A SERMON Preached on the Day of the Public Fast, April the 11 th'. 1679. AT St. Margaret's Westminster; BEFORE THE Honourable House of Commons.  
BY JOHN SHARP, Rector of St. Giles in the Fields, and Chaplain to the Right Honourable Heneage Lord Finch, Lord High Chancellor of England.  
Published by Order of the House.  
LONDON: Printed by M. C. for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard. 1679.   

A SERMON ON  REVEL. two. 5. — I will come unto thee quickly and will remove thy Candlestick out of his place, except thou repent. 
WE are this day met together to humble ourselves for our sins before God, and to implore his mercy to this Nation, in the Preserving our King, our Laws, our Religion and our Lives, and in Blessing the present Public Counsels in order thereunto.  
And never was a work of this nature more seasonable or more necessary than at this time, and to us of this Kingdom: For as our sins were never greater, never cried louder to Heaven for Vengeance, so the Judgements they deserve did never more visibly threaten us than they do at this Day. Insomuch that if our circumstances be duly considered, we may have just reason to apprehend, that our Saviour in the way of his Providence does now speak to the People and Church of England the same words, that he ordered St. John by the way of Letter to speak to the Church of Ephesus. Remember from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent.  
This Church of Ephesus, as also the other six Churches of Asia, to each of which St. John by the command of our Saviour doth here address a several Epistle, were at the time when these Letters were dictated very flourishing Churches, favoured as much with the especial presence and influence of Christ, as ever any Churches were.  
This appears from the Preface to this Epistle in the first Verse of this Chapter, wherein Christ the Author of the Epistle is described, as holding the seven Stars in his right hand, and walking in the midst of the seven Golden Candlesticks.  
The seven Stars are the Angels of the seven Churches as he himself Interprets them, 
Cap. i 20.  that is, according to the sense of all Antiquity, The Bishops the Precedents, the Governors of those Churches. His holding them in his hand, is his supporting and directing them for the good of the people. The seven Golden Candlesticks in the midst of which he walked, 
Ibid.  are, as he himself likewise expounds them, the seven Churches themselves, as being the places where those Stars, those Lights did shine. And his walking among those Candlesticks is his presence in those Churches, Encouraging or Reproving, Rewarding or Punishing the members of them as there was cause, having the power in his hands, either to continue those Lights among them, or to remove them to another place.  
I insist on the Explication of this passage, because it lets us in to the meaning of the phrase that we meet with in the Text of removing the Candlestick out of its place, which from hence we plainly see to be the Un-Churching any people, the withdrawing the Light of the Gospel from them.  
Well, But this Church of Ephesus to which the Epistle I am now concerned in was written, how much soever Christ had done for them, had it seems made but a bad requital of his kindnesses. 
Cap. two. 2, 3.  At first indeed they had walked very worthily, and are much commended by our Saviour, for their Zeal and Piety and Labour in Religion, but now they were fallen to a great degree of negligence and remissness.  
It is true they at this time continued Orthodox in their Doctrines and Opinions, they did both know and profess the true Religion, and were Zealous against false Doctrines, which also our Saviour takes notice of and commends them for, This, 
V, 6.  saith he, thou hast, That thou hatest the deeds of the Nicolaitans which I also hate, but yet notwithstanding, so offended was he with the Loss of their first Love, the decay of Devotion and Charity among them, that he threatens them solemnly in the Text, That if they did not repent, and do the first works, he would remove their Candlestick out of its place, that is, as I said, he would withdraw from them his presence and the Light of his Gospel.  
This is a brief account of my Text as to the first design and literal meaning of it, that is, as it concerns the Church of Ephesus. I now desire leave to make such Application of it to ourselves as may be subservient to the ends designed in the Solemnity of this Day.  
And we have warrant enough to make such an Application; for let us not flatter ourselves, what is here Reproved, and what is here Threatened, hath not such a peculiar respect to the particular Church of Ephesus, but that it doth equally concern all Churches so far as they fall under the same Character. Which whether we at this day day do or no, it is fit we should seriously examine ourselves about.  
