THis Book is very mysterious; which made Jerom say, that it hath as ma­ny mysteries, Hierom ad aulin Tot ba­bet Sacrament [...] quot verba. Aug. de Civ. Dei, lib. 20. cap. 17. as there be words in it, and Augustine said That it would exercere mentes legentium; set their wits to work, that set themselves to read it. But what is said of Scrip­tures in generall, may also be said of this Scripture in particular. Though there be many flouds, yet there [Page 2]are some foords; though there be many depths where the great Elephant may swim, Scriptura sacra flavi [...] est in quo ag [...] a [...] [...] eleph [...] [...] queat. yet there be some sha­lows wherein the little lamb may walk. In some places the Holy Spirit is soaring aloft above the reach of the highest; In other places, he is stooping low, even, to the capacity of the meanest: And thus doth he stoop in the Text.

Here are no flouds, but foords: no depths, but shalows: no difficulties to puzzle us; but plain things. to be pra­ctised by us. Oh that we could this day begin, to Remember from whence we are fallen, and repent. &c.

This text is a part of the Epistle written to the Angel, or minister of the Church of Ephesus; Non ad solun E [...]iscop [...]sed a lipsam quo (que) Ecclesia [...] spe­ctat Epistola Pav. in loc. and it concerns not the Angel only; but together with him the whole Church: and not the church of Ephesus only, but all other Chur­ches also, as appears, vers. 7. of this chapt. He that hath an ear, l [...]t him hear what the spirit saith unto the Chur­ches; not to the Church in the singular number, but to the Churches in the plurall, including all other Churches: Neither do I think that it is so restrained to Churches, as excluding Common-wealths, unlesse Common-wealths-members, be excluded from being Church members.

The whole Epistle, besides the [...] and [...], the prologue and the Epilogue, consists of three principall parts.

First; 1 Laudat lau­danda [...] A Commendation of them for their labour and patience, and unwillingnesse to suffer evill, v. 2.3.

Secondly, 2 Carpit car. penda, [...], A Reprehension, wherein they are blamed and for their declining, for leaving their first love. vers. 4.

Thirdly, 3 Vrget urgen­da. [...], An Admonition or exhortation to things of great concernment, in the text, Remember from whence thou art fallen. &c.

Which words are partly

• Monitory.
• Minatory.

1. The Monitory part in these words, Remember from whence thou art fallen, and repent, and do the first works.

2. The Minatory part in these words, or else I will come unto thee quickly. &c.

In the former of these, the Monitory part, there are three things they are pressed to.

• 1. A sight of sin, Remember from whence thou art fallen.
• 2. Repentance for sin, and repent.
• 3. Reformation of life, and do the first works.

In the latter of these the minatory pa [...]t, there are three arguments they are pressed with, which are taken,

• 1. From Christs coming, or else I will come unto thee, or against thee.
  Adversamte, Biza & Pis­cat.
• 2. From the time of his coming, quickly.
• 3. From the end of his coming, and will remove thy Candlestick out of his place, except thou repent.

Now before we come to handle these particulars, there is something arising from the text in generall, not to be altogether passed by without observing.

These people of Ephesus were much degenerated, they did once shew more love to God, to Christ, to Gos­pel, then now they do; therfore Christ might now have come in judgement, without an [...] more adoe, he might have put out their light, removed their Candlestick, and never have spake of it till he had done it, and who could have said, why hast thou done so? but you see Christ takes not so severe a course, but comes first and gives them fair warning, where note,

That Christ doth not use to surprise men at unawares, he [Page 4]doth admonish, before he chastise; warn before he smite; summon farly, before he storm furiously; discharge warning peeces, before he give fire to his murdering peeces.

Thus the Lord dealt with the old world; an end of all flesh was like to come, because the earth was filled with vi­olence, but first Noah must be warned, Heb. 11.7. Noah being warned of God. Now God having warned him, he warns the world by building the ark, every sound of the saw, every chop with the axe, every stroke with the hammer about the building, was as a watch-word to the people. Thus the Lord dealt wilt Nineveh: Be­fore destruction come, Jonah must goe and preach (though he have little minde to it) yet fourty daies, and Nineveh shall be destroyed. Jon. 3.4.

Reas. Now the Reason (that we shall take notice of) why God useth to warn before he smite, is, that men might be reformed and not be smitten, for though the Lord loath sin, yet is he loth to destroy the sinner. Ezek. 33.11. As I live saith the Lord, I have no pleasure in the death of the wicked, where we have not only Gods word for it, but if that will not serve, we have his oath too, which makes it manifest, that he had rather men should rever­ter [...] return, then that he should evertere overturn.

For application of this point briefly.

Ʋse 1 First, Behold here the goodnesse and patience of God, Goodnesse, he is loath to strike though we give him pro­vocations too many: Patience, that though he be resol­ved, his spirit shall not alwaies strive, yet he will give fair warning before he strike: Bu [...]inger in les. Oh Let's consider, Quàm suavis sit Dominus, quàm placidè suos ad cognitionem pec­cati rev [...]cet, how sweet is the Lord? how gently doth he deal with poor sinners, to bring them to the know­ledge of their sin?

Vse. 2 Let us take Gods warning that he may have no occa­sion to strike; we cannot but say we have been warned, and though God have been patient towards us hitherto, yet we may be consumed at last: for if we make God wait too long, we shall finde him very angry. — Peri [...]ti [...] laesa fit sur [...]. If destruction should come, where should we look for comfort? God will be cleer when he judgeth; Psal. 51.4. If we shall think to say, why are we thus? — abs (que) repre­hensione vel ac­cusatione. Mol­le [...]. in loc. God will answer us as Reuben did his brethren, Gen. 12.22. Spake I not unto you saying, do not sinne against the child: and ye would not hear? So may the Lord say, spake I not unto you? did not I tell you of this long since? but you would not hear me; you would not be warned by me; my messengers that I sent to you, seemed to be but as those that moc­ked; that will be but cold comfort, in a day of affliction, Oh therfore let us take Gods warning.

But to proceed to the particulars in the text, 1. For the Mo­nitory part. And first of the first particular in the Monitory part, which is the sight and remembrance of their sin, 1. Particular. Remember from whence thou art fallen.

These words are spoken to the Ephesians, who were a company of people professing religion, a famous Church in the Apostle Pauls daie [...], but now they had left their first love, and therfore are advised, to Remem­ber from whence they are fallen.

Two observations arise hence.

First, That a people professing religion may fall.

Secondly, That fallen professours should Remember from whence they are fallen.

Doct. 1 For the first, That a people professing religion may fall, This the text intimates to us, else the admonition would be to little purpose.

In the prosecution of this point, I shall endeavour to say something to these two questions.

