THE PEASANT'S PRICE OF SPIRITVALL LIBERTY. Wherein 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 PEASANT'S PRICE Of Spiritual 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 complete Table of the Genealogy of Shelah, the third Son of judah, Gen. 38. And in some Greek copies the 4. chap. gins at vers. 21.  21. The Sons of Shelah, the son of judah, were Er, the Father of Lecah, and Laadah the Father of Maresha, and the families of the house of them that wrought fine linen, of the house of Ashbea.  
22. And jokim, and the men of Chozebah, and loash, and Saraph, who had dominion in Moab, and jashubi-lehem. And these are ancient things.  
23. These were the Potters, and those that dwelled among Plants and Hedges. There they dwelled with the King for his work.  
THese Books of Chronicles, are in the Hebrew calle● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books of days, i. e. of times, because they more exactly set down the times of the reigns of the Kings of Israel and Judah, 
Answerable 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Books of things omitted. 
For Chron. goes as low in repetition as as 1 Sam 27. compare 1 Chron. 12.  Because what the Holy Ghost of purpose passed over in the Books of Samuel & Kings, it reserved & posted over as more proper and pertinent to the Books of Chronicles 
* Of whi●h Books of Chronicles, that long since perished, these Books of Chronicles out of whi●h I take this Text are a divine, authentic epitome. Pellic. A●sted.  And among the things omitted in Samuel and Kings, these Genealogies are here inserted, as the foundation of all complete history.  
The order of these Genealogies runs up to the head, gins 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 Patriarches, borne of jacob; and by the 21. verse of this Chapter, it is run down as low as the third son of Judah: namely, Shelah.  
And the sons of Shelah, the son of Judah, were Er, the Father of, etc.  
To tell you what is in my Text, before I open it, were to bid you look into a box of Jewels, whiles I hold down the cover.  
Give me leave for the opening of it, to go my own way (as God dispenseth to his Ministers several gifts, all for edification) that I may satisfy myself 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, than the Comma ['] For it is in the Hebrew [] Athnach, which answers to our English [:] Colon, which pointing (if observed in our English) would more explain the true reading, thus: That as Shelah was the son of judah; so the sons of Shelah were first Er, the father of Lecah: secondly, Laadah the father of Maresha. And thirdly, the family of the house of Ashbea, that wrought fine linen; 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 seem.  
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 Linen Cloth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 byssini operis.  that the families of the house of Ashbea are said to work or to have wrought fine linen, i. e. made linen cloth. They were Clothworkers or makers of linen cloth, not workers in linen cloth; as may be said of Seamsters or Embroiderers. Thirdly, the men of Chozeba may be rendered: The men of a  
* So Pelican. So old Lát. Viri mendacii. 1  or of lying, or deceit, or deceiving. And this is expressed in a Chaldean dialect: 
For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a , deceit, etc.  and although here it be admitted, that Chozeba be a proper name; yet questionless some  in words, 
Note that herein the text soundeth of Babylon. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ●haldaised in being written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or in works; some telling, or (as Rev. 22.15.) making a  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 we are to understand in the Text, Hedges, or Walls; and consequently, whether Hedgers or Maisons: For their dwelling, viz. among plants, etc. notes their occupation, as we shall touch more in the laying open of the parts of the Text. The question is occasioned, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a fence, whether of an Hedge or a Wall; especially a wall of mere stone without mortar.  
Our resolution is, that no doubt, Hedgers must be employed in the Text, because they had fences about their plants; and it is not likely they were all of stone walls; yea, to make quickset hedges, is a part of planting, and very probably here supposed, else how should the King have so much employment for so many, for so many years? But for the particular word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in express terms, it is more like that this Gederah is to be rendered wall, and so signifies the men were Maisons. Thus Rabbi Solomon jarchi 
* On the text on the word ●edaran, a fence; or as was he erendred, hedges. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Fence they were Architects, or Masons, or makers of Wall, namely of Stone wall, for the business of the King.  absolutely affirms, a man in a point of this nature to be regarded, it being touching the acception of a word of their own natural language, i. e the Hebrew.  
2. The Holy Ghost necessitateth me to touch upon the Rhetoric of the Text; or else I cannot make you understand the Text: as after the shuts of a window of an house are taken down, things in the house are discerned, by their colours. The main thing in this way to be noted, is a Rhetorical prolepsis, pre-occupation or anticipation; whereby the Holy Ghost speaks of that now, which long after was done in order of time. For the jews here genealogized were not in captivity, till the last Chapter of the 2. of Chron. yet here is mention of certain that carried in Babylon, after they had freedom granted to return, namely, these Potters, etc. This way of setting down things we call anticipation, or prevention. That these generations now set down before the stories of King David (who was fourteen generations before the captivity) are noted to stay in the place of that Babylonish captivity, 
Math 1.17.  after the seventy year's captivity were ended.  
And this anticipation is manifest, 1. By considering who is deemed to be the Penman of this Book of Chronicles, viz. Ezra, 
So Vatablus Pellicanus, Innius. in Tit. prior●● libr. Chronicorum. And so the Hebrews themselves. who do therefore 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 principal 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 reckoning of their genealogies let the learned remember the Hebr. Accents, 1 Chron. chap. 9 v. 1. comparing Nehem. 7.6 Ezra 2.1. whereupon Innius ●e●ds thus. Et om●e● guidem Israeli●ae ve●●nsits sunt, uteree s●ript: sunt in lib●oregum Israeli●. I chud●● vero ut cum deportati sunt in Babilomam propter praevari cat●●nem.  as he goes: and this anticipation is common in all Histories, both Divine and Humane, to the end that things may be dispatched at once as they go, and prevent needless repetition.  
Lastly, for the Theological 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 kingdoms of the earth hath the Lord God of Heaven given me, 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 go up.  
The wards filled in this golden Key, that nothing may let or hinder the unlocking of their liberty, are described, Ezra 6.8.9, etc. Moreover (saith the King of Babylon) I make a decree, what ye shall do to the Elders of the Jews, for the building of this house of God; that of the King's goods even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered; and that which they have need of, both young Bullocks and Rams, and Lambs for the  offerings of the God of Heaven, Wheat, Salt, Wine, and Oil, according to the appointment of the Priests which are at Jerusalem, let it be given them, day by day, without fail. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the King, and of his sons. 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 jerusalem. I Darius have made a decree, let it be done. Notwithstanding this Key, and these wards, yet the bolt on these men's hearts in the Text, their sordid obstinate spirit will not turn, they will not return, 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 stock were only such as had 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They ruled in Moab, prorage. to jun. Therefore the Septuagint read it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  some under-rule, and inferior 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 coming into judea be (by the mother's side at least) Moabites; having their first descent and original from 
* Ruth 1. v. 1. compare v. 6.  Ruth the Moabitish, Ruth Chap. 1. For Jashubi. Lehem 
* The Heb●●l● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words with a small 〈◊〉 ●a lectiene (putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) common in Heb Bib. may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Heb Bi. magn. with the Major. writ, with (o) over it, as a note of a defective writing, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Rab. school. jarch. puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle, as of the root, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 REVERTERE. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Chaldean tang, or dialect of short speaking, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in the Gospel, according to the Syria k which is in a manner Chalde) Lazar for Eleazar Luk 16. Or the name Lechem, barely without the addition of Beth, i. e. the house of Lechem. For this reading, See Pellic. & Bib. Graec. Complut. which render thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So old Lat Some read them, Habitatores Lechem. Pagn. As if jashub: were of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arias. So that learned pious Italian protestant Commentator Bruccioli Et gli. Habitatori di lehem.  with very little change, even of one letter, and with no violence to the Text may be rendered, They that returned from Moab to Lehem. i e. Bethlehem. And so long had these contemners of liberty settled in Babylon, that all their former condition, more or less, better or worse, either by their linsey woolsey habitation in Moab, or by their linen web in the house of Ashbea, is worn out, through the antiquity of their last and worst condition. These are (saith the Text) ancient things. Their linen cloth weaving or working is now become to be in the memory of man as old rotten rags. Their Moabitish honour is become obsolet. So many, many years since, have they made mortar, twirled the Potter's wheel 
(a) As the men of China. The next generation only living to see the pots made by the former. ; sown Cucumbers, hedged and ditched: so that now all former civil indifferent condition is drowned and buried in dirt, and dunghilgardens; and that for the King's work there, i. e. The King of Babylon, 
[b) jun. in vers. 22. in vers. 23. in Tabul 4. Dyke in a Sermon on 1 joh. 5.21. The 72. Greek Translators also thus understood the Text in all probability. And they were learned jews. For thus they translate. The●e they abode, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. They not lonely abode there, but were comforted there, or established there in their work, which had been no wonder of judea, but spoken as a remarkable passage, must be meant of Babylon.  an Heathen King, that heathen King that had captivated them, and he that had done it once before to the ten Tribes, That Heathen King of Babylon they serve in'very mean employments. To aver this interpretation, beside that which hath been already touched, that Ezra (one of the returned captives from Babylon) is the Penman: That the Text hath in it touches of the Chaldean Dialect, where they were captivated; and that the Genealogies are reckoned up in relation to their captivity: I say, beside those things, much more (if meet for a Sermon) might be said. But to say in a word what we shall say.  
1. This abode there with the King for his work 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 years after, yea, many generations after, they were carried (not went of themselves, much less returned) unto Babylon.  
2. This abode there with the King for his work, cannot be meant of judea, with King David, as the Geneva notes express. For then the Holy Ghost would not have closed at Jashubi-Lechem, that those aforesaid things only were ancient things: but would have first taken in this note of their Potter-trade, etc. and then have concluded; these are ancient things. For King David's time, in comparison of their return from captivity was ancient, viz. threescore and ten years above fourteen generations and upwards: so that any man may easily perceive that the Holy Ghost puts a clear Antithesis, or flat opposition of distinction between these two. First, the sons of Selah wrought fine linen, and had some rule in Moab, and after returned to Lechem. And these are ancient things. But their being Potters, etc. these in comparison of those, are modern and late, especially their continuing in that condition to this day.  
Therefore these words, There they abode with the King for his work, must be meant of the King of Babylon, in Babylon. To which purpose, contemn not the observation of the Tense or Time the Holy Ghost useth in expressing their habitation or dwelling. viz First, the Present Tense, or Time 
* Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Benoni Pag. Habitantes. So the Septuagint, and without a conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So jun. and without an & Istisunt figuli illi, desidentes ad etc. So old Lat. Hi sunt figuli habitantes. So Vatabl. Isti sunt figuli illi habitantes. . There they do dwell: as if he should say, there they do now dwell to this day. And then after the past time; there they have dwelled. i e. A long time they have dwelled, where they now dwell. And surely it had been a strange thing for an Historian to tell us of that which was necessarily to be supposed. That anciently in King David's time these dwelled there, i. e. in Judea with King David for his work: why, where should they dwell else, whiles in his work? Nor can it be likely, but that men of other tribes might be King David's Potters (if David had any) and would have been as soon mentioned, as those of the same royal Tribe, of which King David himself was; if the story of David's time had been here intended (mentioned not where else.) Lastly, josephus 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 return.  