Here are three things considerable in the Text. First, a great Sin, and Gild, supposed. Secondly, a great Judgement denounced for that Gild, no less than the Un-Churching of that people that had contracted it. Thirdly, the means prescribed for the averting that Judgement, viz. Repentance.  
My Application of the Text shall proceed upon the same Heads, that is,  
I shall first desire leave to inquire, whether we of this Nation, at this day, for our manifold sins and guilt, may not be judged to be in as bad or worse circumstances than the Church of Ephesus in the Text, and consequently have not just reason to fear the same Judgement that they are here threatened with.  
Secondly, I shall consider the Judgement here threatened, how grievous a one it is, and consequently how great an argument the consideration of it ought to be to us all to Repent.  
Thirdly, I shall speak something of this Repentance how it ought to be expressed, if we would thereby prevent the Judgement.  
I begin with the first of these points, which concerns our sin and our guilt, to make some representation of the Spiritual Maladies and Diseases that this Nation groans under, those public grievances by which the Holy Spirit of God is provoked to withdraw himself from us, and to give us up to the Power and Dominion of other Masters.  
This I must confess, is a very melancholy and unpleasing Argument, but yet very necessary to be insisted on, and that very freely too: especially upon such an occasion as this; and most of all, when I speak to those whose Concernment, and whose Care it is to inspect these Matters, and from whom we hope for a Cure of our Distempers.  
It is here taken notice of the Church of Ephesus to her commendation, that she retained the truth of the Christian Doctrine in opposition to the Heresies of those times, and this, God be thanked, may be spoke of us at this day, we are not much degenerated from the purity of Christianity as to Doctrinals. Our Church may vie with all the Churches in the world, for Orthodoxy and Conformity to the Primitive Church in matters of Faith.  
And, blessed be God's Name, this Light is not put under a Bushel. There is perhaps no Church since the Apostles time wherein the Divine-Truth hath been more publicly and more purely taught, or the Sacraments more rightly and duly Administered than among us, and no Church wherein Knowledge has more abounded among all the members of it than it does now in Ours.  
But the thing that is charged upon the Church of Ephesus, is their corrnption in Manners, and this is the point we are now concerned in, and which 'tis fit the whole Nation should examine themselves upon, and deeply lay to heart.  
Though we still keep up the form of Godliness, yet have we not in a great measure lost the power thereof? Though the Principles which our Church Owneth and Professeth be excellently good; Yet do not many of us horribly contradict them in our Practices? Is there not a visible decay of Christian Piety to be observed among us, and a Deluge of Vice and Wickedness of all sorts overspreading the face of the Land?  
I speak not here of the faults of this or the other particular person, for we know there was never any Age nor any Religion that was free from such, but I speak of the National sins, the reigning Vices of the Times, the miscarriages that are so prevailing and so common that a public guilt is contracted by them, and the whole people may justly share in the punishment of them.  
I must confess, to speak strictly, the Degrees and Proportions in which any Age grows better or worse than those that went before it, are not easily to be measured, unless we could live the space of several Ages, and out of our own experience make observations and remarks upon them. All that we have to make our estimate by, is the Histories and Records that are left us of the state of former Ages with which we may compare our own; But yet this way is often very fallacious, because it is the common humour and custom of men, even of those that transmit the Memoires of their own Times to Posterity, still to complain of their own Times most, and to prefer the former Ages before that in which they live.  
Upon this consideration I shall not be forward to draw a comparison between the former times and ours in order to the showing how much greater our sins are than of those that went before us, and consequently how much riper we are now for Judgement.  
Most certain it is, That God, as he has done to the Sea, so has he to every Nation, set its bounds of wickedness beyond which they shall not pass; and when their iniquities are at full he will not fail to repay vengeance into their Bosom. The Canaanites, the Jews, and many other Nations I might name have been said instances of this kind of proceeding.  
But when a Nation is come to that Fatal Period none knows but God, and whether we are not already very near it we cannot tell, but we ought infinitely to fear.  
Too evident it is, that things are in a very bad posture among us, and our sins are grown to that height, that it is a Miracle of the Divine patience and long-suffering that we are not already consumed. Let us be more particular.  
