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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	king_n	tribe_n	2,061	5	9.5458	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93348	Great Britains misery; with the causes and cure. Described first, as it is from the justice of God the authour, who is now in controversie with the inhabitants of the land for sin: especially for eight capitall crimes, all which are aggravated by sundry circumstances. Secondly, the injustice and malice of the instruments of this misery, Satan and his agents: their main aime, and particular ends, moving them therunto. Vindicating, plainly and fully, (by way of answer to severall objections) the lawfulnesse and necessity of raising arms by the Parliament, and kingdom; for the defence of the King, kingdom, religion, laws, and known rights of the subject: against that viperous generation of papists, atheists, delinquents, and licentious men, who have at once invaded all. ... / By G.S. Gent. Imprimatur Ja. Cranford.	Smith, George, 1602 or 3-1658.	1643 (1643)	Wing S4037; Thomason E250_4; ESTC R212534	90,980	68

he must be obeyed Answer All men are bound to yeeld obedience to the higher powers that is granted but that the King is the highest in power is denyed God is the highest in power and there are no Powers but what is from God Answer Therefore God alone is to be obeyed in all things and by all men It is true that the very Office of a King as He is Gods Deputy on earth is to be honoured feared and obeyed Hence it Ioh. 19. 11. is that Peter in another place commands honour to be given him and wise Salomon joyneth God and the King together Fear the Lord and the King Shewing that there is a kind of holy dignity in the Office of a King for which we must fear 1. Pet. 2. 17. honor and obey him as also shewing that there should be no difference between Pro. 24. 21. the Commands of a King and the Commands of God and therefore to be obeyed for conscience sake as Him that is sent of God for the punishment of evill doers and the praise of them that do well and for this cause Kings are to have Tribute Customes Fear Honor c. Kings are principall men set up to defend their Subjects and Rom. 12. 5. preserve Kingdomes by administration of justice not by tyranny to destroy men 1. Pet. 3. 14. and Kingdoms So then the commands of a King is not to be obeyed further then their commands are agreeable to the commands of God Plutarch relates a passage of a woman that was injured and came to King Philip for justice But he willing to put her off she cryed more and with a loud voice saying hear and helpe Oh King or be no longer King Kings are indeed Gods Ministers as Judges Majors Bailis●s Constables c. are the Kings Ministers they are to be obeyed for the King and the King for God whose commands they are to command execute and see Bishop Andrew in com 5. do● if the King command any thing contrary to Gods command we are not bound to obey it nay we are bound not to obey any such command for then we shall disobey God therein we say as Peter and Iohn we ought to obey God rather than Acts 4. 19. 5. 29. man God only hath absolute power and all other powers are from him The power and authority of a King cannot warrant my disobedience to God No more then a Major or a Constable by his authority or command can warrant me to act No command of any King ca warant the left disobedience to God Dan 3. 16. 6. 10. Ex. 1. 17. 20. 1. Sam. 14. 45 1. King 21. 3 Treason against a King Else why did the three children and Daniel refuse to obey the command of the King And why did the Mid-wives refuse to obey Pharob and God blessed them And why did the people withstand the command of Saul concerning Ionathan And Naboth refuse to give his Vineyard to Ahab So it is cleer that a Kings command is not to be obeyed further then it is warranted by Gods Word Objection 2 Secondly it is Objected That Subjects are bound to pray for Kings as 1. Tim. 2. 2. and to defend their persons life and honour with the hazard of their own blouds as the people would not suffer David to hazard his person against Absolm 2. Sam. 18. 3. nor would David lay his hand upon the Lords annoynted 1. Sam. 16. 11. Therefore subjects may not take arms against their King Answer Answer It is true all subjects are bound to pray for their King that under His Government we may lead a quiet and peaceable life in all goodlinesse and honesty and I do believe that for the ommission of this duty God oftentimes punish●th a 1. Tim. 2 2 people by the evill Government of their King and that most justly It is a doubtlesse a great sin in any subject not to pray for their King if it be a duty to pray for It is a duty to pray for the K. and a sin not to pray for him 1. Sam 12. 