants, catch'd at the King of Is­rael words of mercy. 1 Kings 2 [...].33. Godly men of that temper, [Page 51]of which, Eccles. 9.10. What they have to doe whiles time serves, to doe it with all their might, whether for themselves, or for the Church: For themselves, Saint Paul describes the manner to be as conquering in battel; 1 Tim. 6.12. Lay hold of eternall life. In battel the opportunity must be taken; no use of after-wit in warre: their hearts catch at opportunities of good, as the eccho catcheth the voyce, Psal. 27. For the Church, as Nehemiah and Ezza, and Saint Paul, Gal. 2.5. Hester tooke the nicke of time.

And thus you have the second note of the li­berty-loathers spirit. Hee is of a negligent spi­rit, of an opportunity losing spirit; hee is the greatest time-server, but the least time observer, hee lookes at the worlds time, not at Gods time, Pro. 17. [...]6. the price of wisedome is put into his hand, but being a foole, hee hath no heart; hee will take none of Gods great penyworth; if hee be invi­ted to Christs wedding hee will not come; Math. 22. if a Kingdome or Church lie at stake, he is wholly ta­ken up with his fiddles and his feasts, A'mos 6. his fillings and foolings; he doth not for Church or State, or himselfe, serve his generation, Act. 13.36. as good men are wont. In all such things hee is an Epimetheus, a Post-master, an after wit: Pro. 5.11. For evill he mournes as his later end, as spirituall fooles doe; and for good he hath no mind to doe it, Pro. 1.28. till hee hath no time to doe it. Hee comes, saith Hierome, when the gates are shut: therefore no peevish novell position, much unlike to the liberty-lover, that is, a Prometheus, a fore-wit, a fore-man, a forward man: For all spirituall good for himselfe, hee [Page 52]is as a waiter at Bethesda. And for the Church; how doth he like Moses, Psal. 85.8. stand in the gap, to pre­vent a danger? How doth hee wait as a Petiti­oner to expect an answer of peace for the Chur­ches good, rather then to lose speaking with God for the common good, [...]s 27 they will dwell in the house of God all the daies of their lives; they will amidst all thoughts, Gen 49.18. sorrowes, sicknesse, &c. wait for Gods salvation.

3. This liberty-slighter is of a secure spirit: Security is a groundlesse tranquility in a dange­rous condition; these Potters and Planters sit and sing at their worke in Babylon; never dreaming of any danger to themselves or soules, now, or for time to come. One would have thought, that the very name Babylon (being Hebrew) might have minded them of confusion, Gen. 11.9. and how it had beene their confusion by captivating them, and might be their eternall confusion of soule, if they should continue there, when the Church and Ordinances were removed, as now they were removed. And it might be the Churches confu­sion, so farre as the want of their helpe might cause it by withdrawing or staying behind them in Babylon: So then the footing of this third note is broad enough to beare the grounding of generall security in this mans spirit. That this mans spirit is carnally secure, and feares no dan­ger to the Church or his owne soule; Fooles make a mocke of sinne: P [...]. 14 9. and for the generall state, the cry of such men usually is, Peace, peace, and things were never better, 1 Thess 5. till sudden destruction be rea­dy to come upon them: As the Philosophers say, [Page 53]that before a Snow, the ayre will be warmish; when the wind lyes, the great raine falls, and the ayre is most quiet, when suddenly there will be an earthquake. So the nature of security is to conceive a safety in the midst or approach of danger; like the people of Laish. And as this is a sleepy eviil, Iudg. 18.20. men will strive to sleepe spiritual­ly, notwithstanding the noise that is made, that might keep them waking: so oft times the Lord in Justice, powres on such the spirit of a deepe sleepe. I [...]. 29.1 [...]. When was the Church of England more secure, Rom. 21.8. then when it was in most danger?

To descend as low to particulars, as the Text and Doctrine carries us, wee may note three things in these Potters, &c. which in all likely­hood caused their carnall security that they re­garded not the spirituall danger of themselves, or of the Church.

• 1. Great Necessity.
• 2. Worldly goods.
• 3. Negative goodnesse.

1. Great Necessitie, they were constrained by conquest in warre at first to goe downe into Ba­bylon, therefore having so just a call to come thi­ther, they thought they were not bound upon and termes to returne.

2. Wordly goods, they were not pinch'd in back or belly, they had so much of the world, mea [...], drinke and wages that made their mind to them a Kingdome; yea, that the Kingdome of Baby­lon seemed to be be their Kingdome.

3. Negative goodnesse, they are not said to be guilty of notorious vices, or lewdnesse of con­versation. [Page 54]And such morality and civility might make them conceive they need not feare their spirituall condition, or any doing amisse, in de­serting the Church: For one particular great omission is nothing with men that are not guilty of grosse Commissions.

