New England Freemen Warned and Warmed, Sermon

New England Freemen Warned and Warmed · Sermon

p. 1Hoſea 8.4.

They have ſet up Kings but not by me, they have made Princes and I knew it not.

MEn, Fathers and Brethren, whatſoever you expect or ſuſpect of me, I would neither expect nor ſuſpect of you the repreſentative body of a high profeſſing People, that you ſhould take up this ſolemn worſhip of God as a bare ceremony to attend the Granduer of the day, but would hope you come to look up to the great God, that he may give us ſome meat in this ſeaſon. Pſal. 145.15. But then look we to him with a ſingle eye, for if we come reſolved to him, & not to be reſolved by him; we diſſemble in our hearts, as they, Jer. 42.10. They ask counſel but take it not, Come not I pray you to enquire with an Idol in your heart, Ezek. 14.7. If there be here any of you with an Idol of prejudice, not to do what you hear; or a fixed purpoſe to do whatſoever you had a mind to before, be it right or wrong; let ſuch an Idoll fall down before the Living p. 2God, but whatſoever go will do, the Lord tells me what I muſt do, Ezek. 2.9. Thou ſhalt ſpe…k my words, whether they … or whether they will f…rbear, and the words he hath at this time put into my mouth are theſe, They hav… ſet up Kings:

Whoſe coherence is this in the firſt verſe, the Prophet hath order from the Lord of Hoſts to ſound an Alarm with the greateſt earneſtneſs, with a Trumpet from the roof of his mouth againſt ſecure Hypocrites, & ſo to ſignifie the aproach of a ſwift and ravenous enemy, as an Eagle againſt the ten Tribes; and this notwithſtanding any pretence to their Church eſtate, or being a houſe of God, and profeſſing themſelves to own, know and acknowledge him: ver. 2. they will cry … God we know thee, now the reaſon of Gods ſevere proceeding againſt them is, becauſe they have broke the ſubſtance of their Covenant with God in the main Articles of it, tranſgr…ſſed my Covenant, and treſpaſſed againſt any Law, and caſt off the thing what his good, which is, that which the Covenant and Law require, and in this 4th. ver. is a proof of their thus breaking with God in their civil and religious adminiſtration the former is our preſent concern; They have ſet up Kings:

p. 3Explic. They have ſet up Kings but not by me, the 70 foreign they have Kinged it to themſelves and not to me, ſo the Syriack and vulgar Latine, but the Arabick varies a little, they have reigned of themſelves and not from me, They have made Princes and I knew it not; the Grèek Syriack, vulgar Latine, Arabick, they were Princes & told me not, but the Hebrew verbes in the Text being in hiphil, and ſo of tranſitive ſignification doth avouch our Tranſlation, and ſo the Chalde paraphraſeth they made to rule, and not from my minde and will; yet often the 70 as quoted in the N. T. enlargeth the next and expreſs ſenſe of the Hebrew, and ſo it may here be allowed and the matter will bear it well; For thoſe civil Governours that are of a corrupt conſtitution are not likely to carry on a godly adminiſtration, what power is ill laid in, will be ill laid out, Mich. 17. what is gathered of an Harlot will return to the hire of an harlot, what is from the flew will bring forth corruption, and ſo in caſe of the Text it proved, of all the Kings of the ten Tribes, we finde not one godly King: But for further concerning the ſenſe of the Text I would ſpeak to two Queſtions.

p. 4Queſt. 1. How may we underſtand their ſetting up Kings and Princes and not by the Lord and his Knowledge?

Anſw. They did it not by his direction and approbation, they did never enquire and proſecute the minde of God in that buſineſs, nor did the Lord know and approve their way and procedure as he doth the way of the righteous, Pſal. 1. ult.

Queſt. 2. How did they ſet up Kings and Princes without Gods approbation?

Anſw. not meerly (as I conceive) in ſetting up the Kingly Government, for that was revealed to be his will eventually, Deut. 17.14. but their ſin in firſt taking to this Government was their luſting after it out of ſeaſon and meaſure; this itching humour in the Iſraelites was partly from their diſtruſting their God, and partly for Gentilizing or conforming to the Gentiles, and it broke forth in Gideons time, Judg. 8.22, 23. they would have a Regal Hereditary Government, but Gideon ſuppreſſeth the motion, and oppo…eth the making a King in other time a manner then God appointed, to be a rejecting of Gods Government; they ſay, rule thou over us, thou, and thy Son, and thy Sons Son, and Gideon ſaid unto them, I will not rule over you, neither p. 5ſhall my Son rule over you; but who then? the Lord ſhall rule over you: But this luſt in that people did afterwards riſe, Judg. 9. toward his Baſtard Son Abime…e…h, who had not that honeſt ſpirit to check it as his Father did; the ſame luſt was ſtirring in the Iſrae…ites demand of a King, 1 Sam. 8.5.7. and this the Lord counts the rejecting of his Government, by which formerly a fit inſtrument was deſigned by the Lord in every extremity, and thus far the ten Tribes did act with the other, in ſetting up Kings without Gods approbation; afterward I finde this ſinful proceeding to reign chiefly in the ten Tribes, for they knew the will of God, for the ſucceſſion of David the Type of Chriſt, 2 Sam. 5.2 yet they firſt ſet up Iſhboſheth, and afterward Abſalom, and then inclined to Sheba, in all which they neither ſought nor had the approbation of God, and by this luſt were the ten Tribes acted in ſetting up Ieroboam; for though it was by Gods providence ordering all events, yet neither did the people, nor Ieroboam enquire of God about it, but the people in diſcontent rebelled againſt the houſe of Dav d, & Ieroboam in his ambition did ſnatch at the offer of the ſeditious Iſraelites; thus did not Dav…d, for though we was anointed King, yet neither p. 6in Sauls time would he put forth a hand to the Crown, nor after Sauls death had made the Throne vacant, would David ſtep one foot towards poſſeſſion of it, till he enquired after, and received Gods approbation, 2 Sam. 2.1. David enquired of the Lord, ſhall I go up to any of the Cities of Iudah? but Ieroboam did neither take nor wear the Crown according to Gods counſel and rearms; And ſo it was with the Kings that ſucceeded him, and for the people that ſet up their Kings at their own pleaſure; ſo did they deſtroy them, Hoſ. 7.7. Being hot as an oven in their own paſſions and factions, they devour their Iudges, their Kings are fallen, there is none that calls upon me, and pulled down their Kings without Gods counſel or help, ſo that in two hundred years they had twenty Kings of ten ſeveral families; in the ſame time there were but eleven in Iudah, and all of Davids houſe: Now this their ſetting up Kings and Princes according to their own luſts was the more criminal, becauſe they in word owned God to be their God in Covenant, my God we know thee; and for them to order their Government without taking notice of God, was a …reat diſloyalty. From the words ſo depend…ng and explained, I offer this Doctrine:

p. 7Doct. It is expected of a People profeſſing themſelves the people of God, that they ſhould have regard to him in the constitution and adminiſtration of their Magiſtracy:

This appears by,

1. God reproving of the Iſraelites, in the Text the Iſraelites are charged with an omiſſion, not doing according to God in their Magiſtracy, which implies a rule and duty ſo to do, ſins of omiſſion import a duty omitted.

