The Peasants Price of Spiritual Liberty, Sermon

The Peasants Price of Spiritual Liberty · Sermon

THE PEASANTS PRICE OF SPIRITVALL LIBERTY. VVherein is repreſented the Complexion of the Times, and Conſiderations to Cure it. In three Sermons.

By Nathaniel Homes, D.D.

LONDON, Printed by R. O. and G. D. for Benjamin Allen in Popeſhead Alley, 1642.

THE PEASANTS PRICE Of Spirituall LIBERTY.

1 Chron. 4. Verſ. 21.22.23.

I begin ſo high as the 21. verſe, and take in all three Verſes, becauſe they make up one diſtinct compleat Table of the Genealogie of Shelah, the third Sonne of Iudah, Gen. 38. And in ſome Greek copies the 4. chap. begins at verſ. 21.Gen 3821. The Sons of Shelah, the ſonne of Iudah, were Er, the Father of Lecah, and Laadah the Father of Mareſha, and the families of the houſe of them that wrought fine linnen, of the houſe of Aſhbea.

22. And Iokim, and the men of Chozebah, and loaſh, and Saraph, who had dominion in Moab, and Iaſhubi-Lehem. And theſe are antient things.

23. Theſe were the Potters, and thoſe that dwelt among Plants and Hedges. There they dwelt with the King for his worke.

THeſe Books of Chronicles, are in the Hebrew calle… foreign 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 foreign, p. 2i. e. Books of things omitted. For Chron. goes as low in repetition as as 1 Sam 27. compare 1 Chron. 12.1 Sam 271 Chr 12Becauſe 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 p. 3father 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, foreign 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. 1or of lying, or deceipt, or deceiving. And this is expreſt in a Chaldean dialect:For foreign 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 foreign is …haldaiſed in being written foreign 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 foreign 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 p. 4be 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 foreign 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. foreign 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.Matt 1:17 after the ſeventy yeeres captivity were ended.

p. 5And 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.1 Chr 9:1Neh 7:6Ezra 2:1as 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 p. 6building 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 onelyonly ſuch as had**foreign They ruled in Moab, prorage. to Iun. Therfore the Septuagint read it only foreign. 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 1:1 Ruth the Moabitiſh, p. 7Ruth Chap. 1. For Jaſhubi. Lehem **The Heb…l… foreign which words with a ſmall … …a lectiene (putting foreign for foreign) common in Heb Bib. may be rendred foreign And the Heb Bi. magn. with the Major. writ, with (o) over it, as a note of a defective writing, that foreign was put for foreign And Rab. Shol. Iarch. puts foreign in the middle, as of the root, foreign REVERTERE. foreign by a Chaldean tang, or dialect of ſhort ſpeaking, for foreign 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, foreign. So old Lat Some read them, Habitatores Lechem. Pagn. As if Iaſhub: were of foreign. Arias. So that learned pious Italian proteſtant Commentator Bruccioli Et gli. Habitatori di lehem.Luke 16with 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(a)(a)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, [b)[b)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, foreign. 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.1 John 5:21an 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 p. 8Ezra (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 onelyonly 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 p. 9in 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. foreign. Benoni Pag. Habitantes. So the Septuagint, and without a conjunction foreign. 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 p. 10this 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.(a)(a)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(b)(b)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.

p. 11Secondly 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:

Qui neſcit diſsimulare, neſcit vivere.

He that cannot lye, cannot live.

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:

p. 121. 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. foreign (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 p. 13word; 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. foreign and alſo foreignThey 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 p. 14had 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:

Etgenus, & proavos, & quae nonfecimus ipſi,

Vix ea noſtro voco—

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 p. 15before 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 foreign time, or occaſion, and foreign 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 p. 16live 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(a)(a)Heb. 3.6 7.Heb 3:6; and therefore in all to heare his voyce(b)(b)Heb. 5. v. 2.Heb 5:2 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.Exod 31:1 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 p. 17King 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 themand 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.foreign.

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.Titus 1:12Col 2and 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 p. 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?

p. 19R. 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. 3.8.2 Tim 3:8and 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 p. 20the 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.Eph 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, p. 21like 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….—Rev 11:8

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.(b)(b)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 p. 22like a Butcher, in his mouth, whiles hee dragged another to the pit.**Book of Martyrs.

2. Object. It ſeemes not to ſtand with Gods merciemercy, 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.2 Chr 36:16 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 merciemercy, 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.Gen 49:14Gen 49:15 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 p. 23the 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 onelyonly 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 foreign In ulciſ endo foreign ultiones foreign which laſt word to reader In Iſrael, were to ſpeak as if the revenge had bin wrought upon Iſrael: Therfore foreign 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. foreign 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.Gen 49, to heare the bleatings of the flockes? And therefore it is againe repeated, For the diviſions of Reuben there were great ſearchings of heart. p. 24He 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. foreign 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,(1)(1)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.Exod 2:11Exod 2:12Exod 2:13 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 p. 25let 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.Exod 5:21Exod 14:12

