The duty of a people under the oppression of man, to seek deliverance from God. The substance of two sermons, delivered at Barnstable, July 14th, 1774. A day set apart for humiliation and prayer on account of the present dark and melancholy aspect of our public affairs. / By Timothy Hilliard, A.M. Pastor of the East Church in that town. ; Published at the general desire of the hearers. ; [Five lines from King Solomon]

PSALM cxix, 134.

Deliver me from the oppression of MAN, so will I keep thy precepts.

IN seasons of great difficulty and distress we are very apt to look too much to second causes, and to forget that whatever evil or calamity is brought upon us, the hand of the Lord is in it, and that it is to him that we must ultimately repair for succor and deliverance. In vain is salvation hoped for from the hills or from the multitude of the mountains: In vain is it to trust in men of "low degree who are vanity, or in men of high degree who are a lie, and if they are laid in the ballance are altogether lighter than vanity." There is none we can repair unto with any probability of success, but unto him who is "wise in heart and mighty in strength," who is a most merciful and compassionate be|ing, and who stiles himself the "judge of the fatherless and the oppressed."

WE ought to esteem it an unspeakable pri|vilege that we are allowed, in all our straits and perplexities, to seek to "the father of lights" with hopes of audience and acceptance, through Christ the glorious mediator.

THE Psalmist was a pattern of prayer and of filial trust and confidence in God, as the all wise and most powerful deliverer of his people. In

the verse immediately preceeding our text, he prays that his life and conversation might be regulated and directed by the rules and max|ims of God's holy word. In our text he looks to God to deliver him from those injuries and abuses to which he was subjected from men. Deliver me from the oppression of man: By this he probably intended, the persecution of Saul, his cruel and most inveterate enemy, who, not|withstanding all his professions of friendship and regard for him, continually sought his life. The Psalmist adds, So will I keep thy precepts. By this he does not intimate, that he would not keep them, if he was not delivered from the oppression of man; because a due observ|ance of the precepts of God was indisputably incumbent on him at all times, and under all circumstances: but the meaning is, that if he was delivered he would endeavor to serve God with greater vigor and chearfulness than ever before; and that he should look upon this as a fresh obligation to devote himself entirely to the honor and service of God.

IN further discoursing upon the words, I shall endeavor to shew,

I. WHAT is to be understood in general, by the oppression of man.

II. THAT deliverance from the oppression of man is a blessing to be sought for from God. Deliver me, &c.

III. THAT while we seek deliverance from the oppression of man, it is fit that we should engage to serve God with fresh vigor and diligence upon the obtainment of it. So will I keep thy precepts.

I. WE are to consider what is to be under|stood in general by the oppression of man.

'THIS is the depriving persons, either of their properties or privileges, in an unjust and violent manner. Men are guilty of oppression whenever they offer violence to men's bodies, to their estates or to their consciences, or in any way whatever deprive them of any of those enjoyments to which they have a just and in|disputable right. Whenever men endeavor to crush and overburden their fellow creatures, as the Egyptians did the Hebrews, by rigorous and unreasonable requirements; or when they impose upon the consciences of men, and perse|cute them because they differ in opinion from them, they justly deserve the name of oppres|sors.'

"THIS is an abuse of that power, which is committed to men solely for the good of others, to unjust and uncharitable uses," to the injury and ruin of those whom it was designed to protect and support. When we consider men as partaking of the same common nature, as being mutually dependant upon one another for their happiness, and as being alike subject to the calamities and distresses of this mortal life; we might naturally be led to suppose that they would have a tender affection for each other, and do all that lies in their power to pro|mote one another's best interest. But the conduct of mankind in all ages, utterly disappoints these reasonable expectations. The great and pow|erful have always been disposed to trample upon those who are in a weak and defenceless state. Therefore God hath enjoined it upon his people, not to oppress the widow nor the fatherless, the stranger nor the poor.* 1.1 Thou shalt neither vex a stranger nor oppress him, says he, for ye were strangers in the land of Egypt. Ye shall not afflict any widow nor

fatherless child; if thou afflict them in any wise, and they cry at all unto me I will surely hear their cry.* 1.2 As men are naturally upon an exact equality, none can have any right to strip others of any of those advantages which they enjoy: nor has any one any just authority over his fellow creatures, which is not deligat|ed to him by common consent, for the general welfare and happiness. Whenever therefore, those who are exalted to places of power, act contrary to this great end of their institution, they are no other than tyrants and oppressors. And indeed power is of such an encroaching nature, that a great part of mankind are now absolutely subject to the will of others. How few nations are there left wherein there is the least shadow of civil or religious liberty! What innumerable multitudes are there now groan|ing under the insupportable load of tyranny and persecution! In this view the Apostle's language is applicable; 'the whole creation groaneth and travaileth in pain together until now.'† 1.3 God has in his all wise providence suf|fered his true saints and servants to be greatly oppressed and persecuted. Many of them have not only been deprived of every enjoy|ment of life, but have been put to death, in a most cruel and merciless manner, on account of their adherence to the truth.

