Die Mercurij 26. April. 1643.  
IT is this day Ordered by the Commons assembled in Parliament, that Sir Peter Wentworth do from this House give thanks unto Mr. Greenhill for the great pains he took in the Sermon he preached this day, at the entreaty of this House, before the Commons at St. Margaret's, in the city of Westminster, (being a day of public humiliation) and that he desire him to Print his Sermon. And it is Ordered that no man presume to print his Sermon, but whom the said Master Greenhill shall authorise under his hand writing.  
H. Elsing. Cler. Parl. D. Com.   

I appoint Benjamin Allen to print my Sermon.  
W. GREENHILL.   

Αξινε προσ τεν Ριζαν.  
The Axe at the Root, A SERMON Preached before the Honourable House of COMMONS, at their public Fast, April 26. 1643.  
By William Greenhill.  MATTH. 3. 10. 
Now also the Axe is laid unto the root of the trees, th' erefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.  
LONDON, Printed by R. O. & G. D. for Benjamin Allen, and are to be sold in Popes-head Alley, 1643.   

TO THE Honourable House of COMMONS Assembled in PARLIAMENT.  
WHen the World was shaken by Adam's sin, God secured it by the Promiseof his Son▪ Gen. 5. When Canaan was distressed by the Midianites, he sent Gideon to save Israel, Iudg. 6. Now England is distracted, and her foundations out of course, He hath raised up you, the Worthies of our Israel, to repair her breaches, and settle her foundations; we acknowledge the infinite mercy of God to raise you up at such a time, and for such designs. its great hard work to save kingdoms: but Honourable, whoever would not save a kingdom, is no more worthy to live in it, than the Man seeks the destruction thereof. Wicked men will venture all to get or ruin kingdoms, and shall not good men venture as far to save kingdoms? Had men public spirits they would do it. Heathens have so minded the public, as that they have forgot themselves. Publius Decius' the Roman Army 
Valex●maxim, l. 5. c. 553.  being brought low, rushed into the midst of the enemies, demanded safety for his Country, Death for himself; and so occasioned an unexpected Victory. Luc. Alvanius his Wife and Children, being 
●Dein, lib. 1. c. 11.  in the wagon, escaping for their lives in a common Calamity; commands them down, and takes up the vestal Virgins, who had the care of their holy things: he was proprior publicae Religioni quam privatae charitati, the publicness of his spirit carried him above private interests. Where spirits are right set; self is much forgotten. Ji's domesticknes of spirit, selfishness, which is the great let to Armies, Religions, and kingdoms good. Esther was right when she said, if I perish I perish, she would venture for the public, and for her God. The 
* Quicunque occupati sunt negotijs reipublicae debent hoc ipsum facere propter Deum Rabbi Gamel. in Paul. Fagio Capit. patrum.  Rabbins give a good lesson for Men in publiqne employment, They must do their work propter Deum Then neither difficulty of work, disappoinment in event, nor ingratitude in People, will disturb the spirits of men. Then nothing will be done against the kingdom of Christ, evidence of truth, or liberty of Conscience; If men be public and act for God they are Eshbaals', Ruling lights; if private and selvish, they will be Ishobeth's men of shame. The Axe is at the root of our Tree, we hope your spirits are all unselvished, that none are now unpublique; publicness of dangers calls for publicness of spirits; Eminency of danger for speediness of help. When Jerusalem was brought low, Asaph cried to God for speedy prevention, Psalm. 79. 8. England, Ireland are brought low, the Asaphs cry to God, and cry to you also for speedy prevention. There be ill spirits abroad which tear us, which cast us into the Fire and water to destroy us, as the man's son in the 
Mar. 9 22.  gospel, and we say, Masters if you can do any thing have compassion on the kingdom, and help it, help us; keep back nothing may save a kingdom, help by ways ordinary, and by ways extraordinary. You are 
* Es. 36. siqua est miserecordia & humanitas extremae nostrae miseriae s●ccurrere ne graveris Calvin.  Rulers and our ruin is under your hand; Vote our Resurrection nomine contradicente, effect it quamvis mille repugnent, and this shall be your impress, Hoc Regnum est vere vestrum. Yea other kingdoms shall contribute to your praise, and the kingdom of Kingdoms be your reward. Bestir you they are active, who would undo us. Think on the* rabbis 
Rabbi Shimeon in Paulo Fgio Capit. patrum.  words a little altered Dies brevis, opus multum merces magna, Pater familias urget operarij ne sint pigri. This Epistle and Sermon had both lay on in the dark, if your authority which commands Persons, Pulpits, Presses, had not brought them forth; accept the fruits of your own power, and blessed be the Lord for what you have done since you heard what is now presented unto you. The Lord enable you to perfect all your intentions and undertakings, which are for the public good.  
The Lord unite you, Watch ever you, fill you with his Spirit, Prosper you, All yours, and accomplish yet greater things by You, So prays▪  
Your most unworthy Servant, and meanest in the work of Christ. WILLIAM GREENHILL.   

A SERMON PREACHED Before the Honourable House of COMMONS. at their public FAST. April 26. 1643.  MATTH. 3. 10. 
Now also the Axe is laid unto the root of the trees, therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.  
THese words are part of a penitential Sermon, John Baptist, the greatest Prophet borne of a woman, yet the humblest that had to do with Christ, Mat. 3. 11. Preaching repentance to the people v. 2. multitudes flocked to hear him upon that subject, amongst others the Pharisees and Sadduces, which were none of the best, came to hear; and these he exhorts also to bring forth fruit meet for repentance: many arguments he used to press on that duty, and this Text is Argumentum ●●gens, a strong argument unto it: Beside the Arguments, of the kingdom of God being at hand, v. 2. and that there is wrath to come, v. 7. he saith, Now also is the Axe laid to the root of the Tree▪ if the kingdom will not draw you, nor the fear of wrath after this life drive you 〈…〉 the present Axe that is laid to the root of the 〈…〉 draw and drive you to repentance.  
In the words you have a description of divine severity▪ And first in the preparation to it, The axe is laid to the root of the tree. Secondly, in the execution of it, Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire.  
First, I shall open to you the words, and then draw forth such truths, and Observations, as the words do naturally prompt unto you, without any straining, or fetching of blood.  
By Axe we understand not Christ▪ as Gregory, nor the gospel, as some would have it; but any Judgement that God useth to cut down a sinful people by. The Roman forces, under Vespasian and Titus, were God's Axe, to cut down the Nation of the Jews, by the war they made upon them by the famine attended that war, and the dispersion followed it, they were utterly cut down I will a little show you the resemblances between them and an Axe: Because God's judgements are called Axes.  

