in Travell I will destroy and devoure at once saith GOD I will stay no longer I will lay wast Mountaines and hills I will dry no Rivers and â—ooles Great and small should now feele the stroake of Gods hand where Gods long suffering ends there his fury begins and hee will deale severely with Kingdomes and with particular Persons This severity appeares in three particulars First in that it is an Axe is used Secondly it is the Root it 's laid too Thirdly in the impartialnesse the root of every Tree First it is an Axe not Culter 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 Armes or Bowes but securis an Axe some sharp strong hewing destroying Judgement Secondly It 's layd to the Root not to the branches bowes not to the great Armes not to the toppe not to the Trunck but to the Root of the Tree is the Axe laid God will deale roundly with them Now the Lord would un-covenant them un-church them unpower them and un-saint them Here it 's inquirable What makes God to lay the Axe to the Root of a Tree or Kingdome There are 4 things make the Gardener and so God to lay the Axe to the Root of a Tree First Deadnesse Secondly Rottennesse Thirdly Barrennesse Fourthly Evill fruitfulnesse First Deadnesse When the Tree is dying or dead the Gardener layes his Axe to the Root of it and God when a State is dying or dead layes his Judgements to the root of it 13 Hosea 1. When Ephraim sinned in Baal then he died Ephraims death being pronounc'd Gods Axe was presently prepared v. 3. Therefore they shall be as the morning Cloud c. God would scatter them as Clouds Chaffe Smoake and dry them up as dewe 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 thiefe in the night v. 3. that is suddenly and cut thee downe and you know that God did lay wast that and the other Churches not long after when Churches or Kingdomes are dying or dead the Axe is not far from the Root of them Hath not our Kingdom bin languishing and dying many yeares together you know what was said at a Commencement some yeares since our Church and State liberties lay a dying some reviving through the meanes blessed be the Lord we have had but our fainting and feares are not over England is in a consuming dying condition and the Axe is at our root Secondly Rottennesse or corruption that makes the Axe to be laid to the Root of the Tree the Gardner cannot endure to see a Tree rotten at the heart though the bowes be greene and it beare 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 finde 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 drowne the World and its corruptions together It was not some particular corruption among them but an universall 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 naturall or politicall being rotten call for the Axe and God hastens it to the Root Thirdly Barrennesse makes the Axe to be laid to the Root of a Kingdome 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 Fig-tree beare not fruit in three yeares it will never beare fruit and therefore it 's said this 3. yeeres I come seeking fruit and finde none cut it downe 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 dayes in the Prophets in Christs and still they were barren therefore downe they must Fourthly Fruitfulnesse but its an ill fruitfulnesse Hos. 10. 1. Israelis an empty vine he brings forth fruit to himselfe Emptie and yet fruitfull it seemes to be a contradiction but God accounts that no fruit is fruit to our selves Barrennesse and basenesse is all one with God when our fruit is not for God and the publique it 's selvish and tends to ruine Such fruit Israels Tree was full of and if a barren tree cumber the ground what doth a tree loaden with cursed fruit It s demanded What fruit was it which brought the Axe to the Root of the tree 1. It was prophanation of the Sabbath Ierem. 17. 24 25. 27. If they made conscience of Gods Sabbath hee 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 hee would fire their Citie and that with unquenchable fire This made Nehemiah so zealous for the Sabbath after the returne from Babylon Neh. 13. 17 10. hee contended with the Nobles and said What evillthing is this that ye doe and prophane the Sabbath day did not your Fathers thus and did not our God bring all his evills upon us and upon this City yet yee bring more wrath upon Israell by prophaning 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 Booke of Sports a Monster that Heathen and Idolatrous Kingdomes never produced that opened a wide doore to prophane the Lords day hath kindled a fire in our Land which is not like to be extinct till that Booke be burnt by publique Authority 2. Idolatry that is a Kingdome destroying sinne Jeroboams two Calves eat up the 10. Tribes and Manasses Idols devoured Juda Hos. 13 1. When Ephraim sinned in Baall then he died Idolatry is the death of a Land it divides betweene God and Kingdomes it breakes the Covenant and causes God to give a Bill of Divorce and that is not all it calls forth Gods furie upon a Land Ezek. 36. 18. 19. and that is a destructive thing 3 Neglect of justice when sinne abounds execution of justice saves Kingdomes and want of it hastens their ruine Ierem. 5. 1. â—unâ—e yee too and froe saith God through the streets of Ierusalem and see now and know and seeke 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 Doubtlesse there was some godly man in Jerusalem but