IT is observable that there are no creatures that inhabit the earth that prey upon one another, except men; every other species of creatures seems to be tender of those of the same kind; but men who are endowed with reason and understanding and created in the image of God, seem to delight in horrassing and destroying one another. The oppression of man is the most intolerable that we can be

subjected to. It cannot therefore be thought strange that the Psalmist earnestly desired that he might be delivered from the oppression of man. This leads to observe,

II. THAT deliverance from the oppression of man, is a blessing to be sought for from God. Deliver me, &c.

IT may be proper here to consider the pecu|liar fitness and propriety of applying to God for deliverance from the oppression of man; and the temper and disposition with which we must implore this blessing of God, if we would hope to obtain it. I. We are to consider the peculiar fitness and propriety of applying to God for deliverance from the oppression of man.

THE glorious excellencies and perfections of God, render him the suitable and infinitely worthy object of our adresses and supplications. He not only knows all those difficulties and distresses to which any of his creatures are sub|jected, but he is also perfectly acquainted with the best means for their deliverance. He knows all the possibilities of things, and can so order and over-rule the course of events, that those things which were designed for evil, shall be of permanent and lasting advantage. When Joseph's brethren deprived him of his liberty and sold him for a slave, they were influenced merely by an envious, malicious spirit; but it was so over-ruled by God as to be the means of saving them and their's from ruin. Joseph therefore, says to his brethren, now therefore be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life.* 1.4 God can easily "take the wise in their own craftiness," and "turn their counsels into foolishness." He knows how to make light arise in the midst of the grossest

darkness; and can easily find out means for the deliverance of his people, when all human wisdom is totally at a non-plus.

THAT God is an omniscient being, is one good reason why we should look to him for deliv|erance, under great difficulties and distresses. Whatever ability or disposition any one might have to help us, if he was unacquainted with our circumstances, and the means necessary for our relief, it would signify nothing. But since all our wants are "naked and open before God," and "our secret groanings are not hid from him," there is good reason to seek earnestly to him for deliverance from those evils to which we are, or may be subjected. Moreover it is highly fit and necessary that we should seek to God for deliverance from the oppression of man, because he is an all-powerful being. God hath spoken once, (says the Psalmist) twice have I heard this, that power belongeth unto God.* 1.5 "O Lord God of hosts, who is a strong Lord like unto thee? Thou hast a mighty arm, strong is thine hand and high is thy right hand. The hearts of all men are "in the hands of the Lord and he can turn them as the rivers of water are turn|ed;" he can alter their views and purposes, and cause that "our enemies should be at peace with us." The greatest earthly Princes and Potentates are absolutely subject to his direction and controul; he can say unto them, hitherto shall ye come and no further, and here shall your proud waves be stayed. God can with the utmost ease, baffle all the designs that earth or hell can form against his people. His almighty power has oftentimes been illus|triously displayed in behalf of his oppressed and persecuted people; and he has fully evinc|ed, by the admirable works which he hath

done, that he is "the Lord God Omnipotent," who ruleth in the kingdoms of men, and "doth according to his will, not only in the armies of heaven, but also among the inhabitants of the earth." How weak and defenceless soever his people may be, God can easily, if he pleases, work out deliverance for them. It may be, says Jonathan to his armor-bearer, that the Lord will work for us, for there is no restraint to the Lord to save by many or by few.* 1.6 He can work deliverance with means or without, just as best comports with his sovereign pleasure. If therefore, the eternal God be our refuge, and underneath be the everlasting arms, we need not sear what man can do unto us; for all human power united, is less than nothing and vanity, when set in competition with the pow|er of God. All human power is derived and limited; whereas the power of God is inherent and absolute. When Pilate boasted that he had power, either to crucify or release our blessed Saviour, he checked his insolence, by telling him that he could have no power against him, except it were given him from above.† 1.7 Those who are vested with the highest powers on earth, cannot do any thing without the per|mission of God. As therefore God is an omni|potent being, and exercises an uncontroulable sway over all his works, it is highly fit and reasonable that we should look unto him for deliverance from the oppression of man; that we should cry mightily to God to vindicate our cause, and to command succor and deliverance for us. Though the profane and irreligious may scoff at, and deride us, and stigmatise us with the opprobrious names of hipocrites and enthusiasts, because we fast and pray when under oppression (as has of late been the practice

of some on the other side the atlantic) yet let us not cease to pour out our hearts before God, who is "able to do for us exceeding abund|antly above all we can ask or think."

