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THE Cry of Oppression, WHERE GOD looks for Judgment.
ISAIAH V. 7. FOR the Vineyard of the Lord of Hosts, is the House of Israel, and the Men of Judah his pleasant Plant: And he looked for Judgment, but behold Oppression; for Righteousness, but behold a Cry.
THIS Verse is the Resolution, or Explication of the foregoing Parable, which GOD sends by his Prophet to his People Israel concerning his Vineyard. Now will I sing to my well-beloved a Song of my Beloved touching his Vineyard: My well-heloved hath a Vineyard in a very fruitful Hill: And he fenced it, and gathered out the Stones thereof, &c.
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And now we are told the Meaning of this Parable, and what God designed hereby to signify to his People, namely his distinguishing Favours to them, and the just Expectations he had from them, and what wretched Returns they made him, and how they provoked him to come out against them, to withdraw his Protections from them, to bring many heavy Judgments upon them, and finally to reject them. For here he expresly declares that the Vineyard of the Lord of Hosts is the House of Israel, and the Men of Judah his pleasant Plant. They were God's peculiar People; God had separated them, and distinguished them by his special Favours, from all the Nations of the Earth. He fenced them about as a Man does his Vineyard, with the special Protections of his Providence: And took out from among them those Things, that would obstruct their Flourishing, and hinder their Fruitfulness, as a Man would gather up the S [...]e [...]es, and cast them out of his Vineyard. And as the wise and prudent Man plants his Vineyard with the choicest and best Vines; so God planted the Israelitish Nation with the best Religion, and settled them upon the best Principles of any Nation in the World. He gave them right Judgments, and true Laws, good Statutes, and Commandments. a. In these Respects he planted them a noble Vine, wholly a right Seed b.
And as the Owner of a Vineyard builds a Tower therein; that is, a Place proper for him to come to, and lodge in, for the Defence and Inspection of his Vineyard, that he might be present to observe, direct and encourage his Labourers; and to defend his Vineyard: So God set up his Tabernacle, and then his Temple, the Tokens of his Presence with them, to guide and defend and bless them. A Vineyard of red Wine, I the Lord do keep it, I will [Page 7]water it every Moment least any hurt it: I will keep it Night and Day c.
So again, As the Owner of a Vineyard builds a Winepress for his Grapes, so God set up his Altar, and his Ordinances among them. But now when the Owner of the Vineyard had been at such Cost and Pains with his Vineyard, he very justly expected that it should bring forth Grapes, the best of Grapes: But behold it brought forth wild Grapes!
And thus it was with God's People Israel: When he had separated them for his own peculiar People, and distinguished them above all the Nations of the Earth, by giving them his Laws, Statutes & Judgments, & affording special Protections and Blessings to them, he expected that they should bring forth the Fruits of Righteousness; but behold the contrary. He looked for Judgment, but behold Oppression, for Righteousness, but behold a Cry, as in the Text. By which we see, that by Grapes in the Parable is more especially intended Righteousness, Truth and Goodness among Men: For tho' that be not all the Fruit that is expected from such a People; yet it is an essential Part, and without which there is no good Fruit among them. We also find that Injustice and Oppression is intended by the wild Grapes. For Acts of Oppression and Injustice, are like wild, sowre Grapes, yea, they are like the Grapes of Gall whose Clusters are bitter. d
Moreover, It is to be observed that the Vineyard brought forth Grapes, but they were not genuine; they were Grapes in Appearance, but when they were examined they were found to be but wild Grapes, sowre and bitter: So it may signify, that tho' instead of Righteousness there was Oppression; yet there was some Shew of, and Pretences to Righteousness among them. What [Page 8]appeared to be Justice was but Oppression and Injustice. They sought God as a Nation that did Righteousness, they ask of him the Ordinances of Justice e. But their Judgment was turned into Gall f.
And thus God, speaking after the Manner of Men, was as much disappointed about his People Israel, as the Owner of the Vineyard was about the Fruit of it.
And what does the Owner of the Vineyard do upon this Disappointment? Why first of all he appeals to the Inhabitants of Jerusalem and Men of Judah, to judge between him and his Vineyard, and say whether he had not done all that was proper for the Vineyard; and whether he could have done any more than he had done? So God appealed to the Consciences of his People Israel, to judge whether he had not done all that was proper for him to do; and thereby sets forth their utter Inexcusableness, that when he had taken such special Care of them, and used such Means with them, that they instead of bringing forth Righteousness, Truth and Goodness, should bring forth nothing better than Iniquity and Oppression.
In the next Place he draws up a Resolution what he would do to his Vineyard; namely, that he would take away the Hedge thereof, that it should be eaten up: And break down the Wall thereof, that it should be trodden down, and lay it waste, &c. By which God signified, that as his People had thus wretchedly failed of answering his just Expectations and Demands; he would withdraw his special Protections, and withold his Blessings from them; and would give them up, and cast them off from being his People. All which was afterward punctually fulfilled.
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Accordingly the Text as it stands connected with the foregoing Parable, affords these several Observations, worthy our most serious Consideration at such a Day as this, viz.
- I. Obs. Sometimes GOD takes particular Notice of a People, and treats them with all the wise, gracious and tender Care, that the Owner of a Vineyard would his Vineyard.
- II. Obs. GOD looks for RIGHTEOUSNESS and JUDGEMENT from a People thus distinguished by Him.
- III. Obs. Oftentimes when GOD looks for JUDGMENT behold there is OPPRESSION; and when he looks for RIGHTEOUSNESS, behold there is a CRY by Reason of Injustice and Oppression.
- IV. Obs. When GOD's peculiar People deal thus with Him, and get into a Way of INJUSTICE and OPPRESSION, their Case is very sad, and nothing but destructive Judgments can be expected.
- V. Obs. When GOD deals thus with an unrighteous and oppressive People, his RIGHTEOUSNESS will appear most Conspicuous; their own Consciences being Judges.
I. Obs. Sometimes GOD takes particular Notice of a People, and treats them with all the wise, gracious, and tender Care, that the Owner of a Vineyard would his Vineyard.
God has always maintained, and in a Multitude of Instances has manifested his Sovereignty over his Creatures, distributing his Favours to them in just such a Variety as he the wise and sovereign Lord of all sees Cause. Wh [...] Angels and Men fell and destroyed themselves, he show'd his Sovereignty in passing by those revolted Spirits, reserving them in Chains under Darkness to the Judgmen [...] of the great Day; whilst he sent his Son into thi [...] [...] [Page 10]World to seek, and to save lost and perishing Men. For verily he took not on him the Nature of Angels, but the Seed of Abrahamg.
And among all the Nations of the Earth, God chose the Children of Israel, and separated them to himself from all other People upon Earth. He chose Jacob unto himself, and Israel for his peculiar Treasure h. Now he did not set his Love on them, and choose them because they were more in Number than any People; for they were the fewest of all People i Nor was it for their Righteousness that he distinguished them with his Favours for they were a stiff-necked People k. But it was of his meer sovereign Pleasure, and according to his Purpose and Grace as it written: Is not Esau Jacob's Brother, saith the Lord; yet I loved Jacob, and hated Esaul.
And did accordingly distinguish them from all other People; as a Man does his Vineyard, his Field, his Orchard, or his Garden from all other Lands. He enclosed them with a Covenant of Peculiarity, giving them the Sign of Circumcision as the Seal thereof. And he fenced them with his Power and special Providence as with an impregnable Wall. He was a Wall of Fire round about them. Moreover, He planted them with the Principles of true Religion, with the Word of God, that incorruptible Seed that liveth and abideth forever. He also set up his Tabernacle, and his Temple as a Tower in the midst of them; and gave them his Priests, his Altars, and all his Ordinances, even all the Means of Grace that they could reasonably desire. Thus during the Time of the Mosaic Dispensation, which was full 1500 Years, Israel and Judah were the Vineyard of the Lord of Hosts, the only visible Church God had upon Earth.