• 1. How far may a people professing religion fall.
• 2. What may be the ground or reason of their falling?

Quest. 1 How far may professours fall?

That the answer to this may be the clearer.

Ans. We must distinguish

• 1. of professours.
• 2. of falling.

1. Professours may be considered

• 1. Sigillatim singly.
• 2. Conjunctim conjoynedly.

First Sigillatim, singly, for particular persons profes­sing religion, and these are of two sorts.

1. Such as have not only a form, but also the power of godlinesse, such as have not only lamps, but also oil with their lamps, sincere-hearted professours, true Nathaneels in whom there is no guile, Such were the Saints of God of old, as David, Josias, Peter, and Paul.

2. Such as have a form only, no power of godlinesse, such as have làmps only, but no oil, hypocrites, that are not what they seem to be, such a Iudas, Hymenaeus, and Alexander spoken of. 1. Tim. 1.20

Secondly, Consider Professours Conjunctim, conjoy­nedly, many of them being joyned together, and these may be considered first, nationally; secondly, congre­gationally.

First, Nationally, when a nation or the generality of a nation, are a people professing religion, such were the Iews of old, and England and Scotland now.

Secondly, Congregationally, when a company of professours, are congregated into a particular visible Church, as the Corinthians, Galatians, and these E­phesians in the text.

This is the first distinction.

Secondly, We must distinguish about falling.

Men may fall either

• 1. partialitèr & pro tempore.
• 2. totalitèr & finaliter.

First, Men may fall partially, and for a season, when there is not an amission, or utter losse of grace, but only an Omission, forbearance, or abatement of some of the acts or degrees of grace for a season, as the trees yeeld not their leaves or fruit in the winter, but in the spring they put forth again. Thus when Peter denied his master, Loquitur Chri­st [...] non de a­missionesed de omissione, [...] remissione pri­stini zeli & fervor [...]. Geo. Grossiu in loc. he had not utterly lost his faith and love, but there was some abatement of their degrees, and a forbearance to act as before. And this was the case of Ephesus here, as it is conceived: she had not utterly lost her love, only the heat of it was abated.

Secondly, men may fall totally and finally, when there is an utter losse of all that good that once they see­med to have, not so much as any seed remaining in them, is in Hymeneus and Alexander who made shipwrack of faith, 1 Tim. 1.19.20. And this is the case of those, that sin against the Holy Spirit, and of these seven Asian Churches, and of Rome at this day, where Christ had once a Church now hath Antichrist his seat.

Now then for answer to the question thus.

1. Particular professours, that are sincere-hearted, Nemo potest es­se tampru­dent, tam cir­cumspectus, ut non altquando labatur. Lact. [...] lib. 6. cap. 24. that have true saving grace in them, even such as these may fall but not totally, not finally; but partially, and for aseason: these may want the heat of their love, and the strength of their faith, and exercise of their graces, but they shall not loose the truth of them, 1 Joh. 3.9. their seed remaineth in them, Habitus non amittitur, actus in­termittitur, Dr. Slater in 1 Tues. 5.15. [Page 8] gradus remittitur, though for a season they may want the use, or some of the measure, yet they shall never be without the habit of grace, as in sleep we lose not the faculty, but the use of sense; or as a man in drink, or in a violent passion, loseth not the faculty, but the use of reason: so a Christian in temptation, may sometimes lose not his grace, but the exercise of it. Thus David in the matter of Vriah, lost not the gift, but the exercise of his grace. Charitat is in [...]o facta est quae­dam quasi sepe­ratio non tamen abelitio. Bern.

2. But for such particular professours, as have nothing but form, no power of godlinesse; such hypocrites as Judas, who notwithstanding all his preaching, not­withstanding his pretence of love to the poor, yet he loved coin, more then Christ, silver more then a Savi­our, the purse more then the poor; Such as he, may fall, and that not partially, and for a season only, but totally, and for ever.

3. And for conjoyned professours, whether nationall or Congregationall, these may so fall as that they may cease to be a nation or congregation, professing godlinesse, a particular visible Church, Ecclesia parti­cularis prorsus deficere & pe­rire potest Al­sted Reg. The­ol. loc. 16, § 4. para. 4. may be unchurched (though those particular members among them that are truly god­ly shall never perish, Christs sheep shall never be plucked out of his hand, Joh. 10.28.) Where is the Jewish nation? Where are all those famous Churches, spoken of in the New Testament, as Corinth, Galatia, Thessalonica, and these seven Churches of Asia, are they not all fallen? though I question not but many members that were among them are safe enough.

This is the answer to the first question.

Quest. 1 What may be the ground or Reason of professours falling?

Ans. Many reasons may be rendred, but we shall touch but upon four.

Reas. 1 First, Corrupt nature that remains in particular pro­fessours, is very apt to trip up their heels, when they would do good, evillwill be present, Rom. 7.19. so that they cannot but do the evill they would not.

Reas. 2 Secondly, Strength of temptation foils many: temp­tations prove to strong for them to grapple with: the stony ground, Luk. 8.13. for a time believes, but in time of temptation falls away. Notwithstanding Peters confi­dence, when he is put to the triall he is not able to stand: So proud Pendleton in Q. Maries daies, could not endure the fiery tryall, notwithstanding the great boast he made before of frying his fat for the Gospel. Fox. Marr. vol. 3 pag. 140.

Reas. 3 Thirdly, Love of the world is another cause why so many fall off, they did run well, but the love of the world hath letted them: how many are choaked with cares and riches and pleasures of this life, so that they bring forth no fruit to perfection? Luk. 8.14.

This was it that gave Demas such a down fall. 2 Tim. 4. [...]0. Demas hath forsaken me, having loved this world, saith Paul. As a bird flying upwards with a stone or weight tyed to the leg, is forced to fall down again, thus 'tis with many professors whose hearts are linked to the world: It is said. 1. Tim. 6.9. they that will be rich fall into temptation and a snare, and in o many foolish and hurt­full lusts, which drown men in destruction and perdition: The love of the world, doth so insnare and intangle men, that they can hardly discharge the trust that is reposed in them (Honoured Worthies think on this) tis too often sound true, Vix possibile est ut avarue su [...] [...]uneri & [...] ­rae satisfaciat. that men that have been publikly and actively spirited, when once taken in the worlds lime­twigs, [Page 10]have been able to act no more.

Reas. 4 Many fall totally and finally out of the just judgement of God, who seeing them under a profession to approve of sin, gives them up to their own hearts lusts and so they fall with a witnesse. 2 Thes. 2.10.11.12. because they received not the love of the truth, that they might be saved for this cause God shall send them strong delusions, that they should believe a lye, that they all might be damned, who believed not the truth, but had pleasure in unrighteousnesse.