ANOTHER reason why we should seek to God for deliverance from the oppression of man, is, because he is a merciful and compassionate being, and is ever disposed to pity and relieve those that are oppressed. He is "good unto all and his tender mercies are over all the works of his hands," and is ever disposed by the be|nignity of his nature to promote the welfare and happiness of his creatures. Thou art a God full of compassion, says the Psalmist, and gracious, long-suffering and plentious in mer|cy.* 1.8 He declares, with respect to his people, that in all their afflictions, he is afflicted. The Lord also will be a refuge for the oppressed, a refuge in times of trouble, and they that know thy name shall put their trust in thee; for thou hast not forsaken them that seek thee. The Lord executeth judgment and righteous|ness for all that are oppressed. Thou wilt cause thine ear to hear, to judge the fatherless, and the oppressor, that the men of the earth may no more oppress.† 1.9

THE compassion of God was wonderfully dis|played towards the people of Israel, when op|pressed and afflicted with the Egyptian bon|dage, and he brought them out "with an high hand, and an outstretched arm" and ut|terly dismayed their enemies.—This is the language of God with respect to his afflicted persecuted people: I have seen the affliction of my people which is in Egypt; I have heard their groaning and am come down to deliver them.‡ 1.10 We need not recur to ancient times to

find proof of the readiness of God to interpose for the succor and deliverance of his people. He has at sundry times and in divers manners appeared for the people of this, at present dis|tressed land, and has wrought out deliverance for them. When "they were few, yea, very few" and strangers in the land, he appeared in great mercy for them, fought their battles, and "drave out the heathen before them, and gave them this good land for a possession;" he "bare them as on eagles wings," carried them through innumerable difficulties and hardships, and "saved them from all that was their fear." When in an arbitrary and des|potic reign they were threatned with the loss of all those precious privileges, which they came into this howling wilderness peaceably to enjoy, how remarkably did God appear for them, and by introducing a glorious revolution in the nation, save them from impending ruin! In what a signal and memorable manner did God appear for this people when a foreign enemy was making a violent descent upon them, and had arrived at their very borders! How did he scatter and destroy them, and cause the few that survived the storm and pestilence to return home ashamed!

NOW God is the some wise, powerful and compassionate being that he ever was. His hand is not shortned that it cannot save, nor his ear heavy that it cannot hear; nor is he less disposed to deliver those that trust in him than he ever was. We have therefore, abund|ant reason to look to him in all our straits and difficulties, and to adopt the prayer of the Psalmist, Deliver me from the oppression of man.

I PROCEED as was proposed,

2. To point out the temper and disposition with which we must seek to God for deliver|ance from the oppression of man, if we would hope to obtain it. Though God is a most mer|ciful and compassionate being; "good and rea|dy to forgive and plentious in mercy to all that call upon him;" yet if we do not seek him in an humble, penitent and obediential manner, there is no probability that we shall find audience and acceptance with him. It is requisite that we should eye the hand of God in all those difficulties and distresses in which we are involved: that we be deeply humbled on account of our sins which may have pro|voked him to visit us with his judgments, and that with unseigned repentance we return unto him from whom we have revolted, and resolve to serve him for the future with great|er diligence and activity. Let us consider these things a little particularly.

1. It is necessary that we eye the hand of God in all those difficulties and distresses that are brought upon us. The pious David consi|dered all the oppression and persecution to which he was subjected, as being permitted of God. When the impious Shimei came out and cursed him amidst all his distress, he would not suffer vengeance to be executed upon him, but says, the Lord hath bid him curse; i. e. the Lord permitted him and gave him an oppor|tunity to vent his malice. David did not scorn these curses, says one,* 1.11 as coming from the hand of a vile wretch not worthy to be regard|ed; but acknowleges the justice of them, and bears them with singular patience, out of hu|mility and reverence to God who had so or|dered it. Those things are oftentimes said in