Thus you see I build upon Reason, not upon bare Authority of learned men's judgements (which is not my way) Not that I am alone in this sense of my Text. I have before noted, that the Septuagint. junius, and Mr. I. Dyke so take this Text, and so do divers others; and that not only in their translations in the languages of the Schools, but also in the languages of Nations. 
(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) Di moratory quivi apresso de●re per far●●l lavero di esso. Secondo alcum in Babilonia done eferci●avano quest a●t●, seize curarsi di ●●●nare all lore parss.  Deodat in his Italian Bible, there they abode, etc. That is, (saith he) according to some, They abode in Babylon, where they exercised those trades without any care to return to their own Country.  
And thus all Shelah his posterity was metamorphosed into dirt; from the Loom they sell into the Loam; from their Moabitish honour, they fall into Babylonish mire.  
In the words thus opened, 

Observe 1. The Matter.  
Observe 2. The Form.    
The Matter is the men mentioned.  
The Form is the phrase and scope of the Pen mentioning.  
The Matter contains, 

1. The generation.  
2. The degeneration.   Of the sons of Shelah, the son of judah.  
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 Clothworkers, or Weavers of Linen.  
Secondly Deputies, Deputy Governors, or judges, or some such inferior 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 help 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 , probably appliable to all; sure enough men of mechanic Art, Handicraftsmen, have in their callings many temptations to Ly. And lying and poverty are ofttimes companions, Prov. 30. And lying is a principal piece of a carnal Politician; his Maxim being that:  
Qui nescit dissimulare, nescit vivere.  
He that cannot lie, cannot live.  
Or, if we take the place as a proper name, not as a common term, yet still the place is rather a meanness than a mainnesse of commendation; so that if we do not call them the men of the , 
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 mean a place was this Le, or Chozeba, that it is never more mentioned in the Scripture that I can find.  
2. Degeneration, They in succceding ages much degenerate from that their ancestors were; of which you heard but just now; and fall down to a very mean condition, from cloth to the clay, from ruling to reeling, or turning the Potter's wheel.  
Distinctly their degenerating is set forth: 

1. By their practice.  
2. By their place.  
3. By their project.  
4. By the prorogation of all:    
Practice or Calling.  


For the places of them habitation intimates their employment. So Rab. S jarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (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 fashioner's of some or clay for the business of the King. And also belonging to the sordid or drudgery employment of the King, and the Princes. Those dwellers among plants, were those that were employed in the plantations of the King.  1. Dirty Potters.  
2. Dunghill Planters.  
3. Dusty waller's.   
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 always to Heathen Kingdoms; if to a heathen Kingdom, not to the work, or to any relation to, or dependence 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 baseness of spirit; and that with all aggravations, choosing and preferring rather to be the King of Babylon's dirty day-laborers, then to enjoy their civil liberty of body and state; and their spiritual liberty of ordinances of soul: Neither longing after their native soil, nor listening after their spiritual Temple; nor hoaning after their kindred and nation in the flesh, nor harkening after the Priests and Prophets endued with the spirit. In a word; nor the good of judeah, nor the bad of Babylon can make them desire a change of condition, though to the better.  
3. Project.  
All these mean employments in this mean place, are by them projected and chosen;  

Voluntarily,  
Sordidly.   
1. Voluntarily; this is strongly touched in the word dwell: for, though for seventy years they were carried away captive: so 2 Chron. 36. and seventy year's captivity were to be fulfilled (as jerem. and Dan. prophesied) yet now they are inhabitants, and there they dwell. 
For both these n●ed of these potters etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They took houses, leases, or purchased: they might, and should (but would not) go up; they accepted not of liberty.  
2. Sordidly, The best of the project could be but for work; and a mean work too, neither handsome nor wholesome. To tread clay, dwell in poor Cottages; see what ropes of sand, what cords of grass draw carnal men from salvation, both of body and soul. Was there no work in judeah to be had, that might entice them thither?  
4. The Prorogation, the time they had thus degenerated; had used these poor plots and means for a maintenance, set forth in three degrees.  

1. Dwelling, which is more than sojourning.  
2. Dwelled with the King; therefore more than seventy years there: for seventy years they had been captivated there.  
3. These are ancient things: they so long had degenerated, and used these mean employments, that all things preceding these employments are very ancient and obsolet, so as not to be mentioned scarcely.   
So that this custom of their sordid employment prescribed against imitation of any better things imitable in their ancestors.  
Thus of the Matter of the Text.  
Next of the Form or Manner, used by the Penman. Ezra, out of all doubt (with all modesty to dive into the scope) sets down 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 behalf that had so embased themselves: As a natural man in his natural Dialect or Phrase of speech would say: 
Etgenus, & proavos, & quae nonfecimus ipsi,  
Vix ea nostro voco—   
2. Because Ezra tells every circumstance of their baseness 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 work, 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 graceless men of such unworthy spirits, who prescribe antiquity to prefer a sordid condition before a God-given liberty.  
The illation or deduction of this point is evident: For it contains, or is made up of all the limbs, joints 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 go 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 God's gift by proclamation, and contains two liberties: first, Personal; of body, state and condition: secondly, Spiritual, of soul and worship. See Ezra, 
Chap 1, v, 1, 2, 3.  the King proclaims not only liberty for them to go up from Babylon, but also to build God's house at jerusalem.  
All these put together, are a right platform of Christians purchased liberty, viz. The partition wall is down; all are subjects to Christ's Kingdom; all brethren; no longer slaves, so much as civilly. And Ecclesiastically; all needless Ceremonies 
* Some derive the word Ceremony, à Ce●tibis ●s a people of Hetrutia that carefully observed the Heathenish Superstitions of the vestal Nuns belonging to Vesta, when Heathen Rome was taken of the Galli. To whom I thus fare assent, that Abundance of the Ceremonies now in use in Christendom, are Heathenish in their form, and also in their original; 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 jewish Ceremonies intimated a want or absence of the Antitype, as not yet come in the flesh: But I think not unfitly are they derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time, or occasion, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide. Because they were to endure, the best of them at most but for a time.  superstitions and humane inventions are put dawn. And so Christians are no longer subject to those rudiments of the world, of which Saint Paul speaks, Colos. 2. longer to live in subjection to such ordinances as these, Tou●h not, taste not, handle not; after the commandments and doctrines of men, which things have a show of humility in will-worship and neglect of the body. For (saith he) ye a e complete in him, i. e in Christ, both for salvation 
* Co●● penult. , as also for matter and form of worship, doctrine and discipline 
(a) Heb. 3.6 7. ; and therefore in all to hear his voice 
(b) Heb. 5. v. 2.  lastly, spiritually sin is put down, Rom. 6 2.14.  
2. Q What is that sordid condition which some prefer in opposition to a God-given liberty?  
R. These in the Text prefer first sordidness in civil things; if they could, as yet to this day wove, or spin linen, it seems by all circumstances they would rather do 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 Kingdom then in judeah. It is an honour to a civil Art, if it works for some great personage, King or Prince, or for some great project, 
Exod. 31. v. 1. to v. 7.  some state design. But these men are fare from this; yea, fare more sordid in civil things than this; They embrace the dirt-daubing condition of Potters, etc. they subject themselves to Heathen Laws and Commands, and are among Heathen company.  
Secondly, sordidness in spiritual things; to see so much idolarty, Heathenish impiety, etc. The true worship of the true God for the general not here, no sign of a Church there: for these in the Text seem to be all for the King of Babylon's work, and they dwelled among Plants, etc.  
All these put together, are again a Platform of embased spirits in all ages; that regard not what become of Laws, Religion, Liberties etc. They are contented to grind at the mill with Samson, having their eyes put out (they must not see who hurt them) so as they may but live, and have for back and belly; if they may have their oves & boves, their flocks & herds, it's no matter to them, if the Church and State be made Asses, to to bear intolerable burdens; or as it is said in job: The Oxen were ploughing, 
The Papists make this moral. The Oxen signify the Clergy, the Asses the Laity. But by the idleness of their Clergy, the Oxen should not fitly signify them  and the Asses stood feeding by; so the worthiest in Church and State are toiled, and the dull worthless Asses oftentimes pampered and promoted; but with men of this spirit we speak of, it is nothing, if the Oxen, the most profitablest pillars of the Church and Commonwealth be yoked and drawn hard, and gaulled: Such Asses care not how Ecclesiastical and Civil liberties be yoked and hampered, so they may stand still and feed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
3. Q. How do such embased spirits prescribe and plead antiquity for their evil way, so to love a mean condition, 
'tis 1.12. & Col. 2.  and neglect their liberty?  
R. So as they do here; having time out of mind been Potters in Babylon (for so they had been above the age of a man:) a better condition of making linen, or returning to Lechem, i.e. Bethlechem is too fare out of mind to be regarded by them. It would, as it were, seem an Innovation to change from what they had been. A just pattern of later times. Men have been (a many of them) so long in love with Pope and Popery and foppery; with popishness and apishness, that to turn to a spiritual substantial divinely warranted worship, were in their opinion an Innovation. And therefore Popish spirits for all their musty, Gibeonitish dissembled old stuff, 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 custom or prescription; thus it hath been, say they, and thus long it hath been thus, in the Church. And therefore never to be altered; though it would very easily be replied: have such rags grown 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 been so old; in all likelihood they are grown 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 think that when divers years are run over, the same scantling will serve. As Commonwealths, so Churches have their infancy, youth and manhood: and so still they must be clothed and dressed up with a more perfect and spiritual Discipline. The Apostle himself alludes to this, Gal. 4.1. The heir as long as he is a child, is under Tutors and Governors. The Jewish Church was a child.  
4. Q. How doth God record such unworthy spirits as we speak of with disgrace?  
R. By writing, in holy writ, of such men, and their manners, and reckoning them up together, and casting the words into the eyes, ears and mouths 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. etc. And (saith the Text) In the time of this distress (that is, that the Edomites and Philistims oppressed Judah, and the King of Assyria, being hired to help, helped not, but distressed him) did he, that is, Ahaz, trespass yet more against the Lord. This is that King Ahaz: For he 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 help me. 
