World, but bring upon themselves, and their Families, Ruin, and Destruction in this.

It appears from the Hiftory of Nations, and Kingdoms that Multitudes of Perfons, and Families, have been ruined and deftroyed for the Sin of Rebellion against their lawful Governours.

The Confideration hereof fhou'd restrain all People from oppofing either the juft authority of their King, or of the fubordinate Magiftrates.

IX. OPPRESSORS are another Sort of Perfons, who have Reafon to fear the Effects of God's Wrath in the Day of his Vifitation for Sin.

As Rebellion includes in it the various Sorts of Mifbehaviour, and Oppofition of Inferiors to their Superiors in Authority; fo OPPRESSION Comprehends the feveral Abuses, which Superiors in Authority, or Power, are guilty of towards their Inferiors.

When they exact from Perfons fubject to them Contributions, or bodily Labours, which are not due, or when they restrain their natural Liberties, without legal Authority, or Reafon, they are Oppreffors, and may be reckon'd among the Tranfgreffors of the fifth Commandment, which must be understood not only as obliging Inferiours to the Performance of the Duties they owe to their natural, fpiritual, and civil Parents, to all in Authority over them, and to forbid every Thing that is inconfiftent with the Practice of thofe Duties, fo very reasonably it fhou'd be understood to oblige all in Authority, and Power, faithfully to discharge the Duties they owe to those who are fubject to them, and likewife to forbid every Thing that is inconfiftent therewith, and confequently to forbid Oppreffion.

The Nature of the Sin of Oppreffion, according to the Account of it in Holy Scriptures, will be evident, if we confider Exod. iii. 7, 9. The Lord faid, I have Surely feen the Affliction of my People, which are in Egypt, and have heard their Cry, by Reason of TaskMafters,

Mafters, for I know their Sorrows.

And I have alfo feen the Oppreffion, wherewith the Egyptians opprefs them.

The Oppreffion, which Pharaoh, and his People were guilty of towards the Ifraelites, was the requiring of them unreasonable Labours, and setting over them Tafk-Mafters, to afflict them with their Burdens, Exod. i. 11.

But this Abuse of Authority, and Power, this Miftreatment, Tyranny, and Cruelty towards Inferiors is very provoking to the merciful God.

It is an Iniquity which God has threatened terribly to punish. In Ifa. xlix. 20. God fays to his People, I will feed them that opprefs thee with their own Flesh, and they fhall be drunken with their own Blood, as with fweet Wine, and in Jer. xxx. 26. the Almighty fays I will punish all that oppress them.

Thus fpeaketh the Lord of Hofts, faying, Execute true Judgment, and fhew Mercy, and Compaffion, every Man to bis Brother. And opprefs not the Widow, nor the Fatherlefs, nor the Stranger, nor the Poor, and let none of you imagine Evil against his Brother, in your Heart. Zech. vii. 9, 10.

I will be a fwift Witness-against those that opprefs. the Hireling in his Wages, the Widow, and the Fatherless, and that turn afide the Stranger from his Right, and fear not me, faith the LORD of Hofts. Mal. iii. 5.

If Parents treat their Children with unreasonable Severity, and withold from them, what, according to their Rank, and Circumstances in Life, and the Occafions of the Children, fhould be allowed them, they are guilty of the Sin of Oppression.

If Masters make their Servants to ferve with Rigour, and by exacting unreasonable Labours, or by not allowing them Food convenient in fufficient Quantity, they imbitter their Lives, they are alfo guilty of Oppreffion.

If Men of Riches, or Power, bear hard on their Inferiors, retrench the Liberties they have a Right unto, or put them unreasonably to Trouble, they are guilty of Oppreffion. St. James faid, Do not rich Men opprefs you, and draw you before the Fudg ment-Seats? James ii. 6.

But the LORD will be a Refuge for the oppressed, Pfal. ix. 9. Thus faith the LORD, execute Judgment in the Morning, and deliver him that is spoiled out of the Hand of the Oppreffor, left my Fury go out like Fire, and burn that none can quench it, because of the Evil of your Doings, Jer. xxi. 12.

