EPHESUS WARNING BEFORE HER WOE.  
A SERMON Preached at Paul's Cross on Passion Sunday, the 17. of March last.  
By SAMSON PRICE, Bachelor of Divinity, of Exeter College in Oxford:  
Imprinted at London by G. ELD for john Barnes, dwelling in Hosier lane, near Holborn Condut 1616.   

To the Right Honourable the Lord Viscount Lisle, Lord Chamberlain to the Queen's Majesty, and Lord Governor of his majesties Cautionary Town of Vlushing, Mercy and peace.  
RIGHT HONOURABLE.  
THat Speech of Solomon is, 
Eccl. 12. 12. ●lc. Alex. l. 1. stir. p. 1. Hic scripto, ille vece praedicat. Animae sunt soetus Orationes. Id. ib. Mar. 12.41, 43. Cyp. Tr. de op. & elcemos. 〈…〉  and must continue true: of making many books there is no end; while the world continueth, occasion will not be wanting of speaking and writing. Our Church hath many deserving Labourers, who by voice and pen seek to build up the walls of jerusalem. My desire is to cast my Mite into the Treasury, as that poor widow did, whom our Saviour commended, not considering quantum, sed ex quanto de disset; how much, but of how much she offered: respecting rather the affection of the giver, than the quantity of the gift. This Sermon (by the earnest solicitation of some religious hearers and my dear favourers) was brought from the Cross to the Press, and is now licensed to be a general Remembrancer of all those who shall read or hear it; 
Spartian. in vita Adrian. Imp.  to whom I wish as happy a memory as that of Adrian, who perfectly (ever afterward) knew them that had but once spoken unto him. 
〈…〉  In Moral actions and civil affairs fear oftentimes hath hindered the memory of the wisest; as it is recorded of Demosthenes, that he was at a Nonplus being to speak before Philip King of Macedon: and as it fell out to Theophrastus before the Areopagites of Athens. But a holy fear of God's name, must be the ground of our Remembrance and Repentance. Your Honour hath obtained a blessed report for your Noble Virtues, and imitation of your Heroical Brother. 
Sir Phil. Sidney.  I have therefore adventured to dedicate this poor labour unto your protection, to lodge safely from the snarling of biting censurers, as under the covert of Minerua's shield. Your honourable countenance so lately and cheerfully ready to call me (from this stipend which I enjoy amongst many loving and worthy friends) to a more ample maintenance (though God disposed otherwise of it) hath obliged me to acknowledge by that little cunning which my right hand hath; 
S. Olau●. in Southwark.  so great a Kindness. I can seal my thankfulness by no better a testimony then this; 
Ps. 137.5.  craving still the continuance of your honourable favour. God the great rewarder continue his blessings unto you and your Honourable Lady and hopeful children, and at the resurrection of the Just, crown he you all with everlasting glory.  
Your Honours in all duty. SAMPSON PRICE.   

EPHESUS WARNING before her Woe.  
Lord jesus begin and end.  REVE. 2.5. 
Remember therefore from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy Candle stick out of his place, except thou repent.  
WHen the sin of the old World did multiply and grew a burden to the Earth: the Sons of God taking them wives, of all which they chose, whether Virgins or married unto others.; the most of them being Giants, 
Mercerus & ●unius in Gen.  not only in stature, but in cruel conditions, according to Philo and Damascen, infamous for their tyranny over others, bringing them in subjection, and eating their flesh; 
Theod. q. 84. ●n Gen.  every imagination of the thoughts of their hearts only evil continually. It repent the Lord that he had made man on the Earth. Gen. 6.6. It is Verbum nostra paruitati accommodatum, a word applied to our weakness, 
Chrys. ho. 22. in Gen.  to express the greatness of their sins, Quae misericordem Deum indignari fecerunt, which compelled the merciful God to be angry.  
Non perturbatio sed judicium quo irrogatur poena, 
Aug. li. 15. de ciu. c. 25.  saith Austin, It is no perturbation in God, but an imposition of punishment. 
Rup. l 4. in Gen.  Rupertus calleth it an argument of his pity, showing that he is loath to punish.  
Six ages he did forbear them, a thousand years and more, and gave them Noah to preach repentance 120. years, before he purged that Augaeum stabulum with a deluge of waters. The Sins of Sodom and Gomorrha were exceeding great, 
Gen. 19.24.  before fire and brimstone were rained down by the hand of Christ from jehovah his father, as Marcus Arethusius in the Syrinian Council doth interpret that place, 
Syriniens. conc. c. 16.  against the heresy of Photinus, that held Christ not to have been before his Mother. His Cup of wrath is never full mixed with red Wine, 
Psal. 74.8.  to pour out the same with the dregs thereof, till the measure of our Crimson and Scarlet sins be filled in. He sendeth Watchmen to blow the Trumpet and warn the people; but if they take not warning, their blood shall be upon their own heads. Ez. 33.4 If the Rod of his mouth, and Breath of his lips (so the word is called Is. 11.4.) cannot prevail, he taketh away this Candlestick. And when once a Church shall lose Prophets which are ready to teach, Seers to foretell, 
Goe 20 7. 1 Sa. 9 9 2 Pet. 1.13. 1 Cor 3.9. Lu. 12.42. Ez. 47.10.  Remembrancers to put in mind, Husbandmen to blow up, Stewards to distribute, Fishers to catch men, Stars to give light, and Shepherds to feed, all blessings departed and curses follow. Yet now it is threatened to Ephesus. Remember.  
It was truly acknowledged by Clemens Alexandrinus, that Bona est ars terrere ne peccemus: It is a good art which terrifieth from sinning: yet as Aust. fatherlike, 
Aug. Ep. ●. 8.  Si terrerentur et non docerentur improba quafi dominatio videretur, If those that err should be terrified only, and not be taught, it might seem a kind of tyranny: Sed rursus si docerentur et non terrerentur, vetustate consuetudinis obdurarentur, But again, if they should be taught and not terrified, custom would harden them, and make them place but slowly to the way of eternal life. Therefore S. john, Legatus a latere, The Ambassador who leaned on his Lord's breast, partly by instruction, and partly by correction, seeketh to win these collapsed Churches, whose reprehension may stir us up to hearken, whose threats may make us fear, whose fall may make us stand. Our sins are as theirs, we have the lukewarmness of Laodicea, which in this place I once proposed as a warning. 
c. 3.16.  Add to this the little strength of Philadelphia: 
v. 8.  Imperfection of works with Sardis: 
v. 2.  searching the depths of Satan with Thyatira: Nicholaitans, 
c. 2. v. 24.  as in Pergamos which held fornication to be no sin: Many professing to be jews, 
V 14.  as in Smyrna, 
V 9  (Christians amongst us) but are the Synagogue of Satan: with Ephesus we have left our first love, of which I am come to put you in remembrance by this Text. The Lord make it as profitable as it is useful. Remember.  
The Author of which words is one who appeared unto john like the Son of man, 
c. 1. v. 13.  Christ jesus like unto a man, clothed with a Garment down to the foot, signifying his Priesthood and Principality: Girt about the paps with a golden girdle, signifying his care ever to be ready for his Church: his head and hairs white as wool and snow, signifying his eternity: his Eyes as a flame of fire, signifying his quick sight piercing to the very thoughts: his Feet like unto fine brass signifying his ability to encounter against Sin, Satan and Death. His voice as the sound of many waters, signifying the greatness and power of it. The 7. Stars in his right hand are the seven Pastors of the Churches in Asia, called Angels, ut dignitatem seruent in nomine quam explent in operatione, 
Greg. in Mat.  that they might retain that dignity in name, whereunto by office they are entitled. Not some Bishops only, as Alcazar the lesuit in his new painted bull ke would have it, 
Arcan. sens. in Apoc.  or the people apart are aimed at, as Per erius thinketh, but more truly according to Saint Ambrose, Haimo, & Bede, both are to be joined, Pastors & people. S. john was now (as our Saviour) at this time led into to the wilderness, where being disabled to preach because he was an exile, like Zachary, 
Ambr.  cum loqui non potuit scripsit, when he could not speak, he wrote; that the pen might make supply of the want of his tongue, especially having his commission from him who is the first and the last, from him who was dead and is alive, and hath the keys of death and of hell. He that runneth by may read his writing, bringing back Ephesus to her principles. Remember.  
A Text as necessary for our times, 
Ep. 5.16.  as our times are near unto Ephesus backsliding: we may complain as Saint Paul, the days are evil. The sound of the word hath gone into all our land, the bright beams of the Gospel have gloriously shined upon us, the Bells of Aaron have been long rung amongst us, yet we are like those whom S. Austin taxed calling them Dormitantes, 
Au. l. 3 c. 14. de doct. Chr.  half waking, neither altogether asleep in ignorance, nor thoroughly awaked to see so much of the truth as we may. We have many Professors in mouth, Atheists in life, Protestants in appearance, Papists in heart, zealous in show, nothing in deed. Others halt betwixt two opinions, and so fall from drowsiness to sleep, from slackness to defection, from indifference to senselessness, and so to a loathing of all religion. The greatest part have forsaken their first love. But here is a scripture aiming at these and all other sins, be they of never so transcendent an elevation. At those Magistrates, which like Wolves raven the prey to shed blood, and to destroy souls to get dishonest gain, 
Ez. 22.27.18.  that though a man's cause be never so light in the balance of equity, it is not material if he can make it up in gold. At those Prophets which daub with untempered mortar, seeing vanity and yet divining lies, promising peace unto the wicked and never speak of wrath. At the idle Lozzel, who had rather beg & steal then labour with his hands. At the edge of private revenge which will have eye for eye, hand for hand, satisfaction for any wrong. At the soaring Pride of Ambition, flying so high out of compass that it flieth itself out of breath, crying still aut Caesar aut nihil, as good to be last as not first. 
Mic. 6.10 11.12.  At the treasures of wickedness in the houses of the wicked. At the abominable scant measure, bag of deceitful weights, and violent tongues. Mic. 6. At those who have erred through Wine and strong drink, whose belly is their God. At those Tables which are full of vomit and filthiness: though they hear precept upon precept, line upon line, they will go and fall backward and be broken, and snared & taken making a covenant with death, and an agreement with hell. 
je. 48.11.  At those who like Moab have been at ease from their youth, and are settled upon the lees of their sins, their scent never changed, je. 48. That I say to these, I say to all who have forsaken their first love, Remember.  
As a tenderhearted Surgeon coming to his sick Patient for the cutting off a joint, seeing him fear and tremble, handleth it with much care and compassion, and suddenly striketh the stroke: so saith Gregory, 
Gr. ho. 11. in Ez.  dealeth Christ with his Church, his beloved Spouse Ephesus. Saluberrimum temperamentum miscens laudationem cum correptione. Rupertus calleth it a wholesome mixture where is commendation and reproof. Both are met in this Epistle: where the Angel, that is the Pastor of Ephesus: Timothy as Aureolus would have it: or Onesimus as some: or Tychicus as others and under him whole Ephesus is taxed for remissness: the matter being thus debated. Ephesus think not but that I know thy works: Thou mayst deceive the world, thou canst not deceive me.  Soloculis hominem, quibus aspicit omnia, cernit. 
Guid. metam.  
This Sun of righteousness, whose eyes are ten thousand times brighter than the Sun, can pierce through the cloud of men's actions if it were darker than hell.  
I know thy labour and it pleaseth me. He was worthy of double honour. 1. Thes. 5.17. I pity thy patience: This Angel was not like jeremy, 
v. 2.  who at the mocking of the people cursed the day wherein he was born, and the man who brought tidings to his father that a man-child was born unto him, not slaying him from the womb, wishing that his mother might have been his grave, and her womb always to be great with him: 
je 48.14.15.17.18.  je. 48.18. or like jonas, who though he was schooled in the Whale's belly, yet when all things went not according to his mind in the destruction of Niniveh, 
jon. 4.9.  he became exceeding discontent, and defended his unlawful anger. He possessed his soul in patience, 
Paetientia ipsum anat quem portat Gr. in Ezech. h●. 7.  because he loved them whom he spoke unto. I commend thy discipline, how thou canst not bear them which are evil. These and the like were the first fruits of thy affection, but alas thou hast fallen off from these: yet I will not the death of a sinner, I rather wish thy conversion. Remember therefore from whence thou art fallen. 
Viega● in text. Gen. 3.9. Am●●. l. de Paradise. c. 14.  They are like the words of God unto Adam, when he called and said unto him, where art thou? De quibus bonis, de qua beatitudine, de qua gratia, in quam miseriam cecidisti? From how many good things blessings and graces, into what misery hast thou fallen? Non tam interrogatio, quam increpatio est, it was not so much an interrogation, as an increpation. Sometimes God useth to speak by his secret inspiration, 
2. Kin. 20.4.  as to Isaiah, 2 Ki. 2. Sometimes by his Angels, who speak by voice only as to Christ, there came a voice from heaven joh. 12. or by vision internal, 
joh. 12.28 Goe 28.12. Goe 18.1.4.  as the ladder that jacob saw in his dream. Goe 28. external, in human shape as to Abraham. Goe 18. By other Creatures either without sense, as by fire in the bush to Moses; or having sense, as the Angel spoke in Balaams' Ass. Here because writing remaineth when the voice periseth, an Epistle is sent unto Ephesus teaching the art of the happiest memory, whose objects are good things once practised, omitted, & evil things committed. Repentance must follow, and doing the first works, Repent and do the first works: A Spirit of slumber was fallen upon Ephesus, as heavy as that of Adam when he lost his rib, or of Isbosheth when he lost his head. The case stood betwixt Christ and Ephesus, as betwixt a loving son and his sick father, who labouring with a lethargy, The Physician tells the son, that his father's immoderate desire of sleep is mortal, therefore he must nor suffer him to slumber. The son seeing his father heavy, pulsat, vellicat, pietate molestus est, he knocketh, pulleth, and so seems to be troublesome, but it is because he loveth him. 