And thus it is with every carnall secure spirit, these three make them secure, both for them­selves, and for the Church.

1. For themselves: First, necessity at first, be­comes a voluntary impiety at last. Say the world, wee are borne in sinne, wee have all our faults, therefore they take it not to heart, to be uncon­verted, unchanged; they thinke they shall doe as well as others; wee are all sinners, say they, therefore, as they thinke, we are all alike sinners, and we shall all fare and speed alike; so because a man by necessity must deale with prophane men, 1 Cor. 5.10. therefore he thinkes he doth not offend, though he be not shy of their company when the necessary occasion is ended.

2. By reason of the world a man is made se­cure in his own carnall condition; the profits of the world, the not feeling of worldly want, rocks many a man spiritually fast asleep in a car­nall condition: the rich man, Luke 12. having fulnesse in his barnes, hath fulnesse of peace in his heart, that he needed no more to inable him to say, Soule, take thy pleasure: when the belly is full, the bones are at rest. And this is one of the causes that the Apostle saith, not many mighty, not many noble are called. 1 Cor. v. 26. The poore, saith our Saviour, are [...] Gospellised, not [Page 55]onely receive it, but are changed by it.

3. By reason of negative goodnesse, men are very confident of their safe spirituall estate, though are deeply in a carnall, Luke 18.11. Mat. 25.44. If men omit never so much good, so as they doe not commit grosse evill, they thinke their condition safe. The hardy man feares not a defect, so long as he feeles no paine in his limbs.

2. For the Church, these three also doe make the secure spirited man so secure, so fearelesse and carelesse of the common good.

1. Necessity at first, because the Church of the Jewes had beene captivated to the Romans civil­ly, therefore now they can doe nothing for the truth, but against the truth spiritually, to the persecuting of the Apostles and crucifying of Christ: Though the government of the Romans did not intermedle with their Divine Lawes, Acts 18.15. or Religion. Though in Christs time they had the most apposite time of the Church reformation, yet they were then most opposite, Matth. 23.37. Matth. 21.37. they were all against the truth. Thus mightily doth a beginning-necessity grow to a perpetuity. As the Philosopher tels of a Drunkard that excused himselfe that hee could not choose but be drunke, because by custome he had habituated himselfe to it, it was come to a necessity upon him; he thought not on this, that by time hee might unhabite, unnecessitate him­selfe againe: So because at first, till Christ should come, there was a necessity of Divinely instistu­ted ceremonies, as circumcision, &c. to point at his comming, Gen. 17.13. therefore the Jewes [Page 54] [...] [Page 55] [...] [Page 56]thinke this necessity is upon them alwayes when Christ is come, Acts 15.5. Just so it is with us, be­cause in King Edward the sixth's time wee were newly come out of thicke darke Popery; and in Q. Elizabeths time newly come out of bloody persecution; so that those noble pious Princes had neither opportunity of time, nor space of time to draw an exact platforme of Discipline, the times were so full of troubles; therefore all the cry is, that if we have just no more reforma­tion then was in those Princes dayes, we are per­fectly well. Is there not, as wee said before, the infancie of Churches, Gal. 4.1. and consequently the youth and manhood? Must she not be clothed with Discipline sutable to her growth, till she come to full manhood, though shee grow slower then other Churches; as Geneva, Holland, Scotland.

2. Worldly goods, ease, peace, contentments. When is the afflictions of Joseph slighted, the troubles of the Church disregarded? When men are at ease in Zion. These times are for the generall of the same complexion: If dangers of warres be over, conspiracies discovered, purse­payments past, then they thinke the Church is well enough reformed, which is as irrationall as to thinke a man wounded is whole, because hee hath a gay suit on.

3. Negative goodnesse, because the conclave of the Pharisees were outwardly as painted sepul­chres, therefore their Church needed no more reformation, but opposed it, whipped it; they could not be better. Because the Generall of the Iewish Church then was, as the foolish Virgins, [Page 57]Virgins in outward shew, though foolish in­wardly; therefore 1. [...], they slumbered. 2. [...], they slept. First a sleepe in carnall security. And because Samaria is not at a time so bad as Judah, therefore Samaria conceives her selfe to be justified, Ezech. 16.52. So now adayes, because England is not so superstitious as Rome, so prophane as Germany, therefore wee are well enough reformed: as if one should thinke, be­cause he is not sicke of the Plague, therefore hee is not sicke; on the contrary, the spirituall li­berty-lover cannot trust himselfe, or the Church upon principles of carnall security.