If the prevailing of Atheism in a Land, and the contempt of God and Religion:  
If open Lewdness and Debauchery, and Immorality of all kinds:  
If the turning Religion into a mere piece of Formality, and outward profession:  
If Schisms and Divisions and Factions in a Church:  
And lastly, if our general Unthankfulness for and Unprofitableness under the means of Grace, and the many mercies and privileges that have been vouchsafed us.  
If any or all of these sins can provoke God to forsake a Nation and give it up to ruin (and yet these sins are both in the Scripture, and by the ordinary course of God's providence especially marked out for such) then are we of this Nation at this time in a very deplorable condition, and are to expect Judgement without Mercy, unless it be prevented by a speedy Reformation.  
For first of all, was there ever more Atheism and Irreligion in a Christian Nation, at least in a Protestant Christian Nation; or more countenance given to such Doctrines and Opinions as directly tend thereto than now among us!  
There are not many perhaps that dare in express terms affirm That there is no God, because they know it is not safe so to do: But many affirm it by consequence, by asserting such Principles from whence it must necessarily be concluded.  
For what is the consequence of such Doctrines as these; That there is nothing but Body in the world, and that the very Notion of a Spiritual Incorporeal Being implies a contradiction; That there is nothing Just or Unjust, Virtuous or Vicious in itself, but as it is made so by the Laws of the Kingdom. That all things come to pass by a Fatal Necessity, and that no man is so free and Agent as to be capable of Rewards and Punishments for his Actions: What is the result of these Doctrines, but the necessary introducing of Atheism and the banishing Religion from among men? It being upon these Principles, not only a needless impetinent, but an absurd contradictious thing.  
And yet are not these the avowed Principles of too many among us, and those too that are the great pretenders to Reason and Philosophy?  
But what has been the effect of such Philosophy? Why suitable enough to the Notions of it. You may meet with those that make no scruple to scoff at God and every thing that relates to the other world, and to turn into Ridicule every thing that is Sacred. And he is accounted the Great Spirit that thinks freely, and dares speak boldly what he thinks. And if a man will set up for a Wit he cannot take a more effectual course to gain him that Reputation in many Companies, than to be confident and peremptory in contradicting the common Sentiments of men as to Religion, To be able to Burlesque the Scriptures humorously, To be dexterous in employing Religious Phrases to Scurrilous Purposes, and to Baffle and Droll out of countenance those that stand up for the Reputation of Sacred things.  
As the world goes, it is a piece of virtue to believe a God and Providence, and future Rewards and Punishments, with the other Principles of Natural Religion; They do very well that go thus far. But as for Instituted Revealed Religion, for instance Christianity, How many are there that think themselves no way concerned in it, but hold it in the same rank with Judaisme and Mahometanism? And if they profess that rather than either of these, it is only because they were born and bred up in it; It is the Religion of the Country where they live; but if either of the other should be set up in the place of it, they would as willingly conform to that.  
One would think that such men as these should not be found in a Country that calls itself Christian, much less in a Christian Country that calls itself Reform; And yet such is the infelicity and the fault of ours, that men of these Principles and Practices do abound among us. O Blessed God Whither shall we come at last if timely care be not taken of these things?  
But Secondly, If to the Atheism and Infidelity that reigns among us we add the open Profaneness and Debauchery that is every where to be observed in our days, how much blacker will our guilt appear?  
Where is that Ancient Seriousness and Reservedness and Modesty that heretofore has been thought not only essential to the Spirit of a Christian, but Natural to the Temper of an Englishman?  
Alas! We seem to have changed not only our Religion but our Climate too. And may for Dissoluteness and Luxury, for Pride and Vanity and Idleness compare with the ancient asiatics, and do perhaps outstrip several of our present neighbour Nations, though of a worse Religion.  
But this is not all, so much are we degenerated from the ancient strictness of Christianity, That those things that would not have been named among the first Christians without horror and banishing out of their Society all those that did them, are frequently practised among us. And those Vices that even in the worse times of Christianity the Actors were afraid or ashamed to own, are now made a matter of Sport and Merriment, a Trick of Youth, a Humour, or a Frolic. What was then a deed of darkness, is now too often done in the face of the Sun, and the persons concerned in the wickedness are so far from blushing at their guilt, that they relate their own actions as a pleasant entertainment for their Company.  