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….Exod 14:11Exod 14:1 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.Exod 16:1Exod 16:2Exod 16:3Exod 16:4Would 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.Exod 17:1Exod 17:2Exod 17:3there 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 p. 26of 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.Num 14:1Num 14:2Num 14:3Num 14:4 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 **foreign that is according to the firſt and proper ſign…. of foreign 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.Gen 46:34Exod 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 p. 27ſtile 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.Num 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.Ps 95Acts 7by 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, 34.2 Kgs 23:32 Kgs 23:322 Kgs 23:332 Kgs 23:34and 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.Matt 15the madneſſe of the Phariſees and Iewes upon their dirty ceremonies againſt Chriſt,Mar. 26.61. Acts 7. Acts 21. Acts 19. Acts 14.Acts 7Acts 21Acts 19Acts 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.Rev 17:12Rev 17:13Rev 17:14Rev 18:11Rev 18:12 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. p. 28Therefore 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.Matt 27:6John 6 ſo much extolled by the morall Philoſopher, Math. 15.Matt 15if but civill; they will not indure the light of his glorious Doctrine touching the annulling of Moſes & the Temple-ceremonies? p. 29If he did but in ſound of words,Math. 23.Matt 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.Acts 6but the Doctrine of the liberty of the Goſpell, in oppoſition to Moſaicall ceremonies?Acts 7.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. 4.8.1 Tim 4:8as formerly the Coloſſians into luſt not, touch not, handle not; Coloſſ. 2.Col 2and 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, p. 30eſpecially 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 p. 31veſſells. 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 p. 32the 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.…, ….Gal 5yet theſe vaſſals will not go out free. God bitterly threatens unthankfulneſſe;Prov. 17.1….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 p. 33perſon, 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.Matt 7:2If man will riſe by ſteps in ſinne, God will riſe by ſteps in his judgements.Pſ. 18.26.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 p. 34of 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.Exod 2I 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.

p. 351. Will men imbrace Idols (and an Idol is any medium cultus, This I have proved in that ſermon 2 Pet. 3.2 Pet 3any 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….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.Hos 8:11becauſe 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 p. 36thing (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 onelyonly 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.

p. 374. 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 p. 38enough, 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.

p. 39So 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, p. 40even 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 p. 41Judea, 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.Acts 23:29 matters of Religion to the moſt learned worldly minded man, are but newalties and ſtrange things:Acts 17.19.20.Acts 17:19Acts 17:20 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.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 p. 42that 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 p. 43truth; 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 p. 44be, lookes more at ſmall things then at great things; he lookes at earthly things in generall above ſpirituall;Matthew 22.Matt 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. 2.1 Cor 2 he is, foreign, 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.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 onelyonly for his owne cabinet: a ſtone in an Arch muſt needs fall if left alone, p. 45whiles 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 p. 46men 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 p. 47of 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 p. 48the 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 p. 49the time to build the houſe of the Lord was not yet come, whiles they deferred,Hag. 1 1. comp. chap. 2.15 18.Hag 1:1 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.Ps 85 and how irrecoverably undone was Hieruſalem for not knowing her day, even that her day? Luk. 19.4….Luke 19:4The 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 onelyonly 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 p. 48duplicate page p. 49duplicate page p. 50theſe, he may be made for ever, ſo Pſa. 27.8. Cant 5. Acts 16.14.Math. 13.15.Matt 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.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….33.1 Kgs 2:33 Godly men of that temper, p. 51of 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. 6.12.1 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.Prov 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.Matt 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.Acts 13:36as good men are wont. In all ſuch things hee is an Epimetheus, a Poſt-maſter, an after wit:Pro. 5.11.Prov 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.Prov 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 p. 52is as a waiter at Betheſda. And for the Church; how doth he like Moſes, Pſal. 85.8.Ps 85:8ſtand 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.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.Gen 11:9and 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 5.1 Thess 5 till ſudden deſtruction be ready to come upon them: As the Philoſophers ſay, p. 53that 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.Judg 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. p. 54And 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. 5.10.1 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. 26.1 Cor 5:26 The poore, ſaith our Saviour, are foreign Goſpelliſed, not p. 55onelyonly 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.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 p. 54duplicate page p. 55duplicate page p. 56thinke 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, p. 57Virgins in outward ſhew, though fooliſh inwardly; therefore 1. foreign, they ſlumbered. 2. foreign, 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. 2.14.2 Pet 2:14What 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 9:25Luke 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 p. 58no ſatisfaction.Iames 2.10.Jas 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.Ps 66:18 He cries out of ſecret evill thoughts, …e 19.of concupiſcence, a wound with an awle,Rom. 7.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.Deut 32:15was 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; p. 59and to flie into the Wilderneſſe, Revel. 12.Rev 12ſhee was clothed with the Sunne; when clothed with Scarled,Revel 17.Rev 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, p. 60from 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 p. 61be 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 onelyonly, 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.2 Sam 23:1 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 p. 64it, 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 p. 65liberty; 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…Jer 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 p. 60duplicate page p. 61duplicate page p. 64duplicate page p. 65duplicate page p. 64duplicate page p. 65duplicate page p. 66members 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.Matt 12:25an 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 p. 65of 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 p. 86beene 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 p. 69have 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. p. 68Now 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.Rev 17:16 And powerfull is the generall conſent and vote of the people to move forward any good worke;Rev. 19.6.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 p. 69meanes 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.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 onelyonly, but our lives alſo, that wee ſhall loſe; No mercileſſe ruine like to that which ariſeth out of contrariety of Religion.

Tantum Religio potuit ſuadere molorum.

5. Liberty-loſers ſaith the Doct. are men of unworthy, unready ſpirits. Shall we be unready p. 72for 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.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. 27.6.2 Chr 27:6 So in Jothams time;2 Chron. 29.36.2 Chr 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. 5.1 John 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.

p. 73And 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.Eph 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, foreign, 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, p. 72and, 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….Rev 1they 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.Job 24Ps 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 p. 73ceremonious 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….1 Cor 1

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. p. 74Know 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 onelyonly 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 p. 75ſibi 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 onelyonly opportunity; this is ours onelyonly, 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 p. 76liberty, 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.Matt 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 p. 77Chriſtian 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.

FINIS.

End of the text · Nathanael Homes, The Peasants Price of Spiritual Liberty (1642)