23 Ester 6. 2 all men much more Kings God forbid saith Samuel that I should sin against the Lord in ceasing to pray for you Also it is the peoples duty to defend the Person State Life and Honor of the King So Mordecba revealed the Treason of King Ahushueru's Ennuches and the people but as duty bound them fought for David against 2. Sam 18 3 Absolon for they say thou art worth ten thousand of us But it was not duty but wickednesse in Doeg to slatter Saul and to incense him against David and 1. Sam 22. 9 against the priests of the Lord and duty in Abimetech to defend Davids innocency against the wrath of Saul but it was murder in Doeg though at the command of the King to fall upon the Verse 14. Verse 18. David might not have kill'd Saul Priests to slay them and well done in other servants of Saul that refused to execute that Command David thought it utterly unlawfull to kill Saul either in his Cave or in his Trenches when he was in his hands but that he was bound to spare him as he did it being by the Law of Arms barbarous cruelty to kill an enemy treacherously but much more for David to kill Saul first because he was a King the Lords anointed as David himself saith 2ly because David should have shewed distrust in God who had promised him the Kingdom after Saul but not by such meanes to shorten the life of Saul Now faith makes not hast but waites Gods time means yet forbids not to use means of defence when the person is unjustly assaulted But we acknowledge it is the duty of every subject to pray for their King we also confesse it is duty by all lawfull means to preserve the life honor and state of the King But if this be duty as undoubtedly it is to do it to this end that God may have glory for that is the Apostol call rule 1 Cor. 10 31 2. Tun. 2 2 in all things and that we may live quiet peaceable and godly lives under him for the Apostle gives this reason why we should pray for Kings Then we are bound to use those means that conduce to that and Therefore to appose treacherous dishonorable Counsellers who by their Subjects are bound to oppose wicked dishonourable Counsellers counsells and actions hinder the Kings welfare endanger his person and life prejudice his honor or molest the quiet and peace of his people and kingdoms and especially such as seeke the dishonor of God and endeavour to take away holinesse religion and just rights take away the wicked from the King and his throne shall be established And this is all that the Parliament and the Kingdom do at this day they stand in the just defence of the King and all that may conduce to his safety and welfare all being by desperate

hearken ye house of Israel for judgement is towards you c. Hosea 5. 1. The matter and form of Great Britains misery namely that out of which it is and that by which it is what it is are Oppressions Ambitious desires Alteration of Religion Destruction of Laws Multitudes of Opinions Sects Schismes Jealousies c. The Subject oppressed by Illegall Taxes Loans Mulcts c. The weaker The matter sorme of our misery trodden down and spoiled by the mighty Laws awed by greatnesse made snares to catch men Wolves made Shepherds to fleece the flock and feed themselves Bishops by unconscionable Edict binde the consciences of men which Christ hath made free The purity of Religion contemned Errors and Heresies maintained Popery countenanced and Idolatry set up Synods deserted Gal 5. 1. and Parliaments annihilated Godly men imprisoned dismembred banished c. against the justice of Law under an established j●st Law used by the handlers of it either as Law or no Law as the Asses ears in the Fable either ears or horns as they would interpret them at the best the Laws were but like Cobwebs as Plutarch once said they catch Flyes but cannot hold great Hornets in short Law was for the most part used between a great rich man and a poor but for if such a thing can be a Legall Oppression to take away Rights and Inheritances and to impose slavery upon sree Subjects Hence grew Distractions and Fears and from Fear Commotions and Tumults The unjust Oppressor was afraid of punishment the Oppressed feared Guilt and ●ealousie greater cruelty and more violence yea an overture of Religion and Laws and not without cause Here 's the matter of Great Britains Civil War and present Misery animated by a third sort of discontented men like Sheba the son of Bichri light irreligious prophane broken-fortuned men Sons of Belial that blow up the 2. Sam. 20. 