Resemb. 1.  First, an Axe is a sharp and terrible thing, so are God's Judgements, Psal. 45. 5▪ Thine arrows are sharp in the heart of the King's enemies. God's arrows are not only his truths, but also his judgements▪ and they are sharp at distance, but especially upon the entrance when they come into the hearts of Christ's▪ enemies they wound, and that dreadfully, Ier. 5●. 20▪ 〈…〉 called God's battle Axe, and that you know 〈◊〉 a terrible Instrument; God by Babylon did break, and terrify kingdoms, he dealt sharply, and roundly with them, and his Judgements executed by Babylon were very dreadful, Psal. 119. 120. My flesh trembleth for fear of thee; and I am afraid of thy Judgements. David that was not afraid of the bear, of the lion, nor of G●liah, yet was afraid of God's Judgements If the giving of the Law made Moses and the people quake, Heb. 12. 20, 21. surely God's Judgements which are lexanimata, the execution of the Law, will make kingdoms to tremble. At the entrance of the law Mount S●na did smoke, and when God shall avenge the breach of the Law, Mount Zion will burn, Lament. 4. 11.  
When Ananias and Saphira were smitten, great fear fell upon all the Church, and all others that heard of it, insomuch that none of them durst join themselves with them. Acts 5. 11. 13. So you see God's Judgements are sharp and dreadful.  
Secondly, an Axe as its terrible so its strong and weighty, and God's judgements have strength and weight in them, Psal. 90. 11. Who knows the power of thine anger? there is power and strength in the wrath of God, let him use the least creature to execute his judgements, and there is strength enough in that creature to ruin any: the rain is a weak thing, but if God will use rain as a judgement, it is strong enough to drown a world▪ Job. 37. 6. It is called the great rain of his strength. God can put that strength into a cloud, into a few drops of rain, that they shall conquer any opposite power; the worms eat up Herod, Act. 12. A humour in the feet tumbles 
open Adrian the fourth choked with a fly at Anagnia Simps. History of the church. Cent. 12▪ Jovianus the Emperor stifled with smoke or eating of a mushrum Grimston, lives of Emperors.  down Asa, 2 Chron. 16. a disease in the bowels consumes Ieh●ram, 2 Chron. 21. And Stories tell us small things have overthrown men of great renown, a grape stone▪ a fly, some petty thing: God can arm the weakest creature with that strength, that no man is able to stand against it, not the Princes of the earth, Psal. 76. 1●. He cuts off the spirit of Princes, he deals with Princes as men deal with a Vine, an Axe is too strong for a cluster of Grapes, or a sprig of a Vine, it easily cuts them off: so God by a Judgement easily cuts off the spirit of Princes, they are not able to stand against the least Judgement of God, when he puts strength into rain, worms, or any other creature, they fall.  
Thirdly, an Axe is an instrument to hew with, wood and stones they hewed with Axes, Esa. 10. 15. Shall the axe boast itself against him that heweth therewith? God by His Judgements hues Nations and kingdoms. He hewed Israel by foreign Nations, when Israel was under the Judges, the Philistimes, and others were God's Axe to hew them. After they had chosen them a King the Lord also hewed them, 2 King. 10. 32. He cut Israel short in all their coasts; the Hebrew word is to curtail▪ to cut off the ends: Hazael was sent, and smote them in all their coasts; he took their coast towns, cut off the supplies and succours, came from thence and much molested them, Psal. 75. 10. The horns of the wicked will I cut off; the Lord will deal with them as men do with Trees first lop off one bow, than another, than a third, and leave only the trunk: so for wicked men God will lop off their pride, their strength, their glory, and leave them destitute.  
Fourthly, again the Axe is destructive, Trees are cut down by Axes and great woods. The Lord by His Judgements cuts down kingdoms and Princes, Psal. 110. 5. In the day of thy wrath thou shalt smite through Kings; God shall not only smite, but he shall smite through Kings: an Axe cuts, and cuts through; and God's judgements cut through the greatest and throws them down, Ezek. 14. 21. God's Judgements are sore ones, the Sword, Famine, Plague, noisome Beast, they are His sore Judgements to hew down People and kingdoms; hence it is that God is called a consuming fire, not that He is so in his own nature, for he is nothing but love and delight: but when He sends out his sore Judgements, than GOD is fire, and will be everlasting burning to the wicked.  
The next thing to open in the words is, what is meant by the Tree, and the Root of it. By Tree, we are to understand the Jewish state principally, they were called God's pleasant plant, Isa. 5. 7. God had digged, dunged, watered, and shined upon, and done much for them; they were a great and goodly Tree: but now the Lord lays the Axe to the Root of this Tree; and if God cut down this Tree, his pleasant Tree, than no State, no Family, might ever after look to find Mercy, that was in the condition of this Tree, Every tree that bringeth not forth fruit is hewn down, and cast into the fire.  
For the Root of the Tree, some make Man the Tree, the life of Man the Root of it; the Axe to be the sentence of Death, and Death itself the cutting down of the Tree. Others make the Root of the Tree to be whatever they built most upon, and confided in: they built upon their Temple, greatness, Strength, Chariots Horses and such things. But I shall commend to you these 4. things, wherein the Root of the Tree did mainly consist.  
The First was that Covenant which they had with God they were the Lord's People, and he was their God; and this was one Root which afforded much sap to this Tree; God being theirs in Covenant▪ He protected them, provided for them, and did wonderful things among them. Now the laying the Axe to the Root, was the breaking His Covenant with them▪ Zach. 11. 10. & 14 v. there is the staff of beauty, and bands; saith God, I took my staff, Beauty, and cut it asunder, that I might break my Covenant with all the people; and when God had broken that, it was not long before He broke that other staff of Bands, viz. the brotherhood between Israel and Judah, the ten Tribes were dispersed before: but they had some communion with Judah at Jerusalem: but God would break the staff of Bands, he would disperse them at Jerusalem, and so there should be no communion between Judah and Israel for the future. The Covenant being dissolved they were wounded at the Root, and were no longer God's people.  
Secondly, by Root is meant the true Religion, and worship that the Jews had, these are the root of a kingdom. A kingdom than lives and prospers when Religion and the Pure worship of God are maintained; this the 
a 
Ethnicus Marcius apud ●●vium l. 44. dixit favere pieta▪ i fideique Deos, p●r quae populus Romanus ad tantum fastigium pervenit. a Omnia prospera eventunt colentibus Deum, ad versa spernentibus. Lucius. l. 5.  
Numa Pompilius secundus Roman●r● rex, ferum p●pulum religionis institutione & utilibus legibus domuit, suumque regnum ita formavit, ut pendente ejus regno nemo illi bellum moverit. Plin de viris illust. c. 2.  
Religio & timor Dei solus est, qui custodit hominum inter se soci●tatem. Lactant. lib▪ de Ira c. 12.   Heathens themselves did know, that Religion and worship of their Gods was the only way to make a kingdom flourish. Tully in his book (de natura de●rum) attributes the felicity, Empire and triumph of the Romans (Religioni.) They saw all things to be ruled by the Gods, and as we, saith he, excelled all Nations p●etate & Religione, so we excelled them all in plenty; and when the 
b Macrob. in Saturn. l. 3. c. 9  Romans went out to war, they first took care to call the Gods out of that City and Tow● which they went against, and promised them better entertainment at Rome, then at any other place, intimating to us, that while they kept their Gods they could not be overcome: and they conceited Rome invincible, while they had their Palladium: but to leave them, and to look to God's word. 
c Sanchius in Locum.  Hosea 13. 1. When Ephraim spoke, trembling, he exalted himself in Israel. When Jeroboam set up Calves, at Dan and Bethel, and willed the people to worship there, pretending it was too far to go to Jerusalem, these were shorter journeys, and the worship as warrantable, they spoke trembling. What shall we leave our God, shall we give way to Idolatry and worship we know not what? When they spoke trembling they exalted themselves; but when he offended in Baal than he died; when Jeroboam prevailed by his policy and power and brought them to it than they died▪ as the worship of God preserved or corrupted, so kingdom's flourish or wither, 1 Chron, 22. 13. 1 King's 11. 11. 2 Chron 17. 3.  
Thirdly, the root of a kingdom consists in civil Power, when that is upheld in a kingdom, it flourisheth, but when that is wounded or destroyed, the kingdom is blasted and withers at the root. Gen. 49. 10. the Promise was that the sceptre should not depart from Judah till Shiloh come; till Christ's coming the Civil Power should not be removed. There is a Questionl among great ones, how this can be made good? But I will not dispute that, only take it thus: unto the day of Augustus Caesar the power remained, in the State of the Jews; he then with the Senate took the power from them, placed it in Herod Ascalonita, and set him up, and then the sceptre departed from Judah. 
d Willet. Mercerus A Lapide.  The Sanedrim were most, if not all of the Tribe of Judah, and had the supreme Authority, they called Herod to Question for his contumacy, and had almost taken away his life, which Herod taking to heart, rooted out the Sanedrim, reigned absolutely over the Jews, and did what he listed against them, and only feared to displease the Romans; here was the Axe at the root, their civil Power was taken away.  
Fourthly, the Root was the Godly party among the Jews; They, whether Magistrates, Ministers, or People, are the strength of a kingdom. Elishah and Elisah were the Chariots and horsemen of Israel, they were the Militia of that kingdom; Psal. 75. 3. saith David, I bear up the Pillars of the earth: he maintained Religion, their laws, and the faithful, these were the Pillars of the Earth, and his eye was upon the faithful, Psal. 101. 6. they should dwell with him, he knew they were strong props of the kingdom. That place is observable, Esa. 6. 13. As an oak whose substance is in it, when it casts the leaves, so the holy Seed shall be the substance thereof. When the wind, rain and thunder blow off the leaves, break off the branches, yet the life and substance remains; so here the holy seed shall be the substance of it. Let Nabuchadnezzar come, blow and break off the leaves and branches of this Vine, throw them into the furnace of Babylon, and make Israel as a dead sapless thing▪ yet the holy seed shall be the substance thereof; and when they return again, it shall spread in the kingdom, and be a great Tree, and the top reach to heaven, and over all the borders of the Land, the holy seed being the substance and root would grow and multiply; when godly Ministers▪ Magistrates and persons be struck in a kingdom, than the Axe is laid to the Root of the Tree. Now they were persecuted and thrust from their place; Herod put by the 
a Nulli Asamon▪ ●orum posteritati sacerdo●ium committere voluit Herodes. Joseph. Antiq. Judaic. l. 20. c. 8.  Asamonaeans, and suffered none of them to enjoy the Priesthood. Annas was set up, and 
b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Caiphas who according to his name, vomited out malice against Christ; and before their full cutting down, the voice was heard, Ite pellam, go to Pella, the godly were removed, and then they were destroyed.  
Question. Was not the Axe laid to the root of the Tree before this time? was it not at the Root, when the ten Tribes were cut off? Why then is it said, Now is the Axe laid to the root of the Tree?  
The Answer is, it's true the Lord did lay the Axe to the root of it before this time, and that heavily, in the dispersing of the ten Tribes; therefore its said Now also: but he did not so lay the Axe unto the root of the tree, as that it was wholly destroyed; often times they were hewed with the Judgements of God, yet always there was semen, a seed left: and when they came out of Babylon there was a glorious Church, and God delighted in them: but now the Axe was so laid to the Root, that they 
b Post pe●catum in Christum commissum radi●it●s est, percussus status ille per universalem captivitat●m. Gorran in Mat.  were utterly cut down, and made no People. Now the Lord did unconvenant them, unchurch them, unpower them unsaint them; now the Lord cast them off; they had no Root left, no god for their God, but were made a reproach and curse among all Nations.  
Secondly, Now the Axe is laid, because the Lord hath another People to graft in; before he took no care of the Gentiles, but left them to perish in their way; now he would take this wild Olive, and graft it into the Root: therefore saith Christ John 9 39 I am come for Judgement, to cut off the Jews by the Root, and to graft in the Gentiles, that I may try them, and see whether they will bear better fruit than the Jews have done, Acts opening of the words. Now I come to give you those Observations which do naturally flow from the word.  

Obser. 1.  And first observe, that God bears long with a sinful people: Now is the axe laid to the root of the tree, I have borne a long time, been patient, but now I come with the axe, and do lay it to the root of the tree. God is a patient God toward his people, and toward the world, a God that bears with sin and sinners beyond our expectation: three years God bore with the figtree, Luk 13. 7. I came these three years and have found no fruit: forty years God bare with them in the wilderness, Heb 3. 9 a hundred years God bare with a sinner, Esa. 65. 20. an hundred and twenty years with the old world, Gen. 6. 3. and after Noah was shut into the ark, God bare seven days, to see if they would repent and turn, as some collect from Gen. 7. 4. God goes further than this, he bare three hundred and ninety years with the idolatrous passages of Israel, Ezek. 4. 5. three hundred and ninety days taken for years, that God had borne with them. Four hundred years did God bear with the Amorites, Gen. 15 16. God hath borne with Antichrist above this 1200. years: God bare with the Gentiles before Christ came, more than 2000 years, Acts 17 30. God is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a God of patience, Rom. 15. 5. long-suffering, Exod. 34. 6. he doth bear, and forbear with sinners, and kingdoms, and a world full of wickedness and vanity, Esa. 42. 14. saith God there, I held my peace, yea I held my peace a long time, and was silent and refrained: God held his peace, said nothing to kingdoms, nothing to Families, nothing to particular persons; he held his hand also, did not strike a long time: God is patient, and withholds so long, as (patientia Dei turbat pios) the Saints are troubled at God's patience, it makes them to cry, How long, how long how long shall the wicked triumph, utter and speak hard things! it's thrice repeated, Psal. 94. 3. 4. the Saints are troubled that God doth not come and destroy the wicked: and not only the Saints on earth, but the Saints in heaven, Rev. 6. 10. they cry, How long, how long wilt not thou avenge our blood! We have been slain by Cains, by Pharaoh's, by nimrod's, by Herod, How long, how long Lord wilt thou not avenge our blood. Not only the Saints, but the sins of wicked men, they cry for vengeance; the sins of Sodom cried for vengeance against Sodom: Not only sin, but the whole Creation, heaven and earth groans, Rom. 8. The Land mourns for oaths, and other iniquities, Jer. 23. 10. Satan, the accuser of the brethren, cries; God's Justice cries all his Attributes cry, to destroy sinners, to destroy the whole world; yet God seems deaf, and will not hear; yet 
use.  he is patient, and holds his hands: What should the patience of God produce? The Apostle tells us Rom. 2 4. Knowest thou not that the long-suffering and goodness of God should lead (the word is drive) thee to repentance? the patience of God should constrain us to repentance. What▪ shall God hold the Candle of our lives in his hand, and we sin against him? there is much in God's patience to constrain us to repent, its patience bears with all our sins; if God's patience were at an end sin would be heavy; its patience that lengthens out our lives, Lam. 3. 22. it's divine patience that keeps us out of hell; it's that keeps open the door of common and choice mercies; the door of grace and salvation had been shut long since, if God's patience had ceased, 2 Pet. 3. 9, 15. God is willing we should all come to repentance, let us reach to it this day, and make his long-suffering salvation to us. Oft we have grieved his Spirit by sinning and abuse of his patience, once let us rejoice it by repentance, the improvement of patience.  