scripture to be effected by the agency of God, which he permits to be done by others as a punishment of the sins of particular persons or of a whole community* 1.12 Shall there be evil in the city, says the prophet, and the Lord hath not done it? I form the light and create darkness; I make peace and create evil; I the Lord do all these things.† 1.13 These and such like expressions do not indicate that God stirs up and excites men to oppress and persecute one another, or to do any thing which is con|trary to the obligations of righteousness and mercy: For if they were under a fatal neces|sity of doing these things, they would not be in the least culpable; but God would be the positive, efficient cause of sin. But the truth is, God leaves men to themselves and permits them, in compliance with their own corrupt passions, to oppress and persecute others, in or|der to humble them for their sins, or to ans|wer some other important purposes in the moral government of the world. The per|mission of God, does not in the least vindicate the conduct of tyrants and oppressors; but they will be justly subjected to aggravated wrath for those very acts of rage and cruelty, which were over-ruled by God for the welfare and happiness of his people. Judas went to his own place, though the horrid deed which he committed operated for the salvation of man|kind. It is said that Christ was "crucified and slain by wicked hands," notwithstanding "the determinate counsel and foreknowlege of God." Though we may have just reason to complain of, and condemn the conduct of those who injure and oppress us; yet we must ac|knowlege the justice of God in permitting, those calamities to befall us. This brings me to observe,

2. THAT we must be deeply humbled on account of our sins which may have provoked God to visit us with his judgments. It is sin that separates between God and his people and hides his face from them that he will not here. All those judgments with which men are at any time visited, are, no doubt, designed as a punishment of their sins. Natural evil in the universe is the effect of moral. When there|fore, we are oppressed and afflicted, it is highly fit and necessary that we should humble our|selves under the mighty hand of God▪ on ac|count of our sins, and that we should recollect and call to mind what we have done to pro|voke a holy God to come out against us in his hot displeasure. If we presume to justify our|selves before God, and deny that we have deserved his judgments, there is no probability that our prayers will meet with his gracious acceptance. Though the people of this land may, considered in a comparative view, be a virtuous and religious people; yet, it must be acknowleged that iniquity greatly increases and abounds among us. Our forefathers were eminent for their piety and goodness, and their zeal for the worship of the living and true God: but we are greatly degenerated, and are become a wicked and perverse generation. What im|piety and profaneness, what intemperance and debauchery, what injustice and cruelty are there prevalent in our land! With what neg|lect and contempt are the word and ordinances of God treated by many! How is family reli|gion gone to decay, and how little care is there taken to instill the principles of virtue and re|ligion into the rising generation! How many are there, who, notwithstanding they "pro|fess to know God and Christ," yet in works de|ny them; and so bring a great scandal upon

the religion of Jesus! Yea, are there not some who openly reject all revelation, and deny that they stand in any need of instruction and illumination from above?

IF one of our pious ancestors was to return from the invisible world, how surprised and astonished must he be, to behold the corrup|tion and degeneracy of the men of the present day; and with what fearful apprehensions must he be filled, lest the wrath of God should be executed upon such a sinful people! With what earnestness would he intreat them to re|member from whence they had fallen, to re|pent and do the first works!—The design of this days solemnity is, that we may humble ourselves before God, on account of the sins that prevail in our nation and land, among all ranks and orders of people; and especially that every one may humble himself for his own iniquity. Let us carefully examine our own temper and conversation, to see how far we in particular have contributed to the pro|voking a holy God to visit us with his judg|ments. Let us adopt the penitential language of Ezra, and say each one for himself, O God, I blush and am ashamed to lift up my face to thee, my God; for our iniquity is increased over our head and our trespass is grown up unto the heavens. Though we are in an afflicted and distressed state; yet we must acknowlege that God has punished us less than our iniquities deserve. Let us glorify him in the day of visi|tation and learn obedience by the things we suffer, either as individuals or as a people. By obedience is not meant submission to the un|righteous decrees of men; but to the just and holy laws of God, whose service is most plea|sant and satisfactory, and in keeping whose commands there is great reward.