The only use that we shall make of this point shall be for admonition. Use of Admo­nition. First, To the Land in generall. This is a nation that holds out a generall profession, let not us be too confident and say, we have the temple of the Lord, the temple of the Lord: we have Ordinances and the Gospel among us, therfore all shall be well with us, ala, we may fall low enough for all this; a Church may be unchurched (as was said before) they that were exalted as high as Heaven, may fall as low as hell. Mat. 11.23.

2. Let all particular Christians look to it, we think we stand fast, and are apt to say, tush, we shall never be removed, our hill stands strong, Oh but what saith the Apostle. 1. Cor. 10.12. Let him that thinketh he stan­deth, take heed lest he fall. We stand in slippery places, and are slippery shod, tis easy to fall, though the fall prove hard: The Devill is strong and subtill, the world is pleasing and alluring, the flesh is weak and yeelding, had we not need to take heed.

Especially you (Honoured Worthies) who are set on high. The highest Houses are subject to the sturdiest storms. Your businesses are many, and not a businesse but there is a temptation in it. This is for my freind, if I [Page 11]help not him, I lose him; That's for my self, either pro­fit or preferment, if I act not there, I misse it. This, will please the people; That, will engage forain states, Oh what need have you to take heed that you fall not from your stedfastnesse!

To keep up, Staies to keep from falling. give me leave to lay before you a few props or stays for your support.

First, Labour for humility, None stumble sooner then they that eye the stars i'th skey: none walk surer then they that eye the stones i'th street. Prov. 16.18. pride goeth before destruction, and an haughty spirit before a fall. What threw the Angels down from heaven? what cast Adam out of Paradise? what drove Nebuchad­nezzar from his Princely throne, and made him take up his habitation among the beasts of the field, was it not pride? Oh then labour for humility.

Secondly, Get good store of the fear of God in your hearts, he that walks fearfully, walks safely, and we know that none fall sooner then they that run without regard. It is said, Jer. 32, 40. I will put my fear in their hearts, that they shall not depart from me: The fear of God is the Saints support. This will keep from falling, from being biassed by any thing: A man fearing God, will not fall from promoting the publike good for his own profit sake, Neh. 6.15. The former Governours were chargeable to the people, laid taxes upon them, and put money into their own purses, but so did not I, because of the fear of God, the fear of God made him deny him­self, for the publike good. Nor interest in states or peo­ple, or self, or any thing will make a man fearing God, fall from his principles.

Thirdly, Take heed of the least trips, frequent trip­ping [Page 12]usually ends in down-right stumbling. Little sins make way for greater: as little theeves open doors or windows to let bigger in: he that trips often upon sinal oaths, No [...] solu [...] qu [...]d o [...]r se, & man [...]estè ma dum est e [...]tan­dum, sedah [...] ­ni eo qued spe­ciem aliqua [...] mali halet ab. stinendum. Z [...]h. in 2 Thes. 5.22. will in time grow a great swearer: therfore the Apostle gives us counsell to abstain from all appearance of evil, a Thes. 5.22. not only from every thing, that is evill in it self, or apparently evill, but from every thing that hath in it but a shew or appearance of evill.

Fourthly, Look to your footing, be sure your foun­dation be good, build not upon the sandy foundation of other mens judgements, they that stand upon such tot­tering foundations, will be swayed and shaken, with every storm, and will vote and un-vote, as the times turn, hold this opinion, and that opinion, which their company holds. But place your hope in God, Psalm. 105.1. They that trust in the Lord, shall be as mount Zion, b Vide Godw. Mos. Aar lib 5. c. 4. & Weens. Christ. Syn. lib. 1. c. 6. Sect. 8. para. 2. Diatr. 1. that cannot be removed, but standeth fast for ever. Labour to be setled upon the rock Christ, and then the gates of hell, that is, neither the power nor po­licy of Sathan, shall be able to prevail against you.

Fifthly, Pray to the Lord to uphold: they whom he keeps, are safely kept: when the Nurse holds the childe by the arms or strings, though it be weak and apt to fall, yet it is kept up: Deut. 32.10. so if God lead, we may walk safely. The Israelites were in the wast howling wildernesse, where were stumbling blocks enough; but God led them, and they were kept safely; Oh pray to the Lord, to uphold you with his right hand, according to his gracious pro­mise, Isa. 41.10. I will uphold thee with the right hand of my rightcousnesse. Christ prayed for Peter, that his faith might not fail. Luk 22.32. so pray you for your selves, that your faith may not fail, that you may not fall.

Sixtly, If you have declined, though it have, been but a little, take notice of it, and bewail it; he that would stand futurely, let him repent of his salls formerly, and thus we are let to the next point.

Doct. 2 That fallen professours should Remember from whence they are fallen.

It is said, Eze. 16.61. Thou shalt remember thy waies, and be ashamed. The Lord had done great matters for the Jews, as he shews in the beginning of this chapter, Admonet pro­pheta ut inci­piant agnoscere quàm turpitèr obnegaverint fidem datam. Calv. in loc. but they fell fouly to whoredome ver. 15. and the Lord tells these fallen people, that they shall Remember their waies.

The Reasons of this point which we shall mention are only these three.

Reas. 1 First, Because there is an expresse command for it in the text, Remember from whence thou art fallen: This is the injunction of the Lord Jesus, and is not this enough? he that is Jesus a Saviour, which shews his love, and he that is the Lord, which shews he hath power and au­thority enough: it is he that commands this, and is not this tye enough? when the Lord would have Joshua cou­ragious, he useth this as an argument to perswade him to it, Josh. 1.9. have not I commanded thee? be strong and of a good courage: So hath not God commanded them, that have fallen, to Remember from whence they are fallen? is not this a sufficient reason?