Obser. 2.  again, observe that great severity goes along with the greatest mercy. The Gospel is the greatest mercy that ever came into the world, and there is the greatest severity with the Gospel, that ever came with any mercy into the world; now is the axe laid, when the Gospel is coming. Func●ius observes that John began his ministry in the fifteenth year of Tiberius, Augustus died the twentieth of August, Tiberius succeeded him, whose reign is reckoned from that of August, and not from January; on the first of September, which was the feast of Trumpets, and on which day was the promulgation of the year of jubilee, then was the voice of the crier first heard: At this time, which was very festival, John preached and said, Now the axe is laid to the root of the tree, at the year of jubilee, and coming of the Gospel it's done. Here was the acceptable year, and the day of 
Esa. 61. 2.  vengeance together; the acceptable year of Christ's coming▪ and the day of vengeance, the axe is laid to the root of the tree. To give more light and strength to this point, be pleased to take into your thoughts these passages in the Gospel, Mark 16. 16. go (saith Christ) preach the Gospel, he that believes shall be saved, he that believes not shall be damned: upon non-believing presently is damnation entailed. John 3. 18. he that believeth not is condemned already. Matth. 10. 14. Shake off the dust of your feet against that City and town that doth not receive you: Shake off the dust of your feet against them, that shall be a testimony against them: It shall be more easy for Sodom and Gomorrah in that day, then for that Town, that City, that, People, that Christian, that refuseth the means of grace, and the Gospel of Christ. Is not here the greatest severity with the greatest mercy in the world? And the reason is, because the Gospel is the height of God's mercy; the Angels they had simplicem misericordiam, bare and naked mercy; but men have divitias miserioordiae, the riches of mercy: in the Gospel, as there is plenitudo gratiae, so plenitudo irae, plenty of mercy, and plenty of wrath too: If there were a sword on Moses thigh, there is an axe in Christ's hand; if there be fire in the Law, there is fire and brimstone in the Gospel. In the Law God kept Assizes once a year; in the Gospel he keeps Sessions every month: If he died without mercy that despised Moses Law, he must die with all severity that despises Christ; Luk. 19 27. Bring those mine enemies, that will not that I should reign over them, and stay them before me: Rev. 8. 13. dreadfuller woes are pronounced under the Gospel then under the Law, Woe, Woe, Woe, to the inhabitants of the earth: so Mat. 18. 7. Woe to the world: there was never a general Woe pronounced upon the world before this time; but now, Woe unto the world: and the plagues since the coming of Christ have been greater upon the world then before as the Trumpets and Vials in the Revelation do manifest. Till Christ was come, and the blessings of the Gospel were tendered to the Jews, they never had a perfect bill; but after he was come, and the grace of the Gospel refused, than the bill of Divorce was perfected, ●Thes. 2. 16. they cast out of God's family, and his wrath came upon them to the utmost, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to the utmost, even to perfection: God would bear no more, but cut them off presently, and with as much severity as ever we read of any.  

use.  We should learn hence, to take heed how we slight and refuse the Gospel of Christ: in it there is the choice love of God, the precious blood of the son of God; in it is the Spirit of grace and glory, the exceeding great and precious promises, all spiritual excellencies and eternal life: if you refuse these, you provoke God to lay the axe unto the root of the tree; you provoke Christ to say, Bring him and them hither, and slay them before me, that would not have me to reign over them. The Gadarenes preferred their Swine, the Capernaites their Loaves, the Jews Barabbas, before Christ; but it cost them all dear when the axe came. Let not a Gadarenish, a capernaitical, a Jewish spirit be found amongst us; let us say, Pereant porci, pereant panes, pereat Barabbas, & regnet Christus, let all go, so Christ may reign. The Jews stuck so to Moses and Mosaical things, so to the Temple and the Rites of it, so to superstitions and the traditions of their Fathers, that they would not receive Christ and the truths of the time present, and therefore God dealt so severely with them, as to cut them down by the Romish axe. There be truths of Christ reserved for some times and when those truths are discovered, we should examine them, and labour to be established in present truths, 2 Pet. 1. 12. as the Apostle speaks Are there not truths now on foot, concerning Christ's Kingly Office, and his government in the Church? hath he not poured out his Spirit upon men eminently, and brought light out of darkness? Shall we reject truth and light, it's feared we stick too much to Mosaicalls, Prelaticalls, and Trditionalls: Let us prove all things, and hold fast that is good; let us receive the truth with the love of it▪ lest we be given up to strong delusions, 2 Thes. 2 10. 11. and strange judgements, Acts 2. 13. 17. 28. when the Spirit was given, choice truths presented and they not received, there is mention of turning the sun into darkness, and the moon into blood; which notes some dreadful judgements▪ that should darken and embitter their best comforts: The like may we fear, if we refuse any truths of Christ.  
Thirdly, observe that God doth premonish before he doth punish. Now the Axe is laid to the root of the Tree, John tells them, there was an Axe laid, the news of the Axes coming was heard before the noise of its cutting. The Lord tells Delinquents before he strikes them, Yet forty days, and Nineveh shall be destroyed. Men are close, 
Cometae vel pestem provin●i alium vel Regni muta●i●nem portendere pro vero asseverabo Gul. Malmsbur. de Gestis reg. dngl. l. 2 c. 9 de Edwardo▪ martyr.  their designs are underneath, they oft storm, surprise, and plunder Towns without giving the least notice but when God intends judgements, he sends his Heralds to warn kingdoms and Nations. Hath not God given warning to all Nations? hath he not within these hundred years, given us 100 warnings? have not the Heavens seemed on fire? have not there been four or five blazing Stars? Herlicius Stargardensis held that the influence of the Comet 1618. upon the christian world would last to between 20 & 30▪ years, which is already verified at last is blazed over England and expired, intimating that England should take warning by it. Besides these, have we not had earthquakes? great frosts, deep snows, unseasonable weather, and is it not fresh in your memory how God had a quarrel with your Steeples▪ and Churches for the corruptions and Innovations in them, when divers of the● were smitten, broken and burnt by thunder and lightning: not only by prodigies, hath God warned us, but by his Prophets also Ezek. 33. 3. they have been telling you of a stroke that would come, Elishahs' sword hath been drawn, and brandished before us, and because we would not take warning by that, jehnes and Hazael's swords are in the midst of us; It's undeniable the cocks have crowed and told us of this storm of blood above this thirty years, all exceptions are taken away, none can quarrel with God, he hath warned us, he is just and will overcome in Judgement, he hewed Jerusalem by his Prophets, before he cut it down by his Axes, Ier. 1. 10 The Prophet did root up by his Prophecy & after that Nebuchad▪ cuts down by the sword. Further God hath warned us by his judgements on others. Germany these 20. years hath been a Beacon to us, Scotland was lately a Land of darkness, and Ireland is still a Land of wrath, and must England be secure. Awake, awake, O England, there be Armies within thy bowels, Parliament city, kingdom, are all in danger. God hath long threatened and is now upon execution. Use of the point, Amos 4. 12. Thus will I do unto thee, and because I will do this, prepare to meet thy God: It's dreadful to hear God is in a way of Judgement, especially when we are not in a way of repentance: If I whet my glittering Sword, and my hand takes hold of judgement, I will render vengeance to mine enemies, and will make mine arrows drunk with blood, and my Sword shall devour flesh, &c. Deut. 32. 41, 42. When God whets his Sword, and shoots his arrows, he will make them eat flesh, and drink blood, yea be filled with blood, and grow fat with fatness, Esa. 34. 6. Now God hath given a Commission to the Sword to eat English flesh, and drink English blood; and I fear the Sword having been starved a long time, will now eat to purpose, it comes hungry, and is like to eat much flesh, it comes dry, and is like to drink much blood▪ before it be put up again: Let us therefore meet God in this way with sighs and tears, let us take warning in time, praemoniti pr●muni●i, men that are forewarned should be fore-armed. In these times men are armed to go to battle with men, but are you armed to meet God? have you on the girdle of verity? the Breastplate of righteousness? are you shod with the preparation of the gospel of peace? is the helmet of salvation on your heads? is the shield of Faith on your hearts, and the sword of the spirit in your mouths? If you be thus armed you may meet God marching in flames of fire, and that without prejudice. The Lord of Hosts is come, if we be not prepared we cannot stand in the evil day, read Ezek. 22. 14 but the soul that takes warning shall deliver itself, Ezek. 33. 5. Let us all then, lay it to heart, that the sword is drawn, hath drank the blood of our friends, and may drink ours, The Axe is laid to the root of the tree, and threatens the downfall of Church and State, if we do take warning and meet God the right way, we may deliver our own souls, the souls of those that belong unto us, and probably the whole Land.  
Fourthly, God begins with lesser judgements, and afterward with greater▪ Now the Axe is laid to the root of the Tree. First there was coulter pota●orius, the pruning hook, and when that would do no good, then comes the Axe, God's Judgements are gradual not superlative at the first upon kingdoms and families Sodom was first plundered by the four Kings, after that rescued by Abraham, and set in Statu quo, Gen. 14, 15, 16. This Judgement doing little good, they were smitten with blindness Gen. 19 and when that did no good than came fire, and Brimstone, and consumed them from before the face of the Lord. The Romans had their Fasces, and their Securis, first their Fasces came, and then their Securis: God hath his Fisces, his Rods before his Securis, his Axe, if lesser judgements will prevail, the Axe shall never come, Hos. 5. 12. 14. there is mention of a moth, rottenness, and a lion, first the moth a lesser fretting judgement, than comes rottenness▪ a soarer judgement, the word for rottenness signifies a worm also that eats into Trees, and causeth rottenness. God would send such judgements as should eat into the heart of the Jewish State, and after that he would be as a Lion, tear in pieces and devour 
Rac●ab 〈◊〉 putred● & te●ed●.  them.  
This shows that God is not willing to cast off, and destroy a people that have been his, Hos. 11. 6, 7, 8. How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? &c. The Sword was to abide upon their Cities. their goodly branches were to be lopped off, they followed their own counsels, went backward from God, they were called to by Prophets and Judgements, to exalt God, but would not, yet saith God, how shall I give thee up, &c. There was a contention between mercy and justice, the one pleaded as much for them as the other against them. Judgement is opus alienum, God's strange work, mercy comes out sweetly, but judgement constrainedly (as a sting from a Bee:) the Woman constrained the unjust Judge to do her Justice, so wicked men constrain God to destroy them. If the Sodomites would have amended upon the first or second Judgement, 
Salvian.  God would have stayed the Plague; but ipsi extorserunt ut perirent, they constrained God to destroy them. Shall God be unwilling to destroy us, and shall we destroy ourselves? Let not such a perverse spirit be in us. God is loath to cast men into hell, and yet they desire God to damn them▪ and swear themselves many miles into hell. O horrible wickedness! many a man is ready to make away himself, when God steps in, and prevents the mischief. God is willinger to keep many out of Hell than they are themselves.  
Fiftly, God hath sovereign Authority over all kingdoms, Now is the Axe laid unto the Root of the Tree, this axe was the Roman State, this Tree was the Jewish State. God hath the Authority of all in his hand, he sets one kingdom against another. Babylon must ruin Zion: Titus and Vespasian, are stirred up by God to cut down and destroy the Jewish Nation: God hath sovereignty over all kingdoms, Psal. 103. 19 and can imply them to execute his judgements. Senacherib was his axe, Esa 10. 15. to cut down Nations. God makes one kingdom an Axe to hew down another, he makes one part of a State to hew down another part of the same. The Jewish commonwealth was now under the Roman Empire; it's so in England at this day, hath not God mingled a perverse Spirit amongst us, Esa. 9 21. Ephraim against Manasseth, Manasseth against Ephraim, and both against Judah; They sought each others destruction as we do at this day; a perverse Spirit was mingled among them▪ and among us. Kingdom's depend upon God, Dan. 4. 32. 2 Chap. 21. and where there is the greatest dependency, there is the greatest sovereignty. Now kingdoms depend upon God, quoad omnia, for their beings, upholdings and blessings, and therefore he hath, jus utendi, he may do with his own what he list, he can and may dash one Family, one town, one Country, and one Kingdom against another, and that without control. Who shall say to him, what dost thou?  