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But now since they are for their obstinate Infidelity broken down and laid waste, and Christianity established in the World, the Christian visible Church is now to be considered as the Vineyard of the Lord of Hosts. Christians are hedged in with the Gospel-Covenant; they are secured and defended as with a Wall by the Power and the Grace of CHRIST, the great King and Head of his Church, so that the Gates of Hell have never as yet so prevailed against it, as to lay it utterly waste. Indeed the Church of God has been very much wasted and over-run with the Mahometan Imposture, and with the Errors and Corruptions of the Man of Sin: But blessed be God some Parts of it have been rescued out of the Hands of its Enemies, and brought again under the Divine Cultivations, and blessed with spiritual Blessings in heavenly Things in Christ Jesus; favoured with the clear Light of the Gospel, with faithful Ministers and pure Ordinances, and with all Means proper to enlighten, convince and awaken: Yea, and with the concurring Influences of the blessed Spirit to convert and turn them to God, and make very fruitful Christians of them. He causes his Doctrine to drop as the Rain, and his Speech to distill as the Dew, and as the small Rain upon the tender Herb. He gives them Line upon Line, Precept upon Precept, here a little, and there a little as it is needed. So that with Respect to some Parts of God's visible Church it may truly be said, that no Master of a Vineyard takes more Care for the Defence and Cultivation of it, than God does of them.
II. Obs. God looks for JUDGMENT and RIGHTEOUSNESS from a People whom he thus distinguishes by his special Favours.
And he looked that it should bring forth Grapes. The Owner of the Vineyard after he had taken such Pains with it, as to fence, and clear, and plant, and cultivate [Page 12]it, expected it should bring forth Grapes, that is good Grapes; and it was just and reasonable for him to expect it. So reasonable it is for God to look for Judgment and Righteousness from a People that he has been using special Means with for that End.
When it is said that God looks for Righteousness & Judgment from such a People, it is to be considered as spoken after the Manner of Men: That Men in such a Case would and might very reasonably look for Righteousness and Judgment from them. But strictly speaking God can be said to look for nothing, but what really will be; for known unto God are all his Works from the Beginning to the End, and so he cannot be disappointed, or have any Thing come to pass without his Knowledge, or contrary to his Expectation. But in Accommodation to our Capacities God may be said to look for Righteousness and Judgment; the Meaning of which is, that it is highly reasonable that a People so distinguished should manage their Affairs with Righteousness and Judgment, and God requires and demands it of them. Accordingly in such a Sense as this God looks for Righteousness and Judgment from his Church and People, whom he hath set apart for himself, and distinguished with peculiar Advantages.
Here then let me say,
1. God looks for Righteousness and Judgment from the RULERS of such a People.
The Spirit of the Lord spake by me, and his Word was in my Tongue; the God of Israel said, the Rock of Israel spoke by me, He that ruleth over Men must be JUST, ruling in the Fear of God m. And as Rulers are distinguished into those who make, and those who execute the Laws; so from each of these Bodies God looks for Righteousness and Judgment.
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1. God expects and demands it from the LAW-MAKERS among a People.
He looks that they exercise all their Wisdom, and Care, and Conscience in making Laws and Orders for the People; that they exercise the utmost Care and Caution least they should establish Iniquity by a Law, or decree any unrighteous Decree; least they should make any Laws repugnant to the Laws of God, or that have a Tendency to pervert, or obstruct the free Course of Justice. He looks that they make no Laws from private and selfish Views, which are apparently injurious to others. And he looks that they never refuse to Enact any Laws and Orders, which are plainly just and equitable, because they will thwart any private Interest of their own. He looks that they take all possible Care in framing the Laws, to have them full, and clear, and without Ambiguity, that they may be a Remedy for every Disorder, and that no Person in the Government should have reason to complain that they are oppressed and injured, and there is no Law to help them. Yea, God looks that such Laws and Ordinances be established, that Justice may have its free Course, and Judgment run down as Waters, and Righteousness as a mighty Stream, constantly and irresistibly.
2. God looks for it from the JUDGES of the Land, even from all who have the executive Power in their Hands.
The Demand he has upon them is, that they faithfully and impartially execute the good and wholesome Laws of a Land; that they judge uprightly, and without Respect of Persons; that they hear the Poor as well as the Rich, and don't lean to one Side out of Fear or Favour, nor to the other out of Pity: But that they take all possible Care that the Law be not slacked; but that right Judgment may proceed from them, justifying the Righteous and condemning the Wicked. He looks also [Page 14]for the faithful Execution of every righteous Sentence; and that instead of bearing the Sword in vain, they be a Terror to Evil-Doers, and a Praise to them that do well; and that all the Officers be Peace, and the Exactors, Righteousness, exacting what is just and right, but without Oppression.
2. God looks for Righteousness from his MINISTERS.
He requires that they be eminently holy, and consequently very just and upright in all their Concerns with Men; that they be as remote as possible from every Thing that is defrauding, over-reaching or unfair, or that has so much as the Appearance of Dishonesty: And that instead thereof, they be bright Examples of Justice and Truth, as well as Goodness. Moreover, He looks that they should be not only Patterns, but Preachers of Righteousness: That they not only preach up the Righteousness of Christ as the meritorious Cause of our Justification before God: but that they preach up the Practice of the Religion of Jesus Christ, and without which there is no true Christianity. He expects that Ministers preach up moral Honesty, as absolutely necessary to Salvation, and plainly declare that the Unrighteous shall not inherit the Kingdom of God n. And that when Unrighteousness or any other Sin prevails, that they cry aloud and do not spare o.
3. God looks for Righteousness from all the PEOPLE.
That they renounce all the hidden Things of Dishonesty; that they neither defraud, over-reach, or oppress one another; but that they deal justly with all Men, and speak the Truth to their Neighbour: That they render unto all their Dues, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to [Page 15]whom Honour; that they owe no Man any Thing, but to love one another p. And, in short, he expects the golden Rule of Justice to be observed by every Man, even to do to others as he would they should do to him under the like Circumstances; for this is the Law and the Prophets p. And now God may well look for Righteousness and Judgment from a People, and from every Order of Men among them, who are thus distinguished by his special Favours. For,
1. He reveals himself to such a People as a righteous Lord who loveth Righteousness,
He exhibits himself to such a People as an infinitely righteous and holy God; that Righteousness and Judgment are the Habitation of his Throne q; that he is a God of Truth, and without Iniquity; just and right is he r. And that with him is no Respect of Persons, nor taking of Gifts s.
Now when god thus reveals himself to a People what can be reasonably expected or demanded from them, but that they should copy after this glorious Pattern, and endeavour to recommend themselves to such a righteous God, by conforming to him in this moral Excellency of his Nature?
2. He gives them the Ordinances of Justice, whereby he teaches them what is Righteousness and Truth.
Thus God gives to such a People the Precepts of the moral Law, which are so many Rule of Righteousness: And the Precepts of the second Table are a Summary of the Rules of Truth and Justice with respect to one another. And thro' the whole Bible (which is put into the Hands of such a People) God is giving them particular Directions is this Matter, leading such (as will diligently search the [Page 16]same,) plainly to see what is right, and what is wrong; what is true, and what is false; what is just, and what is unjust: And then considering God has written to his People the great Things of his Law, and has made the Rules of Truth and Justice so plain, that he that runs may read; it is highly reasonable that he should look for, and demand Truth and Righteousness from such a People. For they cannot truly plead Ignorance in the Matter; because if they are ignorant of what is just and true, it is a willful or careless Ignorance; neither of which will excuse them.
3. God may well look for Righteousness and Judgment from such a People, because he has so frequently, and so fully declared how much he requires and insists upon it.
He hath shewed thee O Man what is good, and what doth the Lord thy God require of thee, but to do JUSTLY, to love Mercy, and to walk humbly with thy God. And how positive and express are his Commands with Respect to Rulers, that they should be JUST ruling in the Fear of God t? And how does he charge them to judge with just Judgment, and not wrest Judgment, nor respect Persons, neither take a Gift, because a Gift blindeth the Eyes? Yea that which was altogether just, should they followu. And how strictly did he charge the People saying, Thou shalt not deal falsly, nor lye one to another: Thou shalt not defraud thy Neighbour, neither rob him; ye shall do no Unrighteousness in Judgment, in mete Yard, in Weight or in Measure; just Ballances, just Weights, a just Ephah, and a just Hin shall ye have: I am the Lord w.