there was none of a publique Spirit that did execute Judgement in the broad places neither King Councellors Priests or Prophets did execute Judgement and therefore hee could not pardon when none appeare to cut down sin God will appeare to cut down sinners Isa. 5. 7. â— looked for judgement ludah was his pleasant plant he had hedg'd dig'd dung'd watered shined upon them and looked for Judgement but there was none therefore God would breake downe 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 onely for godly men but for men executing Judgement there were none such Lot could have no Justice from them and that inforc'd God to execute Justice on them 4. Blood oppression uncleannesse hatred of truth and such like which I put together because I cannot inlarge upon all particulars Hosea 4. 2. 3. By swearing lying killing stealing and committing adultery they breake out and blood toucheth blood Therefore shall the Land mourne God will destroy because of these sinnes Ezek. 36. 18. When the Brittains called in the Saxons to helpe them against the Scots and Picts God who hath power over Kingdomes and people made them his Axe to how and destroy the Brittains for they soone joyned with their adversaries and picked quarrels against the Britains and God so stirred up their Spirit against the Brittains that they spoyled them in many places drove them into corners of the Land made them flee into forraine parts and destroyed the Country with fire and Sword The a sinnes then observable were such as were not among the Gentiles hatred of the truth and the patrons of it drunkennesse contention crueltie uncleannesse countenancing of lies and the forgers of them respect to lewdnesse more then goodnesse the better things wrought most discontent all vice was in the Clergie and people Princes were Tyrannicall Murtherers Adulterers Soddomiticall and the last of the b Brittish 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 Danes conquered England the Land was guilty of blood and uncleanesse it was in d â—theldreds time whose wayes were cruell miserable and shamefull his eares were open to accusers to calumniations and no mans life was in security When Roderick King of Spaine deflowred the Daughter of Count Iulian who in revenge stir'd up the Moores shewed them the way to get Spaine which they conquered and possest above 600. yeares At the Conquest by the Normans the sinnes were prophanesse ignorance uncleannesse 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 Divills and wicked Spirits You see what sins made the great changes in this Kingdome sins not unlike the Amorites which from Levit. 18. Deut. 2 12. are conceived to be Idolatry oppression and filthinesse which are destructive of Religion Justice and holynesse of life the onely bands of humane Societies and when these sinnes of theirs were full God cuts them off for when sinnes become destructive to Societies they whet Gods Axe and hasten it to the root and now you have heard what are the sinnes bring the Axe thither It followes that I shew you the third thing sets out the severitie of God and that is Thirdly the impartialnesse of God in the worke Every Tree that bringeth not forth good fruit is hewen 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 priviledge or plea is admitted but the axe is laid to the root of every one it referres 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 cleerly Looke at Kings they are tall Cedars Dan. 4. 14. Hew downe the Tree Nebuchadnezzar himselfe must downe Herod Pharaoh Belshazzer were cut off by the root Gods axe neither feares nor spares the proudest Psal. 76. 12. Not Prophets Balaam is slaine by the Sword Num. 31. 8. Not Priests 1 Kin. 18. Not Nobles Zimri and Cozbi are runne through Num. 25. Not Apostles Iudas 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 Ierusalem Babylon are layd wast Not a World 1 Pet. 3. 20. That is drown'd no priviledge will advantage Abrahams seed Children of the Kingdome are cast out Mark 8. 