Not for honour, as Demosthen. Quam pulchrum est digite monstrati dioter hic est.  See what a pointed-at-man he is here made for disgrace. This is that King Ahaz, and to the world's end will it be read of him: So Jeroboam by his Idolatry, got him in sacred story of Kings and Chronicles an addition of title of disgrace. jeroboam the son of Nebat that made Israel to sin. Yea, sometimes it is of divine providence in a special manner, that humane stories pen the ill lives of evil men. This is clear, when as the Holy Ghost hath by way of approbation repeated such stories; as the Talmuds mentioning of Jannes and Jambres their withstanding Moses; 
2 Tim. 3.8.  and divers of the Poet's 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 graceless?  
Resol. God leaves them to themselves, that they shall be without the presence or power of the ordinances that should work grace in them: as these at the general hurry of Judah's return from Babylon (for that could not be sine strepitu, sine alique pulvere, but some notice must be taken of it) being not awakened to go up, fall asleep with more than an Endymion sleep. So there now (as Christ said to the drowsy Disciples) they may sleep on; there they may sit till their bones ache, yea, till their hearts ache, without a Temple, without a Sacrifice, without a Prophet, 
Ephes. 2.  without a Priest, and without the Congregation of Israel, and so without the pledges of Gods well pleased presence among them. So in all ages, people contented to be without a teaching Minister, when time served, and which others took, usually are left long time in that perishing condition; if ever they live to see half the like opportunity. But usually it costeth many a generation, before that place or people are relieved, especially if a general opportunity be neglected. These Potters in the Text, are still in Babylon in their generations, for aught we know, scattered with the ten Tribes, never likely to be relieved till the general calling of the Jews.  
Thus of the explication of the Doctrine; next of the vindication of it. To clear it from Objections and scruples.  
1. Object. God ceaseth now to write, therefore ceaseth now to record men's ill manners with disgrace.  
Sol. 1. Parallel, or like sinners and sins will bring them all under the same disgrace. How did England, growing cold and formal, like Laodicea, cause men to call her Laodicea. 
Brigstman on Apocal. So that john in the Revel. who suffered banishment under the Tyranny of Rome.  And Rome imitating Babylon in persecution and tyranny to be termed Babylon; imitating Sodom * in lust and lasciviousness, to be termed Sodom; 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, juvenal and Horatius so much and in such gross terms as is not meet to be mentioned: So of Rome's Idolatry 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 juvenal the Heathen Poet of Egypt's superstition thus. Sat. 15. Quu neseit Volusi● Bit●●nice, qualia demens Aegyptus portenta Colat? Crocodylon adorat pars bac●●●la pavet saturam se●pentibus Ibim. Illic Ceruleos, hic piscem fluminu, illic, Oppidatota canons venerantur.— Porrum et Cape nefa● violare et frangere morsu. O sanctas gentes, quibus ha● nascuntur in hort● Numin●.—   
2. It is Gods Divine providence that orders men's pens still, much more than Crows and Sparrows; and therefore God's providence so provides, that sometimes mere men writ of the vices of men: as Livius, Tacitus, etc. Sometimes open persecutors and enemies of all goodness, writ of their own facts to their own shame: so the Records in the offices of BB. and Chancellors and Registers in Queen Mary's days preserved for us a History to fill a Book of Martyrs, of and concerning their own tyrannical persecutions. 
(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, Christ's soror, 〈◊〉 fi●●a, ●●spen. de co●●●●. l b. 3. c. 4.  The Papists themselves writ with detestation, that in Rome a Jewish maid might not be admitted into the Stews of whoredom, unless she would be first baptised. That 80. Martyrs were put in an house by the massacrers, and fetched one by one by the Executioner to a blood pit, over which he cut their throats as Calves, he putting his bloody knife like a Butcher, in his mouth, whiles he dragged another to the pit. 
* Book of Martyrs.   
2. Object. It seems not to stand with God's mercy, to cast them off for graceless; nor with his truth to forsake them, seeing he hath sworn 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 himself in his Ordinances, then hath he left sufficient testimony of his mercy, and of his willingness that men should not perish; 
2 Chron. 36.16. For them that slight the means of Grace, there is no remedy.  so that if then men come not in by the ordinances, the Lord is discharged from all his engagements, and justice is to succeed in the place of mercy, and to proceed against the contemners of mercy.  
Thus also of the vindication: next of the probation of this point, by testimony of Scripture. First, we find in Scripture a prophecy, that this unworthy spirit should emasculate some tribes of this jewish nation. 
Gen. 49.14, 15.  That Isachar should be a strong Ass couching down between two burdens; 
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 bear, and became a servant to tribute; upon this prophecy of jacob the father of the twelve Tribes, Moses after descants, Deut. 33.18. saying, that Isachar should rejoice in his Tents, as Zabulon in his going forth, that is, Zabulon should be of an Heroic venturous spirit for seafairing; and Isachar should be of a duller domestic spirit, like a Snail always fastened in the shell; or as a Bee, sucking the honey 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 meanness of spirit prophesied only of Isachar: but,  
Secondly, it is practised also by other Tribes; others of them could couch between two burdens as well as Isachar, judges 5. 
●erse 〈◊〉. So jun. Quand● quidem sumit ultiones per Isiaclem. And to read the words otherwise, As to avenge Israel, seems to overforce the Hebr. phrase which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In ulcis endo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which last word to reader In Israel, were to speak as if the revenge had been wrought upon Israel: Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendered per, by the means, as ofttimes it is.  Praise ye the Lord for taking vengeance (that is, on the enemies) by the means of Israel, by the means of those of Israel that offered themselves willingly: for it seems all came not forth to the battle: Some indeed road forth voluntarily & valiantly, v. 9.10. And Zebulon & Napthali jeoparded their lives to death, vers. 18. But Deborahs' song expostulateth which 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 spiritual liberty, for want of a little more help; not to be regained with much help. Therefore the author of this song expostulates with Reuben, why now, after Isachar had left off couching between two burdens, and played the men, that Reuben would turn Isachar, and couch between two burdens? Why abodest thou (O Reuben) among the sheep folds 
* The Heb. word is the same, as Gen. 49. is interpreted to signify, Isachars' Burdens. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And being in the Dual. Numb. sign. two Burdens. However we sound the word; that is the sense, some worldly reasons were as poises upon the will, that they would no● come out to help. They were pressed down to sit still, by the love of ease and wealth. , to hear the bleat of the flocks? And therefore it is again repeated, For the divisions of Reuben there were great search of heart. He goes on to the rest; And Gilead abode beyond Jordane (that is, the Inhabitants of the Country, or County of Gilead) and came not to help in the war, And why did Dan remain in ships? Ashur continued on the Sea shore, and abode in his breaches, that is, of the Rocks. The steep naturally fenced cliffs, forts, or holds in Rocks 
* Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super fracturas. ; yea, add to all these cowards, Meroz, v. 23. that is, the Merozites, there prophetically cursed with repetition, for not coming out to the help of the Lord.  
Thirdly, for proof, let us bring in Israel indefinitely, without distinction of Tribes, that is, a many of Israel, of all Tribes, 
(1) The unworthiness of their spirit.  showing abundance of baseness of spirit in opposition to their deliverance from their former captivity in Egypt, even from the first attempt of their liberty, till they came almost to enter Canaan.  
1. When Moses came the first time to a few of them, playing the Praeludium, making a Preface to his delivering them under God, killing the Egyptian that set upon the Israelite; the morrow who should first cry out of this, 
Exod 2.11.12, 13 14, 15.  but a very Israelite? because Moses did but advise him not to wrong his Israelitish brother. This noise made Moses fly; and the question about the Israelites deliverance was laid aside for forty yeeers, hidden in the dark.  
2. At the end of forty years, when the Lord by a fiery bush, began to bring the matter to light again, and put Moses on the design of an open, public regular way of delivering them. Because upon the motion of Moses to Pharaoh to let them go. Pharaoh was the worse, and more harsh to Israel, Israel is angry with Moses. 
* Exod. 5.21. comp. cha, 6 v. 9 Yea and at this time said to Moses, Let us alone● that we may serve the Egyptians. Exod. 14.12. See the ●a●g of the ●●bl.   
3. When they came to the red sea, there they shown 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 die in the Wilderness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt? For it had been better for us to serve the Egyptian, 
Exod. 14.11, 1●.  then that we should die in the Wilderness.  
4. When they come to the Wilderness of Sin, they murmur against their deliverance thus fare; yea, the whole Congregation (i. e. for the general) murmur against Moses and Aaron, saying to them, 
Exod. 16.1, 2.3.4.  Would to God we had died by the hand of the Lord in the Land of Egypt, when we sat by the fleshpots, and when we did eat bread to the full: For ye have brought us forth into this wilderness to kill this whole assembly with hunger.  
5. When their deliverance came as fare as the wilderness of Riphidim, 
Exod. 17.1, 2, 3.  there they murmur for water: the people did chide with Moses, and said, Give us water, that we may drink: 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 Cattles with thirst?  
6. And lastly, 
Kades Barnea is a City of the Idumaeans 40 miles from Jerusalem. Itine ar. I ot. S. Scrip.  (●or we will follow them in their humour no further) when they came to Kadesh within 40. miles of jerusalem, or thereabouts, from whence the spies were sent; when some of them returned with tidings of some difficulties, though the other spoke divine demonstrations of possibility to win the land, the Israelites fall into one of their old fits, but with more violence. Would we had died in Egypt; 
Numb. 14.1, 2, 3.4 5, etc. 10 11.  were it not better to return to Egypt? Come, let us make us a Captain, and return to Egypt; and when Josuah and Caleb endeavoured 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 general) bad stone them, i. e. Josuah and Caleb with stones. Thus by ascending up a pair of stairs of six steps you have seen the spirit of these men. In whose story also there is a touch of their secret heart prescribing antiquity: 
2. They prescribe Antiquity.  they sat 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the first and proper sign●●. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hab●tando nos ●●●les we dwelled by the flesh pots. 3. The sordid condition they preferred.  by the flesh pots in Egypt, Exod. 16.3. And yet tempted him forty years, Psal. 95. In whose words and actions there is also to be seen the sordid condition they prefer, viz. an Egypt before a Canaan. An Egypt, that must needs be, besides a most toilsome laborious place, a loathsome abominable place to Israel, when Israel knew what an abomination they were to the Egyptians, 
Gen. 46.34 Exod. 8.26.  the Egyptians so hating the Israelites sacrifices, and their calling of Shepherds, that the Israelites were put in Goshen by themselves. An Egypt, that was full of Idols, they grew in their gardens, crawled on the earth, 
●●43. marg  flew in the air, etc. (as we touched afore) and therefore full of Idolatry; and therefore aught to have been a soul 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 stile of the story, the phrase and language of the relation: For the two opposite, Caleb and joshua are commended. Ergo, therefore the murmurers discommended. Their carriage in this business is called tempting of God; and because it had been frequent, therefore summed up, and numbered to be ten times; and because they had iterated their rebellious baseness of will and words, 
Numb 14 ●2.  therefore the Holy Ghost repeats the sum of all at least three times, in three several far-distant ages. In Moses time, by Moses; in the time of the Psalmist, 
In Ex. Num. etc. afore cited. Psal. 95. Acts 7.  by him; in the time of Stephan, by him; and lastly, observe how God casts them off as homines perditos, lost men; some to perish in the wilderness, some to all impiety in Egypt, 
2 Kings 23. 3●, 32, 33, 34.  and others to be captivated in Egypt, or to Egypt; or tributary to it: and then you have the full proof of the whole Doctrine, in every part, made up out of the carriage of the Israelites, in relation to Egypt. We might add (but that we have been so long in proof already) divers things out of the New Testament; 
Math. 15.  the madness of the Pharisees and jews upon their dirty ceremonies against Christ, 
Mar. 26.61. Acts 7. Acts 21. Acts 19 Acts 14.  Stephan and Paul preaching to them Gospel liberties: The clamours of Demetrius and the Gentiles in the behalf of Diana, and her silver shrines, and of Jupiter, and Mercury, and divers other passages, in Christ and the Apostles time; 
Revel. 17.12, 13, 14. & 18.11, 12. &c to v. 20.  and out of the prophecies of the Revelation: But it is high time to pass to the demonstration of this point.  