2. By Gods approving thoſe that have this regard to him as well as his reproving them that have it not, Hoſ. 11. ult. Ephraim compaſſeth me about with lyes, and the houſe of Iſrael with deceit; but Iudah yet ruleth with God, and is faithful with the Saints: the ten Tribes retaining ſome profeſſion of God, but having no ſincere reſpect to him in their civil or religious matters, do but keep a cuſtomary round of lyes and hypocriſie in their profeſſion of God; but Iudah in their Government, keeping to the houſe of David according to Gods command, and holding with their Godly Anceſtors and their faithful remnant are approved by their God.

The Reaſons to gain the aſſent of your p. 8underſtandings, and ſo to fetch in the conſent of your wills are theſe:

Reaſ. 1. The eternal God doth expect of them that acknowledge him for their God, and themſelves for his people, that they ſhould be his univerſally and unchangeably, and that his right to them ſhould not be limited to any place or caſe, but ſhould reach to their whole courſe, Pro. 3.6 In all thy wayes acknowledge him and he ſhall direct thy paths: Ye muſt acknowledge him in better and greater matters, as in other dayes ſo in this ſolemn day, if therein you expect he ſhall ſet you to rights, ye muſt not play faſt and looſe; ſometimes retain to God, and other times to Mammon, Mat. 6.24. Ye cannot ſerve God and Mammon, for they are ſo far two Maſters as never to be one, to that if ye hold to one ye will deſpiſe the other; If the intereſt of God and the publick intereſt in this Land call you to make one choice, and ſome worldly intereſt call you to another, if ye hold to the worldly, ye deſpiſe God in this, however in other occaſions ye pretend to retain to him, your choice will diſcover whoſe indeed you are; your choice of a calling, your choice of a companion, yours (eſpecially in Marriage for your ſelf or yours) and your choice of a p. 9Magiſtrates and others in Authority (when it is in your power) will ſhew whether ye are reſolved to ſerve God in your Generation or not; what ſay ye now ye Freemen of New-England? is the Lord your God or no? if he be, then as one man ye muſt ſay, Exod. 15.2. He is my God, I will prepare him an Habitation: I will endeavour ſuch a frame of things as he may delight to dwell amongſt us, He is my Fathers God and I will exalt him; he hath wonderfully owned and exalted you and your Fathers, therefore ye muſt own and exalt him; and believe it Brethren, if ye talk of God and his Covenant, and walk not in the main concerns of your publick or private ſtanding with a chief regard to him; ye go about to mock him that will not be mocked.

Reaſ. 2. Magiſtracy and Government is mercifully ordered and maintained by God, and therefore as it falls into the hands of men, ſhould be ordered according to him, what is of him, and through him ſhould alſo be to him: that there ſhould be Government among men, it is an order that God hath ſet, Rom. 13.1. The Powers that be, are ordained of God.

Government is not on…y by general providence ordered and governed by him (as p. 10are all Wars, Peſtilence and Famine) but ordained, God gives out a command and a confinement (or bound) to it: All Nations by inſtinct of nature do deſire a power and authority for Rule, and commiſſion is given, as Gen. 7. God appointed a power awong men for revenge of Murder, and this when all Nations were contracted into one Family, but God did more expreſly enjoyn his own people to ſet up Magiſtrates, Deut. 16.18. Iudges and Officers ſhalt thou make thee in all thy Gates which the Lord giveth thee; It is not arbitrary whether they will have Judges, Pharaoh calls Government' foreign a ſacred thing, and it is a mercy, and ſo made over to men through Chriſt, Prov. 8.15. By me Kings reign, Mat. 28.15. All power is given to me in Heaven and Earth, Chriſt diſpenſeth it for carrying on the welfare of men, therefore the enjoyment of Government according to him is matter of praiſe, Pſal. 122.4. Whether the Tribes go up to give thanks to the name of the Lord, for there are ſet Thrones of Iudgement: The ſetting up of Government is a mercy thankfully to be owned, as the want is a judgement and deſolation, and the portion of bloody Eſau, Iſa. 34.12. They ſhall call the Nobles thereof p. 11to the Kingdome but none ſhall be there, and all her Princes ſhall be nothing, and this is ſorely lamented, Hab. 1.14. and makeſt men as the fiſhes of the Sea, as creeping things that have not ruler over them; now God being the merciful founder of Magiſtracy, it is meet in the manage thereof we ſhould look to him, as Iſai. 22.11. when they uſed skill and diligence in fortifying of Jeruſalem, there was one neglect that threatens the fruſtrating of all, that is, not having the principal eye and regard to the Lord that founded Jeruſalem as the ſeat of the Kingdome, and his moſt ſolemn worſhip: It may be as uſually is objected againſt this reaſon, from 1 Pet. 2.13. Submit your ſelves to every Ordinance of man? Anſ It is for the Lords ſake, who hath ordered there ſhould be Government, and ſo it is of the Lord; but in this and that particular form, it is of man as to the Common-wealth, though in the Churches even the form we conceive is fixed by the Lord; Civil Government is alſo called Humane, becauſe its end is the good of man, in outwards nextly and the matter it is converſant about, is (properly and immediately) humane not divine; In divine the Magiſtrate hath not power according to his minde to put or appoint any p. 12Worſhip upon God which never came into his minde, Jer. 9.5. Which I commanded not, nor ſpeak it, neither came it into my minde, and what came not into Gods minde to appoint, may not come into the Magiſtrates minde to enjoyn. It is the liberty and honour of a Magiſtrate to protect and promote what Chriſt hath appointed in his houſe, and in this the Chriſtian Magiſtrate hath not more power, though more light to manage that power; the help of the Magiſtrate is not of abſolute neceſſity to the being of Chriſts true Religion (for he did bring forth and maintain it when the edge of the Magiſtrate was ſharp againſt it for 300 years the purer age) but this ſupport is neceſſary for the falſe, Ier. 10.5. an Image which is created by man, cannot ſubſiſt without his providence, the Idol muſt needs be borne it cannot go, and Babylon, whether Eaſt or Weſt (the way of Arius, Mahomet or the Pope) muſt have a Beaſt to carry her, Rev. 17.7. foreign ſaith Meade but that this is the abuſe of civil power will appear in the Doctrines third Reaſon.