12. No place secures Ioab is taken at the hornes 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 deare as Signets on Princes hands are yet it shall not priviledge him you may thinke his nearnesse 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 impartiallnesse towards every tree Now I come to make application of the point I might here first shew you that all Kingdomes have their Periods and learned writers tell us that there are no Kingdomes so great so glorious so powerfull that extend their duration above 500. or 600. yeares 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. yeares from Saul their first King to Zedektah the last of Judah were 480. yeares and then they were led into Captivitie and after their returne within 500. yeares 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 yeares were carried away the Assyrian Persian Grecian and Roman Monarchies had their Periods and were cut downe by one Judgement or another the Britaines after 500 years were quit of the Romans tyranny in England and Athens from the time of its Monarchy to the time of its Democracy had 490. yeares The Lacedemonians flourished 491. yeares 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 doe not desire to prophesie and foretell things to come all seasons are in the hand of God but its thought we are upon the Tropicks if we be not ruined altogether certainely there will be some great alteration
Let Religion and truth be pretious in your eyes they are of m such consequence as that without them is little peace or safety to Kingdomes That state preserves truth will the God of truth preserve When Ieroboam gave way to plausible inventions he layd the foundation for his own and the Kingdomes ruine 1 King 14. The Church of Philadelphia had a speciall care of Gods word Rev. 3. 10. and found the fruit of it because thou hast kept the word of my patience not onely in their hearts in their practise but also because n they had kept it from being taken away from corruption therefore God would keepe them from the houre of temptation Gods word is in danger oft by Haeresies Schismes Persecutions if we will ingage our selves for it GOD will ingage himselfe for us but if we desert the truth both God and truth will be against us * The Danish Prelats stood not for pure Religion but chiefly for that was their own and therefore were cast out by Prince and people in the yeare 1537 God priseth 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 eternall Truths Let truth therefore be gracious with you and contend with all your might for the faith that it be not pul'd from us The onely wise God bids you by the wisest of men to buy the Truth and not to â—ell it Proverbs 23. 23. it 's worth all mens 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 blesse thee O habitation of Iustice and Mountaine of Holynesse Where the Laws are executed and pure Religion is maintained there is a habitation of Justice a Mountain of Holynesse and the blessing of God upon them both If you love blessings and would avoyd curses keep Religion in it's own lustre and rather let Men and Kingdomes then Truth fall to the Earth yet the way to make earthly Kingdoms happie is to uphold the Kingdom of heaven Fourthly The godly in the Kingdome Magistrates Ministers and people let them be preserved they are the root of a Kingdome it was Ioseph preserved Egypt and the Kingdome of the Egyptians when the Israelites were driven out of Egypt the Egyptians were quickly destroyed and their Kingdome ruined for Pauls sake all the soules in the Ship were kept alive Act. 27. Moses kept Gods 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 Baals Priests then the Chariots and Horsemen of Israel The godly are the Forts and Magazines of a Kingdome It was Lot upheld Sodome 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 doe any thing till thou comest thither what the righteousnesse of one Lot to preponderate the Iniquities of all Sodom where were thousands O wonder O the weight of one Saint away Lot escape to Soar I cannot doe any thing till thou comest thither but were not their sins great and many be it so yet I cannot doe any thing till thou comest thither but were not their sins full Yes they were yet I cannot doe any thing till thou come to Zoar. I but Lord art thou not come downe to execute Judgement without mercy Its truth yet I cannot do it till hou come to Zoar my hands are tyed fire and brimstone will not come downe from Heaven while Lot's in Sodome Thou art the man that hinders all Bee gone hast to Zoar but Lot lingers and will not make hast then I must linger also saith God if he stick my Judgements must sticke till he be gone I cannot doe any thing Here 's the worth and excellencie of a righteous man he keepes off Judgements even brimstone Judgements from a City and a Kingdome Great things will God doe for a good mans sake 2 King 2â— 6. I will defend this City for mine owne sake and for my servant Davids sake God joynes David with himselfe and puts great honour upon him it s â—swell for his sake as for Gods that Ierusalem is defended The Saints are deare to God he doth much for them and for their sakes and shall they not be deare to you there is a choice Prophecy in 1 Zach. 12. 