Aug. ho. 11. quinque hom. & ser. 60. do verbis Domini inter se comp.  AEgrotat humanum genus, saith Austin, All Mankind is sick of sin: amongst these Ephesus. Christ jesus the great Physician crieth out Awake thou that sleepest, open thine eyes, that thou sleep not in death, it is now time to arise, and repent, and do the first works. Either the Pastors seeing their preaching take little effect grew negligent, as Hugo Cardinalis supposeth the fault: or they were not so liberal to the poor, saith Arethas: or we may understand it with Rich. de S. Victore of all faults now to be amended, for Christ will bear no longer, he is impatient of any further delays, and therefore threateneth, or else I will come unto thee quickly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Original is, I will come to thee shortly, so the vulgar Latin giveth it to this sense, Venio tibi, words taken in good part. His going forth is prepared as the morning and he shall come unto us as the rain, as the latter and former rain unto the earth, Os. 6. so Zac. 9 Rejoice greatly O daughter of Zion, 
O●. 6.3. Zac. 9.9.  shout O daughter of jerusalem. Behold thy King cometh unto thee. But here it signifieth a judgement, and therefore is rendered by Beza in these words, veniam adversum te cito, I will come against thee quickly: and his coming is for revenge, And will remove thy Candlestick out of his place. The Church shall never be utterly destroyed, but for sin the Gospel is often removed: Merito patietur ultorem, 
Aug. de verb. Dom. se. 12.  qui noluit audire praeceptorem. If men will not hear God's precepts, they must bear his punishments. Thus love is violent, and Foelix illa necessitas quae ad meltora compellit, 
Aug. Ep. 45.  it is a blessed necessity which enforceth us to virtue. God who forbeareth a long time payeth home at the last, by removing his Church: and upon this, the taking away of the Ministry of the Gospel and the profession thereof, in stead of truth there must succeed Ignorance, Apostasy and Heresy, unless repentance and the fruits thereof attend the preaching of the word. Remember therefore.  
You see the drift of our wronged Saviour: the sum of the whole is a remembrance unto Ephesus of a decay in spiritual graces, which must be recovered, else the means of salvation shall be taken away from them. We may call it a sovereign remedy against the fearful sin of Apostasy, or a heavenly qualification of Law and Gospel, mercy and judgement, or a divine Remembrancer of all Churches by Ephesus Preacher, john an Evangelist, Apostle and Prophet, whose words which I have read, without racking, fall a sunder into two parts 

1. A remarkable meditation for Ephesus, Remember therefore from whence thou art fallen, & repent, and do the first works.  
2. A zealous indignation upon the not practising of this lesson, Or else I will come unto thee quickly, and will remove thy canalesticke out of his place, except thou repent.    
The 1. general part containeth 2. particular circumstances. 

1. A recollection of time past, Remember therefore from whence thou art fallen.  
2. A Christian resurrection for the time to come, And repent and do the first works.    
The 2 pointeth out 2. other. 

1. A speedy visitation, Or else I will come unto thee quickly.  
2. A terrible execution of this commination, yet mixed with much compassion, And will remove thy Candlestick out of his place, except thou repent.    
The first includeth an accusation of falling, delivered to the memory.  
The second, an inquisition of the former works to keep from a final Apostasy.  
The third, a sudden trial, wherein without repentance there must be severity.  
The fourth and last, the downfall of Religion, and piety. Remember.  
Thus Right Honourable, Right Worshipful, and blessed Brethren, I have brought you a Text, wherein there is not only john, a Son of Thunder, 
Mar. 3 17. Act. 4.36. Re. 2.7 If. 51.17.  but Barnabas, a Son of consolation. He that hath an ear let him hear what the Spirit saith, or rather soundeth out, for there can be no man, unless he have drunk the dregs of the Cup of slumber, but this message must awake him. The Temple is opened, the lists and landmarks of this holy Land propounded, and now come farther to be surveyed. Let me beseech your Religious and cheerful attention: My only aim shall be the glory of God, service of the Church, discharge of my Conscience, and your instruction. The solemnity of the time and place required a Passion-Text. Repentance is the Passion. The Lord grant that it may find and leave us true practisers of it. But I must remember to go back to the door of my Text, the front and forehead whereof is Remembrance, the 1. particular of my 1. general. Remember therefore from whence thou art fallen.  
Amongst all the faculties of the soul, there is none which sooner waxeth old then memory. Sins obliquity hath caused the appetite still to desire, yet never to be satisfied, the affections to deny obedience unto reason, the desire to swell infinite, the will is often mad, the mind lame, the memory of the best by nature forgetful, and therefore grace must teach us the art of memory. Man forgetteth himself to be man: whereupon the conquering Romans, 
jerom.  amidst their greatest pomp and triumphs, had ever one at the back of the Chariot to pull the Conqueror by the sleeve, and so oft as the people shouted, to cry to him again, Memento te hominem esse, Remember thou art a man. A lesson which Simonides, the first human inventor of the art of memory, 
Tully.  taught Pausanias' King of the Lacedæmonians at a banquet, being desired to speak something of greatest importance, which for the present was taken scornfully, but afterwards in a famine, the King confessed the wisdom of the heathen man. It was the morning voice of Philip's boy. Pharaohs Butler forgot joseph, 
Gen. 40.23 Gen. 41.51. Da. 2.8. Mat. 16.5. Sab. l. 10. c. 9 Pli li. 7. c. 24. Vola ter. l. 21.  joseph forgot all his toil, and all his Father's house. Nabuchadnezzar dreamt, but the thing went from him, he forgot his own dream. The Disciples forgot to take bread with them. Messala corvinus after a sickness forgot his own name. Another mentioned by Plinv, having a great fall, 
Zuing. Theat.  forgot his own Mother, Gregorius Trapezuntius in his old age the Greek tongue, wherein he had excelled. Theseus the white sail which his father charged him to set up if he returned a victor into Crete, and using a black one it was dismal to Agetus. Orbilius forgot his Alphabet. Caluisius the names of those with whom he conversed daily. Curio the judge forgot the cause he should have given judgement upon. Atticus, the Son of Sophista, the names of the 4. Elements. The Thracians their Arithmetic, so that they could not count above the number of 4. Ephesus here forgot her first works, her first love, and therefore is roused up. Memory is the Diary, Eph●●merides, and looking glass of a Christian: It belongeth to things past, as Sense doth to things present, and Hope to things future. Tully called it the print or trace of things. Quintilian, the ground of all learning. Plato, the mother of the Muses. Aristotle, the Scribe of the Soul. The Physician, the Lawyer, the Mathematician, the Merchant holds his book of accounts, or remembrancer to be his canticum canticorum, the most comfortable book that he hath. Many have been recorded for strange memories. Portius Latro, who never needed to read any thing which he had once written. Aeltus Adrianus remembered the names and acts of all his Soldiers. Carmides of Greece, any thing which he had heard. Mythrydates was able to speak 22. languages. Caesar a Roman Dictator was able to write, speak, and hear others discourse at one and the same time. Erasmus of Roterodame had a memory like a Net. Blessed jewel, usually began not to commit his Sermons to heart till the ringing of the Bell. 
In vita eius.   
It is a singular gift of God, an extraordinary perfection of art; which made Pythagoras beg memory of Mercury, being commanded to ask what he would, except immortality, and he should have it. But according to the object it is more commendable. There is Memoria vitanda, The remembrance of injuries, seeking revenge, as juno never left her Trojan enemy but by Sea and land persecuted him, which made him expostular Tantaene animis coelestibus irae.  
Better it were for such to have, 
Virg.  as Themistocles wished, the art of forgetfulness rather than the art of this memory. You know how it was rewarded in Cain, Esau, Absalon, Haman. There is memoria timenda, God's remembrance of our sins, in regard whereof David prayed, Remember not the sins of my youth nor my transgressions, Psal. 25. So in our liturgy, Remember not Lord our offences, 
Psal 25.7.  nor the offences of our forefathers, that is, to punish them in us. There is Memoria petenda, the remembrance of us in mercy, David's appeal, Lord remember David and all his afflictions. Psal. 132. and the good Thief, 
Psal. 132 1.  Lord remember me when thou comest into thy kingdom. Luk. 23. 
Luk 23.42.  There is memoria tenend●, A remembrance of God, I remembered the Lord. jon. 2. Of his name, I have remembered thy name O Lord in the night, 
ion. 2.7.  and have kept thy law. Psal. 119. We must remember his marvelous works that he hath done, 
Psal. 119.55.  his wor●ers and the judgements of his mouth. Psal. 105. 
Psal. 105.5.  We must remember his Sabaoth, Remember the Sabaoth day to keep it holy, Exo. 20. Not that we should remember God but one day in seven, 
Exo. 20.8.  but that if we would be forgetful, yet we should remember him one day in seven at the least. We must remember Christ's passion: to this end we receive the Eucharist: This do in remembrance of me. Luk. 22. We must remember death, iudgdement, 
Luk. 22.19.  and hell.  
We must remember our Parents. Remember that thou wast begot of them, and how canst thou recompense them the things that they have done for thee? Eccle. 7. Our pastors, Remember them which have the rule over you, 
Ecc. 7.28.  who have spoken unto you the word of God. Heb. 13. And here our falls appear to be remembered, 
Heb. 13.7.  by Ephesus, Remember therefore from whence thou art fallen: whence issueth this doctrinal observation.  
That it is the duty of those who have fallen from any grace, 
Doct.  to look back upon their former estate.  
The Lord himself is a witness to the truth of this point. Thus saith the Lord of Hosts, consider your ways, 
Hagg. 1.7.  Hag. 1. A Method which the Prophet Zephanie used unto the jews: for having rebuked them for their notable crimes, 
Zeph. 1.6.  Idolatry, fraud and cruelty, turning back from the Lord, being clothed with strange apparel, and settled on their lees, then threatening the cutting down of their Merchants, that their goods should become a booty, and their houses a desolation, that the mighty man should cry bitterly, that their blood should be poured out as dust, and their flesh as the dung, that neither their silver nor gold should be able to deliver them, he exhorteth them to consider their estates. 
Zeph. 2.1.  Gather ourselves together, yea gather together O Nation not desired. Repentance will make a man gather himself and all his wits together, which afore were dispersed and wandered up and down in vanity. Excutite vos, junius translateth it, search, try, fan yourselves. This course the Prophet David took, I thought on my ways, and turned my feet unto thy testimonies. Psal. 119. This was the practice of Peter's repentance: 
Psal. 119.59.  howsoever he followed his Master a far off, yet he came into the high Priests house, and sat down when they had kindled a fire in the midst of the Hall: Better it had been for him to have been without, freezing, then to stand by the fire with so many infectious lepers. It was a cold night that took away his heat of love.  
No doubt he heard many hard passages upon his Master, one boasting that he had cast down the Nazarite, another that he had tumbled him in Cedron, another that he had given a blow. Peter is silent, whatsoever they say, and uno eodemque silentio firmat errorem, 
Fulg. de myster. Mediate. ad Thras. Vandal. Regem.  qui loquendo non astruit veritatem. When a man doth not seek to confirm the truth by speaking, his silence establisheth error: perhaps his silence betrayed him: But a maid beheld him and earnestly looking upon him said, This man was also with him: which words were as the stone of little David unto that great Giant Goliath.  Dux Foemina facti. 
The Woman began in Paradise: no marvel she was in Court. Aut amat aut odit, nihil est tertium: There is no love stronger than the love of a woman. 
Can. 8.6.  It is strong as death: and no wickedness like the wickedness of a wicked Woman. It abateth the courage, 
Ec. 25.13.23.  maketh a heavy countenance and a wounded heart. Wine and Women will make Men of understanding to fall away. Eccl. 
Eccl. 19.2. Luk. 22.57.  19 Peter denied him saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lu. 22. I know him not. He knew him not who called him and his brother from their old nets, who healed his wives mother, who was transfigured before him on the mount. He had first of all the rest confessed him to be consubstantial with the father. He had promised to live and die with him, 
Luk. 22.33.  yet he denied him three several times. He stumbled and fell and dashed his foot against the stone. Leo in mensa, lepus in praelio: like many who cry out for war, unexpert in any thing but their heels. Saxa memor retulit rursus ad icta pedem. Seven times in a day the just man falleth, 
Luk. 2●. 59.  but Peter three times in one hour denieth his Master: he had quickly come to the number of 77. times a day, had God suffered him to go on, for at the last he began to curse and swear, saying I know not the man. 