1. Not himselfe; the principle of necessitie is with him of no validity. What greater necessity is there (as a mans naturall condition is) then in sin? A man hath brought himselfe into that conditi­on, that he cannot cease from sin. 2 Pet. 2.14. What therefore shall he not set against sinne? yea, the more he will call for a Christ and his Power, to turne his Will: As a man inclining to an hereditary dis­ease, diets himselfe the more; because Saint Paul could not doe the good he would, but the evill he would not, therefore he cries out, Rom. 7.24.

The principle of worldly profits is no pillar to his safety. He minds, Prov. 30. and he minds that of our Saviour What shall it advantage to win the whole world, and lose his owne soule? Luke 9.25. Luke 9.25. The much wooll on the the Sheeps backe is oft­times his ruine, hee is caught in the thornes, and famished; the fatter the Oxe is, the sooner hee comes to the slaughter.

The principle of Negative goodnes to him, is of [Page 58]no satisfaction. Iames 2.10. Saith he, if I keepe all the Com­mandemens save one, and voluntarily live in the breach of one, I am guilty of all. And I regard but one sinne, and that but in my heart, God will not heare my prayers. Ps 66.18. He cries out of secret evill thoughts, [...]e 19. of concupiscence, a wound with an awle, Rom. 7. inward bleeding will kill.

2. Not the Church; those carnall principles doth not secure the Church in his judgement.

Not that of necessitie, or constraint: For, saith he, Necessitas facit ingen [...]s [...]. that should more awaken the Church; while Israel in Egypt, might voluntarily worke and use diligence in labour, they were quiet. But when they were forced with austere necessity, then they beat the skies with their groanes: whiles things indifferent were left indifferent, the Church of England was indifferently quiet: But when things indifferent were imposed as neces­sary, then she began to stirre, and not to endure them. To make a thing indifferent to be neces­sary, is to take upon on the place of God: and a thing indifferent imposed upon me as necessary, and unavoydable, makes it utterly to lose the indifferency to me. It is made to mee all one as necessary: Galat [...] Saint Paul glories in this, that Titus was not constrained to be circumcised.

Nor can worldly prosperity assure the godly man of the Churches felicity. He remembers that the Church waxing fat, though called Jesurun, i. e. The righteous, Deut. 32.15. was most wilde and wanton, as a fatted pampered Horse kicks them most; that Israel more transgressed in Canaan then in Egypt, or Babylon, when the Church was in persecution; [Page 59]and to flie into the Wildernesse, Revel. 12. shee was clothed with the Sunne; when clothed with Scarled, Revel 17. she is called an Harlot. Prosperity is a Popish note of the Church; and I doubt, some of those that urge prosperity as a note of a pure Discipline, are somewhat affected that way: Dr. Tay [...]. For (as once a Reverend Pastor of this Congregation main­tained in a Sermon here) the Church ever loseth most spirituality in her prosperity. When the Chalices are gold, the Priests are wooden: In rest the Church contracteth rust. How did impiety and error abound, when the Ministry of late grew pompous?

Nor lastly, can Negative goodnesse be a good ar­gument to the liberty-lover, the spiritually spi­rited man that the Church is in a safe condition: For Negative goodnesse doth no more but con­fesse that a Church is not universally bad. Perga­mos had not denyed the faith, Ephesus had not fainted, and yet they wanted so much good, as that Christ sent Epistles or letters from heaven, that hee was highly offended with them, and threatens them, if they repented not. It is the same case in these times, if men plead for many unnecessary things in the manner of Gods wor­ship, that they are negatively good, that is, there is no hurt in them; It is easily answered, because there is no good in them, they have no place in Gods worship. The Church is commendable for positive good, not for bare absence of evill.

4. This liberty-loather, is of a perverted spi­rit, I meane, a more particular pervertednesse, by custome: hee is of a custome-pleading spirit, [Page 60]from long custom to erre in judgement and pra­ctice, and to defend it: So these Potters, &c. be­cause they had beene in Babylon, and long time had beene Potters, therefore they knew not how to take off their spirits from that way and to set forward towards Hierusalem. So in all ages, men that are carnall, and cannot see the excellency of any spirituall liberty, are of a time-prescri­bing spirit. Tell one of these he is a sinner, why so saith he are all men, in all ages: tell him of his usury and unjust dealings, of his deceitfull commodities, his unreasonable prices, hee an­swers againe, so have men done in all ages, in the same manner doe all men of my trade deale. So touching the Church, tell these time-prescri­bers that such things are enormities in the Pre­lacy; presently they plead antiquity. If we might dispute so, then we might conclude, that Bishops may, and must erre, because so many particular Bishops, and what Councells of Bishops erred soone after 300. yeeres after Christ: tell them Ministers are not regularly and relatively set over their congregations, many things are amisse in the Lyturgie, the Sabbath day ought not to be spent in spores. &c. still they oppose antiqui­ty. As M [...]cha for his Gods, because Gods, and of ancient Demetrius for Diana, that come from Ju­piter, that was of old.