5. the Governours of Iudah shall say in their hearts the Inhabitants of Ierusalem my strength in the Lord of Hosts their God they were newly come out of Babylon their enemies that opposed them in the worke of the Temple and Reformation were many the number of the godly was few yet their eyes were upon them The Governours of Iuaah said in their heart the Inhabitants of Jerusalem my strength in the Lord of Hosts their God every Governour looked at all the godly in Ierusalem and account of them as his strength in particular and they look't not at the godly in themselves as poore few weake 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 own'd them clos'd with them and countenanc'd them knowing that these men and their God would bee assured strength and sufficient defence unto them You that are the Governours of our Iudah cast your eyes upon the godly and say in your hearts these are our strength in the Lord of Hosts their God these have bin faithfull unto us and wee 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 farre so that all delighted in the greatnes and beauty of it but suddenly there came a wild beast and rub'd at the root of it and overthrew the same This Tree was the Church which spread through all Affrica Hunnerick an Aâ—riaâ— 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 mens Axes cut downe the trees are green Gods Axes must and will cut down the Trees are dry Thirdly The next thing I humbly desired of you is that seeing God layes his Axe to the root of the Tree that there may be a through Reformation of all evills in the Kingdome but especially in the worship of God partiall reformation makes way for a future desolation Our Reformation was conceived heretofore in sinne and now hath brought forth Iniquity if it
the golden girdle of Christ Some Expositors understand by righteousnesse and faithfullnesse righteous and faithfull men which are as neare and deare 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 warre with the Lamb the victory is the Lambs and they that are with him are call'd chosen and faithfull Let not a neutralizing or oppressing spirit be found amongst you shew your selves All now to be with and for the Lamb His cause His Churches His People and you shall have that honour as to be stil'd call'd chosen faithfull It 's good being with the Lamb when the Axe is at the root and having honour from Christ when contempt is powring down upon the heads of others Faithfull men have the blessings when others have blowes and curses Prov. 28. 20. A faithfull 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 powre forth his blessings upon such and say to them as to faithfull Abraham Gen. 12. 2. I will blesse you and make your names great and you shall be a blessing and those that blesse you shall be blessed the great God will powre forth great blessings upon you and mens curses shall never come neere you If emergents of time should prove such as that you should not accomplish what you intend yet you shall not goe without a blessing Psal 84. 5. Blessed is the man in whose heart are the wayes of God There is another observation for all in which I will be briefe it 's this That the way to save a dying Kingdome from ruine is by bringing forth good fruit Now the Axe is layd to the root of the Tree every Tree that bringeth not forth good fruit is hewen downe and cast into the fire There is fruit unto Death Rom. 7. 5. this the Kingdome abounds withall and hath brought us under a sentence of death There is fruit unto Holynesse Rom. 6. 22. and fruit unto God Rom. 7. 2. these last are the fruits we must beare If our fruit be unto holynesse it's fruit unto God and will reprive us from death But to beare such fruit more then nature is requisite Semen naturae non consurgâ—â— in fructum Gratiae It is not naturall abillities be they never so great and excellent it is not Morall principles and vertues which will suffice If a man have not aliquid amplâ—â—â— all is nothing his fruit is sowre Rom. 8. 7. the wisdome of the flesh is enmity against God If you would bring forth fruit to save your soules and a Kingdome also you must get into Christ Iohn 15. 4. Labour to be rooted in him Col. 2. 7. who is the root of Iesse Rom. 15. 12. you must have divine faculties 1 Iohn 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 Sodâ—me as well as of Sibmah Deâ—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 goe 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 drown'd where the Israelites were saved looke narrowly to your selves therefore what trees you are what fruit you beare There will be distructum judicium and the waies seem right in a mans own eyes may prove death Prov. 14. 