Mat. 26.74. joh. 18.26.  he was strongly tempted. A Kinsman of him whose ear Peter cut off, spyeth him, Scribitque in marmore laesus:  
Did not I see thee in the Garden with him? His valour, his Country, his speech bewrayed him. Hoc factumest magnae pietatis dispensatione, ut qui futurus erat Pastor Ecclesiae, in sua culpa disceret, qualiter aliis misereri debuisset, saith Gregory. Saint Peter was to instruct others, 
Gr. ho. 21. recitatur in De●ret. di. 50.  and how could he with compassion, unless he had first fallen himself? Behold his resurrection! Peter remembered the word of the Lord, how he had said unto him, Before the Cock crow thou shalt deny me thrice, and he went out and wept bitterly. No marvel that Saint Peter fell so grievously. He was but one. Woe to him that is alone. 
Eccle. 4.9.10.  He hath no man to help him. Ephesus is fallen; one of the most famous Cities of the world, the Metropolis of little Asia, the glory of jonia, built in the 28. year of David, 
Euseb. in Chronic, Pausan. as ●n Achaicis. Chris. praes. ad Ephes. To. ●. conc Eph. c. 27. in Ep. ad cler. Constantinop. Lucian de Morteperegr.  either by the Amazons or one called Croesus. Hence came Pythagoras, Parmenides, Zeno, Democritus. Hear john and the Virgin lived. Ephesus was renowned for the great temple of Diana, one of the wonders of the World, 425. feet long, 220. broad, having 127. pillars the works of so many Kings, 220. years in building, which Xerxes spared when he burned all the other Temples of Asia, though Herostratus a base person, fired it on that day wherein Alexander was born at Pella, only to make himself famous. Ephesus became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an omission of good things, languishing in her first love, falling away. To search the reasons with Pererius were curious, whether they fell because of the instability of free will, or because no violent thing is perpetual, or because God's grace being supernatural and in man, is in a strange subject: we see their fall yet it is not final. They are recoverable, else no remembrancer should be sent unto them. It is a most accursed gloss of the Rhemists, that because Ephesus left her first love, 
In Apoc.  therefore our opinion is refuted that a man once in grace and charity can never fall from it. I confess many examples in holy Scripture are terrible to the weak Christian. David, whose conscience once was so tender that he cried out, The Lord forbidden that I should stretch out mine hand against the anointed of the Lord, 
1. Sa. 24 6.  yet causeth Vriah to be slain. Noah preserved in the destruction of the old World, 
Goe 7.7.19.16.9.21.19.33. In Ps. 51.  and Lot in the overthrow of Sodom, were both shamefully drunk. Non cadendi exemplum propositum est, sed si cecideris resurgendi, Examples saith Austin for our instruction, not that we should learn to fall, but having fallen to rise again. There may be an Eclipse of God's graces in the best, but he can never fall away finally or totally from faith. 
joh. 13.1.  Whom God loveth he loveth to the end. He that believeth on him hath everlasting life, and shall not come into condemnation, but is passed from death unto life, joh. 5. It may be with the child of God as it was with Eutichus. 
joh. 5.24.  He fell into a deep sleep, 
Act. 20.9.12.  sunk down with sleep, and was taken up dead, yet when Saint Paul fell on him, embracing him, he said trouble not yourselves, for his life is in him: and they brought the young man alive. So God's Child, in his own eyes and the judgement of others, may seem utterly to fall from grace, but he is built upon the immovable rock Christ jesus, and the greatest storms of temptations cannot make him perish, 
Mat. 7.25.  He may diminish the good graces of God within him, else S. Paul had never exhorted the Thessalonians. Quench not the spirit. 
1. Thess. 5.19.  He may after repentance fall into the same sin again, else Christ had never given that charge to the man that had been sick thirty and eight years, 
joh. 5.14.  sin no more lest a worse thing come unto thee. He may sin presumptuously, that is willingly, and in some sort wilfully, else David had never prayed, 
Psal. 19.13.  Keep back thy servant also from presumptuous sins. The Child of God may seem to sin desperately, either through ignorance of his own estate, or through horror of Conscience for sins committed, or through an often relapse into some sin, or through a serious consideration of his own unworthiness, or by abjuration of the truth through compulsion and fear. The incestuous Corinthian was like to be holden in this transgression, and therefore Saint Paul wisheth the Corinthians to forgive him, and to comfort him, lest perhaps he should be swallowed up with overmuch sorrow. I am sure poor jonas was almost plunged in it: I am cast out of thy sight. jon. 2. A dangerous conclusion, 
jon. 2.4.  a horrible sin, crossing God's love which many waters cannot quench, neither can the floods drown it, Cap 8. It crosseth his truth, which proclaimeth that if the wicked will turn from all his sins that 
Cap. 88  he hath committed, and keep all his statutes, and do that which is lawful and right, he shall surely live and not die, 
Ez. 18.21.  Ez. 18. His power, which is able to subdue our iniquities, & cast all our sins into the depths of the sea, 
Mic. 7.19.  Mic. 7. His justice, who hath laid upon Christ the iniquity of us all, Is. 53. His mercy, 
Is. 53.6.  which upon our return will abundantly pardon Is. 55. A sin which being yielded unto in a Melancholic nature, 
Is. 55.7.  the devils forge, putteth many bloody instruments into the hands of a man to destroy himself.  Quid nunc divitiae? quid fului vasta metalli Congeries? 
Claudian.  
Heaps of gold and silver, wife, Children, friends and pleasures, seem then miserable comforters: but the elect yield not, God forbidden they should. Here were leaping from the pan into the fire. 
Qui nihil potest sperare, desperet nihil. Sen. Misericordiae Domini nec mensuras possumus conere, nec tempora definire. Leo  It is an unlawful, murderous, damnable riot, whether it be to prevent bondage, as Cato Vticensis, because he would not be in subjection to Caesar, killed himself: or Nero, being censured of the Senate: or when any thing falleth out contrary to expectation, as many hoorders up of corn in dearths, seeing plenty: or to prevent sin and shame, as Lucretia, ravished by Tarqvinius: or preposterously desiring to taste of happiness, as Cleombrotus reading Plato's book of the immortality of the soul: or upon horror of Conscience, as Saul and judas. For death is an enemy, and therefore not to be procured. The Beasts hurt not themselves, and shall men? Every man should be nearest unto himself. 
1. Co. 15.26.  Our life is the gift of God, he only must resume it. It is an injury to the common wealth, the glory whereof is in the multitude of Subjects. patriarchs, Prophets, Apostles, Martyrs, have walked another path, 
Ber. de vita solit.  patiently waiting for a dissolution. jonas was in a dangerous pang, yet at last overcame. There is a veruntamen, a yet, or notwithstanding, 
Tantam absur ditatem in dicando refutasse arbitror. Jer. Ep. 54.  which as the rudder in the sentence turneth it another way. I will look again towards thy holy Temple: God's child cannot fall finally, or utterly: Gods favour not depending upon man's free will, but his own free election, whose decrees are unalterable, and gifts without repentance. I might show you here Satan against Satan, the jesuits against the Rhemists: Viegas words crossing the former gloss: Non amisit charitatem, sed de charitatis feruore nonnihil remisit, Ephesus fell not from charity, but was not so hot as before. The mention of the Rhemists' opinion confuteth it: so of their other errors. The time would fail me to remember Rome of her great fall in many other particulars. 
Au. l. de unit. Eccl. c. 16.  Her miracles being like the wonders of the Donatists, in S Augustine's times, Aut figmenta mendacium hominum aut portenta fallacium spirituum, Either fictions of lying men, or fantasies of dreaming Devils. Claudius' Espencaeus, 
2. Tim. 4. dig. 2●.  their own writer confesseth: No stable is so full of dung, as the Legends full of fables: yea fictions are contained in their Portesses. They have fallen from the faith in Miracles. 
Sacramental. li. 1. c. 7. p. 30  Their Merits is a doctrine of Pelagianisme, saith Waldensis; never allowed (saith judicious Perkins) of the sound professors for a thousand years after Christ. Rome's Cusanus maintaineth, 
Dem●. Probl. cir. Excit. l. 9  that Christ's death was only of ability to merit eternal life. They have fallen from the faith in merits. So in satisfaction, another twig arising from the same root, than which no opinion is more injurious to the death of Christ, wherein it were a shame to speak what Suarez, 
To. 1. disp. 4.  Durand, and other grosser Papists have discoursed. But their Bayus sticketh not to grant, that there is but one satisfaction only unto God, even that of Christ. 
De indulg. t. vlt.  Let them remember how they have fallen in satisfaction. So in Purgatory, worthy of a Satire, which Luther in a frump called Stercus humanum: Popish Doctors cannot agree among themselves of the fire, the torments, the subjects, the duration, the executioners, the condition of the souls there detained. It was unknown to the Church 1100. years after Christ. Their Suarez denieth their greatest argument, 
To. 4. in Th. d. 46.  the walking Ghosts of the dead. They must remember whence they have fallen into Purgatory. So in their Invocation of Saints, and number of Mediators, sometime making Christ S. Francis, and S. Francis Christ, as Turselline.  I am Franciscus erit qui modo Christus erat. 
A tongue worthy to be cut out of his mouth while he lived, as jerom spoke of his Vigilantius. Hence came the 7. ceremonies of canonizing to be inscribed in a Calendar with red letters, praying, erecting Churches, 
Bell. de sanct. Beatit. l. 1. c. 8 ●. Dices.  ministering the Eucharist, and saying Canonical hours to them and in their honour, dedicating holy days, setting up Images, and worshipping their Relics: yet the Saints canonised may be no Saints; and the miracles, whereupon their canonisation is grounded, may be false, saith their Caietan. Others complain, 
Tract. de concept. et de indulgent.  they have worshipped many for Saints in heaven, who may be presumed to be tormented with the Devils in hell. They have fallen in his. So in their Transubstantiation, going about to overthrow the truth of Christ's humanity, which maketh us cry out in much passion, as Averroes jested of old, Is it possible that Christians should make themselves a God of bread? An error containing as many absurdities, as there have been minutes of time from the first forming of it (that is from the Council of Laterane) until this hour. 
Anno 1215.  They have fallen in their precepts and practice of eqiwocation, and mental reservation: worse herein than the Devil, 
The Reu. B. of Salisbury in his Sermon called The old way.  for he equivocated to hide his ignorance of that which he could not reveal: these equivocate to hide their knowledge of that they an and aught to reveal. In their King-killing doctrine: In their assertions, that Dogs, & Mice, and Swine, eating their consecrated Host, 
Aq. p. 3. q. 80. art. 3.  do eat into their bowels the very body and blood of Christ. That it is more lawful for a Priest to commit fornication, 
Coster. enchir. c. 15. Rota: indecis. 1. Nu. 3. in Noviss.  then to marry a wife: That the Pope's power is greater than the Apostles. And that the Pope may derogate from the Apostles sayings. That the holy Scripture, 
Hosius de express verbo Dei.  as it is alleged of Catholics is the word of God, but as it is alleged of Heretics (so they call Protestants) is the express word of the Devil. Here is the mark of a reprobate illusion: They receive not the love of the truth, that they might be saved, 
2. Thess 2.12.  therefore they believe lies, that they may be damned. 2 Thess. 2. I leave them to God, & come nearer to ourselves. Remember etc.  
Use 1 A Lesson to reprove many prodigal Sinners, who run so long upon the score of Satan, that they can never endure to hear of a reckoning and remembrancer. Like Dicaearchus the Philosopher, who because it was hard for him to conceive what the nature or properties of the soul were, 
Tull. Tusc.  therefore affirmed the soul to be nothing. So these, because they have lost the sense and sting of sin, think nothing they do to be sin, though, as Austin spoke of the drunkard, they be all sin. How many are there who think, that because they are not as bad as others, therefore they are good enough. Hence is it that the offers of God's mercy are so disdainfully entertained, and so commonly rejected. Men, not knowing their own necessity, do despise the riches of God's bounty, 
Heb. 10.29.  and tread under feet the son of God. Heb. 10. One coloureth a gross sin with a tolerable name, that so either it may not be seen, or may not appear in its own likeness, calling haughtiness magnanimity, ignorance innocency, 
Aug. cons. l. 2. c. 6. Sen. ep. 45.  heresy deep learning, Machiavelianisme, policy, giddiness zeal, fury manhood, oppression the making the most of a man's own, Usury, interest, or usage, or putting out, any thing save plain usury. Another draweth a false conclusion out of God's mercy, and will continue in sin, that grace may abound: like the devils conclusion to our Saviour, Cast thyself down, for the Angels shall bear the up: 
Mat. 4 6.  as if a man should poison himself, presuming upon a counterpoison, or desperately surfeit because he is near to a Physician. David confessed, There is forgiveness with thee that thou mayst be feared. Psa. 130. 