Reaſ. 3. Magiſtratical Power makes a man Gods near and ſpecial Servant and Deputy in the World, therefore it is fit that in p. 13the giving and uſing this power, there ſhould be a reſpect had to God, Iob. 10.34, 35. I ſaid ye are Gods, if he called them Gods to whom the Word of God came; Gods ſaying and Commiſſion purteth them in his ſtead, and by his impreſſe upon the Magiſtracy, and by that onelyonly one man is able to rule ſo great numbers; when ye chuſe a Magiſtrate or Deputy, ye put ſuch a man upon God, and therefore ſhould conſider what will pleaſe him, Rom. 13.4 the Magiſtrate is called Gods foreign & foreign his Deacon (as we may ſay) his Miniſter, ſo 2 Chron. 9 8. Bleſſed be the Lord (ſaith heba's Queen to Solomon) wh…ch delight…d in thee to ſet thee upon his Throne, to be K…ng for the Lord God: It is the Lords Throne, and for the Lord, and ſo inferiour Magiſtrates, 2 Chro. 19.6. …e judge for the Lord, Rev. 12.5. Conſtantin… is ſaid to be caught up to Gods Throne, now God uſeth men in Gover…ment not out of neceſſity but bounty, for Ps;…l. 89.18. He is the Shield of his people, yet he hath the ſhields of his people, P…al 47. ult. the Magiſtrate repreſents Chriſt the Judge of all the Ea…th, and we may not put upon him a man that manifeſtly bears the Image of the Devil, neither may any dare p. 14in Gods Livery to do the Devils work; nay who of you dares to take in any to Gods ſervice, but to do Gods work, and not to ſerve your own particular turn.

Application. Let the Authority of this Doctrine fall and fix upon your hearts this day, remembring Pſal. 81.2. that God ſtandeth, which is a poſture of greater attention, and he attends in order to his judging of you, therefore have your eye upon God as his is upon you; Be in the fear of the Lord all this day, Prov. 23.17. So acknowledge God in giving and taking Magiſtracy, that he may approve your proceeding, and let every heart lift up a cry to the Lord almoſt in Moſes words, Numb. 27.16. Let the Lord the God of the ſpirits of all fleſh, ſet a man and men over the Congregation, which may go out before them, and which may go in before them, and which may lead them, and which may bring them in, that the Congregation of the Lord be not as ſheep which have no Shepherd.

Motive. 1. It concerns as to be owned in the proceedings of this day, elſe the buſineſs of the day will not be for our ſafety, Ier. 5.10. Go ye up upon her Walls, and deſtroy and take away her battlements, for they are not the Lords. If our Magiſtrates ſet up for p. 15our Protection, be not owned by the Lord, they will not be any protection; any enemy, heathen or called chriſtian, hath a dormant Commiſſion to come upon you and deſtroy you, though not with utter deſtruction.

Motive 2. Magiſtraticall Power is of great weight and worth, eſpecially among Gods people; therefore with great conſideration to be made over and managed by them that have it. Pſal. 113.8. That he may ſet him with Princes, even with the Princes of his people. This very much heightens their honour; and ſo God tells David, 2 Sam. 7.8. I took thee from the ſheep coate, to be Ruler over my people, over Iſrael. Pericles, being often choſen Pretor of Athens, every year when he put on his Robe, would beſpeak himſelf; remember thou ruleſt over Freemen, thou ruleſt over Athenians, yet Chriſt beſpeaks you that rule here, have a care what you do, for ye rule over my Children, Ioh. 19 8. When Pilate heard that ſaying, viz. that Chriſt was the Son of God, he was the more afraid, he was the more awed, and they that are in Authority here had as much need as any where to hearken to that, Pſal. 2.10. Serve the Lord with fear, rejoyce with trembling; It is ſpoken to Magiſtrates, ye p. 16may willingly and chearfully ſerve the Lord i… that capacity of doing good to his people, but tremble leſt ye miſcarry; if ye do them any wrong ye are ſure to hear of it, Pſal. 105.14, 15. He …uffered no man to do them wrong, yea, he reproved Kings for their ſake, ſaying, touch not mine anointed, and do my Prophets no harm: If you touch his people harmfully, or put power into the hands of ſuch as will ſo touch them you touch the apple of Gods eye, Z…ch. 2. he will not bear that wrong to them that he will upon another people, no not although it be ſl…ly and by way of fraud, and not by way of open violence, for that was the cauſe of Midian, againſt whom the Lord gives that charge, Numb. 31.3. Let them go againſt the Midianites and avenge the Lord of Midian.

Motive 3. All your Adminiſtrations muſt come ere long under judgement, ye that are Freemen muſt ſhortly be free among the dead, and that then your work and ſecret d…ſign whether good or bad muſt come to judgement, Eccl. 12. ult. and ye that ſhall be choſen, Pſal. 82.6.7. Though you be all of you Children of the m…ſt …h, or Angels as Chalde renders it, yet ye must dye like Adam. Socrates writes to Dyoniſius, thou p. 17art yet clothed with a mortal skin, and if ye dye then follows the Judgement; act ye therefore ſo this day as ye may anſwer it boldly in that. It was the honour of Marcellus, that he went from the Tribunal to the Bar; and it is the Law of neceſſity upon you all, if not here yet elſe where, to give an account of your Adminiſtration; now if any of you upon theſe Motives are willing in your giving or taking Magiſtratical power, to do it according to Gods will, offer you ſome means ſo to do.

Means 1. Minde the reallizing of your-profeſſion of God, and take heed of Apoſtacy; in the two verſes before the Text, we have Iſraels boaſting and breaking of their Covenant with God, Iſrael ſhall cry unto me, my God we know thee, but this is no better then to compaſs God with lyes, Hoſ. 11. ult. For Iſrael hath caſt off the thing that is good, the Enemy ſhall purſue him; If we do thus lye to God in N. E. we go againſt the intereſt of N. E. as hath been faithfully declaredon ſuch a day as this:Mr. Stoughton If you caſt off good, you cannot ſo caſt off evil; evil will follow you if you follow not that which is good, when your Religion is but a pretence, a lye, it will never laſt, a lye is never long-lived p. 18howſoever you ſawn upon God or his people, ye can never really love either by outward fleſhly. circumciſion alone, when ye are only (as the ſame Meſſenger ſaid) cuſtome born, Deut. 30.6. there's need of the Lords own circumcizing your hearts and the hearts of your ſeed, as he is really your God in Covenant, that you may love him and his intereſt with all your heart: If ye have this heart circumciſion, heart-baptiſme, then you will cleave to him and his people, whether ye be chuſing or choſen into power, otherwiſe not, Prov. 24. ult. the upright is an abomination unto the wicked His natural Fore skin, the enmity of his carnal minde will upon any ripening temptation break out; he that hath but the form, not the power of godlineſs, will not like to have godlineſs in power, they that are not indeed Freemen (though ſo called) are ſervants, 2 Pet. 2.19. to corruption, and muſt ſerve ſuch purpoſes which was owned by ſome Philoſophers, Cic. 5. Paradoxwho laid down this Paradox (ſo that many would think it) all wiſe men are Freemen, and all fools are Servants, ſuch then having a liberty to chuſe, will in the uſe of it ſerve corrupt men and not the holy God, neither will unſound Profeſſors ſerve the Lord in p. 19the manner of that Authority they get, and therefore Job 17.8. The innocent ſhall ſtir up himſelf againſt the hypocrite, and God intending mercy to a people will help ſuch oppoſition, Iob 34.30. That the Hypocrite reign not, leſt the people be enſnared; ſuch will lay ſecret and ſubtile ſnares for the people whom God in pitty will deliver therefrom.