In sum, we shall give but one main Reason for demonstration of this point of Doctr. Therefore doth the Lord so deal with refusers of spiritual liberty with such severity, because in refusing they add iniquity unto iniquity, incurably. And when God doth impose judgements by way of gradation, as to disgrace, and discard as graceless; then we may easily suppose that man's sins with ascending aggravations; when the sea bank is made high, 'tis because the tide swells 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 ascensions and aggravations of sin, Jer. 2.13.  
That we may see the ascent or rise of this sin of the Antilibertine; of this opposite of spiritual immunity; note, first how it gins in omission or remission, carelessness to know the glass and glory of this liberty; secondly, that it is radicated, habituated and settled in the very complexion; or settled into a very complexion; it becomes his corrupt natural disposition; thirdly, that it is maintained and continued with a full, if not a professed resolution; fourthly, by all is made up an Idolatrous ingrateful retaliation.  
1. This spiritual vassal will not learn nor understand what the liberty of the Gospel is: and that's a strange thing, seeing it is a liberty; What was our main occasion for which the Jews took away the life of the Lord Jesus, but their perverse blindness, 
Math. 27. 6●. joh. 6.  so much extolled by the moral Philosopher, 
Math. 15.  if but civil; they will not endure the light of his glorious Doctrine touching the annulling of Moses & the Temple-ceremonies? If he did but in sound of words, 
Math. 23.  glance at those, they indicted the fact as a great crime. What was that which provoked the jews to the stopping their ears, and the martyring of Stephan, 
Acts 6.  but the Doctrine of the liberty of the Gospel, in opposition to Mosaical ceremonies? 
Acts 7.  What kindled the contention between the ceremoniously embondaged jews, and the enfranchised and freed converts of the Gentiles: but the Jews sticking to the Doctrine of works and ceremonious performances? 
●p●o Rom 〈◊〉.  on all which (that I may t●uch the very reason of this unteachableness) they were so mad, 
●p to Gala●.  not under the notion of bondage, nor did they oppose Gospel liberty under the conceit of liberty: but man naturally loves a sensible service, and loathes a spiritual worship, that he may seem to himself to be able of himself to do somewhat for himself in matters of salvation. This makes the Papists to turn all their worship into (as the Apostle calls it) a bodily exercise; 
1 Tim. 4.8.  as formerly the Colossians into lust not, touch not, handle not; 
Coloss. 2.  and an afflicting of the body. 
See the accusation of the Martyrs in the Marian persecutions: Fox Book of Ma●  The Papists sacrament of the Supper, is the flesh & blood, and bones of Christ. The water of Baptism washeth away original sin: Their repentance, whip 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 spiritual thing. So the Popish Prelatical faction turn all worship and devotion into sensible ceremonious actions and motions. Now this first step is an high one, even ignorance, especially affected ignorance; 
2 Thess ●. 8.  for it is that which stops up the way against the light, and makes men to wander in every way of sin.  
2. Such persons as these that will not understand the excellency of their liberty, but stand out against it with custom, 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 custom, are fitted to be led by the stream of times, and the examples of corrupt men, and the rotten principles of blind guides. There is that power, or rather tyranny of a vain 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. We 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 souls; so these traditious persons wander for their pottage. And alas for them, what mean they make for Swine's broth! Sure, if this stuff 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 eat Swine's flesh, and broth of abominable things is in their vessels. Certainly the best prayers, the best forms 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 Pharisaical painted Sepulchors. 
Ma●h ●●.  But to break off to go to the next head, we see, we hear, we know, that custom hath, and doth prove another nature, a new complexion 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 profess their resolution, that they will not go out free, they will not, because they will not. As the civil servant, Exod. 21.6. So these spiritual vassals in effect say, They love their Master, they will not go out free. For, observe their relish of, and carriage towards the sound preaching of spiritual liberty, of, and toward the word that must set them free, Joh. 8.32, 33, etc. And you shall find that they despise it. And to despise the word, is to make one's self incurably culpable, 2 Chron. 36.15, 16. The least that can befall them in this life, is, that they shall have their ears bored, and shall serve their old Master for ever. As to reveal the ear signifies knowledge; 
Ruth. Ps. ●0.  so to boar the ear, signifies obedience: so these not learning the truth, shall be obliged in obedience to all doctrines of spiritual vassalage; they shall, (as the Apostle speaks) 
2 Co●. 11.20.  suffer i.e. contentedly, if a man bring them into bondage, if a man devour them, if a man take of them. Have we not seen this? Have we not seen men of the ceremonious way, submitted to any cost imposed by their superstitious taskmasters, for a state-disturbing project, when as they are ready to roar out complaints against a religious and regular way, requiring half the charge towards reformation.  
4. Out of all these, the Antagonists of liberty hatch up an ingrateful Idolatrous retaliation. These men will not come out of the ditch, they thank you; they Idolatrously love their bondage better than God or his liberty; all their requital to God is, he may take his labour for his travel, and his expectation in vain 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 complains bitterly, Deut. 32.6. Do ye thus requite the Lord, O foolish people, and unwise? Is not he thy father that bought thee? Though God hath bought them liberty with the precious blood of Christ, 
Gal. 5. ●, ●.  yet these vassals will not go out free. God bitterly threatens unthankfulness; 
Prov. 17. 1●.  a plain sign that these are of the unthankfullest sort of men, 
2 T●m. 3. ●.  because of the unsanctifiedst sort of men. The greatest neglecters of spiritual liberty, are the greatest loathers of piety. And what sin more unreasonable in the unthankful person, than unthankfulness? And what more provoke full of the person offended, than unthankfulness? This is a natural principle in all men, to let fall squab in the dirt one that strikes him, that almost pulled him out.  
Thus you see the liberty loathing man, illiterate in the first degree, illiberal even so in nature and disposition in the second; 
* By all sour man 1. would disgrace liberty, therefore God records him with disgrace.  irrationally resolute in the third; resolutely peremptorily Idolatrously ingrateful 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 again; with the froward God will show himself froward. 
Math. 7.2.  If man will rise by steps in sin, God will rise by steps in his judgements. 
Ps. 18.26.  Three times God raiseth his note of threatening, Levit. 26. against the despiser of his Word of Wisdom and Counsel: and he raiseth it by sevens, and those are discords in Music. Such say will be heavy songs, and their execution heavy Pangs to the wicked. In the 21. verse he saith, If ye walk contrary to me, and will not hearken to me, I will bring seven times more plagues upon you according to your sins. And in verse 23.24. he adds, If you will not be reform by these things, I will punish you yet seven times more: And yet further adds, verse 27. And if you will not for all this observe the (All) Harken unto me, then will I walk contrary to you in fury, (mark the addition) I, even I, note also that reduplication, will chastise you seven times for your sins. It is not said seven times more, as intimating a period, but indefinitely, they shall not know the end of his judgements. I can hardly hold my peace from intimating how God plagued this Land, perhaps about seven years, in the Commonwealth, by irregular Counsels, than seven years more in the Church, in the time of our new bbb. the Arochronogram of Antichrist; I warrant you will think I mean not William the Conqueror, but William the Corrupter. But think 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 years were now concurrent. And why? I doubt, because we are not weary of superstition, or at least, do not desire reformation. When the Israelite, 
Exod. 2.  I say the Israelite, for it was but one of them, clamoured against Moses, beginning to deliver them, it cost all Israel forty year's bondage longer for it, as we heard afore. How much more may one thousand, yea, one million of such perverse spirits hinder the Church's deliverance many fair year? I am sure Israel got out of Egypt when they willingly & hastily packed up to departed from Egypt, not when they murmured against Moses and Aaron the Israelites. When the hearts of a Nation departed from the abominations of a nation, then shall the abominations be made to departed from a nation. But whiles the General of a people will not conceive what is spiritual liberty, nor receive it, but resolve against it, God will fill such people with the filth and foil of their own ways. I have been long in the Reason, yet not without reason. Therefore think it not tedious if I give some particular instance, and then I will step to application.  
1. Will men embrace Idols (and an Idol is any medium cultus, 
This I have proved in that sermon 2 Pet. 3.  any mean of worship which is not of Divine institution) though God hath revealed himself to the contrary? God hath recorded this for their disgrace, that thus they shall be discarded as graceless, 
Hos. 4. 1●.  Ephraim is joined unto Idols, let him alone. As if the Lord should say, ear and burst; or commit spiritual whoredom 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. Council to curse the truth.  
2. Will men have many altars to sin? God hath recorded this for their disgrace, that thus they shall be discarded as graceless, that altars shall be unto them to sin, 
Hos. 8.11.  because Ephraim hath made many altars to sin, altar shall be unto him to sin; as if the Lord should say, Ephraim hath made there, and those altars; and thus many, more than ever I appointed or approved, and so sins 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 lawless worship shall produce in them a lewd 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 soon did that bow-backed faction fall as it were down, and tumble in the dirt of profaneness?  
3. Will men serve God after their own fashions and fantasies, as to presume to make any thing (though one of his own creatures) a representation of God present with them, through which to worship God, which God never commanded? This in God's opinion, is to turn 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 find, that to make a cross a representation of Christ, through which to look upon Christ, is to turn Christ into a cross; to take the bread in the sacrament, and through or towards it to worship Christ as a medium adorationis a mean of adoration, 
Apt.  and not only 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 mean, that all things devised by man to look on, as representations of God, or Christ, whereby to carry them on to worship God himself, and Christ himself, do absolutely in God's account stay their devotion and worship there at the creature; it doth not radiat through; it is not strained through the gross Idol, even to come near God's acceptance as unto him. The King of Heaven concludes, that whiles she that saith, Rev. 18. 7. She is a Queen, stands kissing and complementing with his servants, the dumb creatures, that she is not his spiritual loyal Queen, but an Harlot, yea, the mother of Harlots, making all those to be spiritual Harlots whom ●hee teacheth so to do, Rev. 17.5.  