Ps. 130 4.  But these use it as if it made God neglected. Others run on in all kinds of riot, hoping to satisfy for all by some special devotions. A device by which many worldlings deceive themselves, who having by rapine and extortion, by grinding the faces of the poor, and eating them up as if they were bread, raked much together, imagine to remedy all this with God and the world by some largesse to the poor, and therefore will stick at no violent & indirect course. (I pray God I be not now in some of your bosoms that hear me this day) S. Austin propoundeth the case thus: The Extortioner saith thus unto me, 
De verb. Apo. ser. 21. to. 10  I am not like the rich man in the Gospel, I feast the poor, I send sustenance to the prisoners, I cloth the naked, I entertain the strangers: to whom he answereth, Dare te putas, tollere noli et dedisti, Thou thinkest thou givest, do not take away and thou hast given. He rejoiceth to whom thou hast given, but he weary, from whom thou hast taken away. It is not sufficient to cease from evil, but we must learn to do good. It is not enough to stand still in the path of goodness, but we must go on.  
Every man must examine himself, search out his own wants, and remember from whence he is fallen. Else, if men fall and will not arise, if they turn away and will not return, if they slide back, if they repent not of their wickedness, saying, what have we done? every one turning to his course as the horse rusheth into the battle: Their wives shall be given unto other men, and their fields unto them that shall inherit them. 
je. 8.7.  jer. 8. Had I the voice of more than a man, and louder than a Trumpet, I would cry unto all the world, as S. john unto Ephesus, Remember from whence thou art fallen. Miserrimum est fuisse beatum, It is most woeful to have been happy. O it is a great misery to have been zealous, and now to be lukewarm: to have put our hands to the Plough, and now to look back: to have a beginning laudable, but an end damnable. Doth not thy own soul proclaim thee guilty? neither do I: but be not deceived, God is not mocked, We all either go forward or backward. If we fall back: As in the days that were before the flood, They were eating and drinking, marrying, and giving in marriage, until the day that Noah entered into the Ark, 
Mat. 24.38.39.  and knew not until the flood came and took them all away: So shall the coming of the Son of man be unto us, except we remember from whence we have fallen.  
Use 2 An instruction to us all to recollect our best thoughts for our forepast lives. 
Is. 1.3.  Shall the Ox know his owner, and the Ass his masters cribb: shall the Stork in the heavens know her appointed times, and the Turtle, and the Craine, 
je. 8.7.  and the Swallow observe the time of their coming: & shall not we consider the passages of our lives? Do we with Agathocles (a Potter's son, made a King) carry about us earthen vessels, which may remember us of our mortality, and yet forget death? Shall it be with us as in the time of Simonides, who complained, that after the use of letters was invented, the virtue of memory decayed? The more the Gospel is preached, and mercy offered, shall we be the more dull? Blessed Christian, be not like a painted Tomb, guilded without, rotten within, tipping thy tongue with godliness, and filling thy soul with bitterness, bearing a bible in thy hand, and Mammon in thy heart: Remember thy oath in Baptism, many vows and resolutions since. If we have broke them we must be answerable unto God. It is not with us, as it was with Fabius Maximus, who, in prolonging the time, stayed & assuaged by degrees the fierceness of Hannibal, and by delay delivered the commonwealth of Rome. For God cannot endure delay in heavenly matters. O then Now sit down, look upon thy life, catechize thyself as he did, Anima quid fecisti hody? O my soul what hast thou done? If with Demas we have forsaken Paul whom once we loved, 
2 Ti. 4.10.  and are entangled in the world, Let us remember from whence we have fallen. If with Peter we have failed in our true service unto Christ, let us remember this word of my Text, Remember that this life is but horoe momentum, yet in this moment of an hour we save or lose all. O before thy weak days come, wherein one poor Ague or some other disease, shall shake all the frame of the house, sum up thy thoughts, words, actions, before the time come wherein thou must await the heavy doom of the Physician, as the thief doth the sentence of the judge: when phlegm and spittle shall so woefully besiege thy life, besides groans, stitches, cold sweat and burnings: thou must then forget thy father's house, and leave all the world: therefore let this day be unto us all as if it were our last. Let not sin reign in our mortal bodies, 
Heb. 10 27.  for if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgement, and fiery indignation. Repentance is our guide, and therefore Repent and do the first works.  
If a man read over the moral writings of some Heathens, 
Pri. sec.  he would pity them, to see their witty and careful disquisition of true rest lead them to much unquietness. They are like wandering Empirics, which in tables and pictures make great ostentation of cures, yet can never approve their skill to their credulous Patients. Many wrote of it, none attained it. Some placed true tranquillity in a constant estate of outward things; whereas these vary as often as the weather, being got with care, kept with fear, lost with sorrow. Others, in such a temper of the soul, as that it should never be affected with any casual events; whereas, while it is prisoner in the Dungeon of flesh and blood, 
Seu. de tranquil.  it is one while cheerful, another while dull, drowsy, comfortless, prone to rest, loathing former resolutions. Others hold the best way for peace to be, when a man employeth himself in some public affairs, then retireth himself to his private studies, thinking upon the trial of his ability, nature of his businesses, choice of his friends, fore-imagining the worst in all casual matters; Nay further, 
Sen. c vlt.  in making the most of himself, cheering up his spirits with the variety of recreations, and other indulgences. Miserable comforters are all these. Here is no mention of the greatest enemies, Conscience of evil done, and fear of evil to be suffered. Can any man have peace that is at variance with God and himself? Or is that peace the peace of God, which is thought to be with out him? Ephesus is better instructed, Repent and do the first works.  

In aureis carminibus.  Pythagoras' advised, that every man's examination in private should run upon three Artcles, 
In anrcis car. minibus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein we have transgressed, that we may repent; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what good we have done that we may hold out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what we have omitted which we should have done. My second circumstance is more direct, in as great a Laconism, and as perfect brevity as can possibly be described. And therefore as justin Martyr spoke of Aristotle's book de mundo, 
In Apol.  which he wrote to Alexander, that it was the Epitome of all his Philosophy: So may we of this lesson of S. john to Ephesus, It is the sum of all his Divinity. Repent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where if I would be contentious about words, that cavil of Gregory Martin might give sufficient occasion who taxeth reverend Beza, 
Greg. Mart. in a book entitled, A discovery etc. auns. by D. Fulke.  for translating the word Resipisce, which (saith he) should be rendered as the Vulgar, Age poenitentiam. I answer, we refuse those words which they translate, Do penance, because they mean thereby satisfaction for sins past to be a necessary part of true repentance; which is not contained in the Greek word, signifying only a change of the mind, that is, not only a sorrow for the sin past, but a purpose of amendment, which is best expressed by the Latin word Resipiscere, which is always taken in good part, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Scripture, whereas the latin word poenitere and poenitentia, may and are used in latin of sorrow and repentance that are too late, as of judas grief of mind, which caused him to hang himself: but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resipiscere and Resipiscentia: and therefore the holy Ghost, speaking of his sorrow, useth another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We abhor that translation which maintaineth satisfaction for sins by any suffering of ours, as blasphemous to the satisfaction of Christ, whose blood only cleanseth us from all sin. 
1. joh. 1.7.  If the word Satisfaction were used by any fathers of the Church, It was not that they had any meaning to satisfy the justice of God by external works, but that by those outward trials of their repentance, the Church was satisfied, which by their fall was offended: & the governors of the Church, by such signs of true sorrow and amendment, were persuaded to receive them again into the congregation, from whence until sufficient trial had of their repentance, they were separated & excluded. But I remember my Text is doctrinal and moral, Repent and do the first works: whence this collection necessarily ariseth.  
That Repentance and the practice of a holy life, 
Doct.  are the direct means whereby sinners are reconciled unto God.  
The proofs hereof are so many and pregnant throughout both Testaments, that whatsoever is there written may serve for a testimony. All the Sermons of Prophets and Apostles proclaim this. This was the charge of Ezekiel: Say unto them, 
Eze. 13.11.  As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will ye die O house of Israel. Ez. 33. This was the subject of the preaching of Isai. Wash ye, make you clean, Put away the evil of your doings from before your eyes, 
Is. 1.16.  Is. 1. Of jeremy, Return ye now every one from his evil way, and make your ways and your doings good. je. 18. 
je. 18.11.  Of Hosea, O Israel return unto the Lord thy God, for thou hast fallen by thy iniquity, 
Of. 14.1. Mat. 3.2. Mat. 4.17.  Hos. 14. Of john the Baptist, Repent ye for the kingdom of heaven is at hand. Mat. 4. Of Christ jesus himself, the beginning of whose preaching was Repent. Mat- 4. This was the end of his passion and resurrection, that repentance and remission of sins should be preached in his name amongst all Nations. 
Lu. 24.47.  Luke 24.  
How many promises are added unto this! If thou wilt put a way thine abominations out of my sight, then shalt thou not remove. jer. 4. 
je. 4.1.  If the wicked restore the pledge, give again that he hath rob, walk in the Statutes of life without committing iniquity, he shall surely live be shall not die. None of his sins that he hath committed, shall be mentioned unto him: if he hath done that which is lawful and right, 
Ez 33.15.16.  He shall surely live. Ez. 33.15.  
job prayed for this: a space to repent. Are not my days few, cease then and let me alone that I may take comfort a little, before I go whence I shall not return, 
job. 10 20.21.  even to the land of darkness, & the shadow of death. job. 10. Unto this the goodness of God leadeath us. Rom. 2. 
Rom. 2.4.  It removed the plague from Israel. 
Ki. 24.16.17.  1. Kin. 24. brought deliverance unto the jews, when Shishak King of Egypt came against them with twelve hundred Chariots, and threescore thousand horsemen, and Egyptians without number. 2. Chro. 12. 
2. Ch. 12, 3.  It stayed judgements from Pharaoh: For when he saw the Waters annoyed with the first plague, the Earth with the second and third, and the Air with the fourth, 
Dr. Hall coutemplat.  (a winged Army coming from an angry God, not from Nature or chance) finding it impossible for him to stand out with God, since all his power could not rescue him from his least Creatures, his heart gins to thaw, saying to Moses and Aaron, Go and do sacrifice in this Land, or because that had been an Abomination, Go into the wilderness, but not far. He will not leave them: But when the voice of God's thunder and hail, mixed with fire, rouse him up, then (as betwixt sleeping and waking) he starts up, I have sinned this time, 
Ero. 19.34.  the Lord is righteous and I and my people are wicked. Mere necessity constrained him to relent: For the Fish being destroyed with the first blow, the cattle with the fifth, the Corn with the seventh, the fruit and leaves with this eight, and now nothing left him but a bare fruitless earth, to live upon, he was mollified: and howsoever constrained repentance be ever short and unsound, yet upon Moses prayer the thunders and hail ceased. But this repentance is not that which can prevail. So Cain repent, My punishment is greater than I can bear, Gen. 4. From thy face shall I be hid; He knew that Nihil gravius quam errantem a Deo deseri, 
Amb. lib. 2. de Cain & Abel c. 9  ut se revocare non posset. Nothing is more grievous, then for him that erreth to be forsaken of God, that he cannot recall himself. So did Saul repent, jeroboam, Ahab, Ananias and Saphira, Agrippa, Foelix, Simon Magus, Elimas. But the true practice of a right repentance consisteth in an inward sorrow, when we are displeased with ourselves for sins; and in an outward, when we testify it by tears and such like; when we resolve to sin no more, but to do the good and acceptable will of God; when with humiliation there is faith added; when we grieve that we cannot grieve enough. The Angels in Heaven sing at this lamentation, neither doth the earth afford any so sweet Music in the ears of God. Many may be vexed with an extreme remorse for some sin from the gripes of a galled Conscience, playing at once the Accuser, Witness, judge, Tormentor, and yet never know the power of repentance. But an earnest sorrow for the want of sorrow, was never found in any but a gracious heart, whose tears are as the rain in a Sunshine, comfortable and hopeful.  
This is that which melts us, purgeth us, rinseth us, and so maketh us of drossy, pure; of foggy sound; of crooked, straight Christians. And as impure gold cannot be rid of the dross, until it be molten and dissolved, 
〈…〉  neither unsound bodies full of vicious humours come to any good estate till they are well purged: No more can we, till Repentance break us, and cause us to do our first works. This remembreth us of good omitted, and evil committed.  
Sum Dea quae facti, non factique exigo poenas, 
Ausonius' Gallus in paroemia.   
Nempe ut poeniteat, sic Metanoia vocor.  
This is like the river Nilus which turned furious Io into a glorious Virgin: David, Ezekiah, Manasses, Mary Magdalen, the Prodigal, Zache, the jews are examples. It is like the sea, provoking the vomit and loathing of our sins. It is like the sand, staying the violent rage of the waves of our transgressions; like the herb Century, bitter and sweet; bitter in meditation of God's judgements, sweet in embracing his mercies; like a thunderbolt extinguishing the corruption and poison of our Serpentine nature; like an earthquake, whose trembling is a filial fear, whose rent & scissure is the breaking of the heart, whose sound is a crying voice, whose motion is a growing in grace, whose winds are temptations, and the dust is the remembrance of our mortality. Repentance is our Armour to quench all the fiery Darts of the flesh, world, and Devil. It is as Hilary showeth, 
Hil. in p 118.  ab eo quod poenitendum intellexeris destitisse, a ceasing from that which we understand must be repent of. It is proeterita mala plangere, & plangenda iterum non committere, a mourning for sins committed, and a purpose never to commit them being to be lamented. Languores sanat, leprosos curate, mortuos suscitat, etc. as Saint Austin sweetly. 