As for you in N. E. to backſlide and to faſhion your ſelves to the flaunting mode of England in worſhip or walking, you undertake a vain thing, for you can but limp after them, and you will forget (as was told you the laſt year by that Reverend Elder) your errand of Planting this Wilderneſs,Mr Danforth. and if you have a minde to turn your Churches into Pariſhes, and your Miniſters into Prieſts and Prelates, I cannot think the Lord will ever endure it, as Ezek. 20.32. That which cometh into your minde ſhall not be at all, that ye ſay, we will be as the Families of the Countries: The Lord that hath ſo marvelouſly ſeparated and diſtinguiſhed this people for himſelf, will not ſo loſe his propriety here, and know ye that your backſliding will not only be vanity but vexation, alſo for this ye will loſe the good ye have had, Hoſ. 4.7. p. 20As they were increaſed ſo they ſinned againſt me, therefore will I change their glory into ſhame. If ye grow more provoking as more populous; that which hath been the glory of N. E. (Magiſtracy and Miniſtry) will be its ſhame: If ye rebel and vex his holy Spirit, acting in them that anointing will be gone, Iſai. 63.10, 11. Where is he that brought them up out of the Sea with the ſhepherd of his flock? where is he that put his holy ſpirit within them? Ye will have Magiſtrates and Miniſters of a meaner alloy, yea happily, for your Hypocriſie and Apoſtacy, being falſe to Chriſt as was Iudas, you will have that plague, Pſal. 109.6. A wicked man ſet over you, and an adverſary ſhall ſtand at your right hand: Evil will certainly befal you, as Ioſh. 6.26. Ioſhua laid the builders of accurſed deſtroyed Iericho under a curſe, ſo will our Jeſus bring a Curſe upon thoſe that ſhall go about to build Iericho the City of the Moon (ſo it ſignifies) the Kingdome of the Beaſt, which being an earthly, worldly Religion: Lunenburge is reckoned by the Moon, Rev. 11. But bleſſed are they that reſiſt and cruſh the leaſt beginnings and breed of Babylon, (be they will-worſhip, perſecution or confuſion:) Bleſſed I ſay are thoſe that will daſh their brats againſt the Rock, p. 21even Chriſt the ſure and tried Stone.

Yea, in caſe ye backſlide from the God of your Fathers, ye will be as it were out-lawed, and expo ed as a free ſpoil to every enemy, Ier. 50.7. All that found them have devoured them, and their adverſaries ſaid, we offend not becauſe they have ſinned againſt the Lord the habitation of juſtice, even the Lord the hope of their Fathers; and from ſuch will ye be moſt likely to have your ſcourge from whom you have your apoſtacy; as Iſrael returning to the Idols of Meſopotamia, from whence their Anceſtors Abraham and Jacob had ſeparated, were firſt put into the hand of the King of Meſopotamia, Iudg. 3.8. and think not what I ſay is impertinent to the Doctrine or the day, for in the civil Government.

The firſt worthy Planters they profeſſed to erect and adminiſter according to God, and if you that ſucceed will do according to your luſt it will go ill with you: the gallant Gideon ſaith, Iud. 8.20. I will not rule over you neither ſhall my Son rule over you, but the Lord ſhall rule over you: this did that worthy Father promiſe, but the Baſtard Son will needs break to the ruine of himſelf and his partakers: If a degenerate and ſpurious Generation will not ſtand by the intendments p. 22and engagements of their faithful Anceſtors, but in their giving and exerciſing rule neglect the Lord, he will ruine them and their helpers.

Means 2. Minde faith fully and diligently your liberties, that ye may be free to act for and according to God in the conſtitution and manage of your Magiſtracy: quit once your liberties and ye mu t have ſuch a Magiſtracy & manage of it as will pleaſe not God nor your ſelves, but other men will be your maſters, for ſervants yea, ſlaves muſt you be to ſome body when ye have let go your liberties, now to fix you in maintaining your liberties, I crave liberty to propound ſome Motives.

Motive 1. It is a truſt and favour of God that ye have ſuch liberties, Pſa. 118.14. This is the day that the Lord hath made or exalted: This your day of free Election is preforable before all your own dayes if we marre it not & (for ought we know) there is no ſuch day in other Colonies abroad, and we may ſay as follows, we will rejoyce and be glad in it, & the more we are engaged for ſuch a day, becauſe we have not deſerved it, but as Saul, after his wickedneſs to David, and Davids kindneſs to him in ſpring him when he had advantage, 1 San. 24.19. This day thou haſt p. 23made me as the Hebrew ſaith, your liberty then being the gift of ſuch a band, even of the Lord, let no hand be againſt it, but let every hand hold it, Gal. 5.1. Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not intangled again with the yoke of bondage. The Lord Jeſus hath given you ſuch a ſtanding, keep your ſtanding, whoſoever ſhall puſh at you, let none doubt that ever ſhall puſh at you, let none doubt that even our outward liberties in ſpirituals and temporals are from our Redeemer; precious Cotton ſo, All Church priviledges and Common-wealth priviledges hath the Lord purchaſed by his blood: So a faithful Brother among us, on ſuch a day as this, our liberties and priviledges are ranſomed mercies: Mr. St.Chriſt hath given a price, and by his power, and by his ſpirit acting in the prayers and pains of his Servants, hath gotten and kept them.

This liberty of chuſing their own Magiſtrates the Lord gave to his own people, Deut. 1.13.15. Give ye (ſo the Hebrew, and our Margent) wiſe men, and underſtanding, & known among your Tribes and I will make them Rulers over you: and ſuch as ye people gave, Moſes took, yea, this people of Iſrael were ſtill free to chuſe when ſcarce any were p. 24free to be choſen, Iſai. 3.6. A man ſhall take hold of his Brother, and of the houſe of his Father, ſaying, thou haſt clothing be thou a ruler: And all faithful ones are with Abraham, the proper heirs of the World, Rom. 4 13. and that without wrong to juſt propriety, and it ſeems all ſhall (as we) have the yoke broken becauſe of the anointing, Iſai. 10.27. Now ſhall not we hold the Lands and Liberties which our God hath given us, as Iudg. 11.24. that valliant Iephthe told the Arronite, and indeed for your juſt bounds it will be great weakneſs to ſhorten them, for a near Enemy is the worſt, as Sparta found by the Athe…ians, ſeizing on Pyſus a near and rejected Iſland.

Motive 2. Your truſt by and for men beſpeaks your care and vigilance about your Liberties. This Honourable Aſſembly conſiſts of the Truſtees of all the Freemen of the …nd: If Freemen indeed, they chuſe that they may ſo continue; we ſhould have cauſe to complain of any that is choſen if he ſhould uſe this truſt our Liberties, as the Eagle in the Greek Epigram lamented that it was ſlain with an Arrow winged with its own Feathers: Ye are alſo truſted for men, for many, all Inhabitants have their Liberties, Women, Children, Servants, yea, p. 25and Strangers too, let me beſeech this Honourable Aſſembly, in the name of all the Freemen (who am alſo a Freeman) not to part with any of our Liberties by force or fraud, theſe are our Crowns and Iewels which we commit to your care and charge.