1. fire of Contetion hating Religion and fearing Law to whom war is peace and peace ruine These are most saf in the midst of a seditious war especially when under pretence of Loyalty to the King and love to the common good Desperate unth●●fis live by War spoile they may draw many after them to effect their own private ends by raisurg and continuing Seditious war It was truly said by one of the Ancients That that Man who is the causer of such a Civil seditious war is not to be numbred among men but banished from the Society of men And Nstor a grave and wise Councellor among the Grecians affirmed in open Synod upon a cause of discontent that a mover to Civil war was a most cruell wretched and detestable man not worthy to live Adde unto these many bloody treacherous cruelties murders rapine and all violent insolencies spoyling of countries burning of houses towns Corn outcryes of women maydens and children abused by mercilesse bruitish Miscreants Three Kingdomes all devided not devided one against another but every one divided within and against it selfe not as Ephraim against Mannassah one Tribe against another but every Tribe every City every Country against it selfe to destroy it selfe Father against the son and The misery of Britains division son against the father Brother against Brother Kinsman against Kinsman deer friends are become deadly enemies The sons of one Mother neerest in alliance the Professors of one Religion and subjects under one King by nature religion and law bound to defend one another against all other enemies Th●se are enemies one to another Traitors destroyers yea cruell butchers one of another and are joyned with forraign enemies and homebred bloudy Papists Idolaters against themselves the protestant Religion the Laws of the Kingdome the estates rights and liberties of their Posterities Oh Esay 1. 23. Rev. 2. 9. Zeph. 3. 3. Misery of miseries sent from God to punish a sinfull People The Prophets cry Peace and make War the Nobles pretend Law and destroy Law oppresse and robbe by violence Those that say they be Protestants destroy the Protestant Religion the makers up of the breaches are the pullers down of the Hosea 4. 9. walls to let in Popery and all Licentiousnesse All sorts are joyned with the Spoylers and do destroy as far as fraud or force can prevaile no Age no Sex None freed from violenc● of any degree age or sex Degree or Dignity can protect any from violence Ireland wallowes in her own blood England hath deeply imbruyed her hands in Phlebotemie and still makes progresse in all Immanity Scotland stands at the brinke of the same pit of misery The first in intention though last in execution the same seditious seeds are sown there as in England or Ireland although they have not grown up so fast in that Land yet if God prevent not they may at the second Spring sprought out and prove as destructive as else where Ireland hath almost bled her last England is waxen pale with bleeding and Scotland trembles at the two first parts of the bloudy Tragedy acting in England and Ireland expecting the next Scene upon their own Stage And our watchmen that should give us warning of our dangers are the men that bring us into danger our shepheards that should gather the dispersed flock together they are the Scatterers of the sheep and devourers of the flocks our teachers from whom we should receive direction and knowledge are seducers and deceivers they Mal. 2. 7. Iud. 11. Ier 5. 31. run greedily after the way of Balaam for reward the Prophets prophesie lies and the people love to have it so Yea these men have deceived our King our Hope our peace Gods Deputy set over us to be our Protector stiled The Defendor of the Faith c. yet Psal 82. 3. Indg 10. 1. Esay 49. 22 doth nothing in our defence nor for the defence of the Faith but is ofsended with the Faithfull our Queen appointed by God to be a Nursing Mother seeks to take away the childrens bread And the hopefull Issue are trained up amongst Swearers Drunkards Idolaters and bloudy wicked men for these A pres●ge of future misery things I weep mine eye mine eye runneth downe with water because the Comsorter that should deliver my soule is farre off the Children are desolate because the Enemy prevailed Lam 1. 16. If our misery were but the misery of War it were not so much if a war against a Forraign Enemy it were the lest of miseries or but a war against Papist onley it were tollerable for then a man might know his enemies and fly to a Protestant for help or shelter or at least to bemoane one another The father might fly to the son the son to the father one brother to another one friend and one neighbour to another but our enemies are promiscuously mingled with us we know them not till they betray us they converse with us in neerest familiarity and as David spake of Achitophell in the person