Reas. 2 Secondly, Because there is no rising without Repen­ting, and there is no Repenting without Remembring. Can a man repent of he knows not what? Non agnitum, non d [...]le [...] ne (que) corrigitur. Parcus. in text. What the eye sees not, the heart grieves not for: If a man consider not of his backsliding, he'l scarce ever repent of it. Psa. 119.19. I thought on my waies, and turned my feet unto thy testi­monies, [Page 14]there is no turning till we bethink our selves what we have done, and therefore the Lord complains of the impenitency of the Jews, Ad paenitenti am requir [...]tur, ut peceator se­ [...]psum ad ratio­nem vocet. Nunquam [...]o mines possunt ad [...] adduci, nesi ubi sibi ante oculo proponant mala sua Calv in loc. Note. Nemo tangitur resipis [...]ed [...] quino [...] reputat quali [...] erat. Calv. thid. under this notion of not cal­ling to minde what they had done. Jer. 8.6. I hearkened and heard, but they spake not aright, no man repented him of his wickednesse, saying, what have I done? Consider here, God hearkens and hears, but what hears he? truly little to the purpose, for saith the text, they spake not aright, they were not dumb, they spake, but as good never a whit, as never the better, they spake not aright: how doth that appear? thus, no man repented him of his wickednesse (Note, we never speak to purpose, except we have repented, confession of sin and prayer is to no purpose unlesse we have repented) But how doth it appear that they repen­ted not? because they never remembred their miscarri­ages, saying, What have we done? so then they that are fallen, must Remember whence they are fallen, else they cannot repent,

Reas. 3 Thirdly, Si velum [...], se­puita esse co­ram deo peccata nostra, veniant nobis in memo­riam. Calv, in Rzek, 16.61. Because if men Remember not whence they are fallen, God will remember: If we Remember God forgets, but if we forget God remembers; If we remem­ber God forgets, 1 Joh. 1.9. If we confesse our sins (which we can never do unlesse we remember them) he is faith­full and just to forgive us our sins: when God forgives sin he is said to forget sin, Heb. 8.12. I will be mercifull to their unrighteousnesse; and their sins and iniquiti es will I remem­ber no more: by which it appears that when men remem­ber their backslidings to purpose, God forgets them. But if men forget them God will remember them: and that will be a sad remembrance: For when God remembers sin, she useth to punish the sinner. Jer. 14.10. They have loved to wander, they have not re­frained [Page 15]their fret, therfore the Lord doth not accept them, he will now remember their iniquity, and visit their sins: they have loved to run away from God, and would not remember so as to return, but God will Remember their transgressions and visit their sin, that is, will visit them in anger for sin, Psal 89.32. I will visit their transgressi­ons with a red, and their sin with stripes: thus doth God visit, when he remembers backsliding, he then visits with a rod. Consider then if there be not reason that they that are fallen, should Remember from whence they are fallen.

The first use of this point serves to inform us, Use 1. Of in­formation. That it is good for Ministers to cause the people to Remember whence they are fallen, how far they are declined. It is said 2 Pet. 1.12.13. I will not be negligent to put you in remembrance—and again, I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. This the Apostle Peter resolves upon, so should we, Isa. 58.1. Concionater sit tuba, non tibia. Calap. in loc. The command is Cry aloud and spare not, any though never so high in place: Lift up thy voice like a trumpet. Ministers must not be tibiae but tubae, not pipes for plea­sure, but trumpets for terrour. Shew my people their trans­gressions, and the house of David their sins; Yea and they are to minde them of this sin in particular, 1 Tim. 4.6. If thou put the Brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ: Note here, Note. 'tis the Ministers duty to be the peoples Remembrancer, else he is not a good Minister of Jesus Christ. But what must he minde them of? Of these things, saith the text, What are they? among other things, ver. 1. that some shall depart from the faith: and not only that some shall fall, but they must endeavour to help them up again, Gal. 6.1. [Page 16] If a manbe fallen, yee which are spirituall, such are or at least should all Ministers be, restore such a man: how can such a man be restored if he be not put in remem­brance of his fall? And it is plain in the verse before my text, by order from Christ John the Divine tells the Angel, that he may tell the Church of Ephesus, thou hast left thy first love. Oh that Ministers would do this part of their duty! Oh that people would be willing to be minded of their backsliding. It is my duty at this time (though I am one of the meanest of all the sons of the Prophets to be a remembrancer to you (Noble Wor­thies and to the rest beloved) I beseech you therefore to give me leave to exhort you, to Remember from whence you are fallen: And so I passe to a second use which is,

Of exhortation, Use 2. Of ex­horcation. And Oh that the Lord would afford me such a Rhetoricall faculty, that I might be able to perswade Magistrates, Ministers and people, to Remem­ber from whence they are fallen.

And first to begin with the Magistrates, 1. To the Par­liament. Here (Noble Senatours) I must apply my self to you who are the supream Magistrates of the Kingdome: And I do lo­lemnly professe I intend not to lay a charge against any one, but only to propound some considerations to you all, which when you have weighed, I shall intreat you, if you see cause, to Remember from whence you are fallen.

1. Consider whether Gods cause be promoted among you as it ought, or whether religion be not cast behinde the door, while other matters of far lesse moment are called in, and set at the upper end of the table.

2. Again, Consider whether Delinquents have not (at least) so much connivance, as gives occasion to your most cordiall friends (that have stuck to you, when you [Page 17]were at the lowest ebb) to grow Jealous?

3. Again, Consider whether delinquent. Friests, are not ready to thrust some of your diligent Preachers out of the places (they have been lawfully called to long since) and yet they escape without Co [...]tr [...]le.

4. Again, Consider whether some godly Ministers or others, have not had dirt thrown in their faces, by some of your members in some of your Committees.

5. Again, Consider whether justice run with the Dro­medary: or whether it doth not rather creep with the Snail; so that the poor were as good lose their right as look after it, or petition for it.

6. Again, Consider whether you be not grown so low­spirited, that you will vote and unvote for fear of this, or for favour of the other.

7. Again, Consider whether publike faith be not al­most ready to break, so that her poor creditours, that trusted her with all they had, would be glad to take an Angel or Noble per pound; In the mean while her rich Cre­ditours that trusted her but with a little of their superflu­ities, are like to recover their own with advantage.

8. Again, Consider whether some of your members or faithfull friends, have not been committed or put un­der restraint, for an errour in judgement and so remain without calling to tryall.

9. And lastly, Consider whether some of you be not more for your selves, then the Stare; and whether you do not as Caesar once, who though he acknowledged Casstus his cause to be more just, Plut. in vit. Bruti. yet said Brutus must be first prefer'd.

Now as I said before, so I say again, I go not to charge these things upon any, but desire they may be considered [Page 18]by you all, and when you have well weighed them, if you finde cause, then I most humbly and earnestly be­seech you, to Remember from whence you are fallen.

Secondly, 2 To Preachers And now my reverend Brethren of the Ministry, Let me speak a few words to you: I trust a brotherly admonition or exhortation (though from one of the meanest and most unworthy of your tribe) shall not be rejected. Oh that you would Remember from whence you are fallen.

I will draw up no charge against you, but would intreat you to consider a few things.

1. Whether some of you that were wont to preach Christ more sweetly, do not now preach controversies most bitterly?

2. Again Consider whether since you have enjoyed great livings, some of you be not more Lukewarm then you were when Lecturers?

3. Again Consider whether some of you do not Pro­crastes like, Plut, in vit. Thes. labour to wrack some and cut others, that men might be all of your own stature?