Aug. l. de poenit.  It healeth faintings, cureth lepers, 
Aug. l. de poe●it.  raiseth the dead, increaseth health, maketh the lame to go, the blind to see, expelleth vices, and comforteth the Soul of a Christian. It is the medicine of our wounds, the hope of Salvation, 
●fid. Aetim. l. 6. c. 18.  per quam peccatores saluantur, Deus ad misericordiam provocatur, by which sinners are redeemed and God is provoked to mercy. It is jugum suaue & leave, 
Aug. sup. Ps.  quia non est sarcina viatoris sed ala volatoris, A sweet and light yoke, not a burden for us travailers, but a wing to make us all fliers to God's Kingdom. It is our second laver of regeneration, the only rebaptisation, allowed in divinity, consisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostome speaketh, 
Chrys. in Ro. 12  as well in the contrition of the heart as the reformation of the mind. Repentance is the Crystalline humour of the eye of faith, 
〈…〉  the best Aquavitae to revive our dead spirits, that Aqua coelestis which God keepeth in his bottle that not one drop of it can be lost, and it is the brine wherewith both flesh and spirit must be kept from tainture and corruption, therefore prescribed unto Ephesus, Repent and do the first works.  
Use. 1. A Caveat for us to beware of the leaven of the Romish Synagogue, whereby they offer much wrong unto this holy ordinance of God. I shall but touch on some points of their greatest Patrons, aiming rather at our own reconciling with God, then quarreling with such obstinate Adversaries, who as they may well seem to have no faith, annihilating it by merit of works; no hope, weakening it by doubtfulness of salvation; no Religion as it is the true knowledge of the true God, concealing this from the people, by causing the Scriptures in a strange translation, or as it is the sincere worship of one God, defiling the purity and dividing the integrity thereof by that latrioduliacal distinction of Idols Adoration, and Saints invocation; no Charity, witness their Gunpowder plot; so they have no Repentance, avoiding it by their Indulgences. Sometimes they make it a Sacrament, because it is the net that taketh all their provision: and yet they know not when or where it was instituted or who commanded it. 
L. cum de lege ff de proba. & Gloss. Ibid. Coll. Ratisp. Anno 1601. habitum Mat. 12.3. Mat. 15.3.4. Aug. 10.9. de Cataches. c 4. p. c. 75. Edit. Ba. 1529. Cypr. Ep. l. 2. Ep. 1. ad Steph. p. 42. Ed t. Bas. 15 30. Just. Mart. Apol. 2. Tertull. count Martion. l. 1. & 4. Amb. de Sacr. Cyrill. in Mystagogitis Alexa. 4. q 8. m. 2. Art. 1. Bo●●u. quem refe●t Ouand. q. d. 1● pr●●●.  They affirm it, we deny it, and the civil law concludeth, that Probatio incumbit affirmanti, and the jesuits confessed it in colloquio Ratisbonensi, for Christ proved that doctrine which he affirmed as the plucking and eating of the ears of corn by his hungry Disciples Mat. 12. The Pharisees to be transgressors of the law, Mat. 15. In the 20. ver. he denieth that to eat with unwashen hands defileth a man, he leaveth the Affirmative part to the Pharisees to prove. Antiquity is against their seven Sacraments, Aug. To. 9 & Cypr. Ep. l. 2. Besides just. Martyr, Tertullian, Ambrose, Cyrillus Alexandrinus: I leave the ground of it, their private Confession, which the jesuits Paracelsians of the text seem to prove, from john 20.23. But Alexander Bonaventure, and Fr. Ouand. deny that ever Christ ordained it: nay for the space of a thousand years after Christ and upward, it was not reckoned amongst the Sacraments. They overthrow the nature of true repentance, by giving so much liberty to sin, holding that Prisoners may break the jail: a point practised by Romish Priests amongst us. Caietan defendeth it, 
Calet. 22. pag. 144. Tolet. sum. pag. 548. Gl. v. multorum Can. vidua. dist. 34.  That Children may marry without consent of Parents. That she only is meretricious, that hath polluted herself with more than twenty and three thousand men. It is their damnable gloss.  
Magne Regnator Deûm tam lentus audis scelera?  
Tam lentus vides? Ecquamdo saeva fulmen emittes manu?  Seneca. 
He that reads Navarrs Manual, shall find choleric blasphemy a venial sin, pag. 91. some ●heft venial p. 140. common lying venial p. 191. cursing of Parents, if not malicious, venial p. 100 And these venials (saith Francis a Victoria) by a Pater noster, or sprinkling of holy water, or knock of the breast are cleared. Let these pretend perfection evangelical never so much, whereby (as the Ass with the lions skin on his back) they gull the ignorant, yet you see what large Consciences they have: These are their works: examples of their enjoined penance are infinite. 
M. Fox p. 1. p. 141.  King Edgar was enjoined by Dunstan not to wear his Crown in seven years, for deflowering a Virgin: The carrying of a Faggot was an ordinary penance upon this day unto this place. 
P. 671.  The carrying before the Procession bags of straw, 
P: 511.  for not bringing litera (the Popish latin word) for a popish Prelates horses. 
●onfinius l. 1. Occad. 2.  Hildebrand commanded Conradus a Germane coming a penitent to Rome to wear a coat of Mail in stead of his shirt, and fastened it with five chains, giving him sealed letters containing the Catalogue of his sins, and commanding him to visit all the holy places of the earth. Are these their first works?  
They overthrow the nature of true repentance, by their prodigal grants and shameful Martes of Pardons: 
Cap. inter ope●a charitatis ●ispons. l. 4. decretal.  giving a Pardon for all such men as shall take common Women out of the Stews and marry them. A pardon for twenty thousand days by the grant of Pope Innocent the 6. for saying one A●e at the elevation. 
M. White in is way to the Church. P. ●55 & 256.  A pardon for 6666. days, as many days say they as Christ had wounds in his body, for saying a prayer as long as three Auees before the Crucifix. A pardon for forty thousand years, by Pope Sixtus the 4. to him that would say a prayer of his making, not five above 40. words long. A pardon of forty days to him that bright a faggot, 
●ox p 2. p. 897.  or but a stake to the burning of 〈◊〉 Protestant. A pardon to any man to deliver one soul out of Purgatory for ten shillings, 
p. 771.  by Leo the tenth, in the year of our Lord 1516. If there be any one in this great Congregation, intoxicate with the Popish potions of Rome, let him see what mercy is in the Pope, who holding that it is in his power to call miserable souls out of this tormenting fire (which hell itself is said to exceed only in the continuance) yet that he should suffer them to lie howling there, and not mercifully bestow on them all the heaps of his treasure, as the spiritual ransom of so many distressed Spirits. O inhuman acceptation of persons, that the wealthier sort may by their purses deliver others from this prison, while the needy soul must be still frying in that flame, without all hope of pardon until the very last judgement day! But I remember their own men doubt whether there be a Purgatory, and we know there is none: and they conclude, that the Pope may lead with him innumerable souls to hell to perish with him for ever (much more leave some in Purgatory if there were any) yet may no mortal man take upon him to reprove him. 
D●. 40.50. Si●apa.  Thus Babylon, I mean Rome is fallen, yet she remembreth not that she is fallen, she will not repent, you see her works, we would have healed her but she refused.  
Yet let us be here admonished to consider our own ways, 
Use. 2.  and looking upon our first works, bring forth fruit worthy amendment of life. (Blessed and beloved Christians) We cannot be so happy as Tully's wise man, 
Tull. Tusc.  to do nothing for which we need to repent; as Isidore which voluntarily protested, that for forty years space he found not in himself any sin, not so much as in his thought, not so much as any consent to anger or inordinate desire: 
Dr. Hall. No peace with Rome. Tit. de  a testimony given to Gonzaga for some years that late Saint by Baronius and Bellarmine: 
Justificat. Qu. vitam e. ius.  The offal of the schools may hold of Bonaventure, that in him non peccavit Adam, Adam sinned not. Let Manichoeus protest it of his Masters, Priscallian, Euagrius, jovinian; the Messalians of themselves: We must all resolve as S. Ambrose, not to boast because we are just, but because we are redeemed, not because we are void of sin, but because our sins are forgiven us. But without repentance and doing the former works, there is no remission of sins; Repentance, the gift of God, joy of Angels, haven of sinners. Awake thou that sleepest in thy sins, 
2. Ti. 2.7.  I say unto thee as Saint Paul to his Tymothy, Consider what I say, and the Lord give thee understanding in all things. Come now and reason with God, though thy sins be as scarlet, they may be as white as snow, 
Is. 1.18.  though they be red like crimson, they may be as wool. God is able to bring light out of darkness, life out of death: our sins shall turn to our good if we rise from them more humble, more fearful, more careful and wary than we were before. Happy is that fall that is taken up by humility. 
Bar.  To our repentance we must add our former good works, from whence we are fallen: For by our good works we glorify our father which is in heaven. 
Mat. 5.16.  Mat. 5. By them we show our faith ja. 2. By them our consciences are quieted, 
ja. 2.18.  being sure never to fall, making our calling and election sure. 2. Pet. 1.10. Yet merit by these we cannot, 
2. Pet 1.10.  justified by them we are not. Every one must confess as Gregory, Nudum me in fide prima gratia genuit, nudum eadem gratia in assumptione saluabit, 
Gr. Meral. l 2 c. 40. p. 11. col. 1. Edit. Par. 1551.  the first grace begot in us faith when we were but naked in good works, and the same grace shall save us hereafter when we shall be but naked in them neither. Non proecedunt iustificandum, sed sequuntur justificatum, they are the signs of our sanctification, not the causes of our justification. That learned speech of reverend Caluin shall ever be true, Fides sola est quae justificat, fides tamen quae justificat nonest sola.  solis calor solus est qui terram calefaciat, 
Col. in Act. Synod. Trid. sixth Sess. Antid. Tract. Theol. p. 336. col. 2.  non tamen idem insole solus est, quia coniunctus cum splendore. It is faith alone that justifieth, and yet that faith that justifieth is not alone. As it is the heat alone of the Sun that heateth the earth, yet is not that heat in the Sun alone, because it hath brightness joined with it. Repentance and good works cannot be severed. Behold a Christian must labour, else he shall never taste the sweet Manna of comfort from above.  
The Angels of heaven need not to repent because they sin not: the Devils in hell care not for repentance, their judgement is sealed, but it appertaineth to us all who are the sons of men, and must be practised if ever we will go to heaven. Our marble and flinty hearts must be sofrened with the sweet showers of Gods heavenly word. Our stiff and iron-sinued necks must be bowed with the yoke either of the Gospel or of the law. Our foreheads must not be like hers that refused to be ashamed. 
Math. 11.30. Act. 15.10. je. 3.  Our ears must not be so deaf, our eyes so dry, our senses so dull, our wills so obstinate, our affections so barren, our desires so cold, but we must awake. The golden bells of Aaron, the thundering trumpets of Esay, the well-tuned Cymbals of David, the shrill sound of preaching, aim only at our conversion to God. O consider this you that forget God. (I speak only to them whose consctences accuse them) If you make religion but fashion, seeking only to seem Christians, having God's livery on your backs, and name in your mouths, yet outfacing all reproofs by your insatiable covetousness, biting usury, false measures, forsworn valuations, adulterate wares, catching at the possessions of the Church, grinding and gripping the faces of the poor, by which means, howsoever you fill your Coffer, you fester your souls, though your faces were like Angels, without repentance and good works there must follow a portion with the Devils, from which Good Lord deliver us. O then while it is called to day, let us ransack our hearts and get a sound affection to God, a firm resolution to goodness, hatred to sin in all men, especially in ourselves, and an obedient keeping of the commandments. O than you whom God hath endowed with holy and upright hearts, that have done and intend still to do honour to your maker, honesty to the Gospel, credit to this famous City, Be steadfast and unmovable always abcunding in these works of the Lora, knowing that your labour is not in vain in the Lord. You are not Treasurers but Stewards, whose praise is more to lay out well, then to have received much. Neither the times nor yourselves are in your own disposing, the more speedily you do good, the more comfort you shall receive. O then let us all follow Augustine's advise, 
Aug. 〈◊〉. 33. in Job. , take time while time is offered, lest the gate of mercy which to day is open, to morrow be shut and never opened again unto us. Let us beware that we abuse not the patience and long suffering of so good a God, least after so-many calms of comfort, he power down upon us the bitter storms of indignation and come quickly against us, as he threateneth to come against Ephesus; which is the first particular of my second general. Of else I willcome unto thee quickly. 
Prima secundae.   
