Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	hand_n	lord_n	saul_n	1,722	5	9.7503	5	true

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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

offensive warre on the contrary party it being against his knowne and confessed truth and our undeniable birth rights which we are in conscience bound to leave free to our posteritie as our progenitors left them to us Our sinfull peace hath beene the cause of this our punishing miserable war Sinfull peace hath caused a punishing war and I see no scruple of doubt but that we may with confidence beleeve that this so just a defensive warre by the blessing of God for whose glory it is will in Gods time establish a true blessed and happie peace I am no Prophet nor doe I assume to my selfe to write any revelations nor doe I rashly through passion vent my thoughts but what I affirme is from a serious search of Scriptures and consideration of Gods usuall dealing with people and Nations grounded upon confidence of Gods promise to his Church and people that repent and turne from their evill wayes which if we of Great Britaine doe the promise belongs to us but we must freely and couragiously use the meanes put into our hands every one in his place to doe his part some fight some pray some feede and cloath the Armies draw out our selves Every one must use his talent and lay it out for God whose stewards all men are willingly to the uttermost for the cause of God if we dye we dye for Christ who dyed for us if we spend our whole Patrimony God is able to double it to us againe if our childrens portions God hath promised to be a father to them we are Gods all we have is Gods he hath but made us his Stewards and it is required that afterward be found faithfull herein is our faithfulnesse to use what he hath trusted us with to his glory to lay it out for him when he calls for it he now calls for our helpe he can helpe himselfe without us but he now tryeth us tryes our love our faith our obedience this is to give unto the Lord the glory due unto his Nam● this is to bring an offering before him Psal 96. 8. with-hold not good from him to whom it is due when it is in the power of thine hand to doe it much lesse with-hold from God what he requireth and Pro ● 27. needeth God hath promised to give men for thee and people for thy life and shall we with-hold from God his owne what we doe for Gods Church and people Esay 43. 4. Psal 6. 2. Math. 25. 45. Math 12. 30. we doe for God our good and our bounty extendeth not to God but to his Church and Saints upon the earth our not helping them is to deny Christ now if we of Great Britaine will indeed reforme our evill wayes earnestly seeke God and diligently use the outward meanes which God hath by the worke of his providence put into our hands I dare from the mouth of God affirme that we shall see a glorious deliverance from our oppression bondage and misery and see a setled peace both in Church and State the Kingdome sreed from tyranny and the Church purged from the Superstitions of Popery Anabaptisme God will if we will give us deliverance and free the state from oppression and the Church from heresies Maca. 41 Antinomianisme Familists and all other erronious Sects to the destruction or conversion of our implacable enemies as is promised to the Church though we seeme as if we had no King and our councells perished and pangs hath taken us as a woman we are in paine and the child of reformation stickes in the birth Now labour to bring forth O daughter of Zion like a woman in danger of life for now thou mayest be delivered and dwell safely and be freed from the yoake of Babylon for the Lord will redeeme thee from the hand of thine enemies Now also many Nations are gathered against thee that say let her be defiled and let her eye looke upon Zion they threaten much and promise much to themselves like Rabshakeh 2 Kings 19. 10. 11. 12. and scoffe like Sanballat Nehem●●h 4. 2 3. but they know not the thoughts of the Lord neither understand they his councell for he shall gather them together as the sheaves into the floore and then he will say arise and pursue as Barack pursued the Charriots and Host of Sisera Iudges 4. 16. and as Dodo arose and smote the Philistimes untill his hand was weary 2 Sam. 23. 10. Arise and thresh O daughter of Zion for I will make thy horne Iron and I will make thy See this place in Mica 4. 9 10 11. 12 13. hoofes brasse and thou shalt beat in peeces many people and I will consecrate their gaine unto the Lord and their substance unto the God of the whole earth To me belongeth vengeance and recompence their foote shall slide in due time for the day of their Calamitie is at hand and the things that shall come upon them make haste the Lord shall judge his people and repent himselfe for his servants when he seeth that their power is gone and there is none shut up or left The Lord our Deut. 31. 35. 36 Deut. 7. 