4. Again Consider whether some of you do not look more after tithe, then after judgement, mercy, and faith?

5. And lastly, Consider whether some of you be not more proud, more covetuous, more cold, more carelesse then you were wont to be?

If any of you should be found faulty in any of these particulars, or in any other, I would earnestly beseech you, My Reverend Brethren, to Remember from whence you are fallen?

Thirdly, 3. To the People. And now I am come to the people of the land, in Generall; Oh that the Lord would perswade the people of England, to Remember from whence they are fallen.

1. The people of England, once loved the Saints, and honoured those that feared the Lord, but now they loath them. They once longed for a Parliament, petitioned for a Parliament, honoured a Parliament: thought they could not be happy without a Parliament, But now how is the Parliament slighted! their orders and ordinances contemned: Luk. 8.37. and how many are there that say to the Parliament, as the Gadarens to Christ, Oh that it would depart out of our coasts. Oh how is England fallen?

2. The people of England once desired Reformation: Peti­tioned for Reformation; covenanted for Reformation, but now they do hate to be reformed: they are like Israel of old in their travail towards the promised land; Numb. 11.5. they prefer­red the Garlick and Onyons of Egypt: before the milk and hony of Canaan: so now a prelaticall Preist, with a superstitious ser­vice-book, is more desired and would be better welcome to the generality of England, then the most learned laborious conscientious Preacher, whether Presbyterian or Inde­pendent: Oh how is England fallen?

3. Again; About six years since: Sinne began to be ashamed, to creep into corners, to be out of fashion: but now sinne, is grown brazen-fac'd, walks in the open streets, is come into great request again. Sabbaths are profaned, ordinances slighted, Swearing is accounted gainfull: Drunkennesse goes unpunished, and whore­dome the people are apt to think lawfull now, because since the Bishops Courts went down, we have scarce any law against it.

Now here (by the way) I do most earnestly beseech you (Honoured Worthies of Parliament) If you have not been acting that way already, to hasten out some order for the punishment of that hainous sin of adultery. We [Page 20]read in Gods law, Lev. 20.10. that he that committeth adultery with his neighbours wife, the adulterer and the adul­teresse, shall surely be put to death. Was it to be punished with death then, and shall it go unpunished now? I beseech, Let some course be taken that such kinde of transgressours may be made to smart.

4. Again, Oh how is England fallen: Time was when wee rejoyced that we had daies of fasting, we lookt upon them as none of our least mercyes; but now we are rea­dy to say with those Amos. 8.5. When will the new moon be gone that we may sell corn? and the Sabbath that we may ser forth wheat? so say our people, when shall we have an ned of these fasting daies? that we may follow our cal­lings, look to our shops; and our other occasions. And these poor simple creatures are mad alter superstitious festivalls, after unholy holy-daies? Alas! why should we be weary of well-doing? Are Englands dangers all over? Is not Irelands case as bad as it was? and shall we give over seeking of God? O that we would Remember from whence we are fallen.

5, Yet it were some what tolerable; if there were such a declining only among the generality of England, if it were only among the Riffe-Raffs of the people, But alas! How are Englands professours fallen from hot to cold, Quantum mu­tati ab illis, Virg. Ipsi sunt sibi dissimiles facti. Par. from better to worse! they are not like the people they were. Do they not neglect Sabbaths? slight sermons? grow weary of Manna? Is not their love to Christ, to Christians, grown cold? Do they not love the world better then they were wont? Are they not grown more foolish and fashionable? more contentious and comple­mentall then formerly? You cannot know a professour from a prodigall, a Christian from a Carrouser now a­daies; [Page 21]Oh how are Englands professours fallen! Oh that England, that the people of England, both highand low, rich and poor, one and other, from Dan to Beer­sheba, would this day begin, to Remember from whence they are fallen, And Repent.

We have done with the first particular, 2. Parti [...]. Remember from whence thou art fallen: And we come to the second thing exhorted to, And Repent.

The Doctrine is this,

Doct. That fallen Professours must be Repenting Professours.

Here we must enquire after two things.

First, What it is to Repent?

Secondly, Why must fallen Professours Repent?

Quest. 1 1. What it is to Repent?

Ans. Here I shall not stand upon an exact distinction of Re­pentance. I must not handle it too largely, least I be thought too song. [...] Lact. lib. 6. c. 24. The Greek word signifyes Mentis mutationem in melius, a change of the minde from better to worse: Repedtance hath its sear within; to Repent then, is to have the heart turned from evill to good, from sin to sincerity, from Sathan to God: Fallen professours must have their hearts turned from their aberrations and backslidings, to the Lord; and it was said of the Thessa­lonians, when they repented, they turned to God from their Idols: 1 Thes. 1.9. where true Repentance is, there may be miscarriages, but their heart is turned against them.

That I may avoid prolixity, there are four things in Repentance.

1. There is a mourning for sin, because it is offensive to God, Ahab may mourn for sin, because it brings sor­row: but true Repentance mourns for sin because it dis­pleaseth [Page 22]God, Zac. 12.10. they shall look upon me whom they have pierced, and they shall mourn &c. Every Repentant sinner shall mourn greatly to think how he hath grieved Jesus Christ by sin: thus David 2 Sam. 12.13. I have sinned against the Lord: that he had sinned against Vriah, question-lesse troubled him, but that cuts him most, to think that he had sinned against the Lord.

2. In true Repentance the heart is set against all sin, Ezek. 18.11. Cast away from you all your transgressions, The Prophet doth not say deponite lay them aside, but abijcite cast them away, as the stomack doth such things as are noysome and offensive to it. In Repentance we must deal by all sin, as the Repenting Jews must deal by their Idols, Isa 30.22. thou shalt cast them away as a men­struous cloth, thou shalt say unto it, Get thee hence; there is a casting away of sin, with scorn, the Apostle gives this rule, [...] plus est [...] quàm [...] Beza. Pas. Lexi. Rom. 12.9. Abhor that which is evill. The word signifies to loath with detestation, tis more then to hate, the Radix of the word is [...] or Styx, which is sometimes rendred hell; we must hate sin as bad as we would hate hell: and not only some sin but all sin, not only Malum opus the evill deed; but malum operis the evill of our deed, Isa. 1.16. put away the evill of your doings from before mine eyes.

3. In true Repentance the heart must he set for God, so that it must still drive at the advancement of his glory, good actions will not serve turn, to fast, weep, and make an externall shew of mourning, is not sufficient, but the heart must be turned, Joel. 2.12. Turn you unto me (saith the Lord) with all your hearts; true Repentance sets the heart aright towards God.