Furthermore, God plainly declares that to do Justice and Judgment was more acceptable to him than Sacrifice x: And that he will not accept of any Sacrifices, or any [Page 17]Fasts or Feast-Days, where there is no Exercise of Righteousness and Judgment. ‘To what Purpose is the Multitude of your Sacrifices unto me, saith the Lord? I am full of the Burnt-offerings of Rams. — Incense is an Abomination to me, even the solemn Meeting, your appointed Feasts my Soul hateth; and when ye spread forth your Hands, I will hide mine Eyes from you, and when ye make many Prayers I will not hear;’ And what he advises them to do is ‘to cease to do Evil and learn to do well, to [...]eek Judgment, relieve the Oppressed, judge the Fatherless, and plead for the Widow. Come now and let us reason together, saiththe Lord, &c. y’ And what says God to the Prophet Amos; I hate, I despise your Feast-Days, I will not smell in your solemn Assemblies; and the reason was because of their obstructing the Course of Truth and Justice, as appears from what follows, let Judgment run down as Waters, and Righteousness as a mighty Stream. z.
Moreover, Let us consider the dreadful Woes denounced against Rules and People who act unrighteously. ‘Wo unto them that decree unrighteous Decrees, and that write Grievousness which they have prescribed: To turn aside the Needy from Judgment, and to take away the Right from the Poor of my People, that Widows may be their Prey, and that they may rob the Fatherless. And what will ye do in the Day of Visitation, and in the Desolation that shall come from f [...]r? To whom will ye flee for Help? And where will yeleave your Glory’ a. So again, Wo unto him [...] buildeth his House by Unrighteousness, and hi [...] [...] Wrong, that useth his Neighbour's Service with [...] [...] b
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On the other Hand, how does God extol and set forth the Excellency of Truth and Justice? He tells us that Righteousness exalteth a Nation. That the Throne is established by Righteousness d. He that walketh righteously and speaketh uprightly, he that despiseth the Gain of Oppression, that shaketh his Hands from holding of Bribes—He shall dwell on high, his Place of Defence shall be the Munition of Rocks, Bread shall be given him, his Waters shall be sure e.
And now considering that God thus does fully, and freely, and frequently speak for Righteousness and Judgment, thro' all Parts of the Bible, demanding it of Persons of every Rank in the strongest Terms, setting before us the Danger of failing in those Things, and the Advantages that acrue to a People, where these moral Virtues are generally practised: I say, considering these Things, God may well look for Righteousness and Judgment from a People to whom he gives his Word and Ordinances, and favours with all Means of Grace. And who can think any other but that a People who have these Things so plainly taught, and strongly inculcated upon them, would bring forth Righteousness and Judgment. Surely it is as reasonable to expect Justice and Truth from a People so instructed, as to expect Grapes, genuine Grapes, from choice Vines in a well-dress'd Vineyard.
3d Obs. Sometimes and too too often when God looks for Judgment from such a People, behold Oppression, and when he looks for Righteousness, behold a Cry, by reason of Injustice and Oppression.
Thus it was with the Vineyard of the Lord of Hosts; he looked that it should bring forth Grapes, the genuine [Page 19]Grapes of Righteousness, Truth and Goodness: But it bro't forth wild Grapes, the sowre and bitter Grapes of Falshood, Injustice and Oppression. Notwithstanding God had made such clear Discoveries of his own Righteousness and Truth unto his People, and had given them the most full and express Commands about Truth, & Justice and Charity; and was so frequently calling upon them most carefully to observe those Things, as Matters of much greater Weight and Importance, than all their Burnt-offerings and Sacrifices: And notwithstanding all their Professions and Pretensions as a holy People, and as a Nation that did Righteousness; yet alas instead of answering God's just Expectations and Demands, as to these Things, it was the quite contrary. When he looked for Judgment, behold there was a deal of Oppression for want of right Judgment, and when he looked for Righteousness among all Orders of Men, there was a Cry by reason of Injustice. They kept up their Sacrifices, their holy Days, and their solemn Meetings, and multiplied them even beyond the divine Institution: But they failed most dreadfully in Truth, Justice and common Honesty. They were a worldly and selfish, as well as proud People, and were so wretchedly under the Power of selfish Principles, and worldly Lusts, that they ran into all Ways of defrauding, over-reaching, oppressing, extorting, griping, and devouring one another. And this dreadful Corruption overspread the whole Nation, it was found in all Orders of Men, from the highest to the lowest. The Priests and Watchmen looked to their own Way, every one for his Gain from his Quarter f. Their Princes were like Wolves, ravening the Prey to shed Blood, and to destroy Souls to get dishonest Gain g. And the Rulers decreed unrighteous Decrees, and perverted Judgment, [Page 20]and received Bribes, and had their Eyes so blinded with Self-Interest, that the Law was slacked, and wrong Judgment proceeded from them. Yea, they turned Judgment into Gall, and the Fruit of Righteousness into Hemlock h, that is very bitter, poisonous and pernicious to them. And the common People were as bad in their Way. The People of the Land have used Oppression, and exercised Robbery, and have vexed the Poor and Needy; yea, they have oppressed the Stranger wrongfully: They have greedily gained of their Neighbour by Extortion, and have forgotten me, saith the Lord God i. Nay, they were guilty of the grossest Injustice, even that of Sacrilege, or with-holding from God what he challenged for himself, and gave unto his Priests, and so they were guilty of robbing God himself, and God by his Prophet charges them with it. Will a Man rob God? Yet ye have robbed me: But ye say, Wherein have we robbed thee? Why in [...]thes and in Offerings. Ye are cursed with a Curse, for ye have robbed me, even this whole Nation k. Thus when God looked that his Vineyard should bring forth Grapes, good Fruit, it brought forth such wild Grapes as th [...]s [...]. And many a Time has the great Lord of the Vineyard been disappointed after such a Manner as this.
4th Obs. When a professing People, and thus highly privileged, get into such an unrighteous, wicked Way [...] this; their Case is very sad: Nothing but God's righteous Judgments, the Tokens of his Anger, can [...] expected.