and bloudy designe upon the City of Bristoll somewhat in nature like unto that Plot against Bristoll upon London but much below it in cruelty besides many other strange and dangerous plots by divine providence all prevented and blasted but assuredly when the time appointed by God is come and the sinnes of those Popish and Heathen Protestants for they would be called Protestants is full as the sinnes of the Amorites for which God prolonged the time of making good his promise to his servant Abraham and to his seed till when they were to serve under great affliction and bondage as God promised Abraham and I am sure the same promise belongs to all the Church of God that are true Protestants See Cen. 15. v. 13 14. 16. that he would judge that people under which his people should serve and I hope none doubt of the performance of that but that it was made good upon the Egyptians nor will I doubt but it will be made good upon the Cavaliers and plotters of these cruelties it was so with all those wicked plotters and Counsellours of Kings against Gods people that we mentioned in the last page The Malignant Counsellours of Nebuchadnezzar were themselves devoured by those Lions that they thought should have eaten Daniel Dan. 6. 24. Wicked Haman that procured the King to signe a Decree against Mordecai and Esther 7. 10. the people of the Jewes was hanged upon the same Gallowes that he had prepared to hang Mordecai King Rehoboam that followed the rash counsell 1 King 12. 16. of greedy young men lost the greatest part of his kingdome for ever And Jezabell for her bloudy plots against Naboth with Ahab who did nothing to 1 King 22. 37. 2 King 9. 33 hinder her were both destroyed all this you may see confirmed by the witnesse of Sacred testimony We know God is the same now that he was in those dayes he changeth not he is no lesse just to avenge himselfe upon Mal. 3. 6. Esa 59 1. Heb. 1. 12. wicked men he is as mercifull to save his people he is as strong and able to doe it And the same promises belong unto us as unto Abraham and his seed we have had as great experiences of his love and mercy as ever the Jewes Rom. 9. 8. Gal. 4. 28. Rom. 15. 4. had or any people since by severall and many deliverances from the invasions and home-hatcht treasons of the hellish Papists God by his providence hath made all their conceptions plots and treasons abortive to this day onely he hath and must scourge us by them for our sinnes besides we have Fromer deliverances should strengthen our saith in God had wonderfull experience of Gods mercy and his hand of providence with us in these present miseries which should strengthen our faith courage David was incouraged by much lesser deliverance to encounter with Goliab the terror of men for saith he the Lord that delivered mee out of the paw of the Lyon and of the Beare he will deliver me from the hand of this Philistim And we 1 Sam. 17. 37. may with assurance rest upon him for deliverance when his time is come if Psal 94. 13. Prov. 11. 5. Heb. 3. 19. Psal 56. 12. 2 Chro. 32. 25. Jer. 5. 25. Psal 37. 5. 7. Rom. 8. 25. Heb 6. 15. Acts 17. 2 Chro. 39. 36 Psal 7 3. 19. Esa 51. 22 26. our unbeliefe unthankfulnes hinder it not The people of Israel could not enter into the promised Land because of their unbeliefe and wrath was upon Hezekiah because hee returned not thankfulnesse to God according to the mercies he received for such sinnes will with-hold good things from us But if we will waite by faith and patience till the appointed time come though we know not when it will be for times and seasons of this kind are secret to God But if we were heartily prepared to seeke God and fitted for reformation as the people were in Hezekiahs time the thing would be done suddenly and we should drinke no more of the cup of Gods fury but he would give it into the hands of them that afflict us to drinke who say to our soules Bow downe that we may go over c. I know these things though they be sweete and pleasant to them to whom they are chiefly meant will be accounted bitter to guilty men what I write is truth and it is written to a good end but to them who are in the gaule of bitternesse sweet things are bitter I am not invective against the person of any man if any thing I write make any man sorrowfull to repentance I have my desire and for my Soveraign Lord the King I honor and reverence his person and authority my soule mournes for him and my prayer ever shall be to the God of the spirits of all men to open his eyes for he is misled and to give him a heart like David that he may be a nursing Father and his Queene a nursing Mother Esa 44. 22. to his people and kingdomes Vpon his head let his Crowne flourish that he may live to raigne over his three kingdomes long and long to the glory of God and that the Scepter may not depart from his posterity while the Sun and Moone endure but let shame be upon all his enemies Psal 132. 