4. The whole heart, not a peice of it only must be tur­ned; [Page 23]God loves no heart-division: he will have all, or none at all, Joel. 2.12. Turn you unto me with all your hearts, Dimidia paeni­tentia a Deo non probatur. Calv. in Ezek 18.30. Quest. 2. Ans. Reas. 1. If he have but half the heart; tis but half Repentance, which is worth nothing.

But why must fallen Professours Repent?

The Reasons briefly are they.

1. Because they are commanded to Repent, Act. 17; 30. Now he commandeth all men every where to Repent. If all men, then surely such as are fallen: but more plain is that, Hos. 14.1. Oh Israel return unto the Lord thy God, for thou hast fallen by thine iniquity. Israel hath fallen, but Israel is exhorted to return to the Lord. Now there is no other way of returning to the Lord, but by repen­tance.

Reas. 2 2. Because Repentance is the way to rise after one hath fallen. Sin gives the fall, Repentance helps up again.

Reas. 3 3. Because God is mercifull even to such as have fallen. This is Gods own argument, Jer. 3.12. Return oh back­sliding Israel (saith the Lord) and I will not cause mine anger to fall upon you, for I am merfifull. Here God in­vites a back sliding people to return to him, because he is mercifull. Indeed nothing will so soon perswade a poor soul to turn to God as this. Who that hath run away from God would return, but upon hopes of mercy? so ver. 14. Turn O backsliding children, saith the Lord, for I am married to you, sover. 22. Return and I will heal your backslidings: they have been backsliders, yet they are called children, and the Lord saith he is marryed to them, and promiseth to heal them. Is there not great reason then that back sliders should return to the Lord? whither should the childe return but to his father? whither should [Page 24]they that are hurt with falling go, but to him that will heal them? this the Lord promiseth to do, therfore they that are fallen should return to the Lord, by repen­ting.

Yet we would not have men think that tis in any mans power to Repent when he will: but we are thus com­manded and perswaded to Repent,

• 1. Not so much to shew our power as our duty; we ought to do many things that we cannot do,
  Deui jubet quae non possumus, ut noverimus quid ab co pere re debe amus. Aug.
  and because of our selves we cannot do them, we must go to God for help.
• 2. Gods commands are not bare empty words, but words of power, not only commanding but enabling to do the things commanded:
  Dum 'Dominus jubet cor reno­vare simu boc ipsum donat quod a nobis requirit. Osi­and, in Eze. 18.32.
  as when Christ bid Thomas he should not be faithlesse, but beleeving; this word was a powerfull word, It enabled him to say, Thou art My Lord and My God, Joh. 20.27.28.
• 3. This Command in the text (and many others of this nature elsewhere) are spoken to a Church or Chur­ches wherein are many Saints, in whom Christ had wrought this grace before: so that now he doth but exhort to stir up the gift or grace that is already in them.
  2 Tim. 1.6.

The first Use is to informe us:

• 1.
  Use 1. Of In­formation.
  That Repentance is a Gospel grace, you see here the Lord Christ presseth it upon a Church under the Gospel: What pity tis, that it is so little preached, so little practised? What pity tis that any should cry down this grace as a legall duty? Alas! the law knows no sa­ving repentance. The law is pure vineger, the Gospel is suppling oyl, the law like an hammer, may break the heart, but it is the Gospel like fire that melts it, sof­tens [Page 25]it, and brings it to Repentance.
• 2. This informs us, That those that have Repented, may and must when occasion requires, repent again: Do you think those to whom this Epistle is written never repented before? Certainly they did. Doth not the fifth petition in the Lords Prayer,
  Assiduè pecca [...] ­tibus assidua poenitent to est nessaria. Aug.
  [which was given to Christs Disciples as a Platforme to pray by] import so much? We may well then say, as he, they that sin every day, had need repent every day.

And now let me exhort you to this duty: Use 2. Of Ex­hortation. Oh that England would repent, that our Honourable Parliament, that our Reverend Preachers, and that all the people of the Land would repent: We have all sinned, we have all fallen, oh that we all could and would repent: And that we would set upon this work,

• 1. Speedily.
• 2. Resolvedly.

First, Speedily, without delay: Heb. 3.13. Joel 2.12. Non satis est rectè facere, nisi etiam ma­tures quod facis, Amb. lib. 1. de Abr. cap. 5. Remedia con­versiones ad Deum nullis cunctationibus sunt disserende ne tempus cor­rectionis pere­at. Aug. Luk. 19.41, 42. To day while it is called to day, saith the Apostle: Yea, Now saith the Lord (by the Prophet) turn you unto me with all your heart. The time of repentance is the present time: It is not enough to doe well, unlesse you doe well speedily: Jerusalem for want of speed lost her day, and what a wofull thing did it prove? it made Christ to weep over her, Luk. 19.41, 42. he drew neer the city, and beholding it wept over it, saying, — If thou hadst known, even thou, at least in this thy day—but now 'tis too late, the time was past, the op­portunity was gone; so it may prove to us unlesse we repent speedily.

Secondly, Let us set upon this work Resolvedly: When we undertake this task, we must look for lets and rubs abundance; the devil will throw blocks in our way, [Page 26]the world will oppose the work; and corrupt nature cannot away with it; so that we shall never repent, if we doe not set upon it resolvedly.

Now to further this, Let us first know that repentance is Gods gift, Act. 5.31. to give repentance: and there­fore we must goe to God for it.

And then let us think seriously of our fallings, of our defections; yea let us think upon them with these two aggravating considerations.

First, We have declined, while we were under Gods afflicting hand; God hath been correcting for former fallings, and before he hath laid down his rod, before he hath sheathed his sword, we fall again: we have been like the people spoken of in Isa. 9.13. The people turneth not unto him that smiteth them, neither doe they seek the Lord of hosts. And that may be applyed to us that is spoken of, Jer. 5.3. God hath stricken us but we have not grieved, God hath con­sumed us, but we have refused to receive correction, we have made our faces harder then a rock, and have refused to re­turn: What? shall the childe grow worse while the father is correcting? We grow worse while God is afflicting; we are worse now, then we were before the sword came among us: What a sad case is this? Oh that we would lay it to heart.

Secondly, A second aggravating consideration is this, We have declined after mercies were conferred upon us. Sins against mercy are heinous sins, if we had sinned onely against judgement, mercy would have pleaded for us, but having sinned against mercy, what shall inter­cede now? We have sinned against,

• generall
• speciall

mercies.