And now go to, I will tell you what I will do to my Vineyard; I will take away the Hedge thereof, that it shall be eaten up, and break down the Wall thereof, and it shall be trodden down, and I will lay it waste, it [Page 21]shall not be pruned, nor digged; but there shall come up Briars and Thorns, I will also command the Clouds that they rain no Rain upon it. And what better can a People expect, that thus deny the righteous Demands, and disappoint the just and reasonable Expectations of God from them? God, the strict Observer and the righteous God of all, takes Notice of all the Carriage of his People, and sees all the Iniquity, all the Injustice, and Oppression that is in a Nation or Province, and he is not an idle or unaffected Spectator, but will deal with them accordingly. If thou seest the Oppression of the Poor, and violent perverting of Judgment and Justice in a Province marvel not at the Matter, for he that is higher than the highest regardeth, and there be higher than they l. And he will render to them according to their Works m. And oh! how many are the awful Judgments that God denounced & bro't upon his People Israel for their wicked Declensions & Departures from him, into the Ways of Idolatry, Injustice, Intemperance, and the like! What a Number of Woes are denounced against such in our Context! Wo unto them that join House to House, that lay Field to Field, 'till there be no Place, &c. 8th ver. Wo unto them that rise up early in the Morning, that they may follow strong Drink, and continue until Night 'till Wine inflame them, 11th ver. Wo unto them that draw Iniquity with Cords of Vanity, and Sin as it were with a Cart Rope, 18th ver. Wo unto them that call Evil Good, and Good Evil; that put Light for Darkness, and Darkness for Light, 20th ver. Wo unto them that are mighty to drink Wine, and Men of Strength to mingle strong Drink, which justify the Wicked for a Reward, and take away the Righteousness of the Righteous from him, 22d, 23d ver. And every Prophets Mouth was filled with Woes and Denunciations of [Page 22]heavy Judgments, upon Rulers and People who perverted Judgment, and lived in the Practice of Unrighteousness. Hear the Word of the Lord, O King of Judah, that sitteth upon the Throne of David, thou, and thy Servants, and thy People that enter in by these Gates; thus saith the Lord, Execute Righteousness and Judgment, and deliver the Spoiler out of the Hand of the Oppressor, and do no Wrong, do no Violence to the Stranger, the Fatherless, or the Widow, &c.— But if ye will not hear my Words, I swear by myself saith the Lord, that this House shall become a Desolation n. So when the Prophet Ezekiel had by divine Direction reckoned up the Sins of the People Israel, especially those of the City Jerusalem, the Sins of their Prophets, and of their Priests, of their Princes, of their Rules, and of their People; and particularly the Sins of Unrighteousness and of Oppression, he concludes, Therefore have I poured out mine Indignation upon them, I have consumed them with the Fire of my Wrath, their own Way have I recompensed upon their Heads, saith the Lord God o And what doth the Prophet Micah say to this Matter? Hear this I pray you, ye Heads of the House of Jacob, and Princes of the House of Israel, that abhor Judgment, and pervert all Equity.—The Heads thereof judge for Reward, and the Priests thereof teach for Hire, and the Prophets thereof divine for Money; yet will they lean upon the Lord, and say, Is not the Lord among us? No Evil can come upon us; therefore for your Sakes shall Zion be plowed as a Field p. And how does the Prophet Habakkuk set forth the Judgments of God in this Case? The Law is slacked, and Judgment goeth not forth, the Wicked doth compass about the Righteous; therefore wrong Judgment proceedeth.—Behold [Page 23]I raise up the Chaldeans, that bitter and hasty Nation, which shall march thro' the Breadth of the Land, to possess the Dwelling-Places that were not theirs q. And so I might go thro' all the Prophets, and shew how they all with one Voice declare the Judgments of God against unjust Rulers, and unrighteous People. And the holy Apostles under the Gospel Dispensation, spake by the same Spirit. Ye do wrong and defraud: Know ye not that the Unrighteous shall not inherit the Kingdom of God r. That no Man go beyond and defraud his Brother in any Matter, for the Lord is the Avenger of all such s. Behold the Hire of the Labourers, which is of you kept back by Fraud, crieth, and the Cries of them which have reaped have entered into the Ears of the Lord of Sabaoth t, And God has executed the Judgment threatened upon a People many a Time. So he did to his ancient People. He took away the Hedge, and broke down the Wall, and caused them to be trodden down and devoured by their Enemies, and they have been for many Ages the standing, visible Monuments of divine Justice and Vengeance upon a sinful People laden with Iniquity, and grown incorrigible. And this has been the Fate of Multitudes of Kings, and Nations, and People. Their Impiety and Profaneness towards God, and their unrighteous oppressive Ways towards one another, have by the righteous Judgment of God procured their Ruin. And such unrighteous Ways indulged must and will destroy a People: For the Sins of Fraud and Falshood, and Oppression do naturally and judicially, and so necessarily and unavoidably ruin a People. Accordingly, whatever People these Sins prevail among, they are in the Way to Destruction, and unless they repent and reform, they will be followed [Page 24]with Judgments 'till they are consumed, for the Mouth of the Lord hath spoken it. And as for the individual Persons themselves that live in those Sins, they shall be punished both Soul and Body in Hell forever, except they repent. And if they do it under a Clo [...] of Religion, so much the worse. Wo unto you Stribes, Pharisees, Hypocrites, for ye devour Widows Houses, and for a Pretence make long Prayers, therefore ye shall receive the greater Damnation u.
5th. Obs. When God deals thus with a wicked, unrighteous People, his Righteousness will appear most conspicuous; their own Consciences being Judges.
Thus God appeals to his People's Conscience, 3d ver. And now, O Inhabitants of Jerusalem, and Men of Judah, Judge I pray you between me and my Vineyard, What could have been done more to my Vineyard that I have now done unto it? When God has distinguished his Favours to a People, in the Ways of his Providence, or in the Dispensations of his Grace, when he protects them by his Power, and encompasses them with his Favour as with a Shield: When he gives them the clear Revelations of his Will, and takes them to be a peculiar People unto himself; teaching them what is good, and what he the Lord their God requires of them, even to do justly, and to love Mercy, and to walk humbly with their God. And when they avouch the Lord to be their God, and profess and promise Subjection to all his holy and righteous Laws; I say, when this is the Case between God and a People, if they will notwithstanding be false, unjust and wicked, it will be altogether just and righteous with God to bring his heavy Judgments upon them. And if God puts it to their own Consciences, they cannot but acknowledge him to be just and righteous therein.
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Indeed a proud, conceited, ignorant People who have a high Opinion of themselves for their Religion, and fancy they are the most religious People, because they make the highest Profession: These may think it hard that God should bring his destructive Judgments upon them, especially when they fast and pray and abound in religious Services. Wherefore have we fasted, say they, and thou seest not: Wherefore have we afflicted our Souls and thou takest no Knowledge: But God has an Answer that must strike Conviction in the Consciences of such, Behold, ye fast for Strife and Debate, and to smite with the Fist of Wickedness w. They may be ready to say, as God's People in Ezekiel's Day, The Way of the Lord is not equal: But God will have such a People know, that his Ways are equal, and that it is their Ways that are unequal. Therefore will I judge you, O House of Israel, every Man according to his Ways, saith the Lord x. And there is no Man's Conscience can gainsay this. For every Man, and every People must acknowledge, that it is just and right for them to be judg'd according to their Ways. Let Conscience be enlightned and convinced after a proper Manner [...] [...]nd that Soul will acknowledge God to be a God of Truth, and without Iniquity, that just and right is he. And a People who have a humble Sense of themselves will under the heaviest Judgments vindicate the divine Justice, and condemn themselves, saying to God, Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly y. Nay, a People humble under a Sense of Sin will acknowledge, that notwithstanding all that is come upon them for their great Trespasses, that God punishes them less than their [...]ies deserve. And ever when the righteous Judge of all the Earth shall pronounce and execute that dreadful [Page 26]Sentence upon finally impenitent Sinners, Go ye Cursed, into everlasting Fire, prepared for the Devil and his Angels, every Mouth will be stopp'd, from a Consciousness of Guilt within. And all the World of adoring Saints and Angels will applaud the Sentence, and say, Righteous art thou, O Lord, because thou hast judged thus.
And thus I have cursorily gone through the several Observations as to the doctrinal Part of them. And what remains for the Afternoon, is a serious, close, and faithful Application of these Things to ourselves, and to the People of this Land, and may the Lord by his Spirit apply them to the Hearts and Consciences of us all.
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HAVING spoken doctrinally to the several Observations which my Text afforded; what I propose now is to bring these Things home to ourselves, and make a serious, close and faithful Application of them: For it is the Improvement and Application that is the Life both of Preaching and of Hearing. And may God enable me to speak, and you to hear as that our Souls may live.
And here, waving many useful Inferences that might be naturally drawn from these doctrinal Truths; I shall come immediately to the Point in Hand, and shew how applicable these Things are to the People of God in this Land, and how truly it may be said that this is our very Case.
Here then let me say,
I. We all look upon ourselves as God's peculiar People: And acknowledge that God has so distinguished his Favours to us, that we are ready to apply the Text after such a Manner as this; and say, The Vineyard of the Lord of Hosts is NEW-ENGLAND, and the MASSACHUSETTS PROVINCE his pleasant Plant.
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For if we consider the wonderful Works of God to us, from the Days of our Fathers unto this Day, it will be acknowledged, that there is no People in the known World, that God has distinguished by his Favours more than he has this People.
And a Multitude of those Things which are recorded of God's Dealings with his People Israel become very applicable to us. How properly may we sing to the Praise of God the Beginning of the 44th Psalm? ‘We have heard with our Ears, O God, and our Fathers have told us, what Works thou didst in their Days, in the Times of Old. How thou didst drive out the Heathen with thy Hand, and plantedst them: How thou didst afflict the People, and cast them out: For they got not the Land in Possession by their own Sword, neither did their own Arm save them; but thy right Hand, and thine Arm, and the Light of thy Countenance,because thou hadst a Favour unto them.’