On the contrary, the spirituall Gospellised libertine(I doe not say licentious man) sees that all these pleas to be paralogismes; fa [...]se arguments, as Saint James calls the errings of Hypocrites, Iam. 1.12. That by the same reason theft should [Page 61]be no sinne, because it is above sixteene hundred yeers old since a thiefe was crucified with Christ. And that this is no inference of any peevish spi­rit onely, heare Augustine affirme the same. Quast. ex veter. Test. 114. Possunt etiam latrones, & adulteri pro se antiquita­tem adferre. Thieves and adulterers may plead antiquity; but custome not grounded and guar­ded with reason, is a corruption, not a custome: Consuetudo n [...]n munita ratione, non est consuctudo sed cotruptela, Iust [...]nian. Vetust as error is [...]ot veritat [...] en­tiquitas, I citul. it is rather to be accounted an antiquity of er­ror, then a countenancing of verity. If bare an­tiquity might goe for verity, then [...]alsheka might justifie his speech, that because his Masters had tyrannised over Kingdomes and States, and their heathen Gods, that therefore now his Master might over the Church, and their true God, Isay 36.18.

Yea, the true spirituall man is so farre from pleading such prescriptions, that himselfe makes the heaviest complaints against old customes, if corrupt: As against originall sin, Rom. 5. Rom. 7. Against the old transgressions of the Church, Ezra 9.7. The antiquity o [...] a fault, doth nothing mi­tigate it, or prevent it's deserved judgement. 2 Sam. 23.1. &c. The Church in Davids time, is punished for a fault committed in Sauls time against the Gibeonites; and who knowes but many of our late evills have beene, because we plead for the corruptions of the Church; and because forty yeeres since so ma­ny score of worthy Ministers were suspended for trifles, to the undoing of them outwardly, and yet this Land never humbled before God for this, nor made satisfaction to the persons. To plead antiquity or custume for a fault, is to aggravate [Page 64]it, that it is inveterate, it hath reigned to long, it's high time to remove it.

2. Use is of reprehension; if God will so pu­nish the losers of, and prescribers against Chri­stian Church-liberty, how are they to be reproved that cannot indure Ministers in Sermons to plead for this Christ-purchased liberty? As if their judgements were, that they would ever have the Church fettered in spirituall slavery; they come to Church, and if they heare any word let fall, tending to the Churches freedome; presently there they bite their lip, and in the streets the lips of him that spake it: They whisper in the Church, and backbite abroad; like those, Isai. 57. 4. that make a wide mouth against God. And sure­ly such whisperings against the truth, are an ex­treme bad signe, and hath divers other bad vices for it's companions, Rom. 1. Whisperers, backbiters, false accusers, haters of God, inventers of evill things. Drive a Mastiffe from his carrion, and hee will snarle and grin; and scare-crowes from the car­kasse, and they will make an hideous cry: let Micha be robbed of his Idolls, and he will roare, as if his throat were about to be cut. I close the use with that, Ier. 5.31. The Prophets prophesie falsly, and the Priests beare rule by their meanes, and my people love to have it so, and what will yee doe in the end thereof?

3. And last use is for exhortation to particu­lar Churches and their visible memberr; Not to lye still willingly in a sordid condition of spiri­tuall slavery, when we may obtaine a God-given liberty; I speake not of licentiousnesse, but of [Page 65]liberty; liberty of the soule, from ignorance, unregeneratednesse, unmortifiednesse: of the Church from unreformednesse; And indeed, these goe together. An unreformed Church is the mo­ther of personall sinfulnesse. Therfore thrust we with dint of Divine inforcements to drive you to a due consideration of the Churches liberty.

See that we want not voyces for the Church in Sodome, I meane her hemmed about with grosse impieties, and persons: see there want not a man to stand in the gap: see what our mindes and spirits be; observe the sound of our prayers, Ier. 5.1 [...] whether wee stand for ciphers, or doe give our voyces? or vote contrary to liberty? Observe, whether all, viz. our mindes, prayer, practices tend to the rooting up, or rooting in the Garleek, Leeks and Onions of Egypt? whether wee love to be Potters, ye, Porters, Brick-makers, yea, Bricke­layers to build new Babel, or else are wee those that would by prayer, and lawfull practice pull it downe? Psal. 137.

To put us and presse us the right way, we will lay downe Motives and Meanes.