4. Will men put all holiness in outward shows, to seem to men to be devout, in bodily performances to have praise from men; as in cringes, creepings, noddings, mopping, or any other antic motions? The Lord returns 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 he eat with unwashen hands; then will the Lord say to a people, Take, eat, surfeit with thy ceremonies, but they shall not profit thee, Mat. 15.13. The observation of traditions doth evacuate and annul true adoration. And the Apostle saith, Gal. 5.2. If ye be circumcised, Christ shall profit you nothing.  
6. Would men advance a restrained way of prayer, I say, a restrained more or less, and advance it? be proud of a crutch, and use it when the leg is well, would they chiefly have such a way, as generally perisheth with the using? As Papists rest in such words; so many short Avemarics, etc. till all the Beads be knocked down? 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 ways forms, Ministers, and long enough, comp. Engl. with Fr. Den Scot Church. But these things God records as faults, Job 15.4. If to restrain in whole be a great fault, then to restrain it in part is a fault, though a less 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, than the words and noise 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 swaddled up in clouts and swathbands of a small scantling, but now she is a woman, she should have large lose garments, as the Israelites wore, when at men and woman's estate; sure the Church should have leave according to the leave of God's bosom and lap, to stretch her limbs, and grow.  
7. Do men love blind 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 spiritual and corporal; and as the servant that would not go free, was bored to serve for ever: So those that will not accept of Christ and his liberties, who had his ear bored, Psal 40. that we might go free, shall die in their sins, and perish as spiritual bondslaves, Joh 8. ver. 36. compared with verse 44.  
So that the Cardo or main hinge of the reason moves upon this; Gods most wise and just retaliation: as an eye for an eye, so blindness for blindness, 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 than that men of wicked devices should perish by their own devices, Psal. 10 2. Prov. 1.31. and this is most apparently fulfilled upon liberty loathers, where hath been the longest and largest revelation of God in his Word, whether to a Town more than a person; or to a County more than a Town; or to a Kingdom more than a County.  
Useful is this Doct. for 

Examination,  
Reprehension,  
Exhortation,    
Examination, to find the Character of a Caitiff; the complexion of a carnal 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 mere man, a dangerous man. And who more dangerous to hinder reformation, than men morally good; good in civil actions, but spiritually bad, bad in spirit. The man I am to speak of is such a one, of whom, if you say it doth not appear that the spirit of the Devil is in him; yet I affirm out of God's Word, that the spirit of God is not in him; Sensual, 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, even by his worldly, or world-like spirit. The Text & doctrine cast me upon that; for he is not painted out by outward gross impieties, but is charactarised by his base mind, and Peasant-like spirit. In general, he is of an illiberal or illiberal spirit of a noningenuous spirit towards spirituals: he is an Antilibertine spiritually; he is an Antagonist, and opposite to spiritual liberty.  
In particular; he is in relation to acceptance of spiritual liberty of A 

Mean,  
Negligent,  
Secure.  
Perverted,   Spirit.  
These appear in the Text and Doctrine; on these therefore we shall insist.  
1. Of a mean or low spirit, These Potters, etc. flew as low as the dirt: the work was dirt, and the Workman was dirt; in the worst sense, materiam super abat opus, they wrought in mortar, with an unmortified mind; They tempered the dirt with and earthly mind; they were not like the labourers that were Nehemiahs' workmen, to build the wall of jerusalem, holding the Spade or Trewall in his hand, and having his Sword by his side, and his ear 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 Scholars and Christians in Christendom, yet in banishment, or flight for conscience, served the Mayson. Be bold, his mind was above his hodd; but to these men their mind, and that an earthly one, a dirty one is to them a Kingdom, yea, more than a kingdom, more than the Kingdom of Judea, the Kingdom where the only Church inhabited And thus it is with all such carnal mean low-spirited men, matters of Religion, Conscience and Salvation, are but Questions of quiddities, unworthy the consideration: outward pomp, and carnal peace & plenty, those are material things: 
Acts 23.29.  matters of Religion to the most learned worldly minded man, are but newalties and strange things: 
Acts 17.19.20.  they lie without their Sphere and Compass; the reformation of the Church, the restauration of the Church is nothing to them, so they pass 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, etc. So all of the carnal, whom, Non meliore luto finxit praecordia Titan, we find to be of the same dirt, think that without the Church is salvation to be had; they think not that their welfare consists in punto, in the middle of the Church, though Christ be there; they are not of David's mind, that prayed for the prosperity of jerusalem that he might prosper; 
psalm 122.  they consider not the afflictions of joseph, though the not consideration brings them into captivity with the first; so that indeed these men are not of a faithful, 
Amos 6.  loyal and loving spirit towards themselves; such a man as this finds not what can be higher than himself; he conceives not how he may be raised 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 that is materially good, is with him a good work ●orma●●, Is●y ●8. 3 yea, he is worse yet; he is an Idolatrous worldling; a work is with him a ●ood work, a civil work; a gainful work is a 〈◊〉, a godly work with him; gain is god●●ss, 1 ●●m. 6. These potters, etc. sure enough did not ho●d themselves guilty of ungodliness, whiles they preferred this mortar before the goodly stones of the temple, whiles they preferred these pots before the curious Lavers, molten se●s, and golden Basins of God's 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 mean low-spirited man more distinctly; his mean spirit is an embased spirit, it is degenerated, from governor's in Moab, and workers in linen, they fall to be day-labourers, or clay-labourers; of Israelites or jews, they become Babylonians: and so all men of this strain that live in the Church, they are baptised, called, etc. 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 tail, if not for the head; and the tail of the Dragon did much hurt, swept down the Stars: Popish ceremonies have swept down the Stars, the good Angels of the Church, when erroneous doctrines never endangered the peace of the bad. How many of late days have degenerated from their Ancestors; their forefather's blood sometimes boiled in their hearts with z●●le and prayer, sometimes sparkled in their faces in bold confession of the truth; sometimes flowed into the f●● in martyrdom for the truth; and these men gladly own their names and kin, in the books of Martyrs; but decline the imitation of them. When did these embased degenerated spirits die their faces with a blush to hear profession disgraced? When heat they their blood in the heart with prayer? When dipped they their foot in sweat to go in the behalf of the Church? yea, when did they ever wet an hair of their horses, to ride for a Christian or a good cause?  
Again, this mean spirit is a Cowed spirit, a cowardly spirit. These Potters, etc. once conquered, are for ever conquered, they cannot raise their spirits above an habituated vassalage; the mean 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 void the Law, and evacuate the Gospel; cast off profession, and give large dispensations to conscience. Since that, this mean cowed spirited man i●stinted, or stunted (as you speak) in goodness, his legs are asleep, and his tongue smitten with the palsy: he is ashamed to return to profession, lest he should seem to be contrary to himself, left times should turn again to be contrary to him: he cannot tell how for shame, to fall in with God, or fall out with spiritual bondage.  
Again, this mean spirit is a pusilanimous spirit, a petty spirit, looking a● small things; as these Potters, rest in the name of jews, but care not for the privileges, parts and properties of jews: So this mean petty spirit, where ever it be, looks more at small things then at great things; he looks at earthly things in general above spiritual; 
Matthew 22.  a Farm, an Ox, a wedding, lust is more to him than to come to the marriage feast of Christ: He prefers an exchange before a change; and like the Emperor that saved the urine of his Subjects, he prizeth the filth of the world. And if he must look upon Religion, he looks upon as little of it, as little things of it as may be; upon Mint, upon minute things; upon Cummin, upon bare coming to the ordinary: His position of Religion is that of machiavel of Moral virtue, the show of it is useful, the practice cumbersome.  
Again, this mean low spirit is a private spirit; the mean spirited man, is a man of a private spirit; totus inse, like the Snail, still within doors at home: 
1 Cor. 2.  he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere Animal. And no wonder then that he neglects all but that which tends to his own welfare; and though he may go to the ordinances of God, yet he seeks himself, 
Hos. 9.14.  as the Snail creeping abroad out of the walls or hedges, yet still keeps within its own house. And though he may seem to bustle in the common good sometimes, in some things; yet it is out of private ends, and higher than that level, his desires and bend of spirit will not run. If the wheels be not oiled with his own advantages, they go heavily; howbeit, whiles he thus seeks himself, he loseth himself: As the Sailors in a storm shipwreck themselves, if every one cares only for his own cabinet: a stone in an Arch must needs fall if left alone, whiles this man fixeth the sharp ends of his heart downward towards the earth, towards the round world, he cannot be established. Christ is among the Myrtle 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 son of God must have his legacy.  
Lastly, this mean spirited man is of a straitened spirit; This man cannot advance his endeavour, he cannot mend his pace on any good occasion. Where these Potters were, there they are. This opportunity of their return, stirs not them. The straight spirited men are like the Egyptians, sitting still in the dark: like the Corinthians, straitened in themselves; they can go but their packhorse pace, in frozen forms, general prayers, eye-profession, etc. If their wives or children were sick, or in danger, they would do less for themselves, and more for them. But the more the Church is sick, the more they look after their own occasions.  
I endeavour to set forth the first branch of this liberty-loathers spirit, that he is a man of a mean spirit, but I cannot satisfy myself, no wonder therefore if I satisfy not others. These Potters are not reported for any heinous pranks; mean spirited men may be are free from foul facts. But note the place where you find them, and the times when; so that a man may say to them ordinarily, as the Lord did once upon a special occasion to Elijah, What do you here? If you were men of a right spirit, what do you pusling in the world, when you should be for the Church? what do you in your own houses, when you should be at the Parliament? What do you contending for earthly things, when you should be contesting for heavenly? What do you in carnal private spirited men's company, when you should be pleading to the Worthies of Israel? In sum, this mean spirited man hath not in him a man's 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 heretics spirit, he could wish himself an Argos, a man of an hundred eyes, to watch the Church's welfare, and warn her of danger. He could wish himself as Briaries, of an hundred hands to do for the public cause; and of fifty bellies or bowels to compassionate her more. He makes good his Scutcheon to be of the Lion, of the Tribe of Judah. Abraham willing to plant a Church, 
H●b 11.  forgot his own things, and followed God into a strange Country. David minds amidst all his own miseries, the building of Jerusalem, Psal. 51. And the more Atheistical and impious the enemies of the Church are, the less 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. verse last, compared with vers. 〈◊〉.  