12. Let not flatteries and vaine pretences undoe you what if you have been baptised So was Simon Magus What if you keepe fasts So did the Iewes and yet not fast unto God If you heare the Word gladly and reforme 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 Kingdome of Heaven there is more then 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 worke is to make out that you are in Christ most presume and are undone by it Gods judgement and mans differ much and you will finde it when you come to die his thoughts are not ours Many that thinke themselves figtrees will be found brambles and the fruit of many trees will bee found naught which hath now an excellencie upon it if you walke after the flesh and not after the spirit you are not in Christ and that man is not in Christ is Arbor â—amnabâ—lis a Tree for the fire I should now exhort all to be fruitfull time permits it not I will onely turne my speech a little unto you O Noble Senators seeing bearing of good fruit is a speciall meanes to save a Kingdome labour to abound in every good word and worke to beare much fruit and fruit answerable to your opportunities God hath planted you in this Parliament to beare some choice fruit If any should aske what doe you here Let your answer be We are zealous for the Lord of Hosts When Esther was advanced she would not loose her opportunities She will in to the King although contrary to a Law she will have the liberty of her people and Hamans head off and venture Her life to accomplish it If I perish I perish chap. 4. 16. Iosia Hezekâ—ah tooke their opportunities and make a thorough reformation in Iudah you know what great things Elijah did iâ—spiciente reluctante rege 1 Kings 18. Nehemiah and Ezra for all the enemies scoffing cunning complyances to build with them taking up Armes to subdue them they tooke their times improv'd their opportunities and brought forth fruit answerable to the expectation of heaven and earth they built up the Temple and walls of Ierusalem It was Ahabs sinne 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 evill time because they know not their time Eccl. 9. 13. You may be timeservers and observers without sin The richest opportunities that ever men had are in your hands observe them and serv the Lord in them It 's good fruit for a Parliament to set up a faithfull conscientious Ministry all the Kingdome over to have a care of all Schooles of learning that no corrupt opinions or practises 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 helpe Ireland to inquire after and countenance the Gouernment of Christ and al those particulars you have bin prest unto by those you have cal'd to preach before you on these dayes Have you not found the materialls of our Jerusalem rubbish iron and brasse now give us gold for brasse silver for iron and pretious stones for rubbish Now lay the Foundations thereof with Saphires make the windowes 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 fulfil'd and we desire your hands may helpe on so great and glorious a worke The whole Creation groanes 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 Ioshuahs though not our â—esusses Saviours of our liberties lives Kingdom Religion All onely not of our Soules Lastly let not the frut of Prayer be wanting in any it's choyce fruit and of great efficacie The Ninivites cryed mightily and obtained mercy The foundation of the Jewes deliverance was layd in Mordeâ—aies Esthers and the peoples Prayers Asaes prayers overthrew the greatest Army we read of 2 Chron. 14. 9. 11. The prevalencie of Prayer is yet unknowne When the Master bid the Gardner cut down the Tree Luke 13. 7. The Gardner being tender of it interceeds and interceeding 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 principall dressers and we hope will not faile to interâ—eed for this Land and People the want of your prayers may retard it not ruine the businesse Exod. 32 10. Others prayers may doe somthing they may doe much but when Moses prayers come they doe 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 sinfull man and that which is yet more man denying Gods petition Moses would not let God alone he would not be hired or byafled by God himselfe to loose the people he would not compound or comply with God himselfe If God would not blot out the peoples sinnes he requests God to blot him out of his Booke Moses knew he had brought them out of Aegypt ingaged them in a Warre with Aâ—aâ—â—â—k expos'd 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 He puts God in minde of his Name and Oath What will the Aegyptians say and didst not thou sweare to Abraham Isâ—aâ—k and Israel when thou tookest them and their Seed to be thy people and promisedst them to be their God and Soveraigne that thou wouldest multiplie 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 evill intended and spared the people You that are the Mosesses that sit at the Sterne and know all passages hasten to the Lord poure out your hearts before him your sighs teares prayers may remove the Axe and secure the Kingdome presse him with Moses his Arguments and you may have his Answer and make us all happy by your prayers and endeavours FINIS Valexâ—maxim l. 5. c. 553. â—Dein lib. 1. c. 11. * Quicunque occupati sunt negotijs reipublicae debent hoc ipsum facere propter Deum Rabbi Gamel in Paul Fagio Capit. patrum Mar. 9. 