use.  What should this beget in us, but to fear this God that hath sovereign authority over all flesh, over all Kingdoms; let us fear this God, Ier. 10. 7. Who would not fear thee O King of Nations? for to thee doth it appertain: Shall God be the King of Nations, the King of all Kings and not be feared? to the doth it appertain, not to men to be feared but to thee doth it appertain: The great God must be feared. Ye that are petty Kings on the Earth, you that are God's on the Earth, you must know that this God hath sovereign Authority over Nations, Persons, lives▪ consciences, he is the everlasting King or King of eternity, Ier. 10. 10. He can, will, and must, dispose of you ere long eternally in heaven or hell, Job 36. 8, 9, 10. When Families and kingdoms are in fetters under the afflicting hand of God, than he shows them the excessiveness of their sins, and commands them to return from iniquity. Did not God command them before? yes, but than they slighted God, being at ease and in prosperity, His commands were not regarded, but when God cast into straits, fetters and afflicts Families or kingdoms, their ears are opened, they harken to Discipline? What they formerly contemned, is now precious, and they see Authority and Majesty in the command of 
Vexat●o dat intelle▪ ●um.  God, Mic. 6. 9 The King of Nations is wroth with this kingdom, he hath it in fetters, let us harken to His commands, and tremble at his sovereignty. Psal. 99 1. The Lord reigneth let the Earth tremble; let all the Potentates and Inhabitants of it tremble and quake before him: It's for our advantage to do it. Hab. 3. 16. when the Chaldeans were to come up and besiege Jerusalem, the Prophet apprehending it beforehand, quivered and quaked, and why was it? that he might rest in the day of trouble: that soul which trembleth when judgement is in the Cloud▪ when the Axe is at the root of the tree, shall have rest in the day of trouble: Isa. 66 2. To him will I look that is of a contrite Spirit, and trembleth at my word: God will look to him, that the flood shall not drown him, nor the Axe cut him down. Lot is saved when the fire consumed Soddom; God was to him a Sanctuary, he feared God and God was his defence, Esa. 8▪ 13, 14. When we have frames of Spirit suitable to the Authority and Majesty of the great God, that is Lord of kingdoms, that raises and ruins them at his pleasure, than we sanctify God in our hearts, and he will be a Sanctuaary unto us, and such a Sanctuary is needful for these times.  
Sixtly observe, That after warning, and waiting, God will deal severely with kingdoms and Persons. Now the Axe is laid to the Root of the Tree, I have warned you long, and waited long, and I see no good fruit, now therefore I intend to cut down the Tree by the Root. Isa. 42. 14, 15. I have been silent a long time, and held my peace, and refrained, and said nothing, but now I will cry like a Woman in travel, I will destroy, and devour at once saith GOD, I will stay no longer, I will lay wast mountains, and hills, I will dry no Rivers and ●ooles: Great and small should now feel the stroke of God's hand; where Gods long suffering ends, there his fury begins, and he will deal severely with kingdoms, and with particular Persons.  
This severity appears in three particulars: First, in that it is an Axe, is used. Secondly, it is the Root it's laid too. Thirdly, in the impartialness, the root of every Tree. First, it is an Axe not coulter putatorius, a pruning knife, that will cut down some little Branches, and no more; it is not Falx a Bill or Hooke, to chop off some arms or bows, but securis, an Axe, some sharp, strong, hewing, destroying Judgement. Secondly, It's laid to the Root, not to the branches bows, not to the great arms; not to the top, not to the trunk▪ but to the Root of the Tree is the Axe laid. God will deal roundly with them. Now the Lord would uncovenant them, unchurch them, unpower them, and unsaint them. Here it's inquirable.  

Quest.  What makes God to lay the Axe to the Root of a Tree or kingdom?  

Answ.  There are 4 things make the Gardener, and so God, to lay the Axe to the Root of a Tree. First, deadness. Secondly, rottenness. Thirdly▪ barrenness, Fourthly, evil fruitfulness.  
First, deadness: When the Tree is dying or dead, the Gardener lays his Axe to the Root of it, and God when a State is dying or dead, lays his Judgements to the root of it. 13 Hosea 1. When Ephraim sinned in Baal than he died. Ephraim's death being pronounced, God's Axe was presently prepared, v. 3. Therefore they shall be as the morning Cloud, &c. God would scatter them as Clouds, chaff, smoke, and dry them up as dew. Sardis one of the 7 Churches in Asia, had a name to live but was dead, Rev. 3. 1. What saith the Lord to Sardis? Remember what thou hast received and heard hold fast, repent, watch, else I will come on thee as a thief in the night, v. 3. that is, suddenly and cut thee down: and you know that God did lay wast that and the other Churches not long after; when Churches or kingdoms are dying or dead, the Axe is not far from the Root of them.  
Hath not our Kingdom been languishing and dying many 
Hi sunt ultimi singultus moribundae libertatis.  years together; you know what was said at a Commencement some years since, our Church and State liberties lay a-dying: some reviving through the means, blessed be the Lord we have had, but our fainting and fears are not over, England is in a consuming dying condition, and the Axe is at our root. Secondly, rottenness or corruption, that makes the Axe to be laid to the Root of the Tree; the gardener cannot endure to see a Tree rotten at the heart, though the bows be green, and it bear some small fruit▪ yet if rotten▪ he will down with it, 6. Gen. 12 All flesh hath corrupted their way, and the end of all is come before me▪ I have looked upon all flesh, and find that great and small have corrupted their way, and therefore the end of all is come before me, I am resolved to send a Flood to drown the World and its corruptions together. It was not some particular corruption among them, but an universal one. There was corruption in faith and life, in their Religion, Worship, and manners, and when a State is generally corrupt in those, the Heavens grow black, and either a flood or fire comes, a flood to the old world, a fire to Sodom. Trees natural or political being rotten, call for the Axe, and God hastens it to the Root. Thirdly, barrenness makes the Axe to be laid to the Root of a kingdom. 13 Luk 7. I came and found no fruit, cut it down why cumbreth it the ground: a barren Tree cumbers the ground. Some observe, that if the 
Alapide.  figtree bear not fruit in three years, it will never bear fruit, and therefore it's said, this 3. years I come seeking fruit and find none, cut it down. A Barren Tree must be cut down. God waited long on them when under the Judges, under the Kings, when under the High Priests after their captivity, in Moses days, in the Prophets, in Christ's, and still they were barren, therefore down they must. Fourthly, fruitfulness▪ but its an ill fruitfulness, Hos. 10. 1. Israelis an empty vine, he brings forth fruit to himself; empty and yet fruitful, it seems to be a contradiction▪ but God accounts that no fruit, is fruit to ourselves. Barrenness and baseness is all one with God, when our fruit is not for God and the public, it's selvish, and tends to ruin. Such fruit Israel's Tree was full of, and if a barren tree cumber the ground, what doth a tree loaden with cursed fruit.  

Quest.  It's demanded, What fruit was it, which brought the Axe to the Root of the tree?  

Answ.  1. It was profanation of the Sabbath, Ierem. 17. 24, 25. 27. If they made conscience of God's Sabbath, he would take care of their City: If they would hollow that day with pious duties, he would honour them with choice Princes; but if they would defile his day, he would fire their city▪ and that with unquenchable fire. This made Nehemiah so zealous for the Sabbath, after the return from Babylon, Neh. 13. 17, 10. he contended with the Nobles, and said, What evillthing is this that ye do, and profane the Sabbath day? did not your Fathers thus, and did not our God bring all his evils upon us, and upon this City? yet ye bring more wrath upon Israel, by profaning the Sabbath day. He knew that sin had formerly laid them wast, and would therefore stand for the Sabbath, that the Lord of Sabbaths might stand for and by them. England is not innocent in this thing. The book of Sports (a Monster that Heathen and Idolatrous kingdoms never produced) that opened a wide door to profane the Lord's day, hath kindled a fire in our Land, which is not like to be extinct till that book be burnt by public Authority.  
2. Idolatry, that is a kingdom destroying sin. jeroboam's two Calves eat up the 10. Tribes, and Manasses Idols devoured Juda, Hos. 13 1. When Ephraim sinned in Baal than he died. Idolatry is the death of a Land, it divides between God and kingdoms, it breaks the Covenant, and causes God to give a Bill of Divorce, and that is not all, it calls forth God's fury upon a Land, Ezek. 36. 18. 19 and that is a destructive thing.  
3 Neglect of justice, when sin abounds, execution of justice saves kingdoms, and want of it hastens their ruin. Ierem. 5. 1. ●un●e ye too and fro saith God, through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if you can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it. doubtless there was some godly man in Jerusalem, but there was none of a public Spirit, that did execute Judgement in the broad places, neither King, councillors, Priests or Prophets did execute Judgement▪ and therefore he could not pardon; when none appear to cut down sin, God will appear to cut down sinners. Isa. 5. 7. ● looked for judgement: ludah was his pleasant plant, he had hedged, digged, dunged, watered, shined upon them, and looked for Judgement, but there was none, therefore God would break down the hedge, and lay them wast. If God could have found 10 righteous persons in Soddom, he would have spared it. You may take the word righteous not only for godly men, but for men executing Judgement▪ there were none such: Lot could have no Justice from them, and that enforced God to execute Justice on them.  
4. Blood, oppression, uncleanness, hatred of truth and such like, which I put together because I cannot enlarge upon all particulars, Hosea. 4. 2. 3. By swearing, lying, killing▪ stealing, and committing adultery, they break out, and blood toucheth blood; Therefore shall the Land mourn, God will destroy because of these sins, Ezek. 36. 18. When the Britains called in the Saxons to help them against the Scots and Picts, God who hath power over kingdoms and people made them his Axe, to how and destroy the Britains, for they soon joined with their adversaries and picked quarrels against the Britains, and God so stirred up their Spirit against the Britains, that they spoiled them in many places, drove them into corners of the Land, made them flee into foreign parts▪ and destroyed the Country with fire and Sword. The 
a S●e Speed l. 7. c. 1. of the downfall of Britain.  sins then observable, were such as were not among the Gentiles, hatred of the truth; and the patrons of it drunkenness, contention, cruelty, uncleanness countenancing of lies, and the forgers of them, respect to lewdness more than goodness, the better things wrought most discontent; all vice was in the clergy and people: Princes were tyrannical murderers, Adulterers, Soddomiticall: and the last of the 
b Cadwalader said, Vae nob●s p●ccatorib●s ob immania scelera nostra. Eitz●erb.  British Kings flying into France said woe to us for our great iniquities, we had time to repent but did it not, therefore justly now the wrath of Godrootes us out. When the 
c Vide Speed fox in the lives of Edgar and Etheldred.  Danes conquered England the Land was guilty of blood and uncleanness, it was in 
d Ejus vitae curs●s saevus in principio, miser in medio, turpis in exitu asse●itur. Guliel. Malms. l. 2. de gest▪ Reg Anglor. c. 10. And he relates in that Chapter what Dunstan told him▪ Quia inquit p●r mortem fratris tui aspirasti, ad regnum, non delebitur peccatum ignominiosae matris tuae, & peccatum virorum qui interfuerunt consilto illius nequim, nisi multo sa nguine miserorum provinctal●um, & venient super gentem Anglorum mala qualia non passa est ex quo Anglia fuit usque ad tempu● illud.  ●theldreds time, whose ways were cruel, miserable and shameful; his ears were open to accusers to calumniations, and no man's life was in security.  
When Roderick King of Spain deflowered the Daughter of Count Julian, who in revenge stirred up the moors, showed them the way to get Spain, which they conquered and possessed above 600. years At the Conquest by the Normans the sins were profaneness ignorance, uncleanness, neglect of Justice and Religion, the people were a prey to the Nobles, which made Edw: the Confessor say before his death, that England should be given into the hands of devils and wicked Spirits. You see what sins made the great changes in this kingdom, sins not unlike the Amorites, which from Levit. 18. Deut. 2 & 12. are conceived to be Idolatry, oppression and filthiness, 
Peccata exitialia humanae societati maxime solet punire Deus Alopid. in Gen.  which are destructive of Religion, Justice and holiness of life, the only bands of human Societies; and when these sins of theirs were full▪ God cuts them off, for when sins become destructive to Societies, they whet God's Axe and hasten it to the root, and now you have heard what are the sins bring the Axe thither. It follows that I show you the third thing sets out the severity of God and that is, Thirdly, the impartialness of God in the work, Every Tree that bringeth not forth good fruit is hewn down and cast into the fire; let it be an Olive Tree, or a Bramble, a Fig tree or a Vine no exception excuse, evasion, pretence, or privilege or plea is admitted, but the axe is laid to the root of every one, it refers to that in Deut. 20. 20. The trees thou knowest be not for meat thou shalt destroy, such trees must not be spared though great and goodly: In particulars you may see this truth more clearly: look at Kings, they are tall Cedars, Dan. 4. 14. Hew down the Tree: Nabuchadnezzar himself must down, Herod, Pharaoh, Belshazzer were cut off by the root. God's axe neither fears nor spares the proudest, Psal. 76. 12. Not Prophets, Balaam is slain by the Sword, Num. 31. 8. Not Priests, 1 Kin. 18. Not Nobles, Zimri and Cozbi are run through, Num. 25. Not Apostles, Judas falls headlong▪ and bursts in pieces, Act. 1. 18. Not Statists and great Counsellors, Ahitophel is smitten, a Sam. 17. Not Tribes, Iudg. 21. 3. A Tribe was lacking in Israel, afterwards ten were wanting. Not Cities, Sodom, Jerusalem, Babylon, are laid wast. Not a World, 1 Pet. 3. 20. That is drowned; no privilege will advantage. Abraham's seed, Children of the kingdom, are cast out, Mark. 8. 12. No place secures; Joab is taken at the horns of the Altar, Angels in heaven are thrown down, 2 Pet. 2. 4. the Figtree in the Garden is not spared, Luke 13. 6 That of Coniah is most observable, Ierem. 22. 24. Though Coniah be as the signet on my right hand, yet would I pluck him thence: though he be much esteemed and very dear, as Signets on princes' hands are, yet it shall not privilege him; you may think his nearness and my affection to him may preserve him in his place, but be not deceived, as I live saith the Lord I will pluck him thence. Thus you see the severity of God in his impartialness towards every tree. Now I come to make application of the point.  