Motive. 3. Your expreſſing agreement binds you; no man can chuſe or be choſen, but he hath taken the Oath for our Liberties, take heed you be not charged as thoſe Hypocritical Profeſſors, Iſai. 48.1. nominal Chriſtians, Swearing by the Lord, making mention of the God of Iſrael, but not in truth nor in righteouſneſs, you have every one ſweared by the Great Name of the Everliving God, truely to endeavour to maintain and preſerve the liberties and priviledge of this Common-wealth and Government: and this is more then is ſworn for the Laws, to which only a ſubjection is undertaken; now if ye truly endeavour to maintain all the liberties as ye promiſe by Oath, then ye ſhould be willing to know and make them known: there ſhould be as I conceive, a diſtinct knowledge of them as there is a diſtinct obligation to them; I have ſeen the Liberties written by the then Governour, and ſubſcribed by him, and others, and there I ſaw the preface and the three laſt Liberties to be too ſolemn p. 26to be concealed, one is for the perpetual obſervation of the liberties, another is to give them the force of Laws, and then giving of relief to any that are abridged in them. Methinks men ſhould know what they are ſworn, for Ignorantia juris, Ignorance of the Law doth not excuſe a breach of it, wherefore watch and be diligent in keeping your liberties, that they may not be inſenſibly loſt, Prov. 12.24. The hand of the diligent ſhall bear rule, but the ſlothful ſhall be under tribute. If you be dull and ſleepy, and keep not your hold when others are active and pull hard, you muſt needs let go, unleſs I miſtake, the 60 liberty and the 74. are infringed by inadvertency, I would hope it were no worſe; but if ye ſhall break down the hedge of your Churches and Commonwealth, you will lay the field open to ſuch as watch to make ſpoile of you: are there any that back-ſlide or warpe among you, they will co-operate with workers of iniquity, Pſal. 125.5. and ye will want no ſuch Inſtruments, if ye admit of a carnal party into the priviledges due here to viſible Saints, they will be likely to eat out the heart of liberty and religion; as in a Syllogiſme, the concluſion follows the worſer part, and godly men have ſomething in them that inclines p. 27them to that which is not good, and if ſuch comply with a carnal intereſt, Prov. 25.26. A righteous man falling down before the wicked, is as a troubled Fountain and corrupt ſpring, earthly, muddy, and not fit to be taken in as before; be ye therefore diligent and couragious, and not like Iſſachar, Gen. 49.14. A ſtrong Aſſe couching down betwixt two burthens: you civil and your religious liberties are ſo coupled here, that if one be loſt the other cannot be kept; if being free ye will put your ſelves into bands, ye will be as the ſlothful under tribute, you will be ſhorn, 2 King. 10.12. the ſhearing houſe is as the Hebrew there, and your Margent, the houſe of ſhepheras binding, when you are ſo ſheepiſh to be bound, your fleece will be ſhorn, and may be your skin flayed and fleſh will be devoured, and if any ſay, its good ſleeping in a whole skin, I would tell ſuch that ſleeping is not the way to keep the skin whole; obſerve thoſe Neuters, Iudg. 8.6, …. who refuſed to owe any relief to their Brethren in a needful time, but (till they ſaw which would be the ſtronger ſide) would not meddle ſo they might ſleep in a whole skin; thoſe wary Princes of Succoth could not compaſs it, but the contrary was written on their skin by the thorns of the wilderneſs p. 28and if this our wilderneſs bread any ſuch luke warm Polititians in a needful time, it is to be hoped that it will alſo bring forth thorns enough to teach them, you have beautiful and precious liberties beyond other Colonies, but Prov. 11.20. as a jewel of gold in a Swines ſnout, ſo is a fair woman without diſcretion, or that departs from diſcretion, or leaſt no Judgement to put it to clean and honourable but dirty uſes, if you ſo root in your preſent and particular profits and intereſts, as to neglect your golden liberties, what will England? what will all the world ſay of you, that you are not new Engliſh, but no Engliſh men; therefore give me leave to beſeech and intreat the aged to follow the aged Caleb that hearty man as he followed the Lord and fulfilled after him, Iuſh. 14.8, 11, 13. Be ye now as hearty for your true and juſt liberties as ye were 40. year ſince, and ſo will your Ioſhua, your Jeſus bleſs you, and ye ſhall be able to prevail againſt the talleſt oppoſers, even the Anakims.

Let me alſo beſpeak the young men amongſt you, that you would not be prodigal of thoſe liberties you never knew the getting of, uſe you not the fork ſince ye never knew the rake.

Obj. 1. Doth any ſay that the Patent or p. 29Charter-right is queſtioned by ſome?

I An…wer, Such men do not appear ſo good friends either to the Crown or Country, for the queſtion cutteth off the true and proper ligament between them, neither may it be reaſonably ſaid, that upon, or other circumſtantial failer the Pattent ceaſeth; for on the great conſideration, for the Graunt is paid and cannot be re-landed; for the lives and eſtates of many worthy men have been laid down here to plant and ſubdue this Land, and ſubdued it is.

Obj. 2. If it be ſaid, there may be juſt reaſon to quit ſome of the Liberties?

I Anſwer, I grant ſo much on condition, ye will alſo grant that the ſame deliberation ſhould be uſed in the getting any of them, as there was in conſtituting of them: The liberties were probationers for three years, and in all the General Courts for that time, they were paſſed by all the Freemen, and it ſeems equal that all the Freemen ſhould have as ſufficient time to conſider of the change and abrogation of them, and ſure it is not fit that any one General Court ſhould have ſuch an unlimited Arbitrary, power that nothing ſhould be fixed and unmoveable, no property, uſe and eſtate ſhould be ſecured, and I think you will grant, that in p. 30the year 1641. when thoſe liberties were in ſuch degree enacted and ſettled; there were men civil and eccleſiaſtical (who managed that matter) of ſuch weight and worth as none of us now filling their place can, and if wiſe and humble will pretend to weigh them down, though experience may adde to former knowledge in particular caſes.

Obj. 3. But if that many give up we cannot help it?