Motives to put us on to make out after the Churches spirituall liberty are these.

1. God will record: this implies Gods taking an account of the number of opposites to liber­ty, both so farre as they provoke God, and so farre as God intends to punish them, yea, and lookes frowningly on the Church, that hath suf­fered such to abound, hath educated her visible [Page 60] [...] [Page 61] [...] [Page 64] [...] [Page 65] [...] [Page 64] [...] [Page 65] [...] [Page 66]members no better, Rev. 3.20. And truely great is the number now of men of contrary mindes: As in Egypt, when the Flies and Frogs swarmed, and multiplied, they were a judgement; so in these times, the vermin of the Church lighting and croking every where; perswading or sting­ing every where, are a sad omen, an ill Prognosti­cation of deliverance; and especially because, as those vermin keepe together: so the enemies of reformation swarme and buzze, and croke to­gether. A kingdome divided against it selfe cannot stand: Mat 12.25. an Army in a mutinie cannot oppose a common adversary; were are weakened this day to seeke a reformation, our cryes are mixt with contraries. As at the 2. Temple some cryed, and some shouted; and for the wickednesse of the great opposite number, and for the fewnesse and coldnesse of us of another minde, a want of voyces, or vigor in our praying votes, the Lord may justly leave the yoke upon us, if we doe not bestirre us. Doe the birds of prey crow and whule about their carrion? then let the birds of song sit in the wood, Can [...]. 3.6. the wildernesse of the world, and hold up our beaks, our mouthes to heaven, and sound out a loud our devotions to heaven, and never leave till an eccho, P [...] 85.8. an answer of peace be returned. Out cry the murmurings of the per­verse minded. 'Tis true, the sinne of Sodome cry­ed loudly, and loudly to heaven, so that God came downe to hearken to the cry. But had there beene but a voyce or two more of Saints, their prayers had out-cried them; a few birds [Page 65]of song are shriller then many crocitating birds of prey. Up and be doing, the thing still is feis­able; though many are opposite. The time is not long since, wherein the prayers and fastings of a few particular family-meetings, and con­gregations, prevailed more on the one side for the peace of the Church, then a Land of secure ones, and an army of souldiers in the field, on the contrary, to plunge it in blood.

So then the energie or sinne of the Motive is, that we so bestirre our selves, and so multiply our prayers and supplications, above our per­sons, that when God comes to record, hee may finde more cryes on our side then on theirs.

2. Motive, God records with disgrace those that decline, or any way neglect their spirituall liberty. What a brand is left upon Israel, that they so oft returned into Egypt in their hearts? VVhat a brand is left upon ten of the spies, for disheartening the people from going up to Ca­naan? What a brand upon these Potters for not returning? How are wee ashamed of our names in the Books of Martyrs, if the persons belong­ing to those names were Popish, and helpers for­ward of the Churches bondage? How in later times have wee seene, when our Parliament men were chosen, the names of Gentlemen that loved their Countries bondage, torne with the teeth of the multitude, shaken as Dog or Swine will a rotten clout? They were cast aside as a pot­sheard, huffed and puffed away as chaffe, Pro­jectors rejected: So for those Ministers thad had [Page 86]beene innovators, cringers and bowers to names and tables, or old superstitious Ceremony-mon­gers, how are they cast off as an old nasty suit, as the object of all mens scorne? yea, all yeo­men, tradesmen, and freemen whatsoeever, that have contended in the behalfe of men of men unfit for publike place in Parliament or Pulpit, that would willing by have set over us hard taske-masters if they could, how are they the by-word of all ingenious men. And be sure of it these times and passages will be recorded in future ages; for never any age afforded more matter for history then these times, I say they will be recorded, if they be not already. I have heard of an history of these times printed in France: but be sure we shall in after times have it in plaine English, there by divine providence shall all be set downe, if men carry themselves unevenly: as suppose that such men did so much, were at so great cost in going against the Pro­testant Scots, that in conclusion carryed them­selves so innocently: but did nothing against the Popish Irish, that in the very beginning exerci­sed such bloody cruelties: that such Gentlemen hindred the reformation, which the Parliament would have effected, had not they beene oppo­site; that such Ministers still preached, plotted, petitioned that they might were the yoke of bondage. I make but a supposition, with Ifs & Ands, what may be storied of us. But you may happly imagine. that positively grosse men shall be more grossely set forth to all future ages, never to be forgotten to the worlds end. If therefore you [Page 69]have any true blood running in your veines if any esteeme of your reputation before God and the world, shew your selves worthy men in the behalfe of the Churches liberty and pi­ous tranquility.