use 1.  I might here first show you that all kingdoms have their Periods, and learned writers tell us, that there are no kingdoms so great, so glorious, so powerful, that extend their duration above 500 or 600. years at most, but are either ruinated and fall to ashes, or else suffer some great change. The Jewish State from Egypt to the Temple, was 480. years, from Saul their first King, to Zedektah the last of Judah, were 480. years, and then they were led into captivity, and after their return within 500 years, they were cut off by Vespasian and Titus, the Axe in my Text, and are not a Tree to this day. And the ten Tribes after their division 260 years were carried away: the Assyrian, Persian, Grecian▪ and Roman Monarchies had their Periods, and were cut down by one Judgement or another; the Britain's after 500 years 
Helui●us. Sl●idan Speed.  were quit of the Romans tyranny in England, and Athens from the time of its Monarchy, to the time of its Democracy had 490. years. The lacedaemonians flourished 491. years. The Saxons had to do here 469. years The Danes 242. And then there was an end of them, and it is known to all of you, how long we have been since the conquest, but I do not desire to prophesy, and foretell things to come, all seasons are in the hand of God, but its thought we are upon the Tropics, if we be not ruined altogether, certainly there will be some great alteration in the kingdom.  
Secondly, Doth God lay the Axe to kingdoms? are they liable to destruction? then take counsel this day, let every one provide for a Kingdom that cannot be shaken make sure of that Kingdom which no Axe can cut, make sure of eternity for your souls. It is not long before we must be cut down all by death, you know that night and day, are Axes constantly hewing at the root of your Trees, besides other casualties which may take away your lives, if you have no other kingdom but this kingdom to help you, you will drop into 
Heb. 11. 7.  a kingdom of darkness. where will be waiting and gnashing of teeth for ever. When Noah heard of a flood to drown the world, he prepared an ark presently to preserve himself and his family: when you hear the Axe is laid to the root of Kingdoms and they be terribly shaken, see you provide an eternal kingdom, for the safety of your souls, and those are yours. Christ hath a kingdom to bestow that is not to be hewn or shaken by the power of men or devils get Christ and that kingdom is yours. They have interest in Christ, are of the Blood royal, and coheirs with him. Christ is the root of Jesse, Rom. 15. 12. desire the Father to draw you and to engraft you into that root that being rooted in him as it is, Col. 2. 7. you may be out of all danger, for Romans 8. 1. There is no Condemnation to them that are in Christ: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not one condemnation, neither the devil nor the World, nor their own hearts, nor God himself▪ shall, or can justy condemn you with one condemnation. And if there be no condemnation, there is no Axe, 
John 8. 51.  he that believes in me, an● keeps my sayings, saith Christ, shall never see death, if then you be not in Christ, if you be Christians in name, and not in truth, Christians in the forehead and not in the heart, if you have the sprinkling of water in the face, and not that of blood in the conscience, you are dead men, 1 John 5. 12. He that hath the son hath life, and he that hath not the son, hath no life in him: If it be so, you are dead Trees and must be cut down, and cast into the fire, and there will be no remedy, look narrowly therefore to your interest in Christ, and right to the Kingdom of Heaven seeing the Kingdoms of the earth are sopping and cutting down by the Axe of God. And to help you a little in this main point: which way do the branches of your trees tend? is it upwards or downwards? the branches are desideria & affectus: are your desires and affections to promotion pleasure, profit, content in the creature and upon things below? then will you fall downward into the lake of fire, when the Axe doth his office, for the tree ever falls that way, the boughs and branches most incline: but if your desires and affections are after and upon the things above, Christ and his Kingdom, the riches pleasures, honours and excellencies thereof you shall not be cut down only be transplanted, the Lord will take you out of his kitchen Garden, and plant you in Paradise, by the Rivers of pleasure at his right hand for evermore.  
Thirdly, as this day requireth, let us all humble our selves under the hand of God, is the Axe laid at the root of the Tree, and shall we be insensible of it? It was the Ordinance of this Honourable House, exhorting to repentance, and deep Humiliation, that strongly inclined me to fall upon this Text: You saw the kingdom in eminent danger, without repentance, and like to perish, what you have called for, and my Text points at let us reach after and practise this day. It's a day for mourning and afflicting of our spirits, Levit 16. 29. 3●. and Chapt. 23. 29. if they be not afflicted, we and the kingdom may be cut off together. The soul most affected with the time, and most afflicted for the sins of them, will do the kingdom most service. There is sin and misery enough in the Land to break and humble us. Besides our deadness, rottenness, barrenness, are we not sinfully fruitful? Have we no▪ such sins and sinners among us as bring destruction unto kingdoms? Hath not the Lord's day been constantly profaned? Hath not Idolatry and Superstition been entertained, countenanced and practised? Hath not Justice been neglected? hath not blood, oppression, drunkenness, swearing, Blasphemy, uncleanness, contention 
〈◊〉 2 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  and scoffing at holiness overspread the Land? England is become like Israel a Rebellious House, the Hebr. is, a House of bitterness, or an embittering House; sin is such gall, such wormwood, that it imbitters God's 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Spirit against a kingdom, Hosea 12. 14. Ephraim provoked him to anger most bitterly, the word is, with bitterness: they thrust Religion, Justice and God himself out of place, they set up Idols, forsook God, and oppressed the people, which things were very bitter. It was a bitter provocation when they gave Christ hanging on the cross gall and vinegar to drink. A land doth worse when it sins against God in such sins as have been mentioned; they give him pure gall to drink, Lamentation, 1. 18. The original runs thus, the LORD is righteous, for I have imbittered his mouth. The sins of a kingdom and Families, embitter the mouth of God; and the Lord pronounces wrath, curses, and judgement against that kingdom, that imbittereth his heart, his mouth, and hand; he will come, deal severely with that kingdom, and cut it down by the 
Quonia ●●d 〈…〉 ●dmem ●o ●●it●vit de●● 〈…〉.  roots: Hos. 13. 16. Samaria shall become desolate, for she● hath rebelled against her God, she hath dealt bitterly with her God; and what then? they shall fall by the sword, their Infants shall be dashed in pieces, and their Women with child shall be ripped up: This was bitter to have their Children dashed in pieces, their young men to fall by the Sword, their Women to be slaughtered and ripped up like Beasts, their Country and Land to be laid desolate; but it was not so bitter as man's dealing is with God, it is a greater evil for u● to sin, it crosses the will of the blessed God it darkens his glory strikes at his life and being▪ it murdered his son, vexes his Spirit, defaces his work, and presses him as a Cart i pressed with sheaves, and this is worse than any or all the Judgements of God upon us They are to purge us, to heal us, and to prevent the greatest punishments in Hell, and this is not so bitter, but when we deal so with God, as to darken his glory, to slight his love, to crucify his Son, to grieve his Spirit, to undervalue the glorious excellencies in the gospel, this imbittereth the heart of God, and should embitter and afflict ours.  
There is a bitternesin sin as well as for sins: men may be humbled but not be humble; at the sense of judgements most are humbled, there is the bitterness for sin: but at the sight of the great wrong to God, men are humble, there is the bitterness in sin. Let us then consider seriously of our sins, and throughly view the enmity that is in them to God, to Christ, and to his Holy Spirit; let us go down to the root of all, even original corruption, and charge the enmity which is in that sin to God, and in all those have sprung thence deeply upon our hearts, that feeling the wrong they have done to God, and the real bitterness is in them, we may be truly and throughly humble. If the bitterness in sin will not do it, let thoughts of Judgement and bitterness for sin help on and perfect the work. Consider, is there not an Axe in the Land and an Axe at work? is not God hewing and lopping of us? are not hundreds and thousands cut off? Are not towns, Counties and the Kingdomewounded? doth not Ireland lie bleeding to death? Is it not drawing its last breath? Shall a Tribe be lost in our Israel and we not be sensible of it? Shall the Christian world be shaking, and cutting down as it is at this time? and shall we not lay it to heart? Are we Christians? where is the Spirit of Christ? He wept over Jerusalem before the Axe came, we weep not over Ireland or England now the Axe is come. If we will be slight and formal in our humiliations, we provoke God to be real and severe in our destructions, Job 36. 18. Because there is wrath, beware lest he take thee away with his stroke, his hand is lifted up and where his strokes fall they are deadly; let us therefore humble ourselves under his mighty hand that we may not be cut down.  
When the Axe is at the root, the danger is great, and Repentance necessary, if tears flow not the chips must fly, the tree must down. 
a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Chrysost: in locum.  Chrysostom saith, the Text is compulsory, John constrains them to repentance, can you endure to see your wives and children cut down? your habitations laid wast? your Temple and worship destroyed? your City to be burnt? most of yourselves to be slain or enslaved? the Axe is at the root, if you repent not these things you must see and feel. Repentance now may prevent all. Smite upon your breasts and say woe is me its my sin hath provoked God to anger, and brought the axe to the root of the tree that hath endangered all, and now through the help of God I will do what lieth in me to save all. If we were humble, and broken with the bitterness of sin, and weight of judgements, we should find mercy, 2 Chron. 12. 56, 7. There was a great Army came up against Jerusalem, Shemiah tells them, they had forsaken God, and therefore he had left them to the spoil of their enemies: upon this the King Princes and people humble themselves and acknowledge the righteousness of God in his Judgements upon them and what followed, presently upon their humiliation comes deliverance▪ God saw and sent, he saw them humble, and sent them mercy and in Judah things went well, v. 12. If we would have things go well in the Parliament, well in the army, well in the kingdom than must we humble ourselves and suitably to our sins 2 Chron. 7. 14. If there be through humiliation God will hear, help, and heal our Land, if we be truly humble God's Axe shall not cut us down, but his hand shall lift us up in due time, 1 Pet. 5. 6.  