And may not God as truly say of our Fathers as of Israel of Old? That he bare them on Eagle's Wings, and brought them unto himself z. And may it not be said of our Fathers, that God dealt with them, as was sung to his Praise by his ancient People. That when they were bid few Men in Number, yea, very few, and Strangers in the Land, he suffered no Man to do [...] wrong! Yea, he reproved Kings for their Sakes, say [...]g, Touch not mine Anointed, and do my Prophets no Harm a.
But let us adhere to the Parable that our Text is the Redition or Resolution of, even that of a Vineyard; and we shall see how corresponding our Case is with that of Israel of Old. For surely no Owner or Master of a Vineyard could take more Care of his Vineyard than God has taken of us.
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Verily God has settled us in a fruitful Hill. He has given tis a good Land, a Land flowing with Milk and Honey; a Land of Hills and Valleys of Brooks and Fountains of Waters; a Land full of the Conveniences and Comforts of Life. So that we must acknowledge, that the Lines are fallen to us in a pleasant Place, and that he has given us a goodly Heritage.
He has also fenced and walled us about with the special Protections of his Providence. He has been as a Wall of Fire found about us. His Salvation has been for Walls and Bulwarks: By which he has defended us very much from our Enemies, both by Sea and by Land.
And he has gathered out the Stones thereof, That is, he by his good Providence has cultivated the Land, and turned it from a waste and barren Wilderness, to a fruitful pleasant Field.
And he planted it with the choicest Vine. He brought over a choice Vine, a choice good People at first, as our Fore-Fathers were. But in an especial Manner he brought over into this Land, the choicest and best Religion; even the Religion of Jesus Christ, as contained in his Gospel; without the impure Mixtures of humane Traditions, or human Inventions, or human Impositions.
Our Fathers came over hither for the Sake of the free Enjoyment of the pure Word, and pure Ordinances, without any corrupt Mixtures; and professed and maintained Liberty of Conscience to all, and to every Man the Right of Judging for himself in Point of Doctrine, without having any Articles of Faith or of Worship imposed upon him. They too soon fell from those Principles in Practice, yet these were what they professed, and were settled upon, and so they may well be said to be a choice Plant.
And he built a Tower and made a Wine-Press among us. That is, God set up his Sanctuary and his Altar [Page 30]among us. He planted Churches and settled them with able and faithful Pastors; many of them burning and shining Lights. And so there was the free Enjoyment of the Gospel and the blessed Ordinances thereof.
Moreover, He erected not only Schools of Learning, but Colleges, and such publick Societies for the Education of Youth, whereby Knowledge and Piety might be transmitted to Posterity. Which Seminaries have been supported to this Day, and many Plants of Renown have been transplanted out of them into the several Parts of the Vineyard. And we may say, that the Vine which God brought over into this Wilderness, has taken Root and exceedingly flourished, so that we may sing and say to the Glory of God, corresponding with the Psalmistb. Thou broughtest a Vine out of Egypt, so hast thou out of England: Thou hast cast out the Heathen, and planted it. Thou preparest Room before it, and didst cause it to take deep Root, and it filled the Land. The Hills were covered with the Shadow of it, and the Boughs thereof were like the goodly Cedars. She sent out her Boughs unto the Sea, and her Branches unto the River. Thus the People of New-England may truly be said to be the Vineyard of the Lord of Hosts.
II. Most certainly the great and holy God has looked for Righteousness and Judgment from us.
He looked that it should bring forth Grapes. The Owner and Dresser of the Vineyard does no more look for Grapes from a well-dress'd Vineyard, than God has looked for, or demanded Righteousness and Judgment from this People. The Advantages we have had, and the Obligations we are under to bring sorth Righteousness, [Page 31]make it infinitely just and reasonable for God to expect and demand it of us.
For let us consider, Are we not under the Government of the great King and Head of the Church; the Sceptre of whose Kingdom is a Sceptre of Righteousness, and who reigns in Righteousness, and the Principles of whose Kingdom are Righteousness, as well as Peace, and Joy in the Holy Ghost? What more reasonable then, than that this People who profess Subjection to this King should conform to the Rules of Righteousness in all their Ways?
Moreover, the Gospel that we have the free Enjoyment of, is the Word of Righteousness. This Grace of God which has appeared unto us bringing Salvation, teaches us to deny all Ungodliness and worldly Lusts, and to live soberly, righteously and godly in this present Worldc. And it plainly sets the Rules of Truth, Justice, and Honesty before us. And loudly calls upon us, saying, Whatsoever Things are just, whatsoever Things are true, whatsoever Things are honest, to think on these Thingsd. For Christ expresly declares to us, that Judgment, Mercy and Faith are the weightier Matters of the Lawe. And this Word cautions us all against being deceived, plainly declaring to us, that neither Unrighteous, nor Thieves, nor Covetous, nor Extortioners shall inherit the Kingdom of Godf.
And now, What can be more reasonably expected from the People of this Land, who profess the Belief of the holy Scriptures, and take them for the Rule of their Faith and Practice, but that they should bring forth the Fruits of Righteousness.
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Again, Has not God been raising up and sending forth his Ministers, who have been reproving the People for Sins of Injustice and Oppression; calling upon them to deal justly with all Men, and speak the Truth one to another; setting these Things forth as essential Parts of Christianity? And have not these faithful Prophets of the Land cried aloud in this Matter on publick Occasions, as particularly on Fast-Days, when the People have been told, that to do Justice and Judgment was more acceptable to God than Burnt-offerings and Sacrifices. And then upon Days of General Election, how often has this whole Government been address'd, in the most solemn moving Manner, to see to the making just and good Laws, to prevent all Injustice and Oppression, and to the faithful Execution of them; and when the Government have sent their Thanks to such Ministers for their faithful Discourses, and have made them publick: I say, considering these Things, What more reasonably to be expected from such Rules and People, than that they should, in all their Proceedings, pay the highest Regard to Truth and Justice?
Again, Has not God brought many Judgments upon this People [...] to testify his Displeasure for the Unrighteousness that he hath seen among us? We have been visited of the Lord with the Sword, and with mortal Sicknesses; with Thunder, and Earthquake, and Storm, and Tempest, and Flames of devouring Fire. What Darknesses also, and great Perplexity in our publick Affairs? And what could God reasonably expect, but that we should hear the Rod, and turn to him that smiteth; and break off all our Sins by Righteousness, and our Iniquities by shewing Mercy to the Poor? Surely God expects that when his Judgments are abroad in the Earth, the Inhabitants of the World should learn Righteousness g.
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Again, Have we not made high Professions of Religion, and great Pretences to it; and consequently to Truth and Justice, which are essential Parts of our holy Religion? Have we not set ourselves up as some of the most religious People in the world? And are we not abundant in religious Duties? Is not that our Character which God gave of his People Israel? They seek me daily, and delight to know my Ways, as a Nation that did Righteousness, and forsook not the Ordinances of their God, They ask of me the Ordinances of Justice: They take Delight in approaching to God h. And now what might more reasonably be expected from such a professing People, than Justice, Truth and Honesty?
Finally here, Has not God sent his holy Spirit to convince this People of Sin, Righteousness and Judgment? Has not the blessed Spirit been very much striving with the People of this Land, of late Years? And now what might God reasonably expect, but that Justice, Truth and Goodness, that are the Fruits of the Spirit, should be brought forth? We are told by the Prophet, that when the Spirit is poured forth upon us from o [...] High, then Judgment shall dwell in the Wilderness, and Righteousness remain in the fruitful Field i. Well then, if the Spirit has been poured out, and especially if it has been poured out in such a plentiful Measure as some have thought, surely there might well be expected Plenty of Justice, Plenty of Truth and Goodness.
And thus, by considering a Multitude of Things, it plainly appears, that God may look for Righteousness and Judgment from us, full as much as from his People Israel of old. For God may as well appeal to us as he did to them, and say, What could have been done more to my Vineyard, that I have not done unto it?