O the Riots and Drunkenness; the Frauds and Cozenage; the Filthy and Lewd speeches; the Whoredoms and Adulteries; the Blasphemous Oaths and Imprecations that are daily without any regret, any sense of shame, practised among us.  
We seem to have lost not only the virtue of Modesty but of Hypocrisy too (if so bade a thing may be called by so good a name.) Those Vices and Lewdnesses which heretofore sought corners and wore a Mask do now appear with a naked Face.  
It is true, It is to be hoped, That the greatest part of us are not guilty of such Crimes and Immoralities as we speak of: But this does not wholly excuse us; For we are all faulty in this, That these kind of Vices are not sufficiently branded and put out of countenance. They pass under easy, not to say, Creditable names. And so little a sense have we of them that a man may keep his Reputation among us though he be never so Vicious, supposing that his Vices be of the Mode of the Country. This very thing without our personal guilt makes the sin a National sin; and God will Visit these things upon us, except we Repent.  
But to make up the measure of our Iniquities, we can in the Third place live after this dissolute rate, and yet at the same time many of us think ourselves Religious: we increase the guilt of our Profaneness by joining Formality with it.  
If we would disclaim all Religion when we led such wretchedly careless and sensual lives, it would in some respects be more tolerable: For then Christianity would not suffer by us, It would get no Odium, no Ignominy in the world, It would not be an occasion to men to turn Atheists:  
But to live Un-Christian lives and yet to call ourselves Christians: Nay to make our Religion a Sanctuary for our Vices, and to think that we may the more freely Indulge ourselves in them because we are of the Right Religion; This is intolerable, and extremely aggravates the iniquity of our practices. And yet this is a fault that we of this Nation are notoriously guilty of.  
We often make Religion to consist in Opinion and outward Profession. If we have but once joined ourselves to that party of Christians which we think is the Right and do Espouse all their Controversies and are Zealous in the observance of their particular Forms and Rites, whereby they are distinguished from the other Sects that are in being among us, we think we are true Saints, let our Morals be what they will.  
This is the Religion that is every where too much in Fashion. If for instance I have Listed myself a Member of some Church of the Separation, (as there is great variety of them) If I be but true to the Principles of my Church, and vigorous in opposing those that are not of my Way; and constant in my attendance upon the Brethren at their Assemblies: This Zeal of mine will excuse a multitude of my other Failings: And though I now and then use indirect ways of Dealing in my Calling; Though I be Uncharitable and Censorious; Though I affront Authority and live in a constant Disobedience and Contempt of the Laws of it, yet my fervour for that which I take to be the True Religion and the Relation I stand in to the people of God will bear me out as to these matters.  
On the other side, If I be a Member of the Church of England, I am too often apt to think myself in a fair way to Heaven, if I be but Stout for the Church, and Zealous against the Sectaries, and punctual in observing the Ceremonies of the Liturgy, and now and then come to the Sacrament; Though it may be I have nothing of the True Life and Spirit of Christianity in me, nothing of that Sobriety and Meekness, and Charity, and inward Devotion that our Saviour doth indispensably require of all his followers.  
Nay so far from that it may be I think'tis no matter how I live, if I be but a good Subject to the King and a true Son of the Church. Nay it is well if done't go further, it is well if I don't make Vice and Debauchery an essential Character of a man that is right in his Principles; it is well if I don't brand seriousness of Conversation, and a care of ones words and actions with the name of Fanaticism, and reproach every one as a Puritan, that will not Swear and Drink and take those Un-Christian Liberties that I do.  
You know there are such men as these frequently to be found in all the several Sects and Ways of Religion among us. But O! What is become of Christianity all the while.  
This sure cannot be thy Religion, O Blessed Jesus! since it is so unlike both thy Actions and thy Doctrines: Thou never placedst any virtue or praise in Knowing but in Doing; In being of this or the other particular external Mode of Religion: but in believing thy Gospel and following thy Example, in Mortifying our Lusts, and leading a life of Peaceableness, and Obedience, and Humility, and all manner of inward Holiness and Purity.  