Thus you have seen the first note of this illiberate spirited man, of how mean a spirited man he is. The dimensions, proportions or measures of his spirit, prove very small, very scanty. The height, depth, length, breadth of his spirit are very minims, petty, and as nothing: For depth, his spirit is as profound as deep as the clay pits and unclean dirt in Babylon; as the Bricke-kilnes, as Leeks and Onions in Egypt; as humane inventions, and soule-bondages of the place where he lives; as high as the Potter's wheel, as the heaps of  Bricks, as high as he can stand upright. He climbs not with Zacheus to see a Christ, to hear the voice of Christ, salvation, soule-deliverance is come to thine house: as long as his arms; what he can reach to by his senses and sensible actions. He is natural, 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 than to trouble himself to come out of them, with feet or affections, that he may touch no unclean 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 own particular way. And to all, add his activity; he is not like other smaller creature, to recompense the smallness of bulk, with greatness of activity; as smaller birds, men, etc. But is like filthy nasty vermin, to be small, and to crowle: He is like a snail, as well in motion, as keeping at home with his own advantages. This man will be, and do 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 the universal Church, is as active as lightning; he will prayer-blast the enemies of the Church. Amalek is beaten down by that he could not see: By Moses praying, rather than by Joshuah fight; for when Moses slacked, Joshuah gave ground. Yea, he is so active, that he is like the Sun beams, whiles they are on earth, they are in heaven too. Nehemiah talks to the King of Babylon, and to the eternal 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 Jews, nor the noise of the King's Proclamation, nor the stirs among the jews to pack away, nor the fame of Jerusalem, nor the sense of bondage could move these Potters of a negligent spirit to take opportunity of returning to their bodily and spiritual liberty. They cannot put an Emphasis at this or that special time, as Mordecai did to Hester. Who knows 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 we speak of, are of an unprepared spirit, and therefore of an opportunity-losing spirit. See a remarkable place, 2 Chron. 12.14. So Saul lost his establishment in his Kingdom by loss of waiting for, and watching one opportunity. 
● Sam. ●● 13.  And thousands lose their comfort, and find their remediless misery, by not observing every one his own opportune time God offers unto his hands. 
Eccle●. 9.2.   
The jews lose much time of comfort, by saying the time to build the house of the Lord was not yet come, whiles they deferred, 
Hag. 1 1. comp. chap. 2.15 18.  they had famine & want, whiles they built and went on they prospered. What a loss had they in the wilderness, that in forty years could not know their time? 
Psal. 85.  and how irrecoverably undone was Jerusalem for not knowing her day, even that her day? 
Luk. 19. 4●.  The foolish Virgins also, by loss of opportunity, lost Christ and heaven, Matth. 25. I need not multiply places; the case is too clear, that such spirited men will easily lose the opportunity of obtaining of that spiritual thing what ever it be that is offered them, and consequently of that spiritual 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 hear, 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 only in the purpose: his will and his testament are alike, they both take force at last; at last he hath a will to do good, if he had time. And at last, he bequeathed his good deeds by testament, because he cennot live to do evil any longer, yea, although God offers him some more special 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 himself. Heart knocking time, Revel. 3.20. If a man did but entertain these, he may be made for ever, so Psa. 27.8. Cant 5. Acts 16.14. 
Math. 13.15.  But these men shut the heart, dry their tears as Saul and scalded in their greas. The blushing once for sin, hath woaded an impudence in their faces; 
Acts 7.  and they are as good at resisting the holy Ghost, as ever their Fathers were. Other some such opportunities God offers such men as these, wherein they might advantage the Church for ever. These Potters, etc. might have gone and helped in the repair of Jerusalem: the Pharisees might have helped forward reformation, whiles under John and Christ's Ministry, the Kingdom of God suffered violence.  
And now, in these active stir of Parliaments, men (in public place especially) might put on for the Church's reformation; but as the Potters were dull, and stuck in their dirt, and the Pharisees violent in a contrary way: So the modern Pharisees of these times are opposite, and others, like the Potters, are dull. And generally, men at best hearken after good news, yet send neither good prayers nor good endeavours in their errand to bring them any such tidings: the most like Atalanta, by stooping for the golden balls of the world, spend time, and lose the Goal; they come in a day after the fair, and say, Si putaram, O if I had thought it would have been so, what would not I have done!  
On the contrary, the spiritual liberty-lover is a time observer (not server). A time catcher, as Benhadad's servants, catched at the King of Israel words of mercy. 
1 Kings 2●. 33.  Godly men of that temper, of which, Eccles. 9.10. What they have to do whiles time serves, to do it with all their might, whether for themselves, or for the Church: For themselves, Saint Paul describes the manner to be as conquering in battle; 
1 Tim. 6.12.  Lay hold of eternal life. In battle the opportunity must be taken; no use of afterwit in war: their hearts catch at opportunities of good, as the echo catcheth the voice, Psal. 27. For the Church, as Nehemiah and Ezza, and Saint Paul, Gal. 2.5. Hester took the nick of time.  
And thus you have the second note of the liberty-loathers spirit. He is of a negligent spirit, of an opportunity losing spirit; he is the greatest , but the least time observer, he looks at the world's time, not at God's time, 
Pro. 17. ●6.  the price of wisdom is put into his hand, but being a fool, he hath no heart; he will take none of God's great pennyworth; if he be invited to Christ's wedding he will not come; 
Math. 22.  if a Kingdom 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 himself, serve his generation, 
Act. 13.36.  as good men are wont. In all such things he is an Epimetheus, a Postmaster, an after wit: 
Pro. 5.11.  For evil he mourns as his later end, as spiritual fools do; and for good he hath no mind to do it, 
Pro. 1.28.  till he hath no time to do it. He comes, saith Hierome, when the gates are shut: therefore no peevish novel position, much unlike to the liberty-lover, that is, a Prometheus, a fore-wit, a foreman, a forward man: For all spiritual good for himself, he is as a waiter at Bethesda. And for the Church; how doth he like Moses, 
Psal. 85.8.  stand in the gap, to prevent a danger? How doth he wait as a Petitioner to expect an answer of peace for the Churches good, rather than to lose speaking with God for the common good, 
●s 27  they will dwell in the house of God all the days of their lives; they will amidst all thoughts, 
Gen 49.18.  sorrows, sickness, etc. wait for God's salvation.  
3. This liberty-slighter is of a secure spirit: Security is a groundless tranquillity in a dangerous condition; these Potters and Planters sit and sing at their work in Babylon; never dreaming of any danger to themselves or souls, now, or for time to come. One would have thought, that the very name Babylon (being Hebrew) might have minded them of confusion, 
Gen. 11.9.  and how it had been their confusion by captivating them, and might be their eternal confusion of soul, if they should continue there, when the Church and Ordinances were removed, as now they were removed. And it might be the Church's confusion, so fare as the want of their help might cause it by withdrawing or staying behind them in Babylon: So than the footing of this third note is broad enough to bear the grounding of general security in this man's spirit. That this man's spirit is carnally secure, and fears no danger to the Church or his own soul; Fools make a mock of sin: 
P●●. 14 9  and for the general state, the cry of such men usually is, Peace, peace, and things were never better, 
1 Thess 5.  till sudden destruction be ready to come upon them: As the Philosophers say, that before a Snow, the air will be warmish; when the wind lies, the great rain falls, and the air 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, 
judg. 18.20.  men will strive to sleep spiritually, notwithstanding the noise that is made, that might keep them waking: so oft times the Lord in Justice, powers on such the spirit of a deep sleep. 
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, we may note three things in these Potters, etc. which in all likelihood caused their carnal security that they regarded not the spiritual danger of themselves, or of the Church.  

1. Great Necessity.  
2. Worldly goods.  
3. Negative goodness.   
1. Great Necessity, they were constrained by conquest in war at first to go down into Babylon, therefore having so just a call to come thither, they thought they were not bound upon and terms to return.  
2. Worldly goods, they were not pinched in back or belly, they had so much of the world, mea●, drink and wages that made their mind to them a Kingdom; yea, that the Kingdom of Babylon seemed to be be their Kingdom.  
3. Negative goodness, they are not said to be guilty of notorious vices, or lewdness of conversation. And such morality and civility might make them conceive they need not fear their spiritual condition, or any doing amiss, in deserting the Church: For one particular great omission is nothing with men that are not guilty of gross Commissions.  
And thus it is with every carnal 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, we are borne in sin, we have all our faults, therefore they take it not to heart, to be unconverted, unchanged; they think they shall do as well as others; we are all sinners, say they, therefore, as they think, we are all alike sinners, and we shall all fare and speed alike; so because a man by necessity must deal with profane men, 
1 Cor. 5.10.  therefore he thinks 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 carnal condition; the profits of the world, the not feeling of worldly want, rocks many a man spiritually fast asleep in a carnal condition: the rich man, Luke 12. having fullness in his barns, hath fullness of peace in his heart, that he needed no more to enable him to say, Soul, take thy pleasure: when the belly is full, the bones are at rest. And this is one of the causes that the Apostle saith, not many mighty, not many noble are called. 
1 Cor. v. 26.  The poor, saith our Saviour, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospellised, not only receive it, but are changed by it.  
3. By reason of negative goodness, men are very confident of their safe spiritual estate, though are deeply in a carnal, Luke 18.11. Mat. 25.44. If men omit never so much good, so as they do not commit gross evil, they think their condition safe. The hardy man fears not a defect, so long as he feels no pain in his limbs.  
2. For the Church, these three also do make the secure spirited man so secure, so fearless and careless of the common good.  
1. Necessity at first, because the Church of the Jews had been captivated to the Romans civilly, therefore now they can do 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 intermeddle with their Divine Laws, 
Acts 18.15.  or Religion. Though in Christ's 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 tells of a Drunkard that excused himself that he could not choose but be drunk, because by custom he had habituated himself to it, it was come to a necessity upon him; he thought not on this, that by time he might unhabite, unnecessitate himself again: So because at first, till Christ should come, there was a necessity of Divinely instistuted ceremonies, as circumcision, etc. to point at his coming, Gen. 17.13. therefore the Jews think this necessity is upon them always when Christ is come, Acts 15.5. Just so it is with us, because in King Edward the sixth's time we were newly come out of thick dark Popery; and in Q. Elizabeth's 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 platform of Discipline, the times were so full of troubles; therefore all the cry is, that if we have just no more reformation than was in those Prince's days, we are perfectly well. Is there not, as we said before, the infancy of Churches, Gal. 4.1. and consequently the youth and manhood? Must she not be clothed with Discipline suitable to her growth, till she come to full manhood, though she grow slower than 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 general of the same complexion: If dangers of wars be over, conspiracies discovered, pursepayments past, than they think the Church is well enough reform, which is as irrational as to think a man wounded is whole, because he hath a gay suit on.  