9. God he is God the faithfull God that keepeth Covenant and mercy with them that love him but if we will still retaine our sinnes and breake our Covenant with God he will forsake us and then the Word of our Saviour Christ shall be made good upon us as our fearefull doome Except ye Repent ye shall Luk. 13. 3. all likewise perish or if we withdraw our selves from the helpe of the Lord either in our hands or hearts it is a token of Gods greater wrath and then the righteous though many in the Land shall but like Noah Daniel and Iob Ezek. 14. 20. deliver their owne soules by their righteousnesse We see God in great mercy discovering treasons against the Kingdome and our lives to win us to seeke him We see God in his displeasure against some of our Armies for our sinnes that they are not prosperous and yet his mercy too for he suffereth not his wrath to breake out to the uttermost because he is Psal 78. 38. full of compassion he destroyed them not but would rather that we should repent and live Why will ye dye O house of Israel if we will yet repent and turne Ezek. 33. 11. to God he will surely save us and destroy our enemies Surely the wrath of Psal 76. 10. man shall praise thee and the remainder of wrath thou wilt restraine God will have glory by the wrath of wicked men and will restraine wrath against his people Now for further incouragement to repent and to use the outward meanes Sixe motives to repentance of our cure consider these motives first to repentance and to stirre us up thereunto let us seriously consider these six First Gods willingnesse to spare and to deliver us if we will repent and Ezek. 33. 11. turne to him he sweareth

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

King God delivereth his people and brings the wicked to destruction as Daniel did We are innocent before God and against the King have We done no hurt And may expect deliverance by God and revenge by his hand upon those that wrongfully seek our lives Secondly some men are moved to it by Ambitious desires they make honors A second sort of enemies are men ambitious of honour and command and dignities their end to obtain honour they will use any dishonourable wayes and use honour as dishonorably These are men like Aesops dog look at the shadow and neglect the substance Vertue which is the way to Honour they ●●un and Vice which is the originall of shame they follow and climb to Honor by the staires of Vice would be inobled for ignoble actions These are commonly very active men in things they know will please Princes without respect to Vertue or Justice their end is Honour not Duty And when their end is attained they are yet unsatisfied the more Honour the greater their Ambition especially in the Honour-seeking-Clergie that when they are at highest desire to soare higher and indure no competitour but if crossed in their end they grow secretly discontented full of venome ●alignity and hatred against ●ersons or causes that hinder grow desperate and seek any bloudy revenge and rather then lose their own private ends care not to destroy Kingdoms If they go not forward they 'l set all backward and think it some honour to be buryed Wicked men to game their own ends care not to destroy whole Kingdom ● in the ashes of a Kingdom and therefore raise sedition and civil war against their Prince if he hinder or against God himself to make war against his dearest mem●ers and thus have some at this day done and do against conscience and knowledge and still blow the fire of Contention to continue and increase Great Britains misery Thirdly another sort of men make Profit and Command their end they are moved and stirred up to Contention and War out of Covetousnesse especially A third sort of enemies are covetous men great men when not contented with their own will be owners of other mens Estates Possessions Inheritances and Rights Kings over their Subjects Lords over their Tenants and men of place and authority over their inferiours to make themselves commanders and ●ords over other mens Rights usurping power against Law and distinguish not betwixt Law and will hence ariseth murmuring impatience and opposition bleeding cruelties and seditious mutinies from a sparke to a flame hence grew the discontent of the people of Israell and the reason why they asked a King that a King might do them Justice and hence 1 Sam. 8. 3 4 5 1 King 12. 