I PROCEED to observe,

3. THAT if we would hope to obtain deliver|ance from the oppression of man, we must with unfeigned repentance, return to God from whom we have revolted. Though we should confess our sins and pray earnestly to God for the remission of them, yet if we go on in the practice of iniquity it will avail nothing. We must break off our sins by righteousness, and our iniquities by turning to the Lord with our whole hearts. Evangelical repentance consists in a thorough change of heart and life, a turn|ing from the love and practice of iniquity, to the love and practice of universal holi|ness. Let the wicked forsake his way, says God by his prophet, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy on him; and to our God for he will abundantly pardon. Return ye now every one from his evil way and make your ways and your doings good. Turn unto me says he, with all your heart, and with fast|ing, and weeping, and mourning, and rent your heart and not your garments.* 1.14

GOD sends his judgments on a people on pur|pose to humble and reform them, to bring them nearer to himself, and so to render them the suitable objects of his favorable regards. When therefore these important moral pur|poses are answered, he is ready to remove those calamities to which his people have been subjected. Yea, so great is the mercy and com|passion of God, and such his readiness to par|don, that when he has threatned a people with utter and irrevocable ruin, their speedy repentance and reformation has prevented

the execution of his wrath. At what instant, says he, I shall speak concerning a nation and concerning a kingdom to pluck up and to pull down and to destroy it; if that nation against whom I have pronounced, turn from their evil way, I will repent of the evil that I thought to do unto them.* 1.15 The readiness of God to save a repenting people from impending judg|ments was wonderfully displayed in the case of Nineveh, a city which on account of the sins of it's inhabitants was threatned with spee|dy and utter destruction. When the wrath of God was denounced against them by the pro|phet Jonah, it is said, that they believed God and proclaimed a fast, and put on sackcloth from the greatest to the least of them; for the word came unto the King of Nineveh, &c. And they said, who can tell if God will turn and re|pent, and turn away from his fierce anger that we perish not. We read that God saw their works, that they turned from their evil way, and God repented of the evil that he had said that he would do unto them, that he did it not.† 1.16 We have abundant encouragement, if we repair unto God in a humble, penitent manner, deeply sensible of our own unwor|thiness and guilt, and with effectual purposes of reformation and amendment, that God will hear our cries and send us gracious answers of peace: but he has declared, that if we regard iniquity in our hearts he will not hear us nor answer our requests. All our addresses to God will be mere hypocrisy, and our trust in him for succor and deliverance, sinful presumption; if we do not sincerely endeavor to obey his sa|cred commands. If ye be willing and obedi|ent, says he to his chosen people, ye shall eat

the good of the land. But if ye refuse and re|bel, ye shall be devoured with the sword; for the mouth of the Lord hath spoken it.* 1.17

LET us now proceed, as was proposed, in the

III. AND last place to shew, That while we seek deliverance from the oppression of man, it is fit that we should engage to serve God with fresh vigor and diligence upon the obtain|ment of it. So will I keep thy precepts.—We are very apt to forget to "render to God ac|cording to benefits received." When we are in difficult and distressed circumstances, we are ready to think that if God will but extri|cate us here from, we will "serve him in holi|ness and righteousness all the days of our lives." But such purposes and resolutions are too apt to be forgotten by us. It is observed of God's ancient people, that they forgat God their Sa|viour, who had done great things for them in the land of Egypt. Many times did he deliver them, but they provoked him with their counsel and were brought low for their ini|quity.† 1.18 It must be acknowleged that we, as a people, have not taken a suitable notice, nor made a proper improvement of past mercies and deliverances. When God has delivered us from the oppression of man, and extricated us out of other difficulties in which we have been involved, we have not been led to re|pentance, nor engaged to love and serve him who has been the "rock of our salvation." We have "sang his praise, and soon forgot his works." This argues great vileness and ingra|titude; because our obligations to love and obedience are enhanced in proportion to the

blissings which God confers upon us. It is worthy of particular notice here, that the Psalmist plainly intimates, that if he was deli|vered from the oppression of man, he could much more easily keep the precepts of God than while subject to it. "The oppression of man is a great impediment and hindrance to our performing the duties of religion, and takes us off from many opportunities of serving and honoring God. If it does not altogether hinder us from attending upon the duties of religion, yet it tends to distract our minds, to discompose our spirits, and hin|der our readiness and chearfulness in the service of God King Solomon has therefore observed, that oppression will make a wise man mad.* 1.19 It fills men with fiery zeal and indig|nation, so that they are in a manner trans|ported beyond themselves; especially when base indignities are put upon them, and they are treated with all manner of insolence and contempt! Oppression has a most pernicious in|fluence upon religion, as it takes off our atten|tion from the important concerns of it; as it excites our angry passions, occasions unchristi|an heats and animosities, destroys brotherly love, and even common friendship and good agreement, and as it contracts the sphere of our usefulness in the world. The Psalmist therefore might safely engage, that if he was delivered from the oppression of man, he would keep God's precepts. He would have much better ability and greater opportunity for it. Let us endeavor to imitate him in this pious resolution, and while we seek deliver|ance, solemnly engage that we will endeavor

to love God more intensly and to serve him with greater diligence and fidelity than ever before.