As thefe Words fhew the Indignation of the righteous God against those who can, and will not deliver the Oppreffed from their Oppreffors, fo they manifeft that the Wrath of almighty God is greatly provoked by the Iniquity, and Cruelty of Oppreffors; and that fuch unmerciful Perfons have Reason to expect Punishment, not only hereafter, but even in this World, when the righteous God vifits a People for their Sins. For he fhall have Judgment without Mercy, that hath fhewed no Mercy: Saith the Word of the Lord, James ii. 13.

X. MURDERERS muft be reckoned one Sort of Perfons appointed to fuffer the Vengeance of God both in this World, and the next.

He is a Murderer, that defignedly, and maliciously takes away the Life of another, and he is a Tranf greffor of the fixth Commandment, which fays, Thou shalt not kill, Exod. xx. 13.

And the just God has appointed that all fuch fhall be put to death. Whofo fheddeth Man's Blood, by Man fball his Blood be fhed, faid the fovereign Lord of Life and Death. Gen. ix. 6. He that fmiteth a Man fo that he die, fhall furely be put to Death, Exod. xxi. 13. If a Man come prefumptuously upon his Neighbour, to flay him with Guile, thou shalt take him from mine Altar, that he may die, fays God, Exod. xxi.

13, 14. In Numb. xxi. 1.3. the Almighty fays, Ye shall take no Satisfaction for the Life of a Murderer, which is guilty of Death: But he shall furely be put to Death.

The Confideration of thefe Laws fhould deter all Men from the Crime of Duelling.

There is no DUEL fought, but one of the Parties gives the Challenge; and the Occafion of it is fome Injury, fome Provocation either imaginary, or real.

Oftentimes it is imaginary, fome Words or Behaviour of the Perfon challenged, mifreprefented, or misunderstood; and a cool Inquiry into the Cafe, would prevent a Quarrel, and confirm a Friendship.

But fuppofe the Challenger has indeed been miftreated, and fuffered a real Injury, the Laws of God, and of the Land have provided a Remedy, and the Law is open to be used for obtaining Justice to one, any Way really injured.

The injured Perfon must not murder the Man that has offended him; fuch a cruel Action, is a fubverting, in that Cafe, all the Laws, divine, and human, made to prevent fo heinous a Crime.

And what is the Apology for his wicked Challenge? Is it that his Innocence of fomething he has been falfely accused of may be vindicated, and made manifeft?

This is best done in an open Court of civil Judicature, where the real State of Things may become evident by the 'Teftimony of Witneffes on both Sides. But his Innocence can never be cleared by his endeavouring to kill, and murder the Perfon that has falfely accufed him, nor by his expofing himfelf to be murdered by the other. And the true State of the Cafe between the Duellers after their Battle, may continue to the Publick, in as much Darkness and Uncertainty as before, because of the different Accounts of it by the Friends of each Party.

Or, is the Reafon of the Challenge to get Satif

faction

Sentence of the Magiftrate, according to the divine Law.

And although he may permit fome of them for a while to remain undiscovered, yet in the Day of his Vifitation for Sin, when he fhall make Inquifition for Blood, they may be fure he will remember them, and they have Reason to fear that he will deal with them according to their Blood-guiltiness.

XI. DRUNKARDS, Gluttons, and riotous Livers, are another Sort of Perfons, against whom terrible Threatnings of God are recorded in the holy Scriptures.

These likewise are Tranfgreffors of the fixth Commandment, as by their Intemperance, and frequent Exceffes, they impair their own Health, and fhorten their Lives; that is, put an End to them as certainly, as if they thrust themselves through with a Sword, though not in so speedy a Manner.

And then by importuning their Companions to eat, or to drink to Excess, or to indulge themselves in any Pleasure inconfiftent with Health, they are inftrumental in destroying their Health, and haftening their Death.

But what faith the Word of God concerning fuch as these? In Ifa. xxviii. 1, 3. it fays, Wo to the Drunkards of Ephraim, the Drunkards of Ephraim fhall be trodden under Feet.

In Prov. xxiii. 21. it is declared, that the Drunkard, and the Glutton fhall come to Poverty; and there are frequent Inftances of this.

In Joel i. 5. God by his Prophet fays, Awake ye Drunkards, and Weep, and bowl all ye Drinkers of Wine.

The Prophet Nahum said, The Lord is good, a Strong Hold in the Day of Trouble (i. e. to those who love and ferve him) and be knoweth them that trust in him. But with an overflowing Flood, he will make

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