Fourthly, as there must be humiliation, so there must be Reformation: let us lay the Axe to the root of our sins this day, if God lay it to the root of Kingdoms, its time for us to lay it to the root of our sins, Prov. 28. 13. it's said▪ he that confesseth his sin, and forsaketh it shall have mercy. It's without question we have often times in public confessed our sins, but if heaven should now demand of us whether we have forsaken them? I fear there would be a general silence. It's a vain thing to expect mercy and live in sin: if we do not forsake them they will stop the sluices of mercy, and hasten in destruction upon you, us, all. Humiliation without Reformation is a mocking of God, and provokes much. Hath sin brought us low, let the Axe of Reformation bring sin low this day, lay it to the root of sin and cut that down. Psal. 110. 5. It's said of Christ, In the day of thy wrath thou shalt smite through Kings. Is not this the day of your wrath with your sin? are you not angry with them? do you not hate them? if it be so, show yourselves Christians, that you have the Spirit of Christ in you. Smite through Kings, I mean your kingly lusts; There be kingly reigning sins in men, lusts that do command and embondage their Spirits to base things, covetousness, pride, uncleanness, selfishness, inconstancy, unfaithfulness, unbelief, carnal reasonings, creature fears, and such like, which are predominant in the breasts of men, and endanger their eternal condition, these we must mortify else we die for it, and that eternally Rom 8. 13. Let this therefore be one of our great works to mortify our sins, and to destroy them utterly. Many deal too kindly with their sins, they do by them as you do by Malignants in prison, they have their friends come to them, they have their wine, their feasts and what they will, only they are a little restrained of their liberty, so some restrain them of their lusts and that is all the martyrdom and Mortification they have, their fantasies give them frequent visits, and feast them with delightful meditations, and so in sparing of their lusts they ruin themselves. When Joab went out against Absalon, what said David, deal gently with the young man for my sake, and beware that none touch him, 2 Sam. 18. 5. 12. He would have Absolom spared though it tended to the ruin of the kingdom. And thus is it when we come out against men's Absoloms, their lust, they would have us deal gently with them, not touch them; especially not wound them, their lust they would have spared, though a Kingdom by them should be ruined. But you know how Joab dealt with Absolom, v. 14. he thrust him thrice through the heart while he was alive in the midst of the oak, he made sure work and prevented future commotions in the kingdom. You are caught in an Ordinance this day of Prayer and Fasting, it's our aim and desire to strike through the heart of your lusts by the darts of divine truth, that for the future there may be no commotions in your souls. O suffer us to do it and help on the work, for it lieth most in your hands. You know what lusts are strong and living in you, set upon them▪ spare them not. It was an Argument of wickedness in Saul that he spared Agag, of righteousness in Samuel in that he hewed him to pieces; if you spare your lusts, your great and fat ones, it will be an Argument of your wickedness, but if you hew them in pieces and make a general slaughter of them, it will be an Argument of your righteousness, and may produce the good and safety of the whole kingdom. I beseech you therefore in the name of Christ, spare not one Achan, one lust, that one may be the ruin of all, one sinner destroys much good, Eccles. 9 18. and any sin may hinder much mercy, Ier 18. 10. Now the Axe is laid to the root of every Tree, we must therefore lay it to the root of every sin sins of constitution, sins of custom, sins against heaven and earth, God and man, the least, the greatest, let them all feel the sharpness and strength of the Axe. He that spares any sin, doth what lieth in him to ruin Parliament, Army, city, kingdom, King and all, Ion. 3. 8. 10. When every one turned from his evil way, so that there was no way of wickedness left unturned from, than God turned away his fierce anger and spared their city; if we turn every man from his evil ways, and all those ways, we may certainly and suddenly expect God's turning from his fierce wrath, and his walking in ways of peace and mercy with us. Peace is a desirable thing, yet not that peace will whet the Axe sharper, and make it cut deeper; such peace we desire as will keep the God of peace with us; we take the wrong course for peace if we go on in our sins, Es. 57 21. Ps. 68 21. He that cries for peace with his lips, and destroys it with his life, he maintains the wars, divides betweenethe King and Parliament, and widens the breaches of the kingdom. If we will fast and go on in sinful ways, we may have a dubious and dangerous peace with men, but it's impossible we should have any with God. I shall shut up this point with that of Samuel to the people, 1 Sam. 12. 24, 25. only fear the Lord and serve him in truth with all your heart, for he hath done great things for you, but if you shall still do wickedly, ye shall be consumed, both ye and your King: progress in wickedness produceth not peace. The true product of it is destruction to people, Parliament, King and kingdom. If we would therefore have all safe, peace be in our Borders, and the God of peace be propitious to us, let us depart from all iniquity.  
Hitherto I have spoken to all, give me leave now Honourable and worthy Senators, to commend some things to your considerations. My first and humble request is, that the Axe of your power may not lie still, but that Justice may be done. God is a God of Justice, he makes it known to all the world he lays his Axe to the root of the Tree, show yourselves a Parliament of Justice, let the world know it, lay the Axe to the root of delinquency. Neglect of Justice, as you heard before, endangers a kingdom, Judah was laid wast because there was no Judgement executed▪ Es. 5. 67. Suffer not a kingdom to perish upon that ground. It brings your Authority into contempt, and renders you despicable in the eyes of many: whereas if justice were done, Authority would be more dreadful and your persons more Honourable, 1 Kings 3. 28. when Judgement was given between the two Harlots, its said, all Israel heard and feared; that act struck fear into a whole Kingdom. We do not read what became of the Harlot which took away the Child from the true mother, but it is conceived, and very probably, that she died for it, according to the Plagiarian Law, of which you may read, Exod. 21. 16. Deut. 24. 7. It a man did steal an Israelite, or the Son of an Israelite, any soul, and the party were found in his hand, he was surely to be put to death; whence we may conclude, the Harlot suffered▪ the whole Kingdom feared, and Solomon was honoured for that act of Justice; its execution of justice makes Authority to be regarded, and a kingdom to fear: when your justice fell upon that great Cedar above a year and half ago did not England tremble? did not it make many fear and fly? Justice secures a kingdom, but neglect of it makes Courts contemptible and kingdoms hazardable.  
Again, the neglect of Justice enboldens men to go on in wicked practices, Eccles. 8 11. because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil, they are void of all fear saith one 
a Absque rim re ●llo 〈◊〉 homin●m vulg.  Translation, 
b Cor homin●m a●da●t●●l●num T●g●rin.  filled with boldness saith another; and the 
c On't le coeur rempli pour mal-sa●●e.  French is filled to do evil. Impunity fills the sails of wicked men, and drives them against Parliaments, kingdoms, and Heaven itself. When great Delinquents go unpunished, 
d Ex impunitate s●●le●ator●m derogatur fides divine providenty Plut. de Sera numinis vindi●●a.  divine providence is brought to the Bar and questioned, men upon it become atheistical, heady, outrageous, dissolute. Who knows it not saith 
e Quis ignorat muximam illecebram esse peccandi impunitatis spe●. Cic. orat pro milone effraenatus furor alitur impunitate diutur●a id● pro Sextio.  Tully, that impunity is the greatest encouragement to impiety. The Heathen with his dark lantern could see the truth of this, and shall we Christians that have the light of life, John 8. 12. not see it? 
f Remota justitia quid sunt regnanisi magna latrocinia. Lib. 4 de civit. aet. cap. 4.  Augustine long since saw it, and said, take away Justice, and what are kingdoms but Dens of thieves and places for plunder? we find and feel the realty of this truth at this day, and are like to lie under guilt till Justice be done.  
Lastly, want of justice, increases the number of Delinquents, Iudg. 17. 6. there was no Justice, and now they were all delinquents, every man did what he list. The words are, there was no King in Israel, and yet they were all Kings in Israel. They had not then had any King in a 
a Drus. ad loca difficiliora judicum.  strict sense. Judges were their governors, and because they did rule and execute Justice, they are styled Kings, and now they had no Judge no King, and yet they were all Judges, all Kings their lusts were their laws, and 
b ubi pl●res regnant ibi nemo imperat.  every man did what was right in his own eyes. Nature is corrupt, nothing sweeter to it then liberty, and where Justice is suspended, there is a 
c Deterio res omnes sumus licentia Terent  Commission to be wicked, but where is most Justice, there are fewest Malefactors and least mischief: The 
d ●lunt in his voyage to the Levant.  Turks are severe and speedy in their Justice which prevents increase of Delinquents and danger. Those Nations are remiss in Justice: besides the sadding of those are innocent, they abound in Delinquents and dangers, it's our case at this present; England's dangers are many, because England's Delinquens are not a few, and it's not like to be better with us till the justice of a Parliament be so feared, that no Delinquent may expect safety in any part of our kingdom. Let Justice therefore, O you heads of Israel run down as waters, and righteousness as a mighty stream: we have mighty sins and mighty sinners which make mighty dangers, and if there be not, 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sicut torrens fortis.  tor●ens iustitia, a stream of Justice, yea a mighty stream, that may 
e juditium contra vos ●bet, ut vos obr●at Calv.  run down and run over the sons of B●●●al, will not be taken away, our guilt and spot will not be purged, nor our Land secured. You are the Supreme Court of Justice, let the sun be dark and the Sea dry before your streams do cease flowing. In Moses days men wondered at the dryness of the Red Sea. In Christ's days they wondered at the darkening of the sun, but let none wonder for want of Justice. Open your sluices, and let the floods of Justice carry down the floods of Iniquity. 
f ●n●alls of france 〈…〉 by Al●●ide in ●●meres.  jews one of the Kings of France having spared upon entreaty a man deserved death, and reading that in the 106. Psa me 3. Blessed are they that keep judgement, and he that doth righteousness at all times, this doing righteousness at all times, so wrought upon him, that presently he reversed what he had granted, and said, He that hath power to punish sin and doth it not, becometh a Patron of it, and is as guilty before God▪ as if himself had committed it; and that its Piety not Cruelty to execute Justice. If the spirit of this Prince were in all the Princes and Magistrates of the Christian world, what a sudden change should we see. The lenity many propound and plead for, proves cruelty to particulars, to whole Estates: It made 
g Eos Magistratus qui male●●c●s panis non co●rcen●, non tantum, non feren ●●s ●e● 〈◊〉 ●bru●ndos, esse, ne ex paenae neglect● salus reipublicae la●●firet Plut▪ in vita Caton.  Cato say that those powers did not punish Delinquents▪ were not only to be rejected, but to be stoned, lest their indulgence might damnify the State. He saw neglect of Justice did prejudice kingdoms, and we see, the want of it hinders much, if not all our good I speak not this from mine own head, but I will give you the warrant of a Prophet for it Ierem. 6. 29. The founder melts in vain, for the wicked are not plucked away: Ministers are Founders▪ they are to melt, make men fit for a spiritual estate; you are Founders are melting and making men fit for a politic condition, but both you and we melt in vain, and the reason is given, the wicked are not plucked away, while they stand, the labour is in vain: and what can an Army do, if Justice march not with them? Achan will sooner overthrow Israel then take At: but when Justice was executed and he stoned, At was easy to take, God was then with Israel and filled them with spirit to do exploits. It's thought by men of wisdom that if your power had acted more and penlesse, we had been in a safer condition, and God more propitious. Justice pacifies wrath, when neglect thereof provokes it. Some fear execution of Justice will kindle a fire, and make stirs in kingdoms: but Fiat justu●a, & ruat mun●as, God's way will never destroy God's work; let Justice be done, and God will look to the world, and kingdoms of it. Further see how cross men's thoughts are to divine, Ph●●chas executes justice upon great ones, and what followed? a Commotion? no, God's wrath was turned away, and a Covenant of peace made, Numb. 25. 8. 11, 12. Seeing he hath executed justice and honoured me, saith God, behold I give unto him my Covenant of peace, and will honour him. In public calamities the 
h Non pinguior ma●tari vi●●ima Deo p●test quam ●omo s●●lera●us▪ Sen●●.  Sacrifice of a wicked man is a Peace Offering, and may prevent great wrath.  
If Powers will wink at wickedness, they may remedy, the time may quickly come, they shall smart for judgements they cannot prevent. its injustice and want of justice that disturbs kingdoms and Cities: doth not that treacherous plot of Bristol justify what is said? Doth it not cry aloud for justice? and shall it be forgotten? Let the waters of justice flow and they will refresh. It was the River in Eden that made Paradise so sweet and flourishing, and streams of Justice may make us a Paradise once again▪ being almost a wilderness. When Joab, Sh●mei and Adon●jah were cut down by Solomon's axe, then was the Kingdom established▪ 1 Kings 2. 46. If Justice be at a stand, and cannot take hold of living Delinquents, to keep the Axe from rust, let Justice be exeuted upon liveless Delinquents. Are there no Altars? no high places? no Crucifixes? no Crosses in the open streets that are bowed unto and idolised? lay your Axe to their roots and hew them down. In Ezek. God threatens the destruction of their Cities, because they spared their Altars, Idols, Images, and own works, chap. 6. 6. Let us secure our Cities and save God that labour, down with all is suspicious, scandalous, and superstitious. Thus have I done my first motion.  