Such are the never-stinting streams of God's mercy, that he never overthroweth any King doom or nation, City or people, before he send a warning piece to admonish them. He endured the people of the jews sufficiently in the wilderness, protesting in the Psalms: 
Ps. 95 10.  Forty years long was I grieved with this generation, not only provoked, offended discontented, but grieved at his very soul: who could have grieved all the veins of their hearts, and taught them the price of angering so dreadful a Majesty as his is. A generation for whose sake he had wrought many wonders, preparing a table for them in the desert, their diet Quails and Manna, in such abundance, in such delicacy, that never any Prince was so served in his greatest pomp, he delivered them from a bondage worse than death, vanquished many Kings for them, and led them by miracle through the red Sea, yet they murmur, repine, grudge, rebel; and when no favour could move them, God sweareth in his wrath that they should not enter into his rest. His patience being moved turneth into fury. Here are mercy and judgement, that he threateneth before he punisheth: and it is conditional. Upon the opening of the air and shutting of the windows of heaven, after the waters had overrun the world in 150. days, God set his bow in the cloud, a token of Covenant betwixt him and the earth: Not but that there was Rain and a Rain bow before the flood: for how else could the plants and fruits of the earth have been so many years preserved without Rain? but Now it began to be a sign twixt God and man, 
Gen. 9.11. Doct. Will●t in Gen.  that there should be no more a flood to destroy the earth. A sign so terrible to the jews, that upon every appearing of it they come forth, confess their sins, and dare not look up towards heaven. But it is an emblem of God's mercy (saith Ramban) the ends turned downwards and the back to heaven, he that shooteth holding the back from him: or (saith Ambrose) it was mercy that he made the bow his token, and not the arrow: the Bow is but the instrument, the arrow woundeth. So dealeth he with Ephesus, his Bow is bend, but he will not shoot if they repent. Else I will come. Many parts of man's body are ascribed unto God in Scripture, the face, the mouth, 
Ps 34.16. De. 8.3. 2. Ki. 19.16. Zac. 4.10. 1. Ki. 8.42. Mat. 22.44. De hoec. c. 50.  the ears, the eyes, the arms, the feet: whence most grossly Tertullian, and some Heretics, who by Epiphanius are called Audianis, and by Augustine, Vadianis: and the Egyptian Monks the Anthropomorphitae collected that God was a body: an error so absurd, that the maintainers of it are rather to be punished then answered. For it is a true axiom in schoole-divinity, that Quaecunque de Deo corporaliter dicuntur, dicta sunt symbolice, Whatsoever is spoken of God bodily, must be understood figuratively. It is the wisdom of the spirit to fit the scriptures to our weak capacities, to use known familiar and sensible terms, thereby to raise up our conceits to some knowledge of the everliving God. His coming signifieth his readiness. Behold saith Solomon, He cometh leaping upon the mountains, skipping upon the hills, like a Roe or a young Hart. ca 
Ca 2.8.9.  2. His coming is either for mercy, as to Adam with the promise in time of despair; to Abraham with supply in time of sacrifice; 
Goe 3.8 15. Goe 22.13. Goe 26 2.3. Ge 41.40. 1. Ki. 19.5. In 6.21.  to Izaac with relief in time of famine; to joseph with honour in time of exile; to Eliah with comfort in time of persecution; to Gedeon with a staff in time of battle; to Ezechia with triumph in time of invasion; to Daniel among the Lions; to the Children in the furnace; to Susanna at the place of judgement; to the Apostles in the jail; to the Thief upon the cross. Veniens ventet, He shall come quickly when he cometh to deliver; or he cometh in judgement speedily and quickly: It is long ere he revenge himself upon sinners, but when he cometh his hands be of iron, he payeth home and with a witness. If a man turn not, he will whet his sword: he hath bend his bow and made it ready, 
Ps. 7.13.13.  he hath also prepared for him the instruments of death: he ordaineth his arrows and these sly swiftly. God cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quickly; which leadeth us to this collection.  
Doct. That God's judgements come speedily upon the impenitent and obstinate. The reason is given Gen. 6. My spirit shall not always strive with man, that is, 
Gen. 6.3. Olcaster.  he would no longer reprove and admonish them, seeing they regarded it not; or he would no longer consult and dispute the matter as it were with himself what to do with them, but if they amended not within the space given them to repent, 
junius.  he would suddenly destroy them; and so he did. One poor family was called out of a world, and as it were eight grains of corn fanned from a whole barn full of chaff; the rest were drowned. How speedily and quickly was he revenged upon Lot's wife, turning her into a pillar of Salt! Gen. 19 A sudden Metamorphosis or strange transformation of a miserable and sinful woman, 
Gen. 19.26.  for but a glance of her eye: she goeth forward and looketh backward, as if her neck had been broke when she was brought out of Sodom from that kindred and country where she had lived, from her house where she had dwelled, from her gardens, pleasure, sweet air, green pastures and pleasant waters, which she had enjoyed. O what a bewitching is it to the soul of man to fall in love with the flesh-pots of Egypt! Poor woman she had particular warning of the destruction of Sodom, which, her house and kindred excepted, none in Sodom had beside her. Angels sometimes stood with a sword to keep men out of Paradise, 
M. Wilkinson in his sermon upon Lot's Wife.  but these who were appointed to destroy Sodom bring peace to her, and bring her out of Sodom. Angels appeared to her, not as to jacob in a ladder, nor as to Moses in a bush, nor as to Samuel in the Tabernacle, but they came into her house. She had leave to carry her goods with her. She was pardoned one delay before, an Angel laying hold upon her hand. She was charged not to look behind her, yet she did: and therefore for her disobedience unto this command, her incredulity not giving credit to God's word, her curiosity in desiring to see the city burning, her folly in pitying those that would not pity their own souls, her affection to that place which was loathsome to God, she was quickly turned into a pillar of Salt, ut praestet fidelibus condimentum, 
An: l. 16. deciu. Dei. c. 30.  as Augustine noteth; that it may be a seasoning to faithful men to take heed of backsliding. Thus the Lord punished her body, though in charity we must think he had mercy upon her soul. I appeal unto our own daily experience, Whether many who led the dance in the morning have not fallen foul, and been blasted in the evening.  Quem vidit dies veniens superbum: 
Sen. ●  hunc vidit dies sugiens iacentem. 
Moses sang this song, Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance and recompense, their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 
De 32.35.  Deu. 32. Thus Ezechiel threateneth jerusalem, Thoa art betome guilty in the blood which thou hast shed, and hast defiled thyself in thine Idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thine years, therefore have I made thee a reproach unto the heathhen, and a mocking to all countries. Eze. 22. Thus Saint john threateneth Ephesus. 
Ez. 12.4.  I will come unto thee quickly.  
Which may serve as a terror unto all lingering and irresolute Christians, 
Use.  that put a far off the day for wrath from them, crying out as those scoffers which walk after their own lusts, and saying, where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the creation. 2 Pe. 3. Like that evil servant which said in his heart, My Lord delayeth his coming, 
2 Pet. 3.4.  and therefore smiteth his fellow servant, eating and drinking with the drunken. 
Mat. 24.48.  Mat. 24. O did the oppressor, that Misanthropos, that Sarcophagus, Anthropophagus, Anthropomastix, the hater, whipper, & eater of men, which with the sharpness of his talents gripeth his tenants with miserable oppression; and in his contracts plucking out the very hearts of his creditors by an execrable defalcation of their debts, eateth them up like bread. But remember that the Lord is coming unto him quickly: then should not the poor man's pledge be wrongfully withholden, the labourers hire kept back till the morning, so many buildings be enlarged by Ahabs' cruelty, so many coffers enriched by judas treachery, so many shops sorted with wares, so many warehouses with store, so many tables with dainties, so many Cubbards with plate, so many wardrobes with suits, so many granaries with corn by biting usury: then would he not walk as Leviathan in the Sea without a hook in his nostrils, as Behemoth in the wilderness having no bridle in his jaws, as a ramping and roaring Lion seeking whom he may devour. I am sure goods so gotten shall be but as a broken staff of reed: if a man lean, it will pierce into his hands. Such pleasures are but as Dalilah to Samson, gives and fetters of Satan to entangle them: such gold will be a millstone about their necks, to carry them into the bottomless pit: such lands and goods, as a bunch upon a Camels back, not suffering them to enter into the narrow gate which leadeth to jerusalem, unless they quickly repent. O did the Glutton remember that God is able to come quickly against him, he would not make his Church his Kitchen; gurmundizing his Chamberlain; his table, his altar; his Cook, his Preacher; the O dours of his meat, his sacrifice; swearing, his prayer; quaffing, his repentance; & his whole life, wanton fare. O did the Drunkard but remember this that God is ready to come quickly against him, he would not rise early to follow strong drinks, which trouble the head, overthrow the senses, cause the feet to reel, tongue to stammer, eyes to roll, and the whole fabric of his little world to be possessed with this voluntary madness, loss of money, friends, credit, time; This sweet poison and flattering Devil. What shall I say more? I must proceed, for I have more vices to tax, and the time runneth. It is like a river,  
Nec enim consistere flumen,  
Nec levis hora potest.  
We have as much need to be terrified, as Ephesus: our sins are the like. I confess they are not expressed in my Text, but elsewhere so manifest, that he that runneth by the passages of holy Scripture, may read them largely described. Ephesus had many backsliders in Religion, revolting Apostates: have not we the like? It would make a man amazed and ashamed, to see the zeal of the first Christians, and our coldness; to look upon the valiant onset of our heroical reformers, and the flagging seconding them in these days. The people of Samosatum would not come into the Church when their good Bishop Eusebius was deptived, 
Theod. l. 4. c. 14.  and Eunomius an heretical Bishop thrust into his place by the Arrians: None of the inhahitants eithir poor or rich, husbandman or grafter, man or woman, young or old (saith Theodoret) would come to the Church, either to see him or confer with him. But how many are there now that will come to no Sermon, unless the Preacher be some mongril temporiser, too forward to snarl at those blessed worthies, Caluin, Beza, Luther etc. Better it were for our Church, if these giddy censurers were open Heretics. Aust in thought it a scandal to hear a Donatist speak, 
L. de pasto. c. 7.  and he to hold his peace, lest the hearer should take falsehood to be truth. But how many seeming Protestants are there, that by their silence encourage railing Rabshakees black mouthed followers of the Romish sectto disgorge loathsome contumelies against our Religion, Sovereign, and whole estate? oftentimes speaking blasphemies, ex destinata malitia contra conscientiam, 
Aq.  upon prepensed malice against their own knowledge and conscience. john would not be in the same bath with Cerinthus; Polycarpus would not salute Martion: 
Eus. bist. 1.22. l. 4.13. Theod. hist. eel. l. 4.14.  Antiochus would not suffer jovianus to touch him because he was an Arrian: Our own Ridley coming to the Lady Mary, offering to preach and being reused, yet entertained by some religious Courtier to dinner; after he had drunk, looking sadly, he cried out I have done amiss to drink in that place where God's word offered hath been refused, 
Fox. p. 1270. Anno 1553.  whereas if I had remembered my duty, I ought to have departed immediately, and have shaken the dust off my shoes for a testimony against this house. But what is more common now then for the Sons of God to match with the daughters of men, and Protestants to converse with Papists, who can never be true to us, being so false to God and their Prince? Comparisons would prove odious if they were further prosecuted, as they might be: yet let me add somewhat else. Ephesus had many who addicted themselves to spells and charms and knots, called Ephesiae literae, 
Suidas in exico. Philostratus l. 4. Eustathius in odyss.  insomuch that one Milesius at the Olympian games by the help of these conquered 30. of their valiantest men, but when these Sorceries were taken from him, 
Plut. in Symp. l. 7. q. 5. athenaeus l. XI. Bud. de ass. l. 5.  he fainted. Their books of these curious arts were worth 50000. pieces of silver. Act. 19.19. that is 5000. crowns as Budaeus accounteth. Have there been none amongst us so that there were not more remaining, but some men's sins are open before hand, 
1 Ti. 5.24.25.  going before to judgement, and they who are yet concealed cannot be hid that wit Saul forsake the true Prophets, 
1 Sa. 28.7.  and run to some Woman that hath a familiar spirit; that with Ahaziah, 
2 Kit 1.2.  for a fall send to Baalzebub the God of Ekron, to inquire whether they shall recover of this disease. And it falleth out with them according to the Spanish Proverb, from long journeys large lies are afforded. The jews could reason thus. 
Da luengas vias luengas menticas.  He hath a Devil, why hear ye him? (a damnable aspersion put upon Christ) but these will hearken unto none 
joh. 10.20.  so much as to them who have Devils. And whereas Philosophy teacheth that nothing can be in intellectu, which hath not first been drawn by fantasy from common sense, yet these hold That future things which never came within the sense, may be comprised in the understanding. Yea though an Angel could not tell Esdras how long he should live. 
2. Esd. 4 52.  2. Esd yet these will profess to put a period unto our lives, when our days are determined, our months numbered, our bounds appointed which we cannot pass, only in God's hand. 
job. 14.5.  job. 14. So detestable were these to the old Christians that they were adorned with this title Incantamentorum oppugnatores, 
Euseb. hist. l. 5. c. 16.  oppugners of all kinds of sorcery; as the Kings and Queens of our realms are called defenders of the faith. I leave our Starre-gazers, which seem to find under the Moon unconstant friends; under Mercury, chaste men borne; under Venus, lustful wantoness; under Sol, honourable preferments; under Mars, valiant Soldiers; under jupiter quick-spirited students; under Saturn, sober and Charitable Censurers.  