You see the force of the Motive is, that God and men shall conspire to blot your names with reproach to the worlds end, if you doe not write your names faire with noble actions, and write over them this Motto, I will doe what I can for God and his Church, then will God prevent, and men forbeare to mention you but for honour. How did God and Moses heale the reproach of Levi in matter of the Sechemites, when after, up­on command of publike authority they stood up for God against the Idolaters?

These times are full of eyes, every man is an Argos; Be you full of hands, a Briareus for God, and the Church, and the Historians shall not leave out a title of your honour, yee never had such a time, or shall have to be graced or disgraced in your name, as this is.

3. Mot. God will discard, cast off such, he leaves them to lose themselves, by losing the op­portunity of time. These Potters losing this op­portunity, never returned that we reade of. The designe was infinitely too great for them to un­dertake alone: Hierusalem losing her day, all other dayes were hid from her eyes, and her house was left desolate, Matth. 23. Luke 19.

So now is an unparalelled time for us. Three Kingdomes awakened and their Parliaments. [Page 68]Now let us joyne purses, prayers, powers, petiti­ons, practices, and great things may be done.

Lose wee this opportunity, and wee shall in all humane probabilitie, never see the like againe, because now in all Kingdomes, God hath (it seemes by their common vote) put it into their hearts to hate the whore of Babylon. Rev. 17 16. And powerfull is the generall consent and vote of the people to move forward any good worke; Rev. 19.6. their very voyce is as the sound of many waters: and how prevailing is a flood or river of wa­ter? Now wee may goe on in good with the streame; in some degree omit this opportunity, and after we must goe against the streame. Now pe [...]ltion may doe that, which after the point of the sword cannot, as it ought not. Now may be bought with words and teares, which after cannot be blood and speares.

Yea, lose we the opportunity but for a piece of our redresses, and it cannot be well with us. Have wee not a propriety in our goods? then our estates are gone. Have we not deliverance from oppressing Courts? then our persons or bodies are lost. Have wee not a right settle­ment of a right ministrie? then our soules are undone.

So that the maine point of this motive is, punctum temporis, Articulus temporis, this is the point of time, that may settle all in joynt.

4. Motive, God will cast us off, if we slight such offers and times of offers, as gracelesse; cast us off from the meanes of grace, or the [Page 69]meanes from them, and give them up to the cruelty of men. If wee be sluggish to the un­doing, if not damning of our children, wee shall lose the meanes of grace and so grace. If wee secretly prescribe (for in our hearts wee dote upon the continuance of corrupti­ons in the Church) God will prescribe openly. If wee by sluggishnesse in the forefront leade our posterity for future into captivity, wee shall goe first into captivitie.

Remember the rule; Amos 6. Our enemies love the treason against the Church, not the traytors; Re­member how they served Cranmer, after hee had recanted, they burnt him whiles hee was in a good minde to serve their turne. And note how the Prelates among themselves served the great Antiscibbatarian Prelate, when he had served their turnes, hee was much cast off by them, as I gathered from one his of owne ser­vants; haply, because he held not Transub­stantiation too. Fides non est servanda cum Hae­reticis. 'Tis burning, not turning that they aime at in eminent professors.

See the summe of this Motive: If we make God cast us off, wee lose his Grace, and all favour of men. It is not Religion onely, but our lives also, that wee shall lose; No merci­lesse ruine like to that which ariseth out of contrariety of Religion.

5. Liberty-losers saith the Doct. are men of unworthy, unready spirits. Shall we be unready [Page 72]for our owne good? Not rightly informed in judgement; not ready in affections to practise up­on opportunities? Not ready in affections, as not sensible of the misery of spirituall bondage? Not ready in judgement, as not enlightened touching the excellency of Christs reformati­on of his Church? unprepared in prayers, fa­stings, &c? Yea, unfit in prayer, and unfit in person? For God must prepare the heart, as well as to receive the thing petitioned for; as to make the prayer. Ps. 10.17. There were some fitted in prayer, as we may say, but not fitted in per­son, Isa. 58.3.4. Forget not this, that refor­mation goes on when the heart is prepared, especially in publique persons: 2 Chron. 27.6. So in Jothams time; 2 Chron. 29.36. so in Hezechiahs time.

6. Who preferre, Who are they? Peasants for the most; Their stocke was dissembling, pro­jecting Polititians, Deputies, Judges in Moab, men of the Lye. And the stalke, the men them­selves, Mr. Dike in a Sermon on 1 Ioh. 5. Planters, Hedgers, &c. One in a Ser­mon called them Hedge-rogues. And sure un­der such termes doth God set forth such Pea­sants spirits, despising spiritualls, Job 30.7. They bray under the bushes, and under the nets, they gather together, Zeph. 2.9. Moab shall be as So­dome. how is that? The breeding of nettles and salt pits. For Sodome despised Lots Ministery, and became a desolation, Luke 14.23. Goe yee into the high wayes and hedges; the Gentiles, yet spiritu­ally in bondage are supposed to lye under hed­ges, as it were, that is, men despicable.