〈…〉 2.  The second is, that the Axe of God being laid to the root of our kingdom, you would have a special care of the root, while that is safe there is hope. Job. 14 7.  
1. Do your utmost to keep God with us, yet he, is in the midst of us, Ier. 14. we are his people, he is 
Ier. ●4. 9  our God, yet we have no Bill of Divorce, and L●●●mm● is not written over our Gates▪ do what lies in you to keep off such a mischief. If God should depart and disannul his Covenant with us, most dreadful things would betide us, Hos. 9 12. Woe to them when I depart from them, all evils presently step, crowd in upon a people left of God, then public enterprises prosper not, ●Chron. 24. 20. 24. then counsel fails, 1 Sam. 28. 15. Then protection ends. Esa 50. 5. Then peace▪ loving kindness and mercy go, Ierem. 16. 5. And such Judgements are as taking the sun out of the firmament, and the soul out of the Body. Popery is the thing produceth such effects, 
Ezek. 8.  it's like 〈…〉 Chambers full of abominations, and hath that malignity in it as to drive God from his people. You have been pressed to the 
i Mr. Newcomb. Serm. on the 5. of Novemb. 1642.  extirpation of it▪ had thoughts to effect it: Let them not die in you but come to perfection, and engage us yet in a more firm Covenant to the Lord, that we may for ever be the Lords, and the Lord ours, according to what you heard out of 
k Dr. 〈◊〉.  Ier. 50. 5.  
2. Look to the civil power, let not that be rested out of your hands, your Magna Charta, the Position of Right, your Parliament ●riviledge●, what have been taken from you recover, what have lain dormant and tend to public good revive▪ what obtrusions and bonds have been put upon you ad●●be●e securim & imputate▪ You are a free Parliament, preserve your freedom, our Laws and Liberties are in your hands, let them not suffer: The being and livelihood of the kingdom depends much thereon. Loges terra & Statuta ●egn●, are the sinews and Bon●s of the body politic, wound them and the kingdom bleeds, lose them and the life of it's gone. Arbitrary Government is a dangerous thing; a Comet that threatens destruction to the Country, it's over: you tell us 
l Declaration Aug. 3. 1642.  That acts of will and Tyranny are the ingredients into it, that neither Parliament nor kingdom can ●e safe with it: Let your convictions cause prevention, improve your power; let not Eng: become a house of bondage a 2d. Egypt.  
3. Let Religion and truth be precious in your eyes, they are of 
m Tanti momenti Religio & sides & jus sacrerum in omnt humana republica ut ab illa una pot ssim●m p●ndeat pax & tranquillitas cujusque regni Spalatens: de republ. Eccles. l. 6. c. 5.  such consequence, as that without them is little peace or safety to kingdoms That state preserves truth, will the God of truth preserve. When Jeroboam gave way to plausible inventions, he laid the foundation for his own and the kingdom's ruin, 1 King 14. The Church of Philadelphia had a special care of God's word, Rev. 3. 10. and found the fruit of it, because thou hast kept the word of my patience, not only in their hearts, in their practice, but also because 
n Beza Annotat. in 1 Job. 518. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ is to keep from dangers.  they had kept it from being taken away, from corruption therefore God would keep them from the hour of temptation▪ God's word is in danger oft by heresies, schisms, Persecutions, if we will engage ourselves for it, GOD will engage himself for us, but if we desert the truth, both God and truth will be against us. 
* Chytraeus Chron. Sax n.  The Danish prelates stood not for pure Religion, but chiefly for that was their own, and therefore were cast out by Prince and people in the year, 1537 God prizeth his truth at a high rate, he will destroy Nations for the safety of his people. Es. 43. 3. and he will destroy heaven and earth for the safety of his truth, Mat. 5. 18. that he Magnfies above all his name, Psal. 148. 2. This whole Creation, this visible name of GOD is little to his eternal Truths. Let truth therefore be gracious with you, and contend with all your might for the faith 
Iud. 3.  that it be not pulled from us. The only wise God bids you by the wisest of men, to buy the Truth and not to ●ell it, Proverbs 23. 23. it's worth all men's labours, liberties and lives, it cannot be over bought; loose Religion and Truth, and we have lost all that is considerable; where these go, the Blessing goes, Ier. 31. 23. The Lord bless thee O habitation of justice, and mountain of holiness. Where the Laws are executed, and pure Religion is maintained▪ there is a habitation of Justice, a Mountain of holiness, and the blessing of God upon them both. If you love blessings and would avoid curses, keep Religion in its own lustre, and rather let Men and kingdoms, than Truth fall to the Earth; yet the way to make earthly Kingdoms happy, is to uphold the Kingdom of heaven.  
Fourthly, The godly in the kingdom, Magistrates, Ministers, and people, let them be preserved, they are the root of a kingdom: it was Joseph preserved Egypt, and the kingdom of the Egyptians: when the Israelites were driven out of Egypt, the Egyptians were quickly destroyed, and their kingdom ruined: for Paul's sake all the souls in the Ship were kept alive, Act. 27. Moses kept God's hand in Heaven that he did not destroy his people on earth, Exod. 32. 10. A godly man is of great worth, Elijah did more good by his fasting, and Prayer, by opposing Ahab, and destroying Baal's Priests, than the Chariots and Horsemen of Israel. The godly are the Forts and Magazines of a kingdom: It was Lot upheld Sodom, when he was gone, the brimstone came and the City was turned into ashes, the place is very remarkable Gen. 19 22. Hast thee, escaped to Zoar, I cannot do any thing till thou comest thither; what the righteousness of one Lot to preponderate the Iniquities of all Sodom, where were thousands? O wonder! O the weight of one Saint! away Let, escape to Soar, I cannot do any thing till thou comest thither: but were not their sins great and many? be it so yet I cannot do any thing till thou comest thither: but were not their sins full? Yes, they were, yet I cannot do any thing till thou come to Zoar. I but Lord art thou not come down to execute Judgement without mercy: Its truth yet I cannot do it till how come to Zoar; my hands are tied, fire and brimstone will not come down from Heaven while Lot's in Sodom. Thou art the man that hinders all, be gone, hast to Zoar, but Lot lingers and will not make haste, than I must linger also saith God, if he stick my Judgements must stick, till he be gone I cannot do any thing. Here's the worth and excellency of a righteous man, he keeps off Judgements, even brimstone Judgements from a City and a kingdom.  
Great things will God do for a good man's sake, 2 King. 2●. 6. I will defend this City for mine own sake, and for my servant David's sake, God joins David with himself, and puts great honour upon him, it's▪ ●swell for his sake as for Gods, that Jerusalem is defended. The Saints are dear to God, he doth much for them, and for their sakes and shall they not be dear to you: there is a choice Prophecy in 1 Zach. 12. 5. the governors of Judah shall say in their hearts, the Inhabitants of Jerusalem my strength in the Lord of Hosts their God, they were newly come out of Babylon, their enemies that opposed them in the work of the Temple, and Reformation were many, the number of the godly was few, yet their eyes were upon them. The governors of juaah said in their heart, the Inhabitants of Jerusalem, my strength in the Lord of Hosts their God, every governor looked at all the godly in Jerusalem, and account of them as his strength in particular, and they looked not at the godly in themselves as poor few, weak and despicable but they looked at them in the Lord of Hosts, their God. They saw that those persons had interest in the Lord of Hosts, that he was their strength and defence: Whereupon they owned them, closed with them, and countenanced them, knowing that these men and their God would be assured strength and sufficient defence unto them. You that are the governors of our Judah, cast your eyes upon the godly, and say in your hearts, these are our strength in the Lord of Hosts their God, these have been faithful unto us, and we will be shields unto them, for so the word Ruler signifies, Hos. 4. 18. 
* 〈…〉.  Victor Vicensis tells of one that had a vision, of a Tree that reached up to Heaven, and spread its branches far, so that all delighted in the greatness and beauty of it, but suddenly there came a wild beast and rubbed at the root of it, and overthrew the same. This Tree was the Church which spread through all Africa, Hunnerick; an A●ria● Prince was the wild Beast, who banished and martyred the Orthodox amongst them, and laid all waste; where the Godly are driven out there Judgements are drawn in, if men's Axes cut down the trees are green: God's Axes must and will cut down the Trees are dry.  
Thirdly, The next thing I humbly desired of you is that seeing God lays his Axe to the root of the Tree, that there may be a through Reformation of all evils in the kingdom, but especially in the worship of God, partial reformation makes way for a future desolation. Our Reformation was conceived heretofore in sin, and now hath brought forth Iniquity, if it had been formed according to the mind of God, we should not have had such stirs and troubles in these days; if any therefore have built up Hay, Straw, and Stubble, let your fire burn up such combustible matter; if briars and thorns do grow in the sanctuary, let your Axe cut them down, 2 Chron. 14. 3. 5. When Asa took away Altars, high places, broke the Images, cut down the Groves than had the kingdom quiet before him, it's such trash as Altars, Images, Ceremonies and inventions of men, which do disquiet kingdoms, Churches, Consciences. Men's thoughts are, that removal of them will breed disturbance, it's their standing not their taking away doth it. When we go in God's way, breaking and banishing out of God's worship the needless, scandalous, and accursed things, God overules spirits which are opposite, and a kingdom is at rest.. Asa took the Images and high places out of all the Cities of Judah, and yet the kingdom was quiet; the more exact in the things of God, the better success. God would not have the names of Idols and superstitious things left amongst us, Hos. 2. 16, 17, 18. Thou shalt call me no more Baali, Baalim must be no more in their minds or memories, It was a good 
p Baali my Lord.  name, but because abused to Idolatry, God would not endure it. A great name is no great matter in man's judgement, it was much in Gods, and he would have a perfect Reformation, not tolerate the least evil▪ and thereupon he makes a Covenant with all creatures for them, and promises to break the bow, sword, battle out of the earth, and to make them lie down safely. You see a through reformation is the readiest way to greatest security. The 
q Vide Ca●tw. Answ. to Rhem. Testam. on 1 Tim. 6. 20.  Papists hope by names and terms of theirs to work in their faith amongst us▪ they call our words novita●es vocum, and keep the old terms, Penance, Priest, mass, Altar, Sacrifice, &c. These words▪ say they will bring us to the faith of our first Apostles, I beseech you therefore to dash their hopes, take away these names and days, they so confide in Neast-eggs, yea cockatrice eggs, they are and may 
r Rudera veteris superstitioni erunt rudementa novae.  breed Serpents, tread them under your feet, show yourselves children of that Father who hates superstitious names, times, things, and loves a perfect work, Esa. 1. 25. I will turn my hand upon thee and purely purge away thy dross, and take way all thy sin. God will not endure dross and sin in the shekels of the sanctuary, those things dim the glory and embase the substance, they must out; and because there be many adversities and great opposition to works of Reformation therefore saith God in the vers. before, I will ease me of mine adversaries, do they hinder so needful so good, so great and so glorious a work▪ ah I will ease myself of such adversaries; and if men will not do the work my hand shall do it and do it, throughly. its man's wisdom to do that aforehand which God will do by his judgements. In this 3 of Math 12. Christ is presented with his fan in his hand, and resolution to purge it to purpose. The Jews would not part with their mosaical Worship, they stuck to the Ceremonies and Rites of the Temple, but because they would not purge out the corruptions crept in, nor part with the shadow for the substance now come▪ therefore Christ fanned them by a terrible judgement destroyed, them, their Temple, and all the Formalities of it, setting up pure and spiritual Worship, which had they admitted, their destruction might have been prevented. Luke 13. 33. 34.  