18. I charge not his Majesty as author of these evils for it is all by a malignant counsell by which he hath beene misled and is still swayed by naturall love The King not charged with these evils but his wicked counsellors and affection to some who have craftily intangled him in the snares of their craftinesse slattery is very like true friendship and some slatterers in shewes can exceed a true friend and such convey vice covertly in shew of vertue and is often received by men of good affections as judicious Seneca speaks when men affect the person the counsell is very prevalent because we seldome doubt such men it was the Devils policy first to deceive Eve and leave her to seduce Adam which probably the Devill could not have done himselfe Salomon who was Gen 3. 6. 1 Tim. 2. 14. See Josep in antiq l. 8. c. 2. Ecclus. 25. 13 never nor could be seduced by an enemy was by his wives drawne to serve their gods to gratisie and expresse the love he bore to his wives he grew to honour their gods as Josephus shewes give me saith the sonne of Sirach any plague but the plague of the heart and any wickednesse but the wickednesse of a woman Object 6 Other cavils malignant spirits make not worthy any reply They alleadge that the Kings absence from the Parliament makes it no Parliament he being not onely a part but the chiefe Answ Answer This is a meere cavill senselesse and ridiculous that the voluntary absence of the Kings person should frustrate the act besides the Statute Law of the King which

be no Peace when God calleth for War nor shall there be any War when God calls for Peace When he gives quietnesse who can make trouble and when he hideth Job 43. 29. his face who can behold him whether it be done against a nation or against a man onely War and Peace are at Gods beck so is all other calamities If he call for Pestilence or Famine in a Kingdom City or Family it shall come and cannot be hindred He hath now called for War upon the inhabitants of Isa 25 19. Great Britain and hath begun to bring evil upon the Kingdoms and Cities tha● are called by his Name and who but he can call the Sword back from us If God wound who can make whole when he troubles a nation who can give quietnesse if he have purposed to destroy us the whole world cannot deliver us out of his hand Every War is in its own nature destructive but a sedicious unnaturall War such as God hath now called for upon us is most miserable and most destructive one of the forest of all Gods Judgements and yet may prove more miserable in respect of the effects if God should as we have just cause to fear call for Famine and for Pestilence both which are the usuall companions of such a War So it was in Jerusalem as their seditious War increased Famine and Pestilence the companions of Civill-War Ios J●ws wars 1● c 11. Ios Jews wars l. 7 c 8. Euseb Ecclesiast hist l. 7 c. 21. so the Famine raged as a double fire it waxed hot that as Josephus reports the rich by stealth exchanged all their wealth for a measure of wheat the poor all they had for a measure of barley The Seditious Robbed Racked and killed those that had any food and hid it from them the mothers snatched the meat from the Infants mou●hes yea did slay and eat their own children And Eusebius relates the misery of Civill-Wars in Alexandria accompanied by the Plague of Pestilence so miserable that all houses were annoyed by the dead bodies no house free raging and infecting one another And thus it was in Germany by their late and still continued War Yet this doth not alwayes fall out because sometimes God forbids these two latter Plagues to enter when his hand is seen and acknowledged in the first and that he finde the hearts of men to se●k out the true remedy of cure for God brings not the first but when he is provoked nor will call for the latter if his anger be appeased by removing the causes For God openeth the ear to Discipline and commandeth to return from iniquity and the● who can say it shall be when the Lord commandeth it not Job 36. 10. Lam 3. 37. Job 12. 23. He increaseth the nations and destroyeth them he enlargeth the nations and straitneth them again The mightiest Monarchs Kingdoms and Cities have their Ebbs and Flows and their ●e●iods too God hath appointed their times of change and of ruine Ninevie once at the Preaching of Jonah was spared but Ninevie whose walls were in compasse 60 miles in height 100 foot the breadth able to receive three carts one meeting the other having 150 Towers of great height and strength yet was destroyed by the Caldees And that famous Citie of Jerusalem whose walls was trebble and bulwarks invincible was made an heap of stones And the Kingdoms of Judea destroyed by the Romanes Proud Nebuchadnezzar when he had felt the all disposing hand of God confessed That God doth all things what soever he will in the army of heaven and among the inhabitants Dan 4 35 of the earth n●ne can st●y his hand or say to him What doest thou Thus much of the efficien● Cause In the next place we are to consider of the meritorious cause of all misery The meritorious cause is sin Rom. 6. 