1. We have sinned against generall mercies: Some [Page 27]have died by the samine, vvhile we have had our tables full: Many have died of the plague, yet it hath not come near many of our dwellings: Thousands have been slain by the sword, they have fallen some on our right hand, and some on or left, but our lives have been gi­ven us for a prey: We have seen our adversaries laid low, we can set our feet on the necks of our enemies. The Lord hath not dealt so with every Nation; Germany cannot say as we can; Ireland cannot say as we may: and what? shall we sinne after all this? Oh what an aggravation of sinne is this! See what Ezra speaks, Ezra 9.13, 14. See­ing that thou our God hast punished us lesse then our iniquities deserve, and hast given us such deliverance as this; should we again break thy commandments? Wouldst thou not be an­gry with us till thou hadst consumed us? so that there should be no remnant nor escaping? God hath given us, delive­rances with an Emphasis, Such deliverances as These, Wonderfull, unspeakable deliverances: and yet doe we fall back, decline, wax worse and worse, sinning against God, against his mercies, certainly this must needs pro­voke him exceedingly; Oh th [...] we would so consider of it, that we might be affected with it.

2. We have sinned not only against generall, but also against speciall mercies, against Gospel mercies: Never had nation better Gospel-preaching then England: Never had England better Preaching then since this Honourable Parliament. Never had Parliament so many powerfull, soul searching Sermons preached to them, as this Parlia­ment hath had: What, and yet doe we decline? Yet doe we wax worse and worse? God hath long waited on us; Christ hath been long woeing of us: We have had the sufferings of Christ for poor sinners set before us in [Page 28]the Gospel; and yet are we declining? What a sad thing is this? This falling doth wound Christ; this aposta­tizing doth crucifie Christ afresh, and puts him again to open shame: Beloved should we see the drops of bloud trickling down Christs precious temples; should we see his side pierced, and the bloud gush out there; should we see his hands and feet nailed, and withall hear him cry out, Oh ye poor sinners of England, these things have your sinnes brought upon me, Certainly t'would move us, t'would melt us: Why all this we have in effect spoken to us and set before us in the Gospel (for the preaching of the Gospel is nothing else but the preaching of Christ crucified, 1 Cor. 1.23.) Oh that this might prick us at the heart, Act. 2.37. 2 Cor. 7.10. and bring us unto such godly sorrow, as may work in us repentance to salvation never to be repented of.

This shall suffice for that particular. 3 Particu­lar.

The third particular follows, which is Reformation, in these words, and doe the first works. Here note,

Doct. That repentance, though it begin in the heart, yet it doth not end there: Mr Perkins in loe. It never perisheth in the heart, but alwaies breaks out into action in this life.

Vse. 2 This is a thing the rather to be corsidered of, because many will say they have repented, and been heartily sor­row full, for such and such things which they have ungodly committed; but we see no such matter in their lives. A repenting heart and an unreformed life, doe not usually go together. A good tree brings forth good fruit, and a bad tree brings forth bad fruit, a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Therefore let us take heed we doe not deceive our selves.

But to come to another point. Mat. 7.17.18 Which is this,

Doct. That fallen professours must doe the first works.

This they are exhorted to in the text: And this was the thing the Lord would bring Israel to, Hos. 2.7. Then shall shee say, I will go and return to my first husband; See M ^r Bur­roughs in Hos. 2.7. she had played the harlot, she had apostatized, but now she shall say, I will return to my first husband, and doe my first works. To this the Prodigall is brought at last, though it were long first, Luk. 13.18. I will arise and go to my fa­ther; from thence he came at first, and though he hath played the prodigall, and run rambling abroad, now he will return to his first place, to his fathers house.

Reas. And the reason is, Because this is the wisest course, 'tis better to doe the first works, then to apostatize. See what Israel saith in that forenamed place, Hos. 2.7. I will re­turn to my first husband, for then it was better with me then now; and the prodigall found it better being at his fa­thers house then any where else, there was bread enough and to spare, but elsewhere he must perish for hunger, Luk. 15.17. So in doing our first works there is farre more comfort and benefit, then in apostatizing.

See here what a sad case all those are in, Use 1. Of ter­rour. that have de­clined, but are not returned, that did run well, but have been letted, and have not since begun to doe their first works; What, will they begin in the spirit and end in the flesh? will they set their hands to the plough, and look back, and continue so to doe? Let the Apostle tell them their state, 2 Pet. 2.20, 21. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the later end is worse with them then the begin­ning, for it had been be [...]ter for, them not to have known the way of righteousnesse, then after they have known it to turn [Page 30]from the holy Commandment delivered unto them. This is a wofull conclusion to be worst at last. Oh that such persons had hearts to lament this condition. Use 2 Of Ex­hortation.

If those that are fallen must doe the first works, this may serve to exhort,

First, all Christians that have a little declined, to doe their first works. Labour (oh backsliding Christians) for such a love to Christ, to his ordinances, as you had when God first began to work upon you: Be as frequent in duties as once you were: Time was, when you could not let a day passe, but you must have some converse with Christ, not only in family, but also in closet per­formances, oh let it be so again. Time was, when you had more love one towards another then now you shew, you could rejoyce to see the face of such a Minister or professour, oh let it be so again: Time was when Chri­stians could meet together for edification, and not for such unprofitable disputation as now, oh let it be so a­gain: Time was when Christians were not so divided in affection as they are now (because one last will not fit every shoe,) oh let it be so again.

And here let me speak a word to those that differ in judgement, So farre as you agree together, I would to God you would walk together; and not set up party against party to the prejudice of all, as the manner of some is. It was a good saying of the King of Navarre. When he entertained George Gluchus the Danish Ambas­sadour at a banquet: Navarraeus dixit, Luthe­ [...] & Calvi­ [...] in 40. ar­ticulis a papâ [...] nuviter disse [...]tire: in [...]e in 39. articulis consen­tire, unum con­traver su [...] re­stare: dandam o [...]eram ut mu­tuis animis & virthas in papam fingule partes u [...]r [...] (que) prtmum triue­rent; uti papa oppress [...], tum de contraverse illo articulo compo­nendo und cogi­taretur Com. de star Rel. & Reip. Gal. pag. 1. lib. 2. he bid the Ambassadour tell his Master, that he hoped by that time a year were expired, the Gospel should be freely preached throughout all France: The Ambassadour desired him to promote Luthers doctrine rather then Calvins, as the Kings of [Page 31] Denmark and Sweden, and other Princes had done; to whom the King of Navarre answered, Luther and Cal­vin differ from the Pope in fourty points, and agree among themselves in nine and thirty; so that there is but one point of differe [...] [...] them. Let there­fore both [...] forces against the Pope, and when he is subdued, see if they can fairly compose that one point of difference among themselves. So say I to our differing parties in the Kingdom, perhaps tis but in one point about an appeal that you differ; in other things you agree: Oh that you would join together a­gainst the common adversaries, and those being subdu­ed, see if you can fairly discusse that one point, and if it be possible at last to agree.