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III. Let us now consider what the Case is in Fact with Respect unto this People. And here, Must it not be acknowledged, that tho' God has looked for Judgment; yet there is Oppression▪ And tho' he has looked for Righteousness, [...] there is a Cry, by Reason of Injustice and Oppression▪
Who can deny that there is Oppression and a Cry, by reason of it, thro' the Land? I don't say that the Cry is universal: For it is not to be expected only on the Side of the Oppressed: As for Oppressors, and those who receive the Gain of Oppression, it cannot be thought that they will Cry; unless it be to conceal themselves, or to stop the Cry of others. Others also there may be, who do not oppress; yet have found out Ways to secure and help themselves, and they perhaps, may be silent.
But is there not the CRY of some Officers and Soldiers, that thro' the continual Depreciation of the Bills of Credit, or by some other Means, their Wages fall greatly short of their real Value; and of what they were led to expect?
Is there not the CRY of Numbers, who depend upon the lawful Interest of their Money for their Support; that their Estates are so sunk in their Debtor's Hands, as to be reduced to a small Proportion of its original Value; and they can find no Relief?
Is there not the CRY of Colleges, and Schools, and other Societies, that depend upon the Incomes of publick Monies for their Support; that the Funds laid by their pious and generous Benefactors are sunk after such a Manner, that they are not able to support their Officers, nor de [...]rey their necessary Charges?
Is there not the CRY of many Widows, who have taken up with a certain Sum, or Income, in Paper Bills, in [...] of their D [...]wer; that the Value thereof is sunk in [...] Manner, and will purchase so much less of the Ne [...] [...] of Life than at first, that they are brought into [Page 35]great Difficulties for a Living; and can get no Redress?*
Is there not the CRY of many fatherless Children, who have had their Portions assigned to them in Bills of Credit, which are so depreciated, that when they come of Age to receive their Portions, they are obliged to take up perhaps with one Half or less of the real Value that was assigned them?
Lastly, Is there not the CRY of School-Masters, and of the Priests. the Lord's Ministers, and many others, who live upon stated Salaries, that their yearly Stipends (scant enough at first) are reduced to so low a Value, as will by no Means afford a Support to them and their Families: And they have no effectual Methods in their Hands to relieve themselves, or to have their Salaries paid according to their original Value, and according to the true and honest Design of the original Contracts?
Thus I think it must be allowed that there is a Cry, a loud Cry: For all these People are crying and complaining [Page 36]by Reason of their Oppressions, and that there is not as yet any Help or Remedy for them. So I returned, and considered all the Oppressions that are done under the Sun, and beheld the Tears of such as were oppressed; and they had no Comforter: And on the Side of their Oppressors there was Power; but they had no Comforter k.
But now nothing is more natural, than to enquire, whence there is such Oppression and a Cry, by Reason of it; and how it comes to pass?
And this we may depend upon, that one and all will be for clearing themselves. One will say, It is not in me; and another will say, It is not in me. But if the Matter be thoroughly and impartially examined, I believe many more will be to be blamed than are aware of it. For my Part, I am at a Loss to say who is altogether clear, And would to God that every Man in the Land, from the highest to the lowest, would put the Question closely to his own Conscience, saying, What have I done?
A covetous selfish Spirit, which reigns among all Sorts of People, is doubtless the grand Cause of all the Cry by Reason of Oppression. The sad Case of this People is the Reverse of what the Apostle recommends, for all seek their own, and not anothers Wealth l: And every Man looks at his own Things, and not at the Things of others. And then no wonder if they who have it in their Power, oppress their Neighbours. Where a worldly, selfish Spirit prevails, there will be Oppression instead of Judgment, and a Cry instead of Righteousness.
But then the Cry is at the Bills of Credit, the Paper Medium of Exchange of this and the neighbouring Provinces, as what is the grand Occasion of the Injustice and Oppression that is in the Land. For one and all agree, that the Sinking of the Value of these Bills below what [Page 37]is expressed in the Face of them, is the Cause of the present Complaints and Cries that are heard in the Land.
But now how comes it to pass that these Bills of Credit should be the Occasion or Means of so much Oppression? How come they to sink so as to cause such a universal Cry?
Now,
1. Some say it is from the little Regards that have been paid to the several Acts of Government for supporting the Credit and Value of their Bills. That notwithstanding what is declared in the Face of the Bills, as the Value of them, and notwithstanding the Laws that have been made to keep up their Value; that Merchants and other Traders have by their Practice in Trade run them down: Giving more of them for Silver and Gold, than the several Governments have set them at; and then advancing upon their Goods accordingly. And that their Practice has put the Husbandman and the Tradesman upon doing the like with their Commodities; by which Means the Bills have lost their original Value.
And so it is alledged, that the crying Injustice and Oppression of the Land, is owing to People's not paying a due Regard to the Acts of Government, and not doing proper Honour to the publick Bills: And that if those who first transgressed the Laws (in those Cases made and provided) had been detected, and duly punished, and so made Examples of publick Justice, for a Warning to others; the Value of the Bills would have been upheld: And that if Merchants and Traders had acted the generous Part, for the Good of the Provinces, had held their Laws to be sacred, and united their Endeavours agreable to the said Laws, they might have kept the Bills from sinking in such a Manner as they have done.
And doubtless there is Blame lying upon these People: For if they had all been governed by a publick [Page 38]Spirit, they would have united their Endeavours to support the publick Credit. But for want of this Spirit, and from a greedy Desire of Gain, and from a craving Temper indulged in all Sorts of People, striving to advance the Prices of all their Goods, these Calamities have come upon us.
But then,
2. These excuse themselves, and say, the real Cause of the present Calamity, is the Nature of the Bills themselves, and the depreciating Tendency of them; and that by a Necessity of Nature they sink and lose their Value.
That the Bottom upon which they are established, and the Conduct of the several Governments with Respect to them, ever since they have had a Currency in the Land, has been such, that it is impossible for them, in the very Nature and Course of Things, to keep up their Credit, and hold the Value that is expressed in them: And so the Fault is thrown upon the Bills themselves; that they in their very Nature and Constitution cannot support the Value expressed in them; but that they must and will sink of Course.
And now I shall not pres [...] to pass a publick Censure upon the Government of New-England, or say from whence this Error has proceeded: But this I will venture to say, that since there is such a Cry by Reason of Oppression thro' the Land, and since our Rulers, in the proclaiming a publick F [...]st this Day, declare that our publick Affairs are greatly embarrassed; and that remarkable Judgments of God lye upon us: And that God has signally frowned upon us, in consuming by Fire the Court-House at Boston, where all our publick Affairs have been transacted: And that this his righteous Anger is manifested against us for our many heinous and aggravated Sins: I say, considering these Things, it must needs be a Duty highly incumbent upon all who are or [Page 39]have been Rulers, seriously to consider, whether there have not been some Things amiss in them; and whether some of our publick Affairs have not been conducted in such a Manner, as to provoke a holy and a righteous God, who standeth in the Congregation of the Mighty, and who judgeth among the Gods. Surely the Cry of many by Reason of Oppression, and the Frowns of divine Providence we are under, and the dark Clouds that hang over, loudly call upon Rulers, as well as Ministers and People, to search and try their Ways, and turn unto the Lord.
Solomon saw under the Sun such a sad Sight as this; that in the Place of Judgment, Wickedness was there; in the Place of Righteousness, that Iniquity was there m. And now, since God has in such an awful Manner, and that even a second Time*, consumed the Place for Judgment and for Righteousness; what more becoming at this Day, that for every one who has ever sat in that House, to enquire, whether he has ever been the Occasion of any Wickedness or Iniquity in it. We also are told that FIRE shall consume the Tabernacles of BRIBERYn. And since God has consumed the Court-House by Fire, how proper must it be for all who have ever had a Seat in any Part of that House, seriously to ask themselves, whether they have made it a Tabernacle of Bribery; whether they have had their Eyes blinded with a Gift; and whether Self-Interest and private Views have govern'd them in any of their Proceedings. For if they have been knowingly under the Influence of such a corrupt Byass, it has been no better than Bribery.