23. and of the misery of Great Britain at this day The meritorious cause is sin The wages of sin is death There was no misery no affliction no sorrow till there was sin Where sin entred it made way to misery by Adams sin all men became sinfull and by sin all men became obnoxious to all misery Sin is no creature God made it not nor is God the authour of sin nor of any evil except the evil of punishment which is the reward of sin nor is God delighted to punish or make his creatures miserable In the midst of Judgements Psal 73. 38. Lam. 3. 23. God remembers Mercy He doth not afflict willingly nor grieve the children of men but is afflicted in all their afflictions But God who is essentially Isa 63. 9. and eternally just rendreth punishment as the wages and due reward for sin All sorrow sicknesse pains pestilence famine war c. are the effects and rewards of sin Sin makes a separation between God and a sinner Isa 59. 2. Psal 66 13. it causeth God to turn away his face from him that he will not hear his prayers though he make many prayers yea the prayers of such a man as Isa 1. 15. Pro. 28. 9. allows himself to live in sin is abomination to God Sin is that onely thing that God hates and why he is angry with his creatures Sin cast the Angels down from heaven to hell and Adam out of Paradise For sin the old world was destroyed by water Sodome and Gomorrah by fire The earth opened and swallowed up Corah Dathan and Abiram for sin And for sin Herod was Num. 16 32. eaten with Worms In a word By sin we war against God and for sin God maketh war against us Sin sets open a wide flood-gate for all judgements to enter and break in upon kingdoms and people Particular sins let in particular judgements Nationall sins nationall judgements Now if any ask What is sin The Apostle gives the answer Sin is the 1 Joh. 3. 4. The description of sin what it is transgression of the Law of God Whosoever leaves undone any thing that the Law of God commandeth or doth any thing that the Law forbiddeth he sinneth the sum of this Law is contained in the Decalogue or Ten Commandments Cursed is he that continueth not in all things that are written in the Gal 3 10. Book of the Law to do them This curse comprehendeth all misery in this life and in the life to come though but once committed The Angels sinned but once and that but in thought and were delivered to chains of darknesse to be 2 Pet. 2 4. Gen. 3 13. Levit. 10. 1 2. reserved unto further judgement Adam for our sin was punished in his own person and in all his posterity Nadab and Abiram consumed for once offering strange fire and the sword never departed from Davids house for one 2 Sam. 12 10. act of Adultery and Murder Now if any one sin but once committed deserve the whole wrath of God how much more when often itterated But there are some

sins that do provoke more wrath then others do whether against kingdoms or particular men Touching those sins that most provoke God to wrath and hasten judgements Among many I will name eight all which have long and do still Eight sins that hasten Judgements upon England rage in this Kingdom Idolatry Prophening the Lords Day Pride Oppression Murther Drunkennesse Whoredome Lukewarmnesse in Religion First for Idolatry This is a grievous sin immediately against the person The first is Idolary 1 Sam. 2. 25. of God If a man sin against God who shall intreat for him This sin is committed either when we worship a false God or the true God in a false manner and is a denying of God to be God Sets up something created in the room of the Creatour which is the greatest dishonour that can be to God being committed by any that have ever known God and God is most tender Isa 42 8. and jealous of his honour he will not give his glory to any other but will surely make that man or that nation miserable that thus dishonour him He commanded his people Israel If any man or woman did worship any Deut. 17 3 5. other God he should be stoned to death if a whole city it was to be destroyed And when the two Tribes and half beyond Jordan erected an Altar Deu 13 12 15 supposed by the other nine Tribes and half to be for Idolatry they all with Josh 22. one consent took arms to go against them but being assured by enquiry that no such thing was intended they desisted But when all Israel fell to Idelatry for it is a sin to which nature is very prone and began to chuse new Gods that is to mingle with the pure worship of God the superstitious Ceremonies of the heathens presently war was in their gates and God Judg 5. 