And observe all along the course of times, men base or meane in the stock, being suddenly advanced become in their spirits (and that is worst of all) most base and unworthy in the stalke; they prove Daubers with untempered mor­ter, Ezech. 13.10. Planters, but envious ones, sow­ing Tares, Matth. 13.25. Hedgers, but not to hedge in, as Hos 2. but hedge out the Church; such as throw thornes into the Churches way. So that she had need be fenced with shooes, as the Apostle speakes; yea, iron, as the Prophet speakes. Ephes. 6. Re­member for a president, Cardinall Woolsey, and many since that, ejusdem farinae, of the same branne.

Observe whether the Motive drives; that to be base in spirit, accuseth of basenesse in stocke: or if not in stocke, yet in stalke, which shall be a stocke to a future breed, [...], And oft times God casteth blemishes of nature upon men notoriously peccant. One observed, that in his time all Arminians had a blemish in one of their eyes. Another observed, that one turning with the times, beginning to bow towards Altars, never went upright more. Ca­vendum est ab eo quem naturae notavit, say the Na­turalists, Men in common experience, are mar­ked for exceeding good, or extreme bad.

7. Mot. preferre a sordid condition; in body to be Potters; in state to be in comparison poore; in freedome of person liable to Babylonish Em­pire and taxes; in life liable to be pressed to the Heathen Kings warres, to fight for Babylon; yea, [Page 72]and, perhaps, against Israel, this is a type of us of our times; in crying up the corrupt per­sons and things of the times: Babylon is a type of Rome, Romes Religion is partly Heathenish: So Morisinus in a Treatise. Romes slaverie as bad or worse then Babylon; Rev. 1 [...]. they are neerer to us, even partly amongst us. If ever wee be in­slaved, it is to Rome; wee have felt it oft and oft in former ages. And when cast off the yoke once or twice, still they indeavour to cast it on, like Vulcans net, invisible; or like the great Turkes golden fetters. If wee fall into slavery to them, our bodies must be inslaved, we must have their marke in the hand, as well as in the forehead; we must worke for them, as well as dispute; our estates must be subject to them: See in Histories what pollings the Pope exercised upon all mens purses. B. Bonner said, that the Pope had more out of England then the crowne; our soules must be subject: For the Pope deales in soules; wee must believe as they believe to our perdition.

See then, preferre, speake for the corruptions of the times, and it is a stirrup for Antichrist, to get up on our backs, and ride us for Asses.

8. And last Motive is, that if wee refuse, wee refuse a God-given liberty.

1. Spirituall liberty, Gospel liberty, more freely to doe good, Iob. 24. [...]. Psalmes 119.68. makes us like God, the freest agent, and the fullest of doing of good; when a man is a slave, or but a servant, hee cannot doe good, what, where, and when he would: So spi­ritually, when subject to humane inventions and [Page 73]ceremonious nets of men; but when the Sunne hath made us free, like Christ wee are free in­deed, to goe about doing all good, at all conve­nient times. 1 Cor. 1. penul [...].

2. It is purchased by God-Christ: for by Christ is redemption; and if every thing that is for freedome, Isa. 4.18. Luke 1. Luke 4.18. Gal. 5.12.

3. God hath given us some pledges of the par­ticular spirituall liberties hoped for in these times. It is a wise decorum, that when Bills of piety are to be signed, bills of profit should be sealed. An Act for subsidies is subsidiary, to put forward a Bill for sanctity: The Act of pol-mo­ney, to the acts to push downe oppressing Courts; but the maine Bill for the Churches libertie is yet behinde; if that come last and alone, that it may not be lost, we must joyne with it subsidy-prayers, pole-prayers, every one must pay a pen­sion of prayer. The acts for God should be ac­companied with that which is most agreeable to God; and that is prayer. Niniveh in their di­stresse paid by pole, I meane, prayed by pole for their deliverance; men; women and chil­dren, and beasts after their kinde, cried out for deliverance, much more should this be done in a Christian Kingdome.

2. meanes

• Remove,
• Move.

Remove those things that hinder these Potters.

Move those things that may helpe you.

Remove: 1. They might thinke, that it was but arbitrary whether they returned, not neces­sary. [Page 74]Know wee, it is an injunction, not a per­mission to sue out our liberty, Gal. 5.1.