THUS we have considered the several things at first proposed, and nothing now re|mains, but that we apply these truths to our own particular circumstances. It is too evi|dent to be denied, that we are a people un|der the oppression of man. The heavy hand of power is lifted up against us, and we are in a very afflicted, persecuted condition. The government in the mother country seems greatly incensed against the people of this pro|vince in a particular manner; and if we were to judge by some late decrees of the British se|nate, it seems as if they were determined to exterminate the very idea of freedom from among this people. It must be owned that many things have been said and done among us very insolent and abusive, and which, it were sincerely to be wished, had been left un|done. We have not behaved ourselves so wise|ly and prudently as we might and ought to have done but too many have improved their liberty as a cloak for licentiousness.

BUT what was it that raised such a disorder|ly and ungovernable spirit among this people, but acts and decrees which were judged in|consistent with "that liberty where with we were made free." There was not a more peace|able people upon the face of the earth, than the inhabitants of these American colonies, be|fore laws were made on the other side the water to impose unconstitutional taxes, and violently extort our property from us. Before this, a most happy harmony subsisted between the mother country and the colonies: they

delighted in mutual good offices and "sought the things that made for peace." We rejoic|ed in the friendship and protection of the parent state, and gloried in the welfare of the land of our forefather's sepulchres. But alass! these halcyon days are past, and it is question|able whether we shall live to see them return. A foundation seems to be laid for a long and violent struggle which threatens the ruin of both countries. The people in this land being the descendants of ancestors who fled from their native country, to escape the cruel hand of persecution, have a high sense of liberty and freedom, and any "yoke of bon|dage" is peculiarly galling to them. Every invasion of their rights brings to mind the horrid cruelty and barbarity which was exer|cised upon our forefathers, and which finally drove them to take up their residence in this howling wilderness; thinking themselves safer among savage beasts, and yet more savage men than among their kindred according to the flesh. As they underwent every kind of diffi|culty and hardship, in order that they might peaceably enjoy civil and religious liberty, and transmit the same as an invaluable inheritance to their posterity, it cannot be supposed that we shall very readily submit to arbitrary and des|potic power. It is strongly to be suspected, that whoever concerted the late violent and coercive measures, is not only an enemy to the liberties of America, but also to the welfare of the nation. The interests of the two countries are inseparably connected: the same weapon that stabs America, pierces the vitals of Britain. Had not the loyal subjects of our most gracious sovereign in this province been greatly traduc|ed

and vilified, and their designs most shock|ingly misrepresented, it is not supposeable that he, who stiles himself the father of his people, would have granted his royal assent to some late acts which must most deeply distress many of his innocent subjects. But however it may have come to pass, the three branches of the legis|lature seem to be united against us: and the few friends we have to plead our cause are utterly unsuccessful in their most vigorous at|tempts to preserve our constitutional rights. The capital of this province is invested in a hostile manner, without the inhabitants being indulged an opportunity to vindicate them|selves, or to make satisfaction for injuries sus|tained by individuals. Thousands of inno|cent persons are at one stroke deprived of the means of subsistence, and left to perish with hunger, if not relieved by the charity of their friends. The widow and the fatherless, the aged and infirm, and the tender helpless in|fant are alike involved in one common cala|mity. If this be not oppression and persecu|tion, it is impossible to say what is. This is a decree not to be parralleled in the history of any free people; if it was ever equalled among the most barbarous nations. It is necessary to speak freely; if we were to be silent at such a sea|son as this, there would be reason to expect that the very "stones in the street would cry out." And as if this severe and merciless edict were not sufficient, behold! several others are passed, levelled not against a particular town, but against this whole province. Our most valuable charter rights are wrested from us without our being offered an opportunity to make any defence; and the King's repre|sentative

is vested with very extraordinary powers, utterly unknown before, either in Bri|tain or America. And in order to put in exe|cution these decrees, a fleet and army are sent among us that all resistance may be effectual|ly prevented.

Now can we consider these things and not be convinced that we are under the oppression of man: can we help trembling for fear that our precious rights and privileges will at length be all extorted from us, and that we shall be reduced to a state of abject slavery? Can we help trembling for the ark of God, the interest of religion, at such a season as this is? Our civil and religious privileges are closely and inseparably connected; if we give up the form|er we cannot expect long to enjoy the latter. There are some who have, no doubt, a very jealous eye upon the ecclesiastical constitution of the churches of New-England, and would rejoice to introduce the Episcopal government here, from the tyranny* 1.20 of which, in former reigns, our forefathers took sanctuary in a desart.