A Meditation which made Austin commend his friend Firminus for leaving this study, as a spoil of time and school of vanity; when two children were born in the same moment under one roof, 
Aug Conf. l. 7. cap. 6.  and yet so much difference to be betwixt them, that the one was by a custom of the Country to be slave to the other. And Clement inveighed bitterly against those, 
Clemens. recogni. l. 9  which ascribed to Andromeda banishment, to Orion an influence of hunting, to Canopus a desire to fish, to Medusa's star sudden death, etc. But I remember Tertullians' opinion, De Astrologis ne loguendum quidem esse, 
Tertul. q. 11. c. Sed & illud.  That we should not so much as speak of Astrologers; because they honour Idols; registering their names in heaven, Mars, jupiter, Venus, Saturn; because they seek to tie us to the course of the Planets, and leave God's providence; because their grounds were invented by the Devil: and therefore saith he, eadem poena exitii & discipulis & Magistris, there is one penalty of destruction provided both for the scholars and the Masters; to be excluded out of heaven. I pity such, as Cambyses did himself, 
Euse. in Ora. Const. adsancta. c: 17.  of whom Eusebius testifieth, Cambisen poenituit malcuolis, Magorum vocibus tam facilè fuisse persuasum, He repent that he had suffered himself so easily to be persuaded by these seducers. Upon Repentance such have been forgiven, and suffered with much compassion the judgement of the laws. I look back upon Ephesus.  
Ephesus had many contemners of the Apostles, men speaking perverse things to draw disciples after them. 
Act 20.30. 1. Co. 16.9.  Act. 20. We have many who quench the Spirit by despising our Prophets: yet a Remnant is left amongst us, as in Ephesus, who are as unwilling to leave their zealous Pastors, as the Ephesians were to leave Saint Paul; 
Act. 20.25.37.  who when he had told them, Ye shall see my face no more, they all wept sore, and fell on his neck and kissed him. He had warned every one of them night and day with tears, 
v. 31.  by the space of three years, & therefore they shed tears at his departure. Many such Prophets and men of God are amongst us, who with praying, preaching, weeping and watching, labour to do the works of Evangelists, and to prepare us quickly for the Lord, lest he come upon us as he threatened to come unto Ephesus. Else I will come unto thee quickly.  
A Lesson for our instruction, to admonish us quickly to repent. 
Use. 2.  For delay breedeth danger, one sin tolleth on another. If we are not fit to day, we shall be less fit to morrow the custom of sinning shall take way the sense of sin, and our offences will go over our heads, a burden too heavy for us to bear, without speedy conversion. Alas can that work be effected suddenly which requireth carefulness, cleared of ourselves, indignation, fear, vehement desire, zeal and revenge. 2. Co. 7. renewed and reformed affections? It is not enough to repent for gross sins, 
2. Co. 7.11.  adulteries, theft, drunkenness, etc. but we must repent for the want of grace as of the knowledge and love and fear of God, of brotherly love, and the decay of any grace be it never so little. I charge thee therefore, (blessed Christian) before God and the Lord jesus Christ who shall judge the quick and the dead at his appearing, 
2. Ti. 4.1.  and Kingdom, Be not deceived, God is not mocked. Remember what good motions, desires, affections and actions were in thee, and if thou decay recover thy loss, do the first works quickly.  
I appeal unto thine own soul, whether thou hast not had sometimes a purpose to repent, seeing others live religiously, and die peaceably, hearing so many calls, tasting so many mercies of God. What letteth at this instant but that this course should be taken, to resolve as David, I made haste, and prolonged not the time, I delayed not to keep thy commandments. 
Ps. 119.60.  Ps. 119. to do as Peter, as soon as the Cock crew, he went out and wept bitterly. Mat. 26. Then we should prevent the evil day, 
Mat. 26.75.  which suddenly may else overtake us. Then we should have our lamps ready, whensoever the Bridegroom passeth by us: then we should be furnished with wedding garments, when the master of the feast cometh to take notice of us. God commands this, Reason directeth to it, and therefore we must do it: for to say we cannot, is childish, and we will not is peevish. 
Sen. consol. ad Polyb. 28.  Shall Seneca call our whole life a penance, and we bestow no time in repentance? Shall that testimony be given of us which Lactantius gave of Greece: There was never less wisdom in Greece, then in the time of the 7. wisemen? Never more Preaching and less practising. 
Vide Plin. l. 30. c. 4.  Shall we be ready to receive so many gross Medicines, bitter pills, violent potions, cuttings, 
Galen l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  cauterizings & lancings of the flesh, to be freed from a bodily disease, 
Paul. Aegin. l. 7.  and use no helps to be eased of our foul sins? The Heathen could tell us, 
Epiour. apud. Laertium.  that no man was too old to learn those things which concerned the health of the mind. Come hither therefore if thou labour and art heavy loaden under the burden of thy sin. Christ jesus raised Lazarus out of his grave, after he had lain so long that he stunk, 
john 11.39.  and therefore can raise us out of the grave of sin, though we seem past recovery. 
Tertull. de pae. c. 8.  God would not threaten him that doth not repent, if he would not pardon him that doth repent. The first degree of happiness is not to sin, 
Cyp. Ep. 55.  (a thing which no man can challenge) but the second degree is to confess our sins and be sorry for them. 
Is. 55.7.8.9.  O then let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon. His thoughts are not our thoughts: for as the heavens are higher than the earth, so are his ways higher than our ways. Despair not: Our sins may be measured and numbered; 
Bas. reg. contract. quaest. 13.  but it is impossible that God's goodness should be measured, or his mercies numbered. Despair for sin, 
Greg. Mor. l. 3. c. 11.  is worse than sin itself. But let our conversion be speedy. True Repentance can never be too late, yet late repentance is seldom true. We read but of one that repent at the last, 
Aug  that no man should presume: and yet of one that none should despair. O then before the pearl be taken out of our field; before the sound of the Gospel be removed out of our land; before the Ark of God be taken from us, 
1 Sam. 4 11.  as it was from the Israelites: let us be moved to awake up our first love quickly. God's mercy and judgements, and word; the infiniteness of our sins, shortness of our life, small number of those that shall be saved, joys of heaven and torments of hell; are motives: and if these prevail not, our Church must fall as it is threatened to Ephesus, in God's visitation, And will remove thy Candlestick out of his place, except thou repent.  
The Church of God is compared to many things in holy Scripture, 
secunda secundae  to a house 1. Ti. 3. to a Body Ep. 1. to a field, Mat. 13. to a net, 
1. Ti. 3.15. Ep. 1.23. Mat 13.24. v. 47. Mat. 25.1.  v. 47. to ten Virgins, Mat. 25. and here to a Candlestick. So it is expounded in 20. v. c. 1. The seven Candlesticks which thou sawest are the seven Churches. God threatening to remove the Church. A fearful judgement, whether we take it concerning the Minister, that he should be deprived of his calling, as the Lord threateneth unto jeremy, If thou return I will bring thee again, and thou shalt stand before me: giving him to understand when he had been wanting in delivering the Lords will unto his people, partly through fear, and partly through impatience, that if he returned not, he should cease to be a Prophet unto him. Or if we take it for the whole body of a Church, that they should procure the removing of the Gospel from them, and the abolishing of the Gospel: or if we take it as it concerneth every private man, 
Commi●a●iones et promissines divae sunt hypotheticae. 33, mor. c. 15.  that he shall lose the knowledge of God and other graces. It is condionall, Except thou repent. Thus, as Gregory noteth,  pius, it a justus est Conditor: As our Maker is merciful, so is he just, Gracious and righteous. Good and upright is the Lord to teach sinners in the way. 
Ps. 25.8.  Ps. 25. Good and gracious in the multitude of his mercies to them that turn unto him: Righteous and upright in the severity of his judgements to them that cast him from them. Hear are love and wrath, pity and revenge, two Daughters of a great King go hand in hand: If the one cannot draw, the other must, the Church shall be removed, the light of the Gospel shall be put out; For as the Candlestick holdeth the light, so doth the Church the word: without this we walk in darkness and obscurity: so that here I must land and fasten upon this note, 
Doct.  That the taking away of the Ministry and preaching of the word is the greatest plague that can befall any.  
The reasons are well known. Where there is no vision the people perish. 
Pro. 29.18. 2. Ch. 15.3. Ro. 10.17.  Pro. 29. Where there is not a teaching Priest, and law, there is no God. 2. Ch. 15. Faith cometh by hearing. Rom. 10. so that take away the word, and take away faith; take away faith, take away Christ; take away Christ, and take away eternal life. Therefore upon Aaron's rob there were golden Bells, signifying the preaching of the Gospel; and Pomegranates, signifying the sweet savour of Christ's death. 
Exo 28.34.  Ex. 28. The miseries which follow this are unspeakable: To be blind and have no guide, and yet to walk there where treading awry is the tumbling into hell: to be hungry, and to famish: to suck, but on dry breasts: to be pined, and not perceive it, which is an evil of evils. Therefore was jerusalem threatened, that their prophet's tongue should cleave to the roof of his mouth, & he should be dumb, and not be unto them a reprover. Ez. 3. 
Ez. 3.26.  and this fearful sentence was urged from the mouth of Christ himself. I say unto you, the Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof. Mat. 21. 
Mat. 21.43.  And if this kingdom be once gone, their joy goeth with it: All the Empires and dominions in the world subdued, all Sceptres and Crowns heaped together cannot bless them. A greater judgement than any invasion of enemies; then firing of towns, ruinating of houses, ravishing of wives and daughters, dashing of Infants against the stones in the streets, pulling out the eyes from the heads, and bowels from the bodies of a people. Therefore the best have ever dearly respected Gods Ambassadors, the Pastors of the Church, and the Ministers of the word. Thus did they in the old law; jehoiada a Priest, marrying jehoshabeath the daughter of King jehoram, the sister of King Ahaziah 2. Ch. 22. 
2 Ch. 22 11.  Thus joash the King of Israel came down in person to visit sick Elisha, and wept over his face, saying, O my father, my father, the Chariot of Israel, 
2 Ki. 13.14.  and the horsmer thereof. 2 Ki. 13. In the new Testament we find many Possessors of lands and houses, selling them, and laying down the prices of them at the Apostles feet. Act. 4. 
Act. 4.34.35  The honourable Treasurer of Ethiopia, 
Act. 8.31. Act. 10.25. Act. 17.4. Gal. 4.14.  taking Philip up into his Chariot. Ac. 8. Cornetius a devout liberal Martialist, falling down at the feet of Peter. Aect. 10. The chief women in Thessalonica, consorting with Paul and Barnabas. Ac. 17. The Galathians receiving S. Paul as an Angel of God, even as Christ jesus. Gal. 4.14. Ecclesiastical stories abound in examples of Valentinian, 
Ambr in obitu. Valentin.  so reverencing Ambrose, that seeing him in his sickness come unto him, salutem sibi quandam venturam arbitrabatur, he thought he saw health itself coming unto him; of Alexander lighting from his horse, and bowing to jaddus; of good Theodosius sending for Meletius to kiss his lips and embrace him: 
Theod. l. 5. c. 7.  of Constantine, kissing that eye of Paphnutius, 
R●ff 1.4.  a Bishop of Thebes, which had fit light by the violence of the Arrians: of that noble Earl Terentius, who having obtained a great victory, and being bidden of the Emperor Constantius to ask what he would, Templum petiit pro orthodoxis, 
Theod. l. 4. c 3●.  he asked to have the Church restored to the orthodoxal teachers. I omit how much others have been honoured, Hilarius at Arles, Paulinus at Nola, Cyrill at Alexandria, Chrysostom at Constantinople, 
Plut. in Demo.  Augustine at Happo, Ambrose at Milan, Cyprian at Carthage: For if the Orators are once yielded, Athens must soon to wrack: 
Zac. 13.7.  if the Shepherd be smitten, the Sheep will be scattered: if preaching, and the Candlestick of a place, which is the Church, be removed, men's souls will run to ruin.  
The 1. Use is to tax the Papist, 
Use 1. Mat. 5.15  who hideth this candlestick and candle under a bushel, that it cannot give light to them that are in the house; setting lock and key upon the Scriptures, that the laity may not come in, marking them with a Noli me tangere; 
Hard. act. 15. sect 6. Mat. 7.6 joh. 7.49  calling the Comonalty Swine, and a rude people, as the Pharisees in their pride keeping their followers from the knowledge of the law, calling them cursed. joh. 7. And as the Spartans' enacted, that none should walk by night with Lantern, Torch, 
Plut. Lycur.  or any light, so have they forbidden this which is a lamp unto the feet, and a light unto the path, 
Psal 119.105  lest the people's understanding might prove the discovery of those errors, wherewith before they were by their own ignorance mizled, or by their blind guides misled. I appeal to ancient customs. 
Soc. l. 4. c. 33  Why then did ulphilas Bishop translate the Scriptures into the Gottish tongue, that the Barbarians might learn them? S. jerom into the Sclavonian language? 