How our Brethren of the Separation will dispose of their Members that are of this temper, I know not; But as to all those that pretend to be of our Communion, and yet live scandalous lives, and think that their owning themselves for the Sons of the Church will make Atonement for their Immoralities, It is to be feared they have done us more hurt than ever they will do us good. And unless they would Reform, it may perhaps be wished that we were rid of them: Let them declare themselves fanatics, Papists, Any thing, rather than Members of the Church of England.  
And though by their Recession and going over to the Enemy's Camp we might possibly be so weakened that we could not support ourselves, but must be forced to fall under our Adversaries; Yet I do not know whether even then the Church would not be the better for it. And, it would perhaps be more desirable to live in a mean, low, afflicted condition without such Company, than to govern the world with it.  
But Fourthly, These are not all the Maladies which this distressed Church and Nation labours under: There is another Wound that is as Wide and Bleeds as much as any of the rest: And which, if timely care be not taken of it, may cause her expiration as soon as any other.  
I mean the Unnatural, Un-Christian Feuds and Divisions that are amongst us, our Nations being rend and torn into so many Parties and Factions, and the cruel and bitter Animosities with which each party does prosecute the other. And all this, if men would consider, for Little things in comparison, things certainly not worth all this heat, things that the Wisest and Best of the several dissenting parties confess to be indifferent.  
O! How do men by these foolish and unaccountable Divisions weaken the common interest that all pretend at least to be concerned for? What advantages are hereby given to the Adversaries?  
It is likely indeed that as They first set on foot, so They still continue to foment these differences. They laugh at this opportunity of making Proselytes to their Religion; and a plentiful Harvest they have hereby Reaped to themselves.  
But where is our wisdom in the mean time? Have men no more understanding than to be still hot and eager in their contentions about a shadow, when there is an Enemy at the Gate, that is in a fair way to take from us the Substance▪  
Some indeed may be apt to dispute which side ought to comply, Whether the Dissenters ought to come over to the Established Church, or the Church to them? It is not now a time fully to debate the Merits of that Cause. But this may be truly said, If men would be honest and sincere, and mix no passion or worldly concernment with their Religion, the Point would soon be Decided on the Church's side.  
Every man that calls himself a Protestant would think himself obliged to obey Lawful Authority in all things where he was convinced their commands were not Unlawful. And if he could not with a safe Conscience come up to it in all things, he would come up as far as he could. And as for those things that he was not satisfied about, as he would not Condemn or Censure Those that were persuaded, or practised otherwise, so neither would he raise any disturbance in the Church by joining himself to an opposite Party.  
And on the other side Those that did Conform to the Church in all things would not withdraw their Charity from their fellow Christians for not doing so much as They. Though they differed from them in several Opinions, yet they would join hands with them in all Christian Offices of Mutual Love and Charity, and in a joint opposition of the Common Enemy.  
But alas! Things are not thus with us. And I note it as a fault for which we ought deeply to be affected this Day; And if men did duly weigh the sinfulness and the danger that all Schisms and Separations of this kind do bring upon a Nation, they would be thus affected.  
If human conjectures about the Reasons and Causes of Divine Judgements may be allowed, it will appear from History and Experience that there has been as much War and bloodshed caused in the world; as many Nations desolated, as many Churches Ruined, by the malignity and evil influence of this Sin of Schism as any other.  
And if ever God in judgement shall think fit to give over this flourishing Church of ours as a prey to that mighty Hunter, that would erect an Universal Spiritual Monarchy to himself upon the Ruins of all the particular Churches of Christendom, we should have good Reason to believe that the unnecessary Divisions and Quarrels among ourselves had a great hand in bringing on the Judgement.  
In all appearance we of this Nation might be Impregnable, as to our Religion, if those Protestants amongst us, who have been so long separated from the Communion of our National Church would once return into its bosom; that we might all hearty join together in Loving and Assisting one another, and Opposing the public Adversary.  