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And inasmuch as the loud Cry of Oppression is by Reason of a sinking Medium; I do in my Heart wish that all the Governments in New-England would take that Matter into their most serious Consideration, and enquire how far there are Grounds for such a Cry: And to examine into the Nature and Foundation of the several Sorts of Bills that are now passing among them; and see whether they be upon such a Bottom as can be vindicated by the Rules of Wisdom, and by the Laws of Truth and Justice. And I think God in his Providence is loudly calling not only this, but all the other Provinces to it.
And would to God that our General Assembly would review the several Sorts of Bills that are passing among us; viz. those of the Old Tenor, of the Threefold or Middle Tenor, (so called) of the New Tenor, and of the Last Emission: And see whether according to the Faces of those Bills they are reconcileable one with another, and all of them with Truth and Justice.
And were I now preaching to the General Court, I would propose, and submit to their Wisdom and Justice, whether the following Inquiries might not be proper for them to make; as what might lead them to see whether there have been any Mistakes in former Assemblies relating to the Medium: And lead them more clearly to see how to correct them, if there has been any such.
Whether the Old Tenor Bills declared a Truth when they say, that the Value specified in them, is due from the Province to the Possessor, is in Value equal to Money, and shall be accordingly accepted by the Treasurer, &c? And if so much Money as the Bill expressed was due to the Possessor; whether it ought not in Justice to have been paid by the Province, from whom it is declared to be due? And whether ever that Promise of the Province has been perform'd?
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Whether the Promise of Silver at such a Rate in the Threefold or Middle Tenor Bills (so called) has been fulfilled?
Whether the New Tenor Bills, which express no greater Value in the Face of them than those of the Old Tenor, can truly and justly be deemed four Times so valuable? And whether when Persons have been obliged to receive them as equivalent to four Times so much of the Old Tenor Bills, it could be called a full Payment of what was due to the Possessor of the Old Bills? And whether many Persons have not been really injured, who have taken them in such a Proport [...]on; especially for Bonds, and other Debts, contracted so long ago as when the Old Tenor Bills were of equal Value with those of the New? And whether the Estates of Colleges, and other Societies, which lay in Bonds for Bills of the Old Tenor; and of so long standing as when they were (as they [...]ay in the Face of them) equal to Money, are not really reduced to one Quarter-part of their original Value?
How are the Words on the Face of the present Bills to be construed so as to correspond with Truth, either in the declaratory or promissory Part of them?
In what Sense can they be said to be equal in Value to Silver at so much an Ounce, as is expressed in the Bills if they go out of the Treasury, and are treated in all common Trade and Business, at no more than half that Value? And for Bills that now go out of the Treasury, how can they be said to be due to the Possessor according to the Sum expressed in the Bill, if really there is in Value received but one Half of what is expressed?
And as to the promissory Part of the Bills, let it be enquired and considered, whether Persons in publick Station are not obliged to maintain as strict a Regard to Truth, as to what they declare and promise in their publick Capacity, as Persons in private Life; and whether a [Page 42]Community is not as much obliged to render to all individuals their Dues, as one Individual to another? And whether the publick Faith relating to the promissory Part of the Bills, has been kept sacred and inviolable, as it ought to be? And if there has been any Failure as to the express Promises of the Publick upon their Bills, whether that has not been one of the grand Causes of the Bills sinking in their Value, and so of all the sad Consequences thereof?
Furthermore, I think the Governments would do well to enquire, whence it is that th [...]se New-England Provinces and Colonies are under so much more Difficulty by Reason of a sinking Medium, than the neighbouring Provinces, who keep up the Credit of their Bills so much better than these?
Lastly, I wish the Governments would consider and enquire, whether there are not some Laws wanting to be made, which might in some Measure relieve the Oppressed, and still a great Part of the present Cry? And whether, as a former Assembly gave a just Relief to the Court, the Justice of this Assembly will not appear yet more conspicuous in taking as effectual Care for the Relief of other Societies and Bodies of People that are oppressed?
And now if out honoured Rulers, upon a strict, serious, close, and impartial Consideration of these Things, should find that in Years past there have been any Mistakes or Defects in managing the publick Credit, instead of casting severe Reflections [...] those who were in the Administration, let us all be humble, from the highest to the lowest, to think that God did so far, in righteous Anger, withdraw from us; and that so much Darkness has been scattered in their Paths; that Wisdom has been [...] hid from our wise Men, and Knowledge from Men [...] Understanding.
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What I have further to add here, is, that if upon Inquiry any Thing be found in the Nature of the Bills passing among us, that is the real, the natural, and the necessary Cause of any of the Oppressions that are in the Land, the Governments would do their utmost to rectify the same: And consider with themselves, whether it can possibly be consistent with the Rules of Wisdom, Truth and Justice ever to emit any more of them. For ought not a Province to make any Shift, rather than send forth any more Bills of such a Tenor, as will plainly and necessarily injure and oppress great Part of the Community; that will plunge the whole deeper and deeper into Difficulties, and cause the Cry to rise louder and louder?*
But then it must be said,
3. The Cry of Oppression thro' the Land, arises very much from the People in general?
People are very apt to shift the Blame off themselves, and lay it upon others, when perhaps they themselves are as much or more to blame. The popular Cry is against Merchants and Traders, as if they had ruined the Country; or against those who are or have been in the [Page 44]Government: But it ought to be duly considered, how much the common People have had a Hand in our present Calamities. And this must be acknowledged, that that very Thing which has caused the Oppression and the Cry, the People in general have been too fond of. The common People have been pleased with large Emissions of Bills: And as for a Plenty of this Paper Currency, they loved to have it so, not considering what they should do in the End thereof. The People have chosen rather to lay up Debts for their Children in these promissory Bills, than to pay their Debts themselves. Nay, Is it not to be feared that many have been wishing for Plenty of these Bills with this View, that they might depreciate, that so they might the more easily pay their Debts; yea, and to get discharged of them by paying for less than the honest Debt. And in some Years past, how did the Clamours of the People even drive the Governments into large Emissions? And since that Time, have not Multitudes of the People been so set for encreasing a Paper Currency, that they were setting up private Banks in all Quarters of the Land; some of which could not be easily restrained, but by the higher Powers from Home?
And may not the Cry of Oppression be so far charged upon the People, as they neglect to fulfil their original Contracts, according to the honest Meaning of them, merely because there are no human Laws compelling them to it?
Moreover, The Pride, the Prodigality, the Luxury and Extravagance of this People have had a great Hand in causing the Oppression and Cry in the Land.
And there are a Multitude of other Sins among us; such as horrible Impiety, Profaneness and Infidelity. There is an horrible Neglect of God's Day, his House, and his holy Ordinances. Fear is cast off, and Prayer is restrained before God. The Land also is defiled by Swearing, [Page 45]Lying and Stealing, by Rioting and Drunkenness, by Chambering and Wantonness. Truly we have provoked an holy God very much to depart from us, and to bring us into such sore Calamities.
Our Ways have very much displeased God, and he has stirred up our Enemies to be at War against us; and this has necessarily drawn forth larger Emissions, and run us into greater Difficulties, and plunged us the deeper into Debt; and the People's rising upon it in their Demands one upon another, increases the Cry of Oppression every Day.
And surely it is Matter of deep Humiliation to think that by one Means and another this is come to be in so a considerable a Measure our wretched Case, that is represented by the Prophet; Judgment is turned away backward, Justice standeth afar off: Truth is fallen in the Street, and Equity cannot enter: Yea, Truth faileth, and he that departeth from Evil, maketh himself a Prey: And the Lord saw it, and it displeased him that there was no Judgment o. Are we not come, in some Measure, to such a sad Pass as this, that if a Man will depart from Evil, and will honestly pay his old Debt to the full Value of the Debt when it was contracted, he maketh himself a Prey, as he is not able to recover the same of others that are indebted to him? And God saw it, and it displeased him that there was no Judgment.
And now altho' I have gone into an unusual Strain, and touch'd upon a Subject uncommon for the Pulpit; yet I hope I shall not be thought to have gone out of my Line; for the Occasion is special: And the Authority calls upon Ministers and People this Day to make penitent Confession of their own Sins, and the Sins of this People. And what more crying Sins in the Land than those of Injustice and Oppression? And how can these be clearly [Page 46]and fully reasoned against without pointing at the grand Causes and Occasions thereof?