To whom shall we repair in this day of dark|ness and gloominess, of clouds and thick dark|ness,

but unto God, the supreme ruler and go|vernor of the world, who can, with the utmost ease, command succor and deliverance for us; who can disconcert the most subtle devices: who can cause light to arise in the midst of darkness, and bring great good out of evil? To him let us address our earnest supplicati|ons, and put our confidence "under the sha|dow of his wings, till these calamities be over|past." "It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to put confidence in Princes." Let us then in an humble, penitent, obedi|ential manner, depend upon "the Lord Je|hovah, with whom is everlasting strength," for help and safety. Though we have been a sinful and ungrateful people, yet such is the goodness and mercy of God, that there is great reason to hope that he will in some way or other appear for us, and defeat the designs of those who seem to be inimical to us. It may not be amiss to observe here, that the present measures have in all probability ope|rated directly counter to the expectations of those who concerted them. In attempting to crush one province, exclusive of the rest, they, no doubt, supposed, that the others would rest easy, apprehending that their own commerce might be increased and their particular in|terest advanced: but behold! how the wise are taken in their own craftiness. The very measure which was probably designed to pre|vent a union, is like to produce a most firm, and we trust indissoluble one. The seve|ral provinces on the continent view it as one common cause, and seem resolutely de|termined to stand or fall together; and it is sincerely to be hoped that under God, this

may prove the means of salvation to this whole people.—Who knows but that the present troubles and distresses may operate for our good, considered with reference to our present interest, by teaching us industry and frugality, and leading us to retrench many of the su|perfluities of life! If luxury and extravagance were to increase among us, in the proportion they have done for some years past, we should in all probability be in a great measure ruin|ed, without the concurrence of any other causes. But it would be presumption in us to pretend exactly to determine what the de|signs of God's providence are: this however we know, that he has promised that "all things shall work for good to them that love him." If we are a humble, penitent, obedient people, he will not leave nor forsake us; but will be "our refuge and strength, a very pre|sent help in trouble." He will cause us "to know the way in which we should walk," and will order every thing in great mercy to us.—Let us be deeply humbled before God on ac|count of our sins, which are the procuring causes of our sufferings; and earnestly entreat the "father of lights" to pour out upon this people a spirit of grace and supplication, of repentance and reformation. Let us sincere|ly endeavor to turn every one from his evil way unto the living and true God; and while his judgments are in the earth, let us learn righteousness. God is now loudly calling upon us to "break off our sins by righteousness and our iniquities by turning to the Lord." If we consider our sins, either as individuals or as a people, we cannot but acknowledge that it would be just in God to deprive us of every privilege we enjoy, and utterly to cut us off.

But we cannot think that it is just in men to oppress and afflict us. We cannot think that on account of riots and disorders committed among us, it is just that our charter rights should be wrested from us, and our civil con|stitution utterly abolished. We conceive that there is a wide and essential difference be|tween power and right; and that though others may be able to oppress and destroy us, they have no more right to do it, than one man who happens to be stronger than his neighbor, has, to fall upon him and take away his liberty or his life. It is evidently our indispensible duty to submit to "every lawful ordinance of man for the Lord's sake." But if rulers abuse their power and invade the rights of their subjects, the obligation to submission ceases, and it becomes a duty to op|pose them.* 1.21

OUR civil and religious privileges are so ma|ny talents put into our hands by God, for the

improvement of which we are accountable to him; and he has said to us, occupy till I come: we have therefore no right to give them up so long as it is possible to maintain them; if we do, we cannot answer it to God. We are bound to use our utmost endeavors to defend them, not only on our own account, but for the sake of our posterity, who are dear to us as ourselves. Future generations are really more deeply interested in our conduct in this matter than we are ourselves. The glass of life with respect to many of us is almost run, and we shall soon take our flight into the world of spirits, where "the servant is free from his master" and the "voice of the oppressor will be heard no more." And it is certain, that rather than be absolutely subject to the will of others, a wise man would chuse to be "free