2. Long continuance of their travell in an heathenish land did much marre them: So tra­velling into Italy and Popish Countries doe much marre our Gentry from doing the Church that service in suing out her liberty. Pity there­fore but there were a Statute against such tra­vels; however there is a Divine statute, Come out from among them, [...] doth not imply goe in a­mong them that are uncleane. Men of place must forget to alledge how much worse other places, and see how much worse wee be then the rule.

3. They loved the King of Babylon, yet did not love the man, because an heathen. In Iudea they had just cause to love the King and the man both, because religious: Let men beware of that Alexander the King said to his attendants: many of you, saith he, love Alexander, but doe not love the King. Men that will reforme, must love as well him the Christian, as him the King. The man as well as the Magistrate, must seeke the good as well as the greatnesse of the higher Peers and powers. If reformers admire onely greatnesse, they will only comply to please men. But, if as Christians they love their King and Country as Christians, they will petition and practise for such a reformation as may please God, and bring inward joy and outward glory to King and kingdome; they will so Christian-like speake to a Christian King, that Agnoscat sen­tiat (que) [Page 75]sibi non principi dici, Plin. 2. Pa [...]. ad Trajan. That they wish him well, and not flatter greatnesse.

4. They did not reckon time as those that went up did, Dan. 9.2. let Daniel reckon for us too. cap. 12.11. The abomination was in Julians time, 360. then Julian would set up the Temple againe in despight of the Christians, Bright. Sym. G. and with­all set up the Jewish Religion.

To this time of 360. adde 1290. and there is made just 1650. And it is 1641. already, yea, drawing 1642. Now therefore in all probabi­lity is the high time for the worke to be on foot for all Christendome, and I hope Ireland will be the last publike resistance against refor­mation.

5. They did not deeme this the onely oppor­tunity; this is ours onely, A Parliament like to continue, The Irish tugging for a blood-shedding Religion; therefore wee for a blood-saving Religion, but not in their way: wee by petition and Parliament, not by sword and re­bellion. The dumbe daughter of Cresus could speake when one was about to kill her father, saying, Will yee kill Cresus? Who would not speake for the Church, and against Popery, when it is about to kill our mother, the Church? Postest occasio calva, The Church, I am sure will be bald, if wee catch not hold on Christ, who waits our reformation till his locks be wet, yea, with blood and teares of his Saints, And God will wound the hairy scalpe of him that goes on in his iniquity to hinder the Churches returning to [Page 76]liberty, Psal. 68.21. compared with verse 22. Now, the King and all Israel is met to bring in the Arke, therefore let the Priest and people goe on with supplications and acclamations.

2. Move on those indeavours, and put on those persons that will best advantage the cause.

1. Let every man as he is set in the orbe of the Church, do that which is in his power. The stars (though of severall magnitudes) fought in or­der against Sisera, the enemy of the Church: the sonne of Themistocles perswaded his mo­ther, [...]. 5. the mother perswaded the father, and the father ruled the City: the Prophet spake to the Queene, the Queene to the King, and so Adonijahs disobedience was suppressed; [...]. Mor­cai speaks to Hester the Queen, Hester to the King Ahashuerus, and so conspiracies were preven­ted. Every man must improve that, or so ma­ny talents of power, Mat. 25. prayer and purse, that God hath put into his hands, in a regular way to put forward the Churches reformation, till it come to perfection.

2. Consider what are leading Cases & Causes. And every one in his order, and to his power regularly to put on such. Nehemiah and Ezra first built the walls, secondly, oppose Sanballat and Tobiah: thirdly, built the Temple, and set up it's services. Regular reformation first sets the State or Common-wealth, the walls of the Church in good repaire; secondly, opposeth those that conspire against the Church and her [Page 77]Christian Sabbaths. Removes the men that have got into their hands the Monopolies of the Churches misery; such being removed, the misery they bring is removed: when the bo­dies of trees fall, the sprigs fall and breake: thirdly, sets up the pure worship of Christ for matter and forme; Christs Doctrine and Disci­pline, which set up, beare all manner of good fruit.

3. Meanes: Of Causes or Cases of an equall consequence, put on that which will first goe; the good workeman drives that naile that will first goe; till hee hath well fastened his worke: so spiritually, E [...]za 9.8. * when an Architect hath set up divers bayes of building; E [...]c 12.1 [...]. or severall posts and beames; there falls out divers little roomes for cupboards or closets, or, &c. that could not be so well foreseene. In mechanick arts oft times one piece occasioneth another; be alwayes do­ing, building of the Church, according as God hath made you Besaleels, or Aholiabs, or Moseses, and Aarons, or, &c. And after a while you shall see your way better to goe on; and at last God will give you an eternall habitation in the hea­vens: and even so be it to all that love Sion, Amen.