What corruptions are got into the worship of God, is not unknown to you, the Worthies of our Israel, turn your hand upon us and purely purge out all the dross is there. If things be not evident to you, make an exact scrutiny, and whatever you find without Christ's superscription, is adulterate, he will not own nor bless it. Ius divinum, is his stamp, and what hath that Christ will own. O suffer nothing to be in his House, which hath not a divine impression upon it, which is not after Christ, Col. 2 8. and for the future let nothing be brought in which is after men and not after Christ; let no worldly rudiments approach his presence, when Nadab and Abihu, brought strange fire into the worship of God, fire went out from the Lord and made them a Sacrifice; there was nothing against their fire, but this was it, they had no Warrant for it, God commanded it not, Levit. 10. 1, 2. Let some fiery law go forth from you that may scorch all such as shall hereafter dare to join their posts with Gods, and mingle their chaff with his wheat, and let not any laws be of force, that may countenance such evils, uphold suspected things, or prejudice the liberty of tender consciences, yea ways of worship which may prove snares to you, or your Posterity; put the Axe of your power unto them, and hew them down.  
There is another thing yet, and very desirable, you have been faithful to the kingdom hitherto, go on still to be faithful: you are ambassadors of the greatest King, the great things of heaven and earth are committed to your care; the glory of Jehovah, the Gospel of Christ, the welfare of Churches, the good of kingdoms; and in some respect of the whole Christian world is in your hands. Olives and Figgetrees will not let go their fatness and sweetness, do not you let go your faithfulness: put forth yourselves, and do what you can for the glory of God, the Gospel, the Churches, the kingdom, the world.  
All these wait and expect much at your hands, Prov. 13. 17. A wicked messenger falleth into mischief, but a faithful ambassador is health. Messengers of a State have power to do great things, if men will be biased with fear, promises and selvish respects, importunities of friends, and the like, they shall fall into mischief: God hath said it, and well it shall not be with them, but a faithful 
* The word Messenger is Malach, which the Septuagins read Melech, a King, and so turn it, Rex audax incidet malum, but a faithful Embass: shall free him.  ambassador he is health, health to his own conscience, he is health to a kingdom, health to the Churches, health to all. God calls to you to help Him against the mighty; the Churches call to you to help them against corruptions, Innovations, impositions; this kingdom, Ireland cries to you for help against distractions, oppressions, blood, ruin: now show yourselves Helpers and healer's. In Prov. 25. 12. it's said A faithful messenger refresheth the soul of them that send him: It's not the head, but the soul, the heart is refreshed by such a man; the Hebrew is, He causeth the soul of his Lord to return: and we may truly say to your comfort and honour, that the soul Religion and the kingdom hath, you have caused it under God to return. We were dying, Religion and kingdom were dying, and you have given us a little reviving the Lord reward you fully for it: go on and show your faithfulness, bring it to perfection, Esa. 11▪ 5. faithfulness is the golden girdle of Christ.  
Some Expositors understand by righteousness and faithfulness, righteous and faithful men, which are as near and dear to Christ as his girdle; a great and glorious ornament unto him. There is much difference between those are for Christ, and those are newters or against him: in the 17. Rev. when the Kings of the earth shall give their power to the Beast, and make war with the Lamb, the victory is the Lambs, and they that are with him are called, chosen and faithful. Let not a neutralizing or oppressing spirit be found amongst you: show yourselves All now to be with and for the Lamb, His cause, His Churches, His People and you shall have that honour as to be styled called chosen faithful. It's good being with the Lamb when the Axe is at the root, and having honour from Christ when contempt is pouring down upon the heads of others. Faithful men have the blessings, when others have blows and curses, Prov. 28. 20. A faithful man abounds with blessings, his blessings are without number; he shall have the blessings of the present people; the blessings of Generations to come, the blessings of heaven, the great God will pour forth his blessings upon such, and say to them as to faithful Abraham, Gen. 12. 2. I will bless you and make your names great, and you shall be a blessing, and those that bless you shall be blessed: the great God will pour forth great blessings upon you, and men's curses shall never come near you; If emergents of time should prove such as that you should not accomplish what you intend, yet you shall not go without a blessing, Psal 84. 5. Blessed is the man in whose heart are the ways of God.  
There is another observation for all, in which I will be brief, it's this, That the way to save a dying kingdom from ruin, is by bringing forth good fruit: Now the Axe is laid to the root of the Tree, every Tree that bringeth not forth good fruit is hewn down and cast into the fire. There is fruit unto Death, Rom. 7. 5. this the kingdom abounds withal, and hath brought us under a sentence of death. There is fruit unto holiness, Rom. 6. 22. and fruit unto God, Rom. 7. 2. these last are the fruits we must bear; If our fruit be unto holiness, its fruit unto God, and will reprieve us from death. But to bear such fruit more than nature is requisite, Semen naturae non consurg●● in fructum Gratiae, It is not natural abilities be they never so great and excellent, it is not moral principles and virtues which will suffice: If a 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  man have not aliquid ampl●●●, all is nothing, his fruit is sour, Rom. 8. 7. the wisdom of the flesh is enmity against God. If you would bring forth fruit to save your souls and a kingdom also, you must get into Christ, John 15. 4. Labour to be rooted in him. Col. 2. 7. who is the root of Jesse, Rom. 15. 12. you must have divine faculties, 1 John 5. 20. divine habits, Eph. 2. 8. divine motions and operations, Phil. 2. 13. and after all this you must act by a divine rule, and for a divine end and then your fruit is good, even such as will keep the Tree from cutting down. There is great difference in trees and fruits, there is a Vine of Sod●me as well as of Sibmah, De●t. 32. 32. Esa 16 8. both are Vines, have their leaves and clusters: but in the one is a blessing, on the other is a curse.  
Cain and Abel go forth to Sacrifice, the one is accepted, the other despised, the Pharisee goes to Prayer with the Publican, the one is justified, the other condemned: The Egyptians went the same way with the Israelites, but they were drowned where the Israelites were saved, look narrowly to yourselves therefore what trees you are, what fruit you bear. There will be distructum judicium, and the ways seem right in a man's own eyes may prove death. Prov. 14. 12. Let not flatteries and vain pretences undo you: what if you have been baptised? So was 
Rom. 12. 11. Es. 60. 17. 54 11, 12 Rom. 8. 21.  Simon Magus. What if you keep fasts? So did the▪ Jews, and yet not fast unto God. If you hear the Word gladly▪ and reform in many things so did Herod: if you pray, Matth. 7. 21. It's not every one that saith Lord, Lord, shall enter into the kingdom of Heaven; there is more than all these to be looked after, you must be in Christ, not have a name to be in him, but see to it in truth, that you be in him: The great work is to make out that you are in Christ, most presume and are undone 
Aliter judicium D●i ali●r● judicium hominis.  by it. God's judgement and man's differ much, and you will find it when you come to die, his thoughts are not ours. Many that think themselves figtrees will be found brambles, and the fruit of many trees will be found nought, which hath now an excellency upon it▪ if you walk after the flesh and not after the spirit, you are not in Christ, and that man is not in Christ, is arbour ●amnab●lis a Tree for the fire.  
I should now exhort all to be fruitful, time permits it not. I will only turn my speech a little unto you, O Noble Senators, seeing bearing of good fruit is a special means to save a kingdom, labour to abound in every good word and work, to bear much fruit, and fruit answerable to your opportunities. God hath planted you in this Parliament to bear some choice fruit. If any should ask what do you here? Let your answer be, We are zealous for the Lord of Hosts. When Esther was advanced she would not lose her opportunities. She will in to the King, although contrary to a Law, she will have the liberty of her people and Haman's head off, and venture Her life to accomplish it. If I perish, I perish, chap. 4. 16. Josia, Hezek●ah, took their opportunities and make a thorough reformation in Judah: you know what great things Elijah did i●spiciente & reluctante rege, 1 Kings 18. Nehemiah and Ezra, for all the enemies scoffing cunning compliances to build with them, taking up arms to subdue them, they took their times, improved their opportunities and brought forth fruit answerable to the expectation of heaven and earth, they built up the Temple and walls of Jerusalem. It was Ahab's sin, he lost his opportunity, in letting Benhadaa go a man that God had appointed unto death and it cost him his life for it, 1 Kin 22. 31. Men are snared in an evil time because they know not their time, Eccl. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  9 13. You may be time-servers and observers without sin. The richest opportunities that ever men had are in your hands, observe them and serve the Lord in them. It's good fruit for a Parliament to set up a faithful conscientious Ministry all the kingdom over, to have a care of all schools of learning, that no corrupt opinions or practices be there: it's good fruit to abrogate ill Laws▪ to see to execution of those are good, to call for an exacter Translation of Holy Scripture, to help Ireland, to inquire after and countenance the government of Christ and all those particulars you have been pressed unto by those you have called to preach before you on these days. 
Es. 60. 17. 54. 11, 12.  Have you not found the materials of our Jerusalem rubbish, iron, and brass, now give us gold for brass, silver for iron, and precious stones for rubbish. Now lay the Foundations thereof with Saphires▪ make the windows of Agates, the Gates of Carbuncles, and all the Borders of pleasant stones; then shall you set the prisoners of hope at liberty. These things are foretold, in their time are to be fulfilled, and we desire your hands may help on so great and glorious a work. The whole 
Rom. 12. 11.  Creation groans to be delivered from the bondage of corruption, and we groan to be delivered from such bondage: If you shall deliver us and set us in such a condition, you shall be as Gods unto us you shall be our Joshuah's, though not our ●esusses, Saviours of our liberties, lives. Kingdom, Religion, All only not of our souls.  
Lastly, let not the fruit of Prayer be wanting in any: its choice fruit, and of great efficacy. The Ninivites 
Jon. 3.  cried mightily and obtained mercy. The foundation of the Jews deliverance was laid in Morde●aies, Esthers', 
Est 4. 16.  and the people's Prayers. Asaes' prayers overthrew the greatest Army we read of▪ 2 Chron. 14. 9 11. The prevalency of Prayer is yet unknown▪ When the Master bid the Gardner cut down the Tree▪ Luke 13. 7. The gardener being tender of it, interceeds, and interceding gets the Axe removed. We are dressers of the Garden, and shall cry to God to spare it, and give him no rest: You likewise are principal dressers, and we hope will not fail to inter●eed for this Land and People; the want of your prayers may retard it not ruin the business, Exod. 32 10. others' prayers may do something▪ they may do much: but when Moses prayers come they do all, Let me alone (saith God) that my wrath may wax hot against them and I will make of thee a great Nation. Behold a wonder, the great God petitioning sinful man! and that which is yet more, man denying God's petition. Moses would not let God alone he would not be hired or byafled by God himself to lose the people▪ he would not compound or comply with God himself. If God would not blot out the people's sins, he requests God to blot him 
Vers. 32.  out of his book. Moses knew he had brought them out of Egypt, engaged them in a war with A●a●●●k, exposed them to many difficulties and dangers, and therefore he is tender of the people and could not leave them, or any part of them, (when he had a great opportunity to do it) unto the wrath of a provoked King and God. 
vers. 12, 13.  He puts God in mind of his Name and Oath, What will the Egyptians say, and didst not thou swear to Abraham Is●a●k and Israel when thou tookest them and their Seed to be thy people and promisedst them to be their God and sovereign, that thou wouldest multiply them and wilt thou now destroy them; Lord do it not, provide for thy Name, thine Oath, thy people; and what was the issue? The Lord repented of the evil intended and spared the people. You that are the Mosesses that sit at the stern, and know all passages, hasten to the Lord, pour out your hearts before him your sighs tears, prayers may remove the Axe and secure the kingdom, press him with Moses his Arguments and you may have his Answer, and make us all happy by your prayers and endeavours.  
FINIS.