16 it was that they revoulted from their King because he did not Iust●ce unto them and this hath been one cause of our civill war is our present misery and was the cause of the first civill war in England in the ninth yeer of the raign of King John which occasioned the great Charter agreed upon between the King and the Subiect the beam of upright Soveraignty and subiection but when covetousnesse See Daniel History gets into the one scale the beam turneth and becometh unequall Fourthly others are moved to it by feare safety to themselves is their particular end when by their actions and proiects they have out of malice ambition A fourth sort of enemies are Delinquents covetousnesse or any other way done violence to religion law or the peace of the State and are by the law found faulty and convicted as Delinquents they rise in Rebellion against the Law to escape punnishment in hope by destroying the law they shall prevent the Iudgment of the Law and hence they disturbe the peace and quiet of the Kingdoms rather then they will suffer the just sentence of Iustice they will destroy most unjustly their just Lawes Religion and Kingdom And of this sort there are of all degrees Nobles Clergy Gentlemen Citizens c. These are the principall causers continuance and aggravation of our bloudy War and the hinderers of peace they shun peace as the greatest plague Thus Cataline did being guilty of many crimes to save himselfe conspired against his Country and was assisted by Lentulus Cethegus and many notorious offenders and vile persons who also stood in feare The fift end is spoyle and robbing many deboyft men and of broken fortunes decayed in estates seeke to get estates to themselves out of the ruine and destruction A fift sort of Enemies are men of broken fortunes of the Kingdom by robbing plundering and pillaging honest men and therefore desire to breake the Lawes that they may escape cleerly unquestioned withall their theevery and other insolencies Sixtly some make liberty and licentious loosenesse their end they hate the very name of Resormation either in Lawes or Religion and looke upon them as A sixt sort of Enemies are licensious men their enemies and therefore desire the destruction of Parliaments they prefer licentious liberty and voluptuous pleasures above all Parliaments Lawes or Religion They looke upon it as their God preferring it above God and are worse then Fpicuras their master who knew no other God yet as Seneca saith even in the shop of pleasures voluntarily abridged himself of that content but amongst us there are a sort of men Gentlemen and others who are never satisfied in their Senea in E. pist 18. disordered courses like those described in the booke of Wisdom Say they shall be as if they had never been and shall be forgotten in time therfore will I enjoy all pleasures and not lose any part of their voluptuousnesse Wisd 2. 1 2. 7. c. Others there are that are malitious enemies to the Kingdoms just defence or Newters out of an ignorance of God and the just cause of God as if all their service and obedience to God hung upon their obedience to the commands of A seventh sort that are enemies to God and Religion are Superstitious Ignorant men Math. 15. 6. men make men gods and God nothing making the commandements of God of no effect by the tradition and commandements of men Now because some of these sorts of men especially the latter are so well instructed by the father of envy and grand Seducer of men that they as himselfe did to our Saviour alleadge texts of Scripture to seduce men from their obedience to God to the obedience of men I conceive it very necessary to give a brief Answer to their main Objections They object from that place Rom 13. 1. Let every soule be subject to the higher Power for there is no power but of God c. And that we are bound to render to all that which is their due Tribute Custome Honor Fear to whom t is due Obiect 1 Hence they argue that all men are bound to yeeld obedience to the higher power but the King is highest in power therefore

that he hath increased their misery when lesser judgements would not humble them he brought greater till they were destroyed take a view Gods dealing with his people An example of Gods dealing with his own chosen people the Iewes Levit. 26. 17. Israel see first what he threatned to Israel and observe his justice in inflicting all that he had threatned because they repented not he threatned to bring upon them diseases sicknesse terrours c. if yet they would not hearken and repent he threatens to punish them seven times more breake their pride their power make the heaven Iron and the earth brasse if yet this would not serve but that they would still walke contrary to God he saith he would walk contrary to them and bring seven times greater plagues upon them according to their sinnes if that would not bring them to repentance and reformation Verse 21. he would bring the sword and avenge the quarrell of his Covenant Verse 25. send Pestilence and deliver them into the hands of their enemies make them eate the flesh of their sonnes and of their daughters destroy all their false worship and my soule shall abhorre you he threatneth to make their Cities Verse 33. waste and bring their Sanctuaries to desolation and scatter them among all the heathen Now aske but the sad stories of Jerusalem Iudeth and all Israel if all that Lam. 1. 