Hos & Alpho.  S. Chrysostom into the Armenian? 
jer. Athen. insynop.  Why did Origen labour so much in his Exaplus? not to search those of Aquila, Symmachus, Theodetion, and Eucian a Martyr? Why did S. Austen commend this, the translation from one tongue into divers languages as a guide unto salvation? why did Macrina, Basils' nurse, 
August, de doct. chr, l. 2. c. 5. Bas. op. 74. jer. epit. Paulae  teach him the Scripture of a child? Paula set her Maids to read the Scriptures? Why did S. john dedicate his second Epistle to the elect Lady? It were impious to think that he would send her a letter which she might not read. I leave that other error of Rome, preferring the Church before the Scrioture: whereas the Word is the Candle, and the Church but the Candlestick; yet if this be removed, curses must follow. From the thief in the Candle, the Papist, I must come to the thief which would take away our Candlestick, the honours and endowments of our Church: crying out,  Dicite Pontifices, in templo quid facit aurum? 
What should the Church do with gold? 
Persius.  In the time of superstition, when the Pastors had conspired either not to preach at all unto their charges, or if they did bring any thing it was poison for meat, and venom in stead of water: when Antichrist, with his Pomp, and his followers with the brightness of earthly and carnal glory, had dazzled the people's eyes that they could not see truth from error: when the knowledge of the tongues, and almost all other literature was raked up under the ashes: when the decrees of Popes and canons of counsels, and customs and traditions were in place of the written word: when some schoolmen had conspurcated and abused true divinity with their filthiness: when a lively faith and understanding knowledge were not heard of; it was thought the glory and merit of the Papists to enrich and endow the Church: wherein howsoever they offended, yet (as the Moralist hath it) it was on the safer part, being in excess in making the Church exceed in riches. And certainly their excess in the day of judgement shall condemn the defect of many temple-Pirats, and Church-robbers, who  and lop the temporal estates of the Church: but such stolen waters shall be unto them like eagle's feathers, to eat & consume the rest of their substance; 
Pli. l. 10. c. 3. Aul. Gel. l. 30. c 9  like Equus Sejanus, and aurum Tolossanum, which were still infortunate to those that had them. O now miserable times, wherein the Ship of our Church is tossed betwixt Scylla and Charybdis, Aram before and the Philistimes behind: Atheistical Politicians seek our livings, as the Papists our lives. How many fair portions of the Lord, which to bestow upon him Devotion disinherited her own dear Children, have been taken away from the Church! Many golden vessels have been taken from the Lords table, to furnish private houses. Many great barns have been filled, and boards maintained, with the tithes of the Church: Had not the Doners ius proprietatis, power to make such donations? had not Princes in those times ius domini, power to allow such? Had not the laws ius determinationis power to fasten these by their determinations? When they were taken from the Church, 
Is. 34.11.13.  the Cormorant and the Bitterne have possessed them, the Owl and the Raven have dwelled there, there have been the line of confusion, and stones of emptiness: Thorns, nettles, and brambles have come up in their fortresses: yea the remaining relics of those goodly walls have been digged up with the bones of the founders. If the sins of some have brought such a judgement upon some Church houses, what shall become of many which turn Bethel into Beth●uen, God's house into a house of vanity? taking the bread of Prophets & Prophet's Children, to maintain their own pomp & feed their horses, hawks, hounds, & much worse creatures. This is the cause of so much sickness in Religion: many submit neither their hearts to the doctrine, nor their lives to the discipline of the Church, because they see it so trampled upon. So reverend M. Calu. confessed, 
Calu. Ep. ad Cranmer Brent. ep. ad. joh. Schopper.  unum obstaculum intelligo, quod praedae expositi sunt Ecclesiae redditus, matum sane intolerabile. This terrifyeth so many in the study of divinity, causeth schools to be contemned, and learned men to be disheartened. I would to God these would remember Balthasars' end, who profaning the vessels of the Temple, saw such a hand writing upon the wall, that his countenance was changed, his thoughts troubled him, the joints of his loins were loosed, his knees smote one against the other, and in that night he was slain. Da. 5. or Antiochus upon his death bed, 
Da. 5 6.30 1 Mac. 6.11.12 2 Mac. 3.26. Theod. l. 3. c. 11.  confessing this to be the occasion of all his misery. 1 Mac. 6. or Heliodorus whipped by Angels for it. 2. Mac. 3 Or juliau wounded to death with an arrow from heaven, for robbing Churches; or achan's stoning, or judas hanging. When I name judas, I must remember another thief in our Candle and Candlestick, the Simoniacal Patron, which will not part with that portion which is due unto the Sons of Levi, and committed unto them, as the golden Apple was unto ●aris, with DETUR DIGNIORI, let the worthier have it, Valesse with judas they covenant for a price beforehand; never regarding the excellency and abundance of a man's learning, the soundness of his saith, the uprightness of his conscience, the integrity of his conversation, the meakenes of his spirit, the discreetness of his behaviour, & efficacy of his Preaching, but had rather feel their payment of gold, then hear their preaching of the Gospel; preferring the gain of their purses before the gaining of the souls of their brethren unto Christ jesus, turning patronage into pillage, and trust into treachery, presenting Magus unto Balaam: so that though he be as stupid as Philip's Ass in Plutorch, 
Plut. Apoth.  yet it he be loaden with gold, he shall be admitted and commended for a man of gifts; howsoever the old law appointed the neck of an Ass to be broke. Exo. 34. 
Exod. 34.20.  This is the reason why there are so many Mutes in this kingdom, and so few vowels in some places; so many vowels which are short in delivering the Lords presage: like Cilchas in Homer, 
I liad a.  who knew the truth but was afraid to speak it, lest he should anger the hearers and hurt himself; like the flattering Priest of jupiter, who when Alexander the great came to the Oracle, saluted him by the name of jupiters' son, 
Plut in vit.  and all to get some great reward. So did not S. john with Ephesus, but threateneth a speedy judgement without quick conversion. Behold how this concerneth you! Fail not now in attention. Ephesus is fallen upon that night wherein Christ died; one judgement came upon it, 
Applicatio. Zorin. Ac. 18.19.  and though it was afterwards re-edified, yet now it is become miserable by Turkish tyranny and Greekish superstition; a poor Bishop and some remnants remaining. God is the same God still, as just, as jealous as ever he was. Our sins being as great as those of Ephesus, nay greater, the like end must come upon us without repentance. My zeal to God's glory, and desire for the salvations of you all, command me not to flatter. Remember, London, from whence thou hast fallen: Many glorious things have been spoken of thee, O thou city of God. Alexandria in Egypt was never more happy, 
Ammian. Marcell. l. 22.  that for many years together, scarce any one day hath been seen, that the Sun hath not shined upon it. 
Platina.  But if your glory were as great as that of Rome, when Cyneas the Epirot reported that he had seen so many Kings as Citizens; though the number of your city hath sometimes been found (and now runneth numberless) above eight hundredth thousand living souls; though you are situate among the rivers, having the Sea for your rampart; as many learned and religious Teachers to instruct you, as ever any one Church since the Apostles times; though you have goodly houses to receive you, pleasant shades to cool you, all delicates of Sea and land to feed you: 
Plut in Lacon. Theopomp. In hist.  yet if your streets abound with men like the Grecians, which knew what was honest but did not practise it; like Philip's soldiers, who held perjuries, impostures, sharkings to be but tricks of a good wit: if you suffer many roarers to swear away all reproofs, and drink away the chide of their own conscience: if you suffer painted jezabels to draw the eyes, and chain the hearts of many unto them by their witchcrafts: if you suffer young Gallants to be more forward for the flesh than the Spirit, being borne to great possessions, but like ripe figtrees full of fruit growing over deep waters are eaten by the jays, so the hopes and means of these to be blasted and consumed by biting Vsuters, enticing Dalilaes', and cozening Cheaters, till they become sports and subjects for theatres; if you suffer many conscience cauterized foolish Atheists to scoff at the Gospel, violently extinguishing to themselves the Sunne-light of the Scriptures, Moonlight of the creature, nay the sparks and cinders of nature, and to be worse than the Devil, who believeth with trembling that there is a God; If you suffer profane Neuters to wear God's livery, and serve the Dinell, to be as mutable as Proteus, as changeable as the Chameleon, one day a Protestant, another day a Papist, resolving like Denton, in King Edward's days a true Professor, but in Q. Mary's days crying, I CANNOT BURNE, For which God so followed him, that shortly after his house was fired, & he with two other perished in the flame; 
Fox martyr p, 1558. edi●. Anno 1596.  nay to turn Turks, jews, Infidels, any thing for advantage. If you suffer bloodthirsty Papists, those undermining Foxes, to have not only foveas, but fonentes, their holes, but friends and fautors, and more Idolatrous abominable Masses in some Prisons, than there are sermons in some Churches, God must come against you quickly and remove his Candlestick. I remember that of Lipsius, Ipsa clementia est, in desperate malos non esse clementem, 
Lips. l. de. una. rel.  It is good clemency, not to show any clemency unto those that are desperately evil. Suffer therefore the words of exhortation, and let me be your remembrancer in these things, else I can be no good Minister of jesus Christ. 
1. Ti. 4.6.  I am now his Ambassador, and were I before the greatest Monarch of the world, my resolution should be as that of Ambrose to Theodosius,  
Neque Imperiale est dicendi libertatem negare. 
Amb. ep. l. 5   
Neque secerdotale quod sentiat non dicere.  
Neither becometh it you to forbid free speech, neither beseemeth it me to keep in silence what I should speak.  
Right Honourable Magistrate of this honoured and admired City, 
Sir John joules Mayor.  who sit at the stern of this common wealth, whose breast is like an Ocean, whereinto all the cares of private men empty themselves, except you protect with God's sword the service of God, except you put to death the deadly and crying sins which live in this City, except (like those good servants of the great King) you sometimes walk the streets, and many idle and irreligious corners, compelling the obstinate, our Candlestick must be removed, God will come against you quickly. You Angels and Ambassadors of the Lord, Messengers and Ministers of my God, except you cry aloud against sin, strengthen the diseased, heal that which is sick, bind up that which is broken, bring again that which hath been driven away, 
●z. 34.4.  and seek that which hath been lost; except your life and doctrine agree together, as it was spoken of Origen Quale habuit verbun, talem habuit vitam; except you pass your time as Ambrose did, 
Hieron Ep. ed Marcel.  who spent his life either in reading, or meditating, or praying, or conferring, or counseling, or comforting, or writing, or preaching, Our Candlestick must be removed, God will come against you quickly.  
Let me remember you, aged and gray-headed Fathers, whose years have taught you experience for the world, 
1. Io. 2.14.  and you profess that you have known God from the beginning, think upon your latter end. Let not your last act be the worst. For honourable age, is not that which standeth in length of time, nor that is measured by number of years: but wisdom is your gray-hayre, 
Wisd. 4.8.9.  and an unspotted life is your old age.  
Let me remember you young men and blessed Brethren, to begin betimes a holy and pure life: Faint not at that Proverb invented by the Devil that young Saints prove old Devils. Be now trained up in the way wherein you should go, 
Eras●col. piet●s pucril.  and when you are old you will not departed from it. I exhort you as Austin, Etiam atque etiam, etc. 
Pr. 2●. 6. ●ug t●a. l. 2. in Ep Io●.  Consider ye diligently that ye are young men. Fight to overcome: overcome ye to be crowned: Be humble minded lest ye fall in the fight: up and be doing, and the Lord shall be with you.  
Finally to speak unto all and so to end all: while the Lord wooeth us, as he did Ephraim and juda, O England what shall I do unto thee? O London how shall I entreat thee? Let us embrace the riches of his merciful call: Let every one apply that unto his own soul, which is spoken unto the Angel of the Church in Sardis: Remember how thou hast received and heard, and hold fast and repent. 
Re. 3.3.  Let thy moist eyes, furrowed cheeks, hard knees, humble detection, broken sighs, testify an humble sorrow. Hereafter let us never look towards Sodom, but run in a holy race till we come to the goal. Let us cast anchor in the fair haven of God's mercies, the safest harbour for distressed Consciences. Let us commune with our own hearts, and make this one word Repent the watch of our lives. Let us write this lesson with the pen of a Diamond upon the tablet of our hearts. Heaven and our souls are upon this work, and it should be our only labour, for Tempus vitae est tempus poenitentiae, the whole season of our life is but lent us for mortification. O than while God's patience expecteth us, let us not defer our repentance; while he importuneth, let not us sleep; while he knocketh, let not us shut the doors of our hearts: but let us draw nigh unto God, & he will draw nigh unto us. 
jam. 4.8.  Let us cleanse our hands and purify our hearts. Let us humble ourselves in the sight of the Lord, and he shall lift us up: He shall be our God and we shall be his People; Peace, shall be in your houses, and plenty in your dwellings; there shall be no decay, no leading into captivity, no complaining in your streets: and which is better than all these, our Church and Candlestick shall never be removed, till Christ jesus come unto judgement: To whom with the Father and the Spirit be ascribed all honour and glory, power and Majesty, now and for ever. Amen.  
FINIS.