Secondly, be ye exhorted (Noble Worthies) to do the first works. More especially.

1, Labour to exalt Christ, this is a work of some worth, God hath exalted Christ, Let me intreat you to exalt him. 1. Exalt him in your own hearts, let Christ have the highest seat in your souls: Exalt him in all his offices; Let him be your King, your Preist. your Pro­phet, the chiefest among ten thousand; 2. Exalt Christ in the nation, let him be Englands King, Let him have all his ordinances set forth and set up in their full power and purity among us, Do this first work.

2. Labour to promote an able Conscientious Ministry, this is a work you have been about, Goe on, and the Lord make you to prosper in it.

First, Let Conscientious Ministers be countenanced by you; they are your horsemen and chariots. Let not men of malignant spirits, have power to molest them, though in some minus principalibus, they do differ from some others.

Secondly, Let them not want competent maintenance (I plead not for tithes) by Bishops land, or some other waies a competency may be had. But if you leave them to the alms of the people, many Ministers in many pla­ces must feed upon short commons, for charity groweth very cold.

Thirdly, I beseech you labour to do justice, you are the supream Magistrates of the Kingdome, If justice come not to us from you, whence shall we have it?

1. I beseech you judge for the poor, Psa. 82.3, 4. Defend the poor and fatherlesse, do justice to the afflicted and needy, Deliver the poor and needy, rid them out of the hand of the wicked: Many a poor Minister is miserably afflicted by some wicked rich men in his parish, because he dares not give them the Sacrament which would be as a cup of poyson to their souls, and many a poor widow suffers much at the hands of the mighty, I beseech you let the cause of the poor innocent be heard.

2. I beseech you be impartiall in justice: Do not let the great flies break through the web, while little gnats are intangled. Inven. Sat 2. Dat veniam corvis, vexat Cens [...]ra columbas. To spare the great birds, and destroy the small, not so hurtfull, is no good justice. There are many wonder there are no more delinquents called to the bar; Take heed you spare not Brother Benhadad, Dum M [...]g [...]s [...] ­at [...] reos ab­solvunt gravis­simorun [...]i [...]i­num, pecca [...]e­crum sese obli­gant. P. Nar [...]. in 1. Reg, [...]0.42. least you and the Kingdome fare the worse for it, as the Prophet told Ahab 1 Kin. 20, 42. Because thou hast let go a man whom I had appointed to utter destruction, thy life shall go for his life, and thy people for his people. I beseech you think of this, and be impartiall.

3. I beseech you do justice speedily, let not men wait for justice, norly long before they come to tryall. Justice [Page 33]should run; You have many of your delinquents grow exceeding bold, because they see Justice is not speedily executed, Eccl. 8.11. Because sentence against an evill work is not executed speedily, therefore the heart of the sons of men, is sully set in them to do evill: which may as well be ap­plyed to mans delay, Vide C [...]a Lap. & Tho. Cart. in loc. as to Gods delay in punishing of­fenders; And the truth is, delayes in executing justice, may prove of as dangerous consequence as delayes in war, Oh therfore do justice speedily.

4. Be perswaded to do justice freely; Among the Jews the Judges sat in the gates, men might have as free re­course to the Judges, as to their Cities; I am confident this honourable Parliament scorns to judge for rewards, yet some say it costs vijs & modis, much money, as well as much waiting, to have an Order upon a Petition, I be­seech you let Justice be more free.

Fourthly, There is one work more which I would beseech you to do, And that is to let Ireland be remem­bred. Ah poor Ireland, how art thou forgotten? If we hasten not help, before it be too late, we may haply wish-would we had made more hast, we were more active for them once then now we are, Oh that we would do that first work.

I shall use no other motives to presse home these things, 2 For the Mi­natory part of the text. then the particulars which lie in the Minatory part of the text.

The first whereof is Christs coming, 1 Particular. Or else I will come unto thee. But why should here be mention made of Christs Coming, was he not at Ephesus before? doth he not walk in the midst of the seven golden Candlesticks, ver. 1. yes, he doth walk there as a defender, Bright man in lee. but not as a reven­ger: when he saith he will come, he means to punish, [Page 34]when he comes, Propter te pu­niendu [...] Gorran. in loc. and when he comes for such a purpose as this, he takes up (as it were) another person, he comes as a stranger to do a strange act, for so he calls his Judgements, Isa 28.21. That he may do his work, his strange work, that he may bring to passe his act, his strange act; Now when Christ shall come to judgement, would you have him finde you in an apostatizing state? in a back­sliding condition? worse then you were at first? Christs last works towards his people shall be his best works, Eze, 36.1. I will do better to you, then at your beginning. And would you have him finde you doing worse at your latter end, then at your beginning? Let then the conside­ration of Christs coming, move you to do your first works.

The Second Argument to presse home these things, 2 Particular. is taken from the consideration of the speedinesse of Christs coming, His [...] not [...] I come unto thee quickly. In the Origi­nall it is, I come, in the present tense, not I will come, in the future: Intimating, that Christ is coming already, be­sides it is further said, I come quickly, very swiftly, with much speed, and suddennesse. You may perhaps think as he in Mat. 24.48. My Lord delays his comming, and so may venture on things not convenie [...]t; but take heed least you be surprized: The Lord may come this night against some of you; And would it not be a sad thing to be found worse then you were seven years agoe? to have the Lord say, you are grown worse since you were Parliament men, then you were before? worse Chri­stians not so zealous? worse Commonwealths-men, not so actively nor publikely spirited as heretofore? would not this be sad? Let me tell you, God hath not bestowed the honour of being Parliament men upon you (for such [Page 35]ends as Caesar bestowed favours on Brutus, Not so much to honour his vertues, Plutarch invi­ta Bruti. as to weaken his constant minde) but God hath bestowed this high honour on you, that you and the Kingdome might be the better. Oh therefore look to it, and labour to do your first works.

The third Argument is taken from the end of Christs coming, 3 Particular. which is to Remove thy Candlestick out of his place: Though Christ will not break his Candlestick, yet he will remove it, not leave so much as any quality, title, or property of a Church: he will unchurch a Church, Diodats annos. in loc. if he see cause, as he hath done by Ephesus. Would you then have England loose the Gospel? would you have Paganisme or Popery come in again? I am confident you would not: It would be a sad day with England, if God should take away the Gospel; when the Gospel goes from a place, God goes; when the Gospel goes, Christ goes; when the Gospel goes, all true prosperity goes: so that if Christ should take away his Gospel, we should be extreamly wofull every way; I beseech you therefore if you have any love to God, any love to Christ, any love to the Gospel, any love to the Kingdome, or any love to your selves, Remember from whence you are fallen, and Repent, And do your first works again, &c.