4. Psal 137. Sec Iosep in war Iewes l 2. cb 13. was threatned came not upon them to the uttermost and all for their unbeleese and Impenitencie witnesse the Lamentations of the Prophet Jeremiah the mournefull weeping Elegies by the Rivers of Babylon see Iosephus sad story of their misery when by seditious warre they robbed and spoyled all their Countrey and tooke away their goods under colour of justice and they that had not to satisfie their covetous desires were abused and imprisoned and the wicked seditious malignants within the City of Ierusalem set fire of the City burnt and destroyed their Magazines consumed men and meanes to support themselves against the enemie fill their streetes and the temple War Jew 1. 6. c. 1. c. 15. with dead bodies and no man reverencing the living nor burying the dead one sort of the living was desperately wicked the other driven to be wretchedly carelesse through dispaire Then extreame famine brake in upon them that men and women reeled like them that are drunke by extreame faintnesse and were glad if they could War Iewes l. 7. c. 7. 8. get the worst of excrements to eate and accounted mouldy hay and the lether of their targets good food yea women eate their owne children and were at last destroyed by their enemies their temple burnt with fire and their Cities defaced and layde desolate to this day and nothing left but a spectacle of pittie and an example to all others to take heed of Impenitencie and unbeleefe The threatnings denounced against them doe all belong to us our sinnes at this day are the same that theirs was we have had as many warnings as ever All the threatnings to the Iewes and the examples of Gods wrath upon them belong to us Luk. 13. 3. Rom. 11. 21. they had our mercies have beene no lesse then theirs and Gods hand hath been long streatcht out against us by easier judgements from time to time and may we not assuredly expect to be destroyed as they are thinke not that they were greater sinners I tell you nay but except ye repent ye shall all likewise perish if God have cast off his owne people will he spare us they were the naturall branches we as the Apostle teacheth but the wild Olive grasted in What could God have done more for a people then he hath done for us what could he have done to his vineyard that he hath not done for England he hath fenced it about planted it with the choycest Vine built a tower in the midst of it Esay 5. 2. 4. and made a wine Presse therein c. He hath dressed digged and dugged it as he did the figge tree and waited many yeeres for fruite that fruite of repentance and reformation but England miserable England is yet fruitlesse What can England expect but that fearefull and last sentence Cut it down● Luk. 13. 7. Esay 9. 14. God is now striking at the roote and will surely cut off branch and roote in one day Consider it ye people men and Brethren of England Scotland and Ireland you that are called by Gods Name you that are Protestants you that have Gods people must repent seek God or the Kingdome must perish Lam. 3. 29. knowne the wayes of God have given your names to be Christs and are in covenant with your God repeut turne from your evill wayes renew your Covenant of God prostrate your selves in all humilitie before God throw your faces in the dust and cry mightily to God who is mercifull and ready to forgive your iniquities transgressions and sinnes God yet hath spared you an oportunity he yet stands at the doore and knockes our day is not yet ended our sunne is not quite set there is still a moments time in our hand blesse Rev. 3. 20. God for that mercy and make present use of it let not God depart from you Wrestle with him like Jacob strive with him like Moses and speedily repent with Nenevie Nenevie had forty dayes given her we have had more than forty yeeres and are not sure of one day more than this present day yet there is Iona. 3. ● hope in Israel if we will repent God is able to prevent we have his owne promise from his owne mouth in answere to the prayer of Solomon if my people which are called by my Name shall humble their selves and pray and seeke my face and turne from their evill wayes then will I heare in heaven and will forgive 2 Chro 7. 14. their sin and beale their land here is the promise and the condition doe you but your parts and God will assuredly performe his promise to the full and will establish your peace and truth in despight of warre and falshood in whose hands or hearts soever they be cherished God will purge the land from Popery and Annabaptisme with all erronious sects and establish his Church in doctrine and Discipline according to his owne heart let me say to you as Iehosaphat once said to the people of Iudea and Ierusalem beleeve the Lord you God and beleeve his Word and Prophets and so shall 2 Chro. 20. 10. you prosper You ministers people of the most high God throw your selves before the God of heaven and make your supplications to him as Hezekiah 2 King 19. 14. did when Rabsheca blasphemed cry to him as Eliah did to shew himself let our enemies curse we will blesse let them blaspheme we will pray let 1 King 18. 37. them mumble Pater Noster and Ave Maryes numbring