I Anſwer, Yes, for by your 75. liberty, you have power to enter your diſſent and proteſtation, which will ſave your own ſouls from the guilt, and ye have encouragement to help your ſelves and the whole, becauſe as yet the promiſe is made good to you Ier. 30.2 Your Nobles are of your ſelves, and your Governour proceeds from the midſt of you, ſo that none can be in power to hurt or hazard you, but it muſt be by your ſelves, and this being your glory ye may expect that the Lord will create a cloud when no viſible help doth appear, Iſai. 4, 5. upon all the glory ſhall be a defence, and the ſame preſence of God will be offenſive to all unrighteous encroachers or diſturbers, Eccl. 10.8, 9. He that diggeth a pit ſhall fall into it, and whoſo breaketh an bedge a Serpent ſhall bite him, whoſo remoreth ſtones ſhall be hurt therewith, p. 31and he that cleaveth wood ſhall be endangered thereby: none that ſhall be removing your peculiar and diſtinguiſhing privileges and ancient bounds, and for that end will be making parties ſhall proſper; nay, take that encouraging word more, Ezra 6.11. Whoſoever ſhall alter this word (of priviledges and proviſion for the Temple) let the Timber be pulled down from his houſe, and being ſet up, let him be deſtroyed thereon, and let his houſe be made a Dunghil, 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.

Means 3. Of your conſtituting and adminiſtring Magiſtracy according to God, is to give good heed to your Election, that it may proceed with clearneſs, ſo that there may be no fraud nor doubt in giving your votes againſt which you way may ſeem to ſome not ſo ſure as elſewhere; and ſurely what is indirectly gotten, is of and for the evil one; ye ſhould come to this ſolemn action with a care, and not as Children to ſee the faſhion and leave things at a venture, but as there is ſome care to be uſed for the manner of your Election, ſo much more for the Object whom you chuſe p. 32or refuſe, Exod. 18. Thou ſhalt provide, Chaſub is to look about, to be circumſpect, ye muſt weigh and conſider, Deut. 1.13. ye muſt pitch upon known men, excuſe not, ſaying, thou knoweſt not whether men are fit or unfit, Prov. 24.12. If thou ſayeſt, behold we knew it not; doth not he that pondereth the heart conſider it, and he that keepeth thy ſoul, doth not he know it, and ſhall not he render to every man according to his works? The Lord knoweth what thou thinkeſt or knoweſt, and his Deputy Conſcience knoweth; ſee therefore with thine own eye, implicit faith is indeed more eaſie but leſs ſafe, you do in your Conſcience and experience make ſome judgement of men, whether friends to civil or religious liberties, to juſtice piety and virtue, whether Enemies to Vice, Oppreſſion, Extortion, and biting Uſury; and thus you do know whom to chuſe, whom to refuſe, whom you chuſe you juſtifie as a man qualified according to Gods counſel, Prov. 24.24. He that ſaith unto the wicked, thou art righteous, him ſhall the people curſe, and the Nations ſhall abhor; take heed therefore to your ſelves this day or any day of Election, leaſt ye bare falſe witneſs for or againſt any whom ye chuſe or refuſe, give good heed to your choice that you may not miſcarry in it.

p. 33Arg. 1. Becauſe your choice will ſhew what reſpect you have to Chriſt; It is a high charge you have from the Lord, Iſai. 65.12. They choſe the things wherein I delighted not, your choice ſhews who is your Maſter, and whom you would pleaſe, this ſhews what is deepeſt in your ſoul; holy Bolton in his diſcourſe of happineſs, pag. 131 ſhews, that the Hypocrite hath quite other ends in his choice, (even himſelf) but a ſincere Chriſtians thoughts run and are exerciſed about his faithfulneſs; If ſaith he, by my default, a falſe man be choſen, I ſhall be guilty before the high Judge of all, the miſchiefs that follow thot unhappy choice: Nothing can undo this Country but unwarineſs and unfaithfulneſs but the miſ-making or miſ-acting of Freemen; choice of men to power and truſt gives the true picture or character of them that chuſe; if Idols are ſet up in power and truſt inſtead of men, really diſcharging their truſt, Pſal. 115.8. they that make them are like unto them.

Arg. 2. If you miſs in your choice ye provide not well for your ſelves or neighbours whom ye chuſe, Magiſtrates or Deputies you truſt with your lives, liberties and eſtates; Plato ſaith, good Magiſtra es are better then good Laws: If on by reſpects p. 34you ſet up ſuch as will be ſcourges to your ſelves or Brethren, you deſerve to be whipt, Iudg. 9. the Shechamites for ſelfiſh reſpects choſe a Bramble (Abimelech) and by him are they ſcratched, and even ruined.

Arg. 3. W… you miſs in choice, you do not well for the choſen nor the place, Ec. 8 9. There is a time when one man ruleth over others to his hurt, for ſo he acteth more ſin and gathers more wrath, Pro. 26.18. As he that bindeth a ſtone in a ſtring, ſo is he that giveth honour to a fool, ſuch a man is not in his proper place, (as that ſtone, the ſtones proper place is the ground) neither can he well continue in it, and however it is better, where it is ſafe that men ſhould not alway continue in it, but there ſhould be a change of ſome where it is ſafe, as it is ſaid, Eccl. 3.18. By Magiſtracy and power God doth manifeſt men; if after tryal of men you come free, according to the tryal to chuſe or refuſe, and ſo make ſome change, you will make men more modeſt & mindful in their place; howſoever by ſome ſ… change, you will try other men, and …p poſſeſſion of your liberty to chuſe, and none may take their place for an Inheritance to uſe it as they liſt.

Means 4. Of acting according to God p. 35in the making and manage of Magiſtracy, is to attend to Gods particular Rules in the matter, they are in Exod. 18.21. Thou ſhalt provide out of all the people able men, ſuch as fear God, men of truth, ha…ing covetouſneſs, here are Rules that make out the true manage of Magiſtracy, and ſo give aim to the chuſers, to provide thoſe that may ſo manage their place.

1. Able men, Chaſil ſpeaks, ability of eſtate: Iſai. 3.7. In my houſe is neither bread nor clothing, make me not a Ruler over the People; he ſhould of his own have neceſſary ſubſiſtance.

2. Ability of Wiſdome, Pſal. 2.10. Be wiſe O ye Kings, be inſtructed O ye Iudges of the Earth: they ſhould themſelves be wiſe, or at leaſt guided by them that are ſo, the want of which is noted as a cauſe of all publick diſorders Pſal. 8.2, 5. They know not themſelves, neither will they underſtand from others, they walk on in darkneſs, the foundations of the Earth are out of courſe.

3. Ability of ſpirit or courage, elſe they will not be a terrour to evil-works, but bear the ſword in vain, Rom. ….4. and this Ability is eſpecially to be min… when Drunkenneſs, Gaming, Unright…neſs & Uncleanneſs grow bold; the Rule… …ad need be furniſhed … p. 36with boldneſs to encounter and defeat them, and I would here in particular caſt in a word againſt the firſt, Exo. 21.33. what pits you open or dig with your licence, ye had need to cover them to keep the tipling beaſt from falling therein, at leaſt the tiplers of your own Towns.

2. God-fearing men; thoſe that want the fear of God will not regard men juſtly and conſcientiouſly, Luk. 18.2. The Judge that feared not God, neither regarded he men. This is N. Englands Crown that you have or may have in the Magiſtracy, ſuch as fear God and hold faſt, and uſe what you have that no man take your Crown, Rev. 3.11.