8 Judg. 2. 14 gave them into the hands of spoilers that spoiled them and into the hands of their enemies See the same sin in Solomon and the punishment of it in his 1 Kings 11 11. 1 Kings 12 25. 16. 2 Chron. 4 23 24. Ant. l. 9 c 2. 2 King 21 18. son Rehoboam Also in King Joash for this sin God gave him into the hands of the King of Assyria by a sinall and weak army So Joram who had married with Ahabs daughter who drew him as Josephm relates to execute divers mischiefs and amongst the rest to adore strange gods God punished him by the revolting of the Idumaans and smote him with a grievous disease of which he died and afterward was not suffered to be lamented nor buried in the sepulchre of the Kings The examples of Gods high displeasure against this sin are many both in Sacred and humane writings Secondly The prophaning of the Lords day This is also a sin immediately The second is Sabbath breaking l sa 58. 13. Lev 24 11. Jer. 17 25. Vers 27. against God and is committed either by the neglect of Spirituall Worship or by doing any bodily works of our callings Also by Sports Pastimes idle words or vain thoughts on that day The man that gathered sticks was by Gods command stoned to death Great blessings are promised to the keeping of that Day holy And great Judgements threatned if it be by any means prophaned God threatneth that he would kindle a fire in the gates of Jerusalem that should not be quenched And for this sin in the reign of Zedekia● ● Chro. 36. 21. Jerusalem was destroyed and the people carried captive into Babylon till the land for the space of threescore and ten yeers lay waste to keep her Subbaths for so long they were in captivity of which sin and punishment good Nehemiah puts the people in minde after their return when they began again to prophane the Sabbath day saying Did not our fathers thus And Did not our Neh. 13 18. God therefore bring all this evil upon us and upon this city Thirdly Pride This was one of the sins of wicked Sodome that cryed to heaven for judgement It is a sin very hatefull to God and not pleasing to men The third is pride In other sins men agree together in the sin but one proud man hates another that is as proud as he This sin ingageth God in war against men God resisteth the proud The Lord threatneth that he will destroy the house of the Jan. 6. 4. P. o. 15 26. proud Proud men are great enemies to a State If a people their affliction pray unto God and are not 〈◊〉 it is because of the pride of evil men Job 35. 12. God will marre the pride of Judeh and the great pride of Jerusalem The prophet tells us That because the daughters of Zion were haughty Walked With out-stretched necks Jer 13. 9. and wanton eyes mincing as they go c. The Lord will smite Isa 3 16 25. them and the men shall fall by the sword and in the war The pride of the women shall be punished by the death of their husbands Israel for her Pride Hos 6. 5. 2 Chro. 32. 25. shall fall and Judah shall fall with her And because Hezekiahs heart was lift up with pride therefore there was wrath upon Judah and Jerusalem Fourthly Oppression This is one of the crying sins that hasteneth Judgement against a nation or private men Ye shall not appresse one another but thou The fourth sin is Oppression Levit 25. 27. shalt fear thy God This fear of God and Oppression are contraries Where the fear of God is there is no oppression and where dppression is there is no fear of God These cannot dwell together in one heart nor in one kingdom This is a sin contrary to the nature of God who is Mercy it self Therefore he heareth the cry of Labourers servants and strangers when their hire is kept back and it entreth into the ears of the Lord If the cry of the lesse be so displeasing Deur 24 15. Jam. 54. much more of the greater When the whole kingdom crieth as the cry of the Israelites in Egypt A people oppressed by authority cries loud Exod. 2 23. This was in the dayes of Solomon as well as Idolatry and was as sevearly punished in his son Rehoboam This is a sin as well against the Gospel as the Law condemned by both The Law commands to shew mercy and compassion Oppresse none But saith the Prophet They the Kings Princes and People Zech. 79 10 11. hearkned not they stopped their ears that they should not hear this command but made their hearts as an Ademant stone c. Therefore came great wrath from the Lord of hosts and afterward when misery was an them they cried but God would not bear because they would not hear when the Prophet of God cried to them in his Name but they were scattered with a whirlwinde among all nations The Scripture sets forth oppressours by the names and nature of