IV. And now what can this People expect, if we go on in such a Way as this, but that God will deal with us as with his Vineyard of old?
For God is as righteous a Lord as ever: And he loves Righteousness, and hates Iniquity as much as ever: And the Cry of Defrauding and Oppression is as grating in the Ears of the Lord of Sabaoth as ever. And if these were the Sins that provoked God to give up his Vineyard of old; what can we expect, unless we repent, but that he will break down the Wall, and pluck up the Hedge that is round about us? What can we expect, if we go on in this Way, but that he should withdraw the special Protections of his Providence from our Charter Privileges, from our ecclesiastical Liberties and our secular Interests? So as to lay us open to be devoured by our Enemies of one Sort or another on every Side? And I will lay it waste, that it shall not be pruned nor digged; but there shall come up Briars and Thorns. I will also command the Clouds that they rain no Rain upon it.
God has begun to take us in Hand for our Sins, and the remarkable Judgments of Heaven are upon us. And if we will not be reformed by these Things, but will still walk contrary to God, he will walk contrary to us, and will punish us seven Times more our Sinsp. Go ye now unto my Place which was in Shiloh, where I set my Name at the first, and see what I did unto it, for the Wickedness of my People Israelq.
V. And now if God should deal thus with us, what can we say; but that God is just and righteous in all that he brings upon us?
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If God should appeal to our own Consciences to judge in this Matter, we must justify God and condemn our selves; and say, Thou art Righteous, O Lord, in all that thou bringest upon us; but we have done wickedly. Verily we have nothing to plead in excuse for ourselves. God has made a clear Revelation of his Will unto us, and has told us what is good, and what he the Lord our God requires of us, even to do justly, to love Mercy, and to walk humbly with our God. He has told us of our Sins, and warned us of our Danger; and let us know, that our going on in Sin is at our Peril. And if after all we will go on in Ways of Unrighteousness and Impiety, our Ruin will be of ourselves, and God will have it to charge upon us, as upon his People of old, O Israel, thou hast destroyed thy self. We shall have nothing to say, but to upbraid ourselves for our own Folly and Madness, saying, How have I hated Instruction, and mine Heart depised Reproof? And have not obeyed the Voice of my Teachers, nor inclined mine Ears to them that instructed me?
Now then suffer the Word of Exhortation. Oh let us all be exhorted to humble ourselves this Days, and repent and turn from all our Transgressions, that so Iniquity may not be our Ruin.
And let me say to the People of this Land, as Daniel to the King of Babylon, Wherefore, O King, let my Counsel be acceptable to thee, and break off thy Sins by Righteousness, and thine Iniquities by shewing Mercy to the Poor, if it may be a lengthning out of thy Tranquility r.
Nothing but Repentance and Reformation will turn away God's Anger, that is kindling against us. Fastings and Prayers will by no Means answer the End of themselves. These are cheap and easy Things compared with [Page 48]Repentance and Reformation. They seek me daily, and delight to know my Ways, as a Nation that did Righteousness. But to what Purpose is the Multitude of your Sacrifices unto me, saith the Lord? O then let us as the Psalmist advises, offer the Sacrifices of RIGHTEOUSNESS, and put our Trust in the Lord s. And in this Way only have we any Ground to expect God's Favour. We may fast and pray 'till our Hearts ake, but unless we break off our Sins by Righteousness, it will but augment rather than divert the Judgments of God Almighty.
But then, considering our absolute Dependance upon God for Grace to help in Time of Need, we ought to be much in Prayer, both private and publick. Well then, as we are directed, let us pray for all Men, for Kings, and for all that are in Authority, and particularly for the Government [...]: For surely, considering what a difficult Task [...] have to still the Cries of the People, and steer our publick Affairs into a right Channel, they need the most fervent Prayers of all God's People.
And since we are expresly directed, let us pray for a publick Spirit to all Persons whatsoever, and especially to those in civil Government: I was much pleased with that Article in the Proclamation; for it is a good Sign when Rulers are so sensible of the Necessity of this as to call upon all to pray that it may be poured out upon them, and upon others. And it is to be feared, that the Want of this Spirit has been the Cause of most of our Difficulties.
Person of a publick Spirit are the only Persons fit for publick Stations. And if the several Towns in the Province would always have a special Eye to such in their Choice of Representatives, and the Representatives in the Choice of Counsellors, and all agree to put on this Spirit [Page 49]when they meet together, and act with a steady Regard to the publick Good, Things would by Degrees come to rights.
Oh then let us cry mightily to God this Day, and every Day, for our Rulers, that a publick Spirit may be given to them, and rest upon them; and that they may, in all their publick Concerns, act under the Influence of such a Spirit. And that private Interest, popular Views, or an Eye to please the Court, which only darken and bewilder, may be entirely and forever banished from those intrusted with the publick Affairs: For says our Saviour, The Light of the Body is the Eye; and if the Eye be single, the whole Body shall be full of Light: But if the Eye be evil, the whole Body shall be full of Darkness t.
And Oh that these Governments would make a thoro' Trial of such a Method as this! Laying aside every Thing that is private and selfish, and acting in every Affair with a generous disinterested View to the publick Good; and would in all their publick Proceedings remember, that RIGHTEOUSNESS is what exalteth a Nation, and that SIN is the Reproach and Ruin of a People. And let it be remembred, that a publick Proceedings, how much soever it may thwart their private Interest.
Moreover, Let us pray that all the People may put on a publick Spirit, that they may have an Eye to the publick Good, and be willing to suffer in their private Interests to promote the publick Weal.
And if such a Spirit should revive among us, Oh what a Token for Good would it be? And what a pleasing Prospect would it give us of our being delivered out of our present Calamities? For Zion shall be [...]emed [Page 50]with JUDGMENT, and her Converts with RIGHTEOUSNESSu. If ever we are redeemed it will be by Righteousness and Judgment. Let us then cry mightily to God for such a Spirit; for in this we comprehensively ask for every other Blessing. And if God bestows such a Spirit upon Rulers and People, we may depend upon it that he has other Mercies in reserve.
Then we may hope that God will find out a Way, whereby we shall at [...]ength get rid of such a declining Medium, that has caused so much Oppression.
We may hope that if we do Justice God will see to it that Justice shall be done to us. For with the Upright God will shew himself upright. Accordingly we may hope to find Favour in the Eyes of the KING, and of the PARLIAMENT, so as to have the heavy Charges of the late Expedition and Conquest of Louisbourg reimbursed; under the Weight of which we are now groaning, and almost ready to sink.
Then we may hope that God will direct all our Counsels, and lead us into a wise, just and steady Conduct of all our Affairs. For what says the Prophet, Let God be exalted, and Zion filled with Righteousness and Judgment; and Wisdom and Knowledge shall be the Stability of thy Times w. Oh what a blessed Connection is here! GOD EXALTED, ZION FILLED WITH RIGHTEOUSNESS, WISDOM AND KNOWLEDGE THE STABILITY OF OUR TIMES. God has joined them together, let us never expect, desire or presume to separate them.
Then we may hope that God will defend us against our Enemies on every Side; and instead of encreasing our Enemies, will make Way for a well-established Peace. For if our Ways please the Lord, he will cause that even our Enemies shall be at Peace with us.
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In a Word, for I must have done; let us be an honest, upright People, as we profess to be a religious People; and let us embrace Justice, Truth and Honesty, as essential Parts of our holy Religion; and God will be our God, and we shall be his People; and he will relieve us under all our Burdens, will enlighten us in all our Darknesses, and extricate us out of all our Difficulties; and then the Beauty of the Lord our God shall be upon us, and be will establish the Work of our Hands, yea the Work of our Hands will be establish, and we shall see the Good of Jerusalem all our Days, and Peace upon Israel. For the Work of RIGHTEOUSNESS shall be Peace, and the Effect of RIGHTEOUSNESS Quietness and Assurance forever.
AMEN.