3. Negative goodness, because the conclave of the Pharisees were outwardly as painted sepulchers, therefore their Church needed no more reformation, but opposed it, whipped it; they could not be better. Because the General of the jewish Church then was, as the foolish Virgins, Virgins in outward show, though foolish inwardly; therefore 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they slumbered. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they slept. First a sleep in carnal security. And because Samaria is not at a time so bad as Judah, therefore Samaria conceives herself to be justified, Ezech. 16.52. So now adays, because England is not so superstitious as Rome, so profane as Germany, therefore we are well enough reform: as if one should think, because he is not sick of the Plague, therefore he is not sick; on the contrary, the spiritual liberty-lover cannot trust himself, or the Church upon principles of carnal security.  
1. Not himself; the principle of necessity is with him of no validity. What greater necessity is there (as a man's natural condition is) then in sin? A man hath brought himself into that condition, that he cannot cease from sin. 
2 Pet. 2.14.  What therefore shall he not set against sin? yea, the more he will call for a Christ and his Power, to turn his Will: As a man inclining to an hereditary disease, diets himself the more; because Saint Paul could not do the good he would, but the evil 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 own soul? 
Luke 9.25.  Luke 9.25. The much wool on the the Sheep's back is ofttimes his ruin, he is caught in the thorns, and famished; the fatter the Ox is, the sooner he comes to the slaughter.  
The principle of Negative goodness to him, is of no satisfaction. 
james 2.10.  Saith he, if I keep all the Commandemen save one, and voluntarily live in the breach of one, I am guilty of all. And I regard but one sin, and that but in my heart, God will not hear my prayers. 
Ps 66.18.  He cries out of secret evil thoughts, 
●●●e 19  of concupiscence, a wound with an awl, 
Rom. 7.  inward bleeding will kill.  
2. Not the Church; those carnal principles doth not secure the Church in his judgement.  
Not that of necessity, or constraint: For, saith he, 
Necessitas facit ingen●s●●.  that should more awaken the Church; while Israel in Egypt, might voluntarily work and use diligence in labour, they were quiet. But when they were forced with austere necessity, than they beat the skies with their groans: whiles things indifferent were left indifferent, the Church of England was indifferently quiet: But when things indifferent were imposed as necessary, than she began to stir, 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 unavoidable, makes it utterly to lose the indifferency to me. It is made to me 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 Church's felicity. He remembers that the Church waxing fat, though called Jesurun, i. e. The righteous, 
Deut. 32.15.  was most wild 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; and to fly into the Wilderness, 
Revel. 12.  she was clothed with the Sun; when clothed with Scarled, 
Revel 17.  she is called an Harlot. Prosperity is a Popish note of the Church; and I doubt, some of those that urge prosperity as a note of a pure Discipline, are somewhat affected that way: 
Dr. Tay●●.  For (as once a Reverend Pastor of this Congregation maintained in a Sermon here) the Church ever loseth most spirituality in her prosperity. When the Chalices are gold, the Priests are wooden: In rest the Church contracteth rust. How did impiety and error abound, when the Ministry of late grew pompous?  
Nor last, can Negative goodness be a good argument to the liberty-lover, the spiritually spirited man that the Church is in a safe condition: For Negative goodness doth no more but confess that a Church is not universally bad. Pergamos had not denied the faith, Ephesus had not fainted, and yet they wanted so much good, as that Christ sent Epistles or letters from heaven, that he was highly offended with them, and threatens them, if they repent not. It is the same case in these times, if men plead for many unnecessary things in the manner of God's 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 God's worship. The Church is commendable for positive good, not for bare absence of evil.  
4. This liberty-loather, is of a perverted spirit, I mean, a more particular pervertednesse, by custom: he is of a custome-pleading spirit, from long custom to err in judgement and practice, and to defend it: So these Potters, etc. because they had been in Babylon, and long time had been Potters, therefore they knew not how to take off their spirits from that way and to set forward towards Jerusalem. So in all ages, men that are carnal, and cannot see the excellency of any spiritual 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 deal, of his deceitful commodities, his unreasonable prices, he answers again, so have men done in all ages, in the same manner do all men of my trade deal. 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, than we might conclude, that Bishops may, and must err, because so many particular Bishops, and what Counsels of Bishops erred soon after 300. years after Christ: tell them Ministers are not regularly and relatively set over their congregations, many things are amiss in the liturgy, the Sabbath day ought not to be spent in spurs. etc. 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 spiritual Gospellised libertine (I do not say licentious man) sees that all these pleas to be paralogismes; fa●se arguments, as Saint James calls the errings of Hypocrites, jam. 1.12. That by the same reason theft should be no sin, because it is above sixteen hundred years old since a thief was crucified with Christ. And that this is no inference of any peevish spirit only, hear Augustine affirm the same. 
Quast. ex veter. Test. 114.  Possunt etiam latrones, & adulteri pro se antiquitatem adferre. Thiefs and adulterers may plead antiquity; but custom not grounded and guarded with reason, is a corruption, not a custom: 
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, than a countenancing of verity. If bare antiquity might go for verity, then ●alsheka might justify his speech, that because his Masters had tyrannised over Kingdoms 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 spiritual man is so fare from pleading such prescriptions, that himself makes the heaviest complaints against old customs, if corrupt: As against original 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 its deserved judgement. 
2 Sam. 23.1. etc.  The Church in David's time, is punished for a fault committed in saul's time against the Gibeonites; and who knows but many of our late evils have been, because we plead for the corruptions of the Church; and because forty years 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 custom for a fault, is to aggravate it, that it is inveterate, it hath reigned to long, it's high time to remove it.  
2. Use is of reprehension; if God will so punish the losers of, and prescribers against Christian Church-liberty, how are they to be reproved that cannot endure Ministers in Sermons to plead for this Christ-purchased liberty? As if their judgements were, that they would ever have the Church fettered in spiritual slavery; they come to Church, and if they hear any word let fall, tending to the Church's freedom; presently there they by't their lip, and in the streets the lips of him that spoke it: They whisper in the Church, and backbite abroad; like those, Isai. 57 4. that make a wide mouth against God. And surely such whisper against the truth, are an extreme bad sign, and hath divers other bad vices for its companions, Rom. 1. Whisperers, backbiters, false accusers, haters of God, inventors of evil things. Drive a Mastiff from his carrion, and he will snarl and grin; and scarecrows from the carcase, and they will make an hideous cry: let Micha be rob of his Idols, and he will roar, as if his throat were about to be cut. I close the use with that, jer. 5.31. The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof?  
3. And last use is for exhortation to particular Churches and their visible memberr; Not to lie still willingly in a sordid condition of spiritual slavery, when we may obtain a God-given liberty; I speak not of licentiousness, but of liberty; liberty of the soul, from ignorance, unregeneratednesse, unmortifiednesse: of the Church from unreformedness; And indeed, these go together. An unreformed Church is the mother of personal sinfulness. Therefore thrust we with dint of Divine enforcements to drive you to a due consideration of the Church's liberty.  
See that we want not voices for the Church in Sodom, I mean her hemmed about with gross impieties, and persons: see there want not a man to stand in the gap: see what our minds and spirits be; observe the sound of our prayers, 
jer. 5. 1●  whether we stand for cyphers, or do give our voices? or vote contrary to liberty? Observe, whether all, viz. our minds, prayer, practices tend to the rooting up, or rooting in the Garleek, Leeks and Onions of Egypt? whether we love to be Potters, ye, Porters, Brick-makers, yea, Bricklayers to build new Babel, or else are we those that would by prayer, and lawful practice pull it down? Psal. 137.  
To put us and press us the right way, we will lay down Motives and Means.  
Motives to put us on to make out after the Churches spiritual liberty are these.  
1. God will record: this implies God's taking an account of the number of opposites to liberty, both so fare as they provoke God, and so fare as God intends to punish them, yea, and looks frowningly on the Church, that hath suffered such to abound, hath educated her visible members no better, Rev. 3.20. And truly great is the number now of men of contrary minds: 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 croaking every where; persuading or stinging every where, are a sad omen, an ill Prognostication of deliverance; and especially because, as those vermin keep together: so the enemies of reformation swarm and buzz, and croak together. A kingdom divided against itself cannot stand: 
Mat 12.25.  an Army in a mutiny cannot oppose a common adversary; were are weakened this day to seek a reformation, our cries are mixed with contraries. As at the 2. Temple some cried, and some shouted; and for the wickedness of the great opposite number, and for the fewness and coldness of us of another mind, a want of voices, or vigour in our praying votes, the Lord may justly leave the yoke upon us, if we do not bestir us. Do the birds of prey crow and whule about their carrion? then let the birds of song sit in the wood, 
Can●. 3.6.  the wilderness of the world, and hold up our beaks, our mouths to heaven, and sound out a loud our devotions to heaven, and never leave till an echo, 
P● 85.8.  an answer of peace be returned. Out cry the murmur of the perverse minded. 'Tis true, the sin of Sodom cried loudly, and loudly to heaven, so that God came down to hearken to the cry. But had there been but a voice or two more of Saints, their prayers had out-cried them; a few birds of song are shriller than 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, than a Land of secure ones, and an army of soldiers in the field, on the contrary, to plunge it in blood.  
So then the energy or sin of the Motive is, that we so bestir ourselves, and so multiply our prayers and supplications, above our persons, that when God comes to record, he may find more cries on our side then on theirs.  
2. Motive, God records with disgrace those that decline, or any way neglect their spiritual liberty. What a brand is left upon Israel, that they so oft returned into Egypt in their hearts? What 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 we ashamed of our names in the Books of Martyrs, if the persons belonging to those names were Popish, and helpers forward of the Church's bondage? How in later times have we seen, when our Parliament men were chosen, the names of Gentlemen that loved their Country's bondage, torn with the teeth of the multitude, shaken as Dog or Swine will a rotten clout? They were cast aside as a potsherd, huffed and puffed away as chaff, Projectors rejected: So for those Ministers t'had had been 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 men's scorn? yea, all yeomen, tradesmen, and freemen whatsoeever, that have contended in the behalf of men of men unfit for public place in Parliament or Pulpit, that would willing by have set over us hard taskmasters if they could, how are they the byword 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 plain English, there by divine providence shall all be set down, 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 carried themselves so innocently: but did nothing against the Popish Irish, that in the very beginning exercised such bloody cruelties: that such Gentlemen hindered the reformation, which the Parliament would have effected, had not they been 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 haply imagine. that positively gross men shall be more grossly set forth to all future ages, never to be forgotten to the world's end. If therefore you have any true blood running in your veins if any esteem of your reputation before God and the world, show yourselves worthy men in the behalf of the Church's liberty and pious tranquillity.  