22. * Es. 36. siqua est miserecordia humanitas extremae nostrae miseriae sâ—ccurrere ne graveris Calvin Rabbi Shimeon in Paulo Fgio Capit. patrum Resemb 1. ope Adrian the fourth choaked with a fly at Anagnia Simps Historie of the church Cent. 12 Iovianus the Emperour stifled with smoak or eating of a mushrum Grimston lives of Emperours a Ethnicus Marcius apud â—â—vium l. 44. dixit favere pieta i fideique Deos pâ—r quae populus Romanus ad tantum fastigium pervenit a Omnia prospera eventunt colentibus Deum ad versa spernentibus Lucius l. 5. Numa Pompilius secundus Romanâ—râ— rex ferum pâ—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 sociâ—tatem Lactant. lib de Ira c. 12. b Macrob. in Saturn l. 3. c. 9. c Sanchius in Locum d Willet Mercerus A Lapide a Nulli Asamon â—orum posteritati sacerdoâ—ium committere voluit Herodes Joseph Antiq. Judaic l. 20. c. 8. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} b Post peâ—catum in Christum commissum radiâ—itâ—s est percussus status ille per universalem captivitatâ—m Gorran in Mat. Obser. 1. Vse Obser. 2. Esa. 61. 2. Vse Cometae vel pestem provinâ—i alium vel Regni mutaâ—iâ—nem portendere pro vero asseverabo Gul. Malmsbur de Gestis reg. dngl l. 2 c. 9. de Edwardo Martyre Racâ—ab 〈◊〉 putredâ— teâ—edâ— Salvian Vse Vexatâ—o dat intelle â—um Quest Answ Hi sunt ultimi singultus moribundae libertatis Alapide Quest Answ a Sâ—e Speed l. 7. c. 1. of the downfall of Britaine b Cadwalader said Vae nobâ—s pâ—ccatoribâ—s ob immania scelera nostra Eitzâ—erb c Vide Speed Foxe in the lives of Edgar and Etheldred d Ejus vitae cursâ—s saevus in principio miser in medio turpis in exitu asseâ—itur Guliel Malms l. 2. de gest Reg Anglor c. 10. And he relates in that Chapter vvhat Dunstan told him Quia inquit pâ—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 provinctalâ—um venient super gentem Anglorum mala qualia non passa est ex quo Anglia fuit usque ad tempuâ— illud Peccata exitialia humanae societati maxime solet punire Deus Alopid in Gen. Vse 1. Heluiâ—us Slâ—idan Speed Heb. 11. 7. Iohn 8. 51. 〈◊〉 2 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quonia â—â—d 〈…〉 â—dmem â—o â—â—itâ—vit deâ—◠〈…〉 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysost in locum a Absque rim re â—llo 〈◊〉 hominâ—m vulg b Cor hominâ—m aâ—daâ—tâ—â—lâ—num Tâ—gâ—rin c On t le coeur rempli pour mal-saâ—â—e d Ex impunitate sâ—â—leâ—atorâ—m derogatur fides divine providentie Plut. de Sera numinis vindiâ—â—a e Quis ignorat muximam illecebram esse peccandi impunitatis speâ— Cic. orat pro milone effraenatus furor alitur impunitate diuturâ—a idâ— pro Sextio f Remota justitia quid sunt regnanisi magna latrocinia Lib. 4 de civit aet. cap. 4. a Drus ad loca difficiliora Iudicum b Vbi plâ—res regnant ibi nemo imperat c Deterio res omnes sumus licentia Terent d â—lunt in his voyage to the Levant * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sicut torrens fortis e Iuditium contra vos â—bet ut vos obrâ—at Calv. f â—nâ—alls of france 〈…〉 by Alâ—â—ide in â—â—meres g Eos Magistratus qui maleâ—â—câ—s panis non coâ—rcenâ— non tantum non feren â—â—s â—e◠〈◊〉 â—bruâ—ndos esse ne ex paenae neglectâ— salus reipublicae laâ—â—firet Plut in vita Caton h Non pinguior maâ—tari viâ—â—ima Deo pâ—test quam â—omo sâ—â—leraâ—us Senâ—◠〈…〉 2. Ier. â—4 9. Ezek. 8. i Mr. Newcomb Serm. on the 5. of Novemb. 1642. k Dr. 〈◊〉 l Declaration Aug. 3. 1642. m Tanti momenti Religio sides jus sacrerum in omnt humana republica ut ab illa una pot ssimâ—m pâ—ndeat pax tranquillitas cujusque regni Spalatens de republ. Eccles. l. 6. c. 5. n Beza Annotat in 1 Job 518. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is to keepe from dangers * Chytraeus Chron. Sax n. Iud. 3. * 〈…〉 p Baali my Lord q Vide Caâ—tw Answ to Rhem. Testam. on 1 Tim. 6. 20. r Rudera veteris superstitioni erunt rudementa novae * The word Messenger is Malach which the Septuagins read Melech a King and so turne it Rex audax incidet malum but a faithfull Embass shall free him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 12. 11. Es. 60. 17. 54 11 12 Rom. 8. 21. Aliter judicium Dâ—i aliâ—râ— judicium hominis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Es. 60. 17. 54. 11 12. Rom. 12. 11. Jon. 3. Est 4. 16. Vers 32. vers. 12 13.