But Fifthly and Lastly, If the state of our Church and Nation was not near so bad as I have now represented it, Yet there is another thing still that all, even the best of us, have reason to be sensible of and to mourn for; as that which of itself is sufficient to bring destruction upon us. And that is our Ingratitude to God for his many Mercies and Deliverances, and our Unprofitableness under those means of Grace that he has been pleased so long to afford us.  
I cannot call this a particular sin, It is, if you will, an Aggravation of all the rest, or all of them summed up together. However I give it a particular consideration, because it is a thing that God has set a Mark upon, and has so far declared his displeasure against it, that he has determined it a just cause to Un-people or Un-Church a Nation.  
Our Saviour tells us that when a certain man had Planted a Figtree in his Vineyard and came and sought Fruit thereon, and found none he said unto the Dresser of his Vineyard, 
Luke xiii. 6.  Behold these three years I come seeking fruit on this Figtree and find none, cut it down it, why doth it cumber the ground?  
Let us apply this Parable to ourselves, as certainly the Reason of it will sufficiently prompt us. Was ever Figtree or Vineyard more curiously Planted, more carefully Dressed, more richly Manured, more securely Fenced, from the outrages of Beasts of Prey than our Figtree, our Vineyard, the Church of England. For of a Church this Parable is necessarily to be understood.  
Is there any one of the Protestant Churches in Europe that has been so regularly Reform; that in the first Constitution of it was Established upon Principles so justifiable, so agreeable with the Laws of Nature and Christianity and the Civil Rights of the Kingdom, as this Church of England was?  
Is there any Protestant Church in Europe whose Articles of Faith; whose Discipline; whose Manner and Rites of Worship are more correspondent to Ancient Tradition and Catholic Doctrine and Practice?  
Is there any Protestant Church in Europe wherein the Word of God has been taught more sincerely and more to the edification of the people than among us?  
Is there any Protestant Church that has more comfortably lived under their own Vines and their own Figtrees, has more freely enjoyed all the benefits and privileges that either Religion or their Birthright could Entitle them to, than we have done?  
Is there any Protestant Church that has been preserved so miraculously, that hath received so many wonderful deliverances from Enemies of all sorts; Enemies of the Hills and of the Valleys: and yet notwithstanding all; notwithstanding the contrivances of false Brethren within ourselves, and the assaults of the Public Adversaries abroad, does still not only continue in Being, but Flourisheth also, as God be thanked we do at this Day?  
The care that God hath taken of this Nation hath been wonderful; his Providences towards us are to be admired for the Rareness and the Graciousness of them. ●…mnd therefore justly may the Lord of the Vineyard after all this Care, all these Providences, expect some good Fruit from us proportionable to his Kindness to us. And long has he waited for it.  
But what Fruits have we produced after all these great opportunities and this great patience? Can we really say, that we now are Better than our Forefathers of the Reformation, who perhaps had not more light, certainly had not that experience of God's Mercies and Deliverances that we have? I am afraid our Hearts will give it Against us.  
Can we say that we are not worse than they? That we have at least made as good an use and improvement of the Talents that have been committed to us as they did? It is to be feared we shall be cast upon this Point also.  
Our own experience will tell us, if we have lived any considerable time in the world, That even since our remembrance, Though God hath more and more both heaped his Favours and his Severities upon us, yet we have grown worse and worse.  
His Mercies have not Melted us; His Judgements have not Reclaimed us; He hath done all that is Possible both by Gentle and Severe Methods to bring us to a sense of our Duty, but We like the Deaf Adder have stopped our Ears; and have not harkened to the voice of the Charmer, though he charmed never so wisely.  
What therefore, these things considered, can we expect, but that God should pass the same Sentence upon this Unthankful, this Irreclaimable People of England, that the Lord of the Vineyard passed upon the Figtree in the Parable: Cut it down, why doth it cumber the ground?  
Or, If you will take it in the words of the Prophet, what should hinder or what can we expect, but that God should speak to us (that is, decree upon us) what he did to his beloved people in the fifth of Isaiahs' Prophecy, O Inhabitants of Jerusalem and men of Judah, judge I pray you between me and my Vineyard. What could I have done more to my Vineyard that I have not done in it? Wherefore then when I looked that it should bring forth Grapes, brought it forth Wild Grapes? And now go to, I will tell you what I will do with my Vineyard, I will take away the hedge thereof and it shall be eaten up; and break down the wall thereof and it shall be trodden down, and I will lay it waste, it shall not be pruned or digged, but there shall come up briers and thorns.  