3. Men of Truth, ſincere faithful men: (1) Encouraging the good. (2) Being juſt men. (3) And of publick ſpirits.

1. Encouraging and ſuccouring them that are favoured of God, and ſt…dy conformity to him, this muſt be the aim of Rulers, who Pet. 1.2, 14. are ſent forth for the praiſe of them that do well, and this will be their advantage, Zach. 12.5. The Governours of Iudah ſhall ſay in their heart, the Inhabitants of Ieruſalem ſhall be my ſtrength in the Lord of Hoſ… their God; thoſe that have God to frie… are ſureſt friends to Magiſtracy, theref… Magiſtracy ſhould be p. 37friendly to ſuch, and conſider that God puts out his Children to them to nurſe, Numb. 11.12. as a nurſi…g Father bears the ſuck…ng childe: It is true, the Nurſe may not ſuffer the childe to feed on poyſon, and it is as true, that the Nurſe muſt not ſtarve and pinch the childe, nor be impatient toward it in a froward fit; ſome are ſevere to conſcientious people (being ſuppoſed pious, peaceable and uſeful) if they conform not to their apprehenſions, and theſe eagerly drive on to a uniformity, and urge that ſome errors have dangerous and heretical conſequences; for ſuch as among us do in Conſcience preſſe this, I dare not judge them in their perſwaſion, but would crave leave to remember what Chamier ſaith, in Anſwer to the Papiſts charging Proteſtants with grievous Hereſies drawn from their opinion, Nemo fit Hereticus per conſ…quentiam, and as for the uniformity ſo cruelly urged by Papiſts and Prelates, I would hope that only convincing light for the means and compaſſionate love for the manner will be taken up, and till this courſe prevail, I wiſh forbearance may be exerciſed to all ſober people, ſo it be not againſt piety or peace; and if we here in the time of our peace and eaſe, uſe violence to pious people p. 38here with us, we may ere we are aware, help for ward the affliction of thoſe in other parts, Zach. 1.15. which is the way of the Heathen, very diſpleaſing to God.

2. Being juſt men is a ſecond part of the Rulers truth, he ſhould be one that will ſeek and haſten juſtice: ſeek juſtice, Iob 29.16. The cauſe which I knew not I ſearched out, this requires a diligent and wakeful attendance: It is abſurd if at any time true, that they which judge in a cauſe ſhould ſleep at the hearing; he that in ſuch a caſe is caſt, may well (as he) appeal from ſleeping to waking Phillip; more vigilance is required in a cauſe which may ſometime be covered with many blind…, and the ſtrong current of a party, in which eaſe juſt men will not therefore bear down any in his cauſe, Iob 3….21. If I have lift up my hand againſt the fatherleſs, when I ſaw my help in the Gate: he ſhould haſten juſtice, it is the honour of Chriſt in his Kingdome, Iſai. 16.5. He ſhall ſit upon bis Throne in truth, judging and ſeeking Iudgement, and haſting righteouſneſs.

Your ſecond liberty is, that all have juſtice without partiality or delay, and they go well together, for warping in a cauſe makes delay, for a right li… is the ſhorteſt; it is a great ſin in the Magiſtrate and wrath on the p. 39people, when Iſai. 59.14. Iudgement is turned away backward, and Iuſtice ſtandeth afar off, for truth is fallen in the ſtreet (when upon motion) and equity cannot enter.

But when the current of Juſtice in the hand and heart of juſt men ſhall run too ſtrong for all oppoſition, it is more pleaſing to God then the beſt melody of inſtituted Worſhip, Amos 5.23, 24. Take thou away from me the noiſe of thy Songs, for I will not hear the melody of thy Viols, but let Iudgement roll down as waters, and Righteouſneſs as a mighty ſtream; when you are upon the ſeat of Judgement Chriſt muſt be neareſt a kin unto you, Prov. 7.4. Say unto Wiſdome, that is unto Chriſt, thou art my Siſter, and call underſtanding thy Kinſwoman, that they may keep thee from the ſtrange woman.

The nearer the will and intereſt of Chriſt, the more ſtrange will, all by wayes of injuſtice and partiality be to us; Kindred will be no Kindred: Zelucus when engaged to put out his Sons eyes for Adultery, would rather make a breach upon himſelf in the loſs of one eye, then on the juſt Law to favour him.

3. Such as are of a publick ſpirit to p. 40proſecute the general good are ſuch men of truth as are fit for Magiſtracy; every Magiſtrate ſhould be as Nehemiah, A man come to ſeek the welfare of the Sons of Iſrael, Neh. 2.10. for be is of God ſet in that work and place for that end to every one, Rom. 13.4. he is a Minister of God to thee for good, Africanus had that wholſome counſel, never to riſe from the Court till he had done good to one or other, now the publick good, the good of all may be promoted by the Magiſtrate in point of defence, diligence, ingenuity and peace.

1. Defence, Hoſ. 4.18. Her ſhields are tranſlated Rulers, whence in the Eaſt Sultan (which ſignifies a Shield) is the uſual name of their Princes, upon which a learned Proteſtant wiſheth that ſome were not rather Scutica then Scuta, a Scourge rather then a Shield.

2. Diligence, that the people may live induſtruouſly and not idly, for honeſty of life is under the Magiſtrates care, 1 Tim. 2.2. Thus our Antient, holy ones Elton and Dod on the Commandments expreſs this care of honeſt labour and calling to be the Magiſtrates duty, and this ſome wiſe Rulers have thought neceſſary for the publick quiet.

p. 413. Ingenuity, for the drawing forth of this here in this Land, ſee the beſt Argument Pſal. 122.9. Becauſe of the houſe of the Lord our God I will ſeek thy good, becauſe the good and maintenance of ſo many Churches doth depend upon ſome wiſe conſideration of the gifts of men here, and the commodities of the Land; therefore it is not enough only to take up that good which is obvious, but ſearch for that which is not, and well were it as ſeems to me, if we had a ſtanding Committee to relieve and weigh ſuch propoſitions tending to the better ſubſiſting of the people. I finde in the fifth liberty an allowance of a Monopoly on the producing a commodity now in the Land, and I perceive Magiſtrates and Miniſters, and moſt of the Husbandmen will finde the want of ſome ſtable commodity, which may command ſupplies from abroad.

4. Peace is the laſt thing I will name conducing to the publick good, which is proper for the Magiſtrate to promote, 1 Tim 2.2. we are to pray for, and therefore endeavour that Magiſtrates may maintaine Peace, and the Rulers Office is under the notion of an Healer, or binder up. Iſa. 3.7. Chebeſh, he is a Chirurgion, to bind up the wounds of the Country, Iſa. 1.6. There is p. 42cloſing and cruſhing out the corrupt matter, and then binding up for the uniting of the parts; and then there is mollifying or ſuppling, for the removing of the ſwelling and hardneſs. Now for this bleſſed work, the Magiſtrate needs an Eagles eye, and Lyons heart, and yet a Ladies ſoft and gentle hand.