You see the force of the Motive is, that God and men shall conspire to blot your names with reproach to the world's end, if you do not write your names fair with noble actions, and write over them this Motto, I will do what I can for God and his Church, then will God prevent, and men forbear to mention you but for honour. How did God and Moses heal the reproach of Levi in matter of the Sechemites, when after, upon command of public 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, ye 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 Potter's losing this opportunity, never returned that we read of. The design was infinitely too great for them to undertake alone: Jerusalem losing her day, all other days were hid from her eyes, and her house was left desolate, Matth. 23. Luke 19  
So now is an unparalelled time for us. Three Kingdoms awakened and their Parliaments. Now let us join purses, prayers, powers, petitions, practices, and great things may be done.  
Lose we this opportunity, and we shall in all humane probability, never see the like again, because now in all Kingdoms, God hath (it seems by their common vote) put it into their hearts to hate the whore of Babylon. 
Rev. 17 16.  And powerful is the general consent and vote of the people to move forward any good work; 
Rev. 19.6.  their very voice is as the sound of many waters: and how prevailing is a flood or river of water? Now we may go on in good with the stream; in some degree omit this opportunity, and after we must go against the stream. Now pe●ltion may do that, which after the point of the sword cannot, as it ought not. Now may be bought with words and tears, which after cannot be blood and spears.  
Yea, lose we the opportunity but for a piece of our redresses, and it cannot be well with us. Have we 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 we not a right settlement of a right ministry? then our souls are undone.  
So that the main point of this motive is, punctum temporis, Articulus temporis, this is the point of time, that may settle all in joint.  
4. Motive, God will cast us off, if we slight such offers and times of offers, as graceless; cast us off from the means of grace, or the means from them, and give them up to the cruelty of men. If we be sluggish to the undoing, if not damning of our children, we shall lose the means of grace and so grace. If we secretly prescribe (for in our hearts we dote upon the continuance of corruptions in the Church) God will prescribe openly. If we by sluggishness in the forefront lead our posterity for future into captivity, we shall go first into captivity.  
Remember the rule; 
Amos 6.  Our enemies love the treason against the Church, not the traitors; Remember how they served Cranmer, after he had recanted, they burned him whiles he was in a good mind to serve their turn. And note how the Prelates among themselves served the great Antiscibbatarian Prelate, when he had served their turns, he was much cast off by them, as I gathered from one his of own servants; haply, because he held not Transubstantiation too. Fides non est servanda cum Haereticis. 'Tis burning, not turning that they aim at in eminent professors.  
See the sum of this Motive: If we make God cast us off, we lose his Grace, and all favour of men. It is not Religion only, but our lives also, that we shall lose; No merciless ruin 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 for our own 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 spiritual bondage? Not ready in judgement, as not enlightened touching the excellency of Christ's reformation of his Church? unprepared in prayers, fastings, & c? Yea, unfit in prayer, and unfit in person? For God must prepare the heart, as well as to receive the thing petitioned for; as to make the prayer. 
Ps. 10.17.  There were some fitted in prayer, as we may say, but not fitted in person, Isa. 58.3.4. Forget not this, that reformation goes on when the heart is prepared, especially in public persons: 
2 Chron. 27.6.  So in Jothams' time; 
2 Chron. 29.36.  so in Hezechiahs' time.  
6. Who prefer, Who are they? Peasants for the most; Their stock was dissembling, projecting Politicians, Deputies, Judges in Moab, men of the Lye. And the stalk, the men themselves, 
Mr. Dike in a Sermon on 1 joh. 5.  Planters, Hedgers, etc. One in a Sermon called them Hedge-rogues. And sure under such terms doth God set forth such Peasant's spirits, despising spirituals, Job 30.7. They bray under the bushes, and under the nets, they gather together, Zeph. 2.9. Moab shall be as Sodom. how is that? The breeding of nettles and salt pits. For Sodom despised Lot's Ministry, and became a desolation, Luke 14.23. Go ye into the high ways and hedges; the Gentiles, yet spiritually in bondage are supposed to lie under hedges, as it were, that is, men despicable.  
And observe all along the course of times, men base or mean in the stock, being suddenly advanced become in their spirits (and that is worst of all) most base and unworthy in the stalk; they prove Daubers with untempered mortar, 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 thorns into the Church's way. So that she had need be fenced with shoes, as the Apostle speaks; yea, iron, as the Prophet speaks. 
Ephes. 6.  Remember for a precedent, Cardinal Woolsey, and many since that, ejusdem farinae, of the same bran.  
Observe whether the Motive drives; that to be base in spirit, accuseth of baseness in stock: or if not in stock, yet in stalk, which shall be a stock to a future breed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And oft times God casteth blemishes of nature upon men notoriously peccant. One observed, that in his time all Arminians had a blemish in one of their eyes. Another observed, that one turning with the times, beginning to bow towards Altars, never went upright more. Cavendum est ab eo quem naturae notavit, say the Naturalists, Men in common experience, are marked for exceeding good, or extreme bad.  
7. Mot. prefer a sordid condition; in body to be Potters; in state to be in comparison poor; in freedom of person liable to Babylonish Empire and taxes; in life liable to be pressed to the Heathen King's wars, to fight for Babylon; yea, and, perhaps, against Israel, this is a type of us of our times; in crying up the corrupt persons and things of the times: Babylon is a type of Rome, Rome's Religion is partly Heathenish: So Morisinus in a Treatise. Rome's slavery as bad or worse than Babylon; 
Rev. 1●.  they are nearer to us, even partly amongst us. If ever we be enslaved, it is to Rome; we have felt it oft and oft in former ages. And when cast off the yoke once or twice, still they endeavour to cast it on, like Vulcan's net, invisible; or like the great Turks golden fetters. If we fall into slavery to them, our bodies must be enslaved, we must have their mark in the hand, as well as in the forehead; we must work for them, as well as dispute; our estates must be subject to them: See in Histories what pollings the Pope exercised upon all men's purses. B. Bonner said, that the Pope had more out of England then the crown; our souls must be subject: For the Pope deals in souls; we must believe as they believe to our perdition.  
See then, prefer, speak 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 we refuse, we refuse a God-given liberty.  
1. Spiritual liberty, Gospel liberty, more freely to do good, 
job. 24. ●. Psalms 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, he cannot do good, what, where, and when he would: So spiritually, when subject to humane inventions and ceremonious nets of men; but when the Sun hath made us free, like Christ we are free indeed, to go about doing all good, at all convenient times. 
1 Cor. 1. penult.   
2. It is purchased by God-Christ: for by Christ is redemption; and if every thing that is for freedom, Isa. 4.18. Luke 1. Luke 4.18. Gal. 5.12.  
3. God hath given us some pledges of the particular spiritual 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 down oppressing Courts; but the main Bill for the Church's liberty is yet behind; if that come last and alone, that it may not be lost, we must join 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 distress paid by pole, I mean, prayed by pole for their deliverance; men; women and children, and beasts after their kind, cried out for deliverance, much more should this be done in a Christian Kingdom.  
2. means 

Remove,  
Move.    
Remove those things that hinder these Potters.  
Move those things that may help you.  
Remove: 1. They might think, that it was but arbitrary whether they returned, not necessary. Know we, it is an injunction, not a permission to sue out our liberty, Gal. 5.1.  
2. Long continuance of their travel in an heathenish land did much mar them: So travelling into Italy and Popish Countries do much mar 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 go in among them that are unclean. Men of place must forget to allege how much worse other places, and see how much worse we be then the rule.  
3. They loved the King of Babylon, yet did not love the man, because an heathen. In judea 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 do not love the King. Men that will reform, must love as well him the Christian, as him the King. The man as well as the Magistrate, must seek the good as well as the greatness of the higher Peers and powers. If reformers admire only greatness, 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 kingdom; they will so Christianlike speak to a Christian King, that Agnoscat sentiatque sibi non principi dici, 
Plin. 2. Pa●●. ad Trajan.  That they wish him well, and not flatter greatness.  
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 julian's time, 360. then Julian would set up the Temple again in despite of the Christians, 
Bright. Sym. G.  and withal set up the Jewish Religion.  
To this time of 360. add 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 work to be on foot for all Christendom, and I hope Ireland will be the last public resistance against reformation.  
5. They did not deem this the only opportunity; this is ours only, A Parliament like to continue, The Irish tugging for a bloodshedding Religion; therefore we for a blood-saving Religion, but not in their way: we by petition and Parliament, not by sword and rebellion. The dumb daughter of Croesus could speak when one was about to kill her father, saying, Will ye kill Croesus? Who would not speak 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 we catch not hold on Christ, who waits our reformation till his locks be wet, yea, with blood and tears of his Saints, And God will wound the hairy scalp of him that goes on in his iniquity to hinder the Churches returning to liberty, Psal. 68.21. compared with verse 22. Now, the King and all Israel is met to bring in the Ark, therefore let the Priest and people go on with supplications and acclamations.  
2. Move on those endeavours, and put on those persons that will best advantage the cause.  
1. Let every man as he is set in the orb of the Church, do that which is in his power. The stars (though of several magnitudes) fought in order against Sisera, the enemy of the Church: the son of Themistocles persuaded his mother, 
〈◊〉. 5.  the mother persuaded the father, and the father ruled the City: the Prophet spoke to the Queen, the Queen to the King, and so Adonijahs disobedience was suppressed; 
〈…〉.  Morcai speaks to Hester the Queen, Hester to the King Ahashuerus, and so conspiracies were prevented. Every man must improve that, or so many talents of power, 
Mat. 25.  prayer and purse, that God hath put into his hands, in a regular way to put forward the Church's 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 its services. Regular reformation first sets the State or Commonwealth, the walls of the Church in good repair; secondly, opposeth those that conspire against the Church and her Christian Sabbaths. Removes the men that have got into their hands the Monopolies of the Church's misery; such being removed, the misery they bring is removed: when the bodies of trees fall, the sprigs fall and break: thirdly, sets up the pure worship of Christ for matter and form; Christ's Doctrine and Discipline, which set up, bear all manner of good fruit.  
3. Means: Of Causes or Cases of an equal consequence, put on that which will first go; the good workman drives that nail that will first go; till he hath well fastened his work: so spiritually, 
E●za 9.8.  * when an Architect hath set up divers bays of building; 
E●c 12. 1●.  or several posts and beams; there falls out divers little rooms for cupboards or closerts, or, etc. that could not be so well foreseen. In mechanic arts oft times one piece occasioneth another; be always doing, building of the Church, according as God hath made you Besaleels, or Aholiabs, or Moseses, and Aaron's, or, etc. And after a while you shall see your way better to go on; and at last God will give you an eternal habitation in the heavens: and even so be it to all that love Zion, Amen.  
FINIS.