among the dead."—But the fate of millions yet unborn is concerned in the issue of the present struggle; for if arbitrary and dis|potic sway be once established here, the re|moval of it will be next to impossible. It be|comes us all therefore, to behave with great wisdom, prudence, and firmness, and to en|deavor as much as possible to be united in those measures which are most likely to pro|mote the general good. It is very unhappy for us that there is so much division and ani|mosity among us at this critical juncture. If all parties would exercise christian candor and condescention, it must be of eminent ad|vantage. Let us not imagine, because we have this day presented ourselves before the Lord, and implored his gracious succor and deliverance in our present distresses, that there is nothing more to be done: but let us remember that we must be daily seeking to God. Every family apart, and every soul apart, must cry mightily to God in such a dis|tressing season as this is. Call upon me, says he, in the day of trouble, and I will deliver thee, and glorify thou me.* 1.22 Let us humble ourselves more and more "under the mighty hand of God," and endeavor to walk more closely with him. Let us trust in him in a way of duty for deliverance from those cala|mities we feel, and for the prevention of those we fear. Whatever hardships and sufferings we may be subjected to, let us never murmur nor repine at the hand of God, but glorify him in the day of visitation. Let us wait his time to interpose in our behalf, who knows infinitely better than we do what is for our be|nefit and advantage. Let us thankfully improve

the favor we still enjoy, and resolve that we will use such others as may be bestowed upon us to his honor and glory; that deliverance from the oppression of man shall engage us to keep his precepts more diligently than ever before.

AND now unto him who is the only Poten|tate, the King of Kings, and the Lord of Lords; who is able and ready to do for us exceeding abundantly above all we can ask or think, to the only wise God and our Saviour, be glory, honor, dominion and power, for ever and ever. AMEN.

FINIS.

Notes

• * 1.1

  Jer, vii. 6. Zac. vii 10.
• * 1.2

  Ex. xxii. 21.
• † 1.3

  Rom. viii. 22.
• * 1.4

  Gen. xlv. 5.
• * 1.5

  Psalm lxiii. II. lxxxix, 8, 13.
• * 1.6

  I Sam. xiv. 6.
• † 1.7

  John xix. 10, 11.
• * 1.8

  Ps lxxxvi. 15. Is. lxiii. 9.
• † 1.9

  Ps. ix. 9, 10. x. 18. ciii. 6.
• ‡ 1.10

  Acts vii. 34.
• * 1.11

  Bishop Patrick in Loc.
• * 1.12

  See Ps. cv. 25. Is lxiii 17. Jer. iv. 10. vi. 14.
• † 1.13

  Amos. iii. 6. Is. xlv. 7.
• * 1.14

  Is. lv. 7. Jer. xviii. 11. Joel. ii. 12, 13.
• * 1.15

  Jer. xviii. 7, 8.
• † 1.16

  Jonah iii. 5. and onward.
• * 1.17

  Is. i. 19, 20.
• † 1.18

  Ps. cvi. 21, 43.
• * 1.19

  Ecc. vii. 7.
• * 1.20

  If any should think this expression in any degree exceptionable; let them attend to the treatment the non conformists received under the adminis|tration of the Arch-Bishops, Parker, Bencroft, Laud, &c. as it is related by impartial historians of those times. No reflection is however, designed to be cast upon the present administration of Episcopal government; though it must be owned that the establishment of Episcopacy in this country, would be very disagreable, and is greatly deprecated by the people in general, especially in the New-Eng|land government.
• * 1.21

  It is a contradiction, says a learned writer, to the justice, holiness, and goodness of God, to say, that he hath given Princes any power to oppress, rob, spoil, murther, or to do any harm to their subjects. They cannot, purely upon this account, that they are the ordinance of God, have any power or au|thority to do evil to them; and so resisting, i. e. not being subject to them, in any such thing, cannot be that resisting the ordinance of God to which the penalty is annexed. Whitby, on Rom. xiii 2.

  WHERE the violation of the laws is, in fundament|al instances, the oppression general, and it is the apparent design of persons in power to overturn the constitution, and to subject the liberties, for|tunes and lives of a nation, to their avarice, am|bition, and other licentious passions; in such cases as these rulers are no longer magistrates, but ty|rants and robbers; having wholly violated their trust and gone contrary to the great ends of their institution, they may be as rightfully resisted by the people, as any foreign invaders: and a righte|ous and good God who wills the welfare of his creatures, not that it should be sacrificed to the unreasonable passions of a few wicked perfidious and tyrannical persons, wills and approves such resistance from the people, as is necessary to restore the public liberty and prosperity, not only for the present, but for following generations. Grove's Moral Phil.

  THE end of government is the good of mankind, and which is best for mankind, that the people should be always exposed to the boundless will of tyranny, or that rulers should be sometimes liable to be opposed, when they grow exorbitant in the use of their power, and employ it for the destruc|tion, and not the preservation of the properties of their people? Lock on Gov.
• * 1.22

  Ps. 1. 15.