Fathers and Brethren, ye are now to aſſemble, being clothed with the chief Magiſtratical power of this poor Country; let me beſeech you in the Name of the Lord, to attend healing work, and to act as thoſe that are united as one man for the common good, that the people may be ſo; meddle not with any thing that may divide you in ſo dubious a time, remember that Gen. 13.7. the ſtrife between Abraham and Lot was very unreaſonable, becauſe the Cananite was then in the Land, and therefore Abraham to allay and end the ſtrife, doth deny himſelf, and wave his right; ye know my Brethren, what new neighbours we have their buſie Locuſts will know and improve al your ſtrife & other ſnares for you are boaſted of, therefore now is your ſeaſon for ſelf-denial: If you have any of you a thirſt and longing to make any change in Church or Common-wealth, and may be you ſee your help in the gate, and have it in your power, p. 43yet let me entreat you in this joynt of time, not to follow but forbear your own deſires, becauſe they cannot be purſued without publick hazard; if any of you long for the waters of your Native land, yet forbear to drink them as David, 1 Chro. 11.17.

Pardon me I pray you, if from what appears above-board I cannot ſee how men here can finde any occaſion of diviſion, if they do not on ſome ſecret cauſe unſeaſonably ſeek it; what if ſome Brethren have departed from a particular Church, irregularly ſay ſome, regularly ſay others? but why ſhould this make any noiſe, heat and breach in the Land, ſince it is not held out as an ordinary caſe; the like may not be ſeen in an age, neither is this I hope, to be a Preſident, nor is it upon any different Principles, though ſome differing application of Principles, for it is expreſly owned on all hands that the major part of a Church muſt iſſue their matters, where the rule doth not contradict, neither can I underſtand why the queſtion about adult Children of the Church ſhould make any eſtrangement, ſince all godly men have the ſame ſcope to fetch in to Chriſt the young Generation: Some by giving thoſe priviledges which others deny to awaken them to look out for the true and p. 44inward foundation of priviledges.

If upon ſuch grounds as theſe we admit of ſtrife, it will carker and ſour our ſpirits, and will take up ſo much of our heat and heart as to leave us faint and feeble for converting work.

The appearance of diſagreement among the Elders, will hinder the order of Churches, which we would aſſert, and hinder the convertion of Youth which we would promote, and promote prophaneſs, ſuperſtition and popery, which we would hinder; hinder did I ſay? nay, which we would with all our might hinder and watch againſt, for Satans great Attaque upon the Churches ſeems to ly that way, and may be Satan and his inſtruments will blow up either real diviſion amongſt us, or the repute or report of it, that there may be a pretence of a neceſſity to ſet up a Courtier for your Governour in the Common wealth, and a Prelate or ſomething like it in the Churches; and when Taxes and Tythes, and all kinde of vexation are upon you in your labours, and heavy burdens upon your Conſciences, then you will (may be cry and not be heard, becauſe of your wilful drawing ſuch things upon your ſelves, 1 Sam. 8.18. then will you wiſh, Oh that we had hearkened to God and his ſervants p. 45and had agreed, but were it not (my honoured Fathers and dear Brethren) better to work in hope for that agreement now, which we would wiſh for in vain.

Now therefore, let all New Englands friends for their comfort, and Enemies for their diſappointment know, that (bating ſome Exentricks) we are all general…y agreed in the Principles of purity and power of the Churches, and the liberty and ſafety of this people againſt all that ly… in wait againſt us, whether nearer or further off.

Bear with me I beſeech you, that I have been ſo large in a matter which lay upon my heart with ſo great weight; I ſh…ll now haſten to a concluſion when I have only touched upon:

4. Qualification of them that ſhould be ſet up in Magiſtratical power, hating Coveteouſneſs; this Coveteouſneſs which doth incapacitate a man for Magiſtracy, is an earneſt intentiveneſs upon wealth and increaſe of eſtate: A coveteous Magiſt…ate, Deputy or Commiſſioner, will be ſo buſie upon particular advantage, that for want of that he will think much of time and pains for publick good, and will be indulging … vice if he can gain by it, the Creek … could ſay foreign (love of … p. 46is the ruſt of the ſoul, and that it is Sacriledge to get wealth from the publick, and gives even a divine rule that Magiſtracy is not foreign but foreign not a trading and merchandize but a Miniſtry, be that diſpiſeth the gain of oppreſſion, that ſhaketh his hands from holding of bribes, Iſai. 33.14.15 ſhall hold up his head when all the world is on fire, and ſuch a fire ſeems kindling now, and happy are they who will ſhake off ſuch gain, as a ſpark of hell, or a viper lighting upon them, as Paul did Act. 28.5. But now it is time to conclude, leaſt while I ſhould help I ſhould hinder the work of the day, and … concluſion I would adde two words.

1. If you have had and ſhall have reſpect to God, in conſtituting and adminiſtring of Magiſtracy, then we muſt be thankful to the Lord for ſuch Magiſtrates that we have liberty to chuſe ſuch, and that we have ſuch to chuſe: Elſe where their Magiſtrates and Officers, Governour and Major General, their Secretary, yea, their Marſhal is from abroad, and the Colony have no judgement of their fitneſs permitted to them; yea, we muſt be thankful, not only for, but to ſuch …giſtrates and Deputies th… accept and … their truſt, for indeed we are beholden p. 47to them for ſo mean a … is allowed, that they will put the … ders under ſo great a burthen in totter… and troubleſome times, let all the Inhabitants incourage them in their work, for all your mirth and proſperity will ceaſe when ſuch Rulers do, Lam. 5.14. The Elders have ceaſed from the Gate, the Young men from their Muſick.

If your choice and adminiſtration be not to the mind of God; exerciſe experience for your unworthineſs; your weakneſs in Faith, Prayer, Watching and Working, for God would have you work …t all your ſalvations, Eccl. 10.18. By much ſlothfulneſs the building decayeth, and through idleneſs of the hands the houſe droppeth through, Prov. 12.24. The hand of the diligent ſhall bear rule, but the ſlothful ſhall be under tribute, all the decayes of the fair building of Government here, all thralldome, and all your deſtructions muſt needs be of your ſelves, and your own default eſpecially the Freemen.

2. Exerciſe Faith, if ye ſeek the Lord, he …ill not caſt you off, he hath expreſſed him…lf ſo in promiſe, 1 Sam. 12.22. The Lord will not forſake his people for his great names ſake, becauſe it hath pleaſed the Lord to make you his people; therefore howſoever mat… p. 48… aſide from following the Lord, … Lord with all your heart, for the … will not forſake, and ſo hath the Lord …preſſed himſelf in performance to you hitherto, Iſa. 26.3. ye are born by him from the belly, and are carried from the womb…, and let this be our comfort, the Lord Jeſus will put an end to all the diſorders of Governement, and the more diſorders of that … and the foundations are out of courſ…; the more are we forced to cry, Pſal. …. … riſe O Lord, judge the Earth, … Nations: This may awaken our … to the Lord Jeſus, Come Lord Jeſus … quickly, even ſo, AMEN.

FINIS.

End of the text · John Oxenbridge, New England Freemen Warned and Warmed (1673)