This is the Judgement that is here threatened in the Text, which I now come in the Second place more particularly to consider.  
A grievous Judgement without doubt it is, and the greatest that can fall upon any Nation; For so much as our Souls are of greater concernment to us than our Bodies: So much are Spiritual Mercies to be preferred before Temporal: And so much the greater misery is it for any people to be deprived of them than of the other.  
For that Nation that was once Gods own peculiar people to be abandoned by him, and to be laid in common with the rest of the world that are under the Prince of the power of the Air; For that Nation that once enjoyed the influences of God's presence, and the Light of the Truth, and the benefits of his Ordinances, now to be stripped of all these; To be without God, without Light, without the Ordinary means of saving their Souls; O what more deplorable condition can be imagined!  
And yet thus severe hath God been with many Nations, thus when their sins have cried loud, and the sinners have been impudent, and all Methods of amendment have been ineffectual, God hath in anger Removed their Candlestick from among them.  
The Church of Ephesus which Christ thus threatens in the Text, Nay all the other six Churches of Asia to which the Epistles are sent, are sad instances of this. Once most flourishing Churches they were, even the very Paradise of the Lord, but now they lie waste and desolate, over run with Ignorance and Barbarity and Mahometanism.  
That Africa which is not now more fruitful of Monsters, than it was once of excellently Wise and Learned men; That Africa which formerly afforded us our Clemens, onr Origen, our Tertullian, our Cyprian, our Augustine, and many other extraordinary Lights in the Church of God; That Famous Africa in whose soil Christianity did thrive so prodigiously, and could boast of so many Flourishing Churches, Alas, is now a Wilderness. The wild Boars have broken into the Vineyard and eaten it up, and it brings forth nothing but briers and thorns: To use the words of the Prophet.  
And who knows but God may suddenly make this Church and Nation, This our England, which Jeshurm-like is waxed fat and grown proud, and has kicked against God, such another example of the Vengeance of this Kind.  
It is true, in all appearance there is no danger of having our Candlestick removed from us in the same sense or manner that those Churches I have instanced in, had theirs. We have no apprehensions that either Mahometanism or Paganism will come into these Kingdoms: At least not in our days.  
It is another kind of removal of our Candlestick that we have reason to fear; It is another Religion nigher at hand that is most likely to displace our Candlestick.  
You all know what Religion I mean, It is Popery that most threatens us. It is that restless busy Religion that has made so much disturbance in Christendom; that has always been and is still so active by all means just or unjust, by fraud or force to insinuate itself into all places. It is this we ought to have the most apprehensions of.  
It is true those that are of this Religion do profess the Name of Christ, and we do not deny them the Title of a Christian Church; But of all sorts of Christianity this seems to be the worst, and next to the being of no Church, it is the least desirable to be of This.  
And for all the specious Titles of Visible and Perpetual and Catholic and Infallible, which they would amuse us with; If we did seriously consider what a kind of Religion we now enjoy, and what a kind of Religion will come in the place of it, if ever they get their will of us, we should sadly reflect upon the Change. And for all we continued a Christian Country, Yet we should lament over ourselves that our Candlestick was removed out of its place.  
I believe there are few here but sufficiently understand what a kind of Religion this is, and what you are to expect from it: But yet I will beg leave to give a brief account of some of the Articles of it. Not to instruct you, but to give you occasion to consider how well it will suit with us of this Kingdom, or indeed with Any that would be Christians after the way of Christ's Institution.  
It is a Religion, whose avowed Principles are to keep their people in ignorance as much as they can. For with them Ignorance is the Mother of Devotion. And if you do but blindly Believe as the Church Believes, and blindly Obey what is imposed upon you, you are good Catholics.  
It is a Religion, in which you will not be allowed to have any Prayers in public that you can understand. When you come to Church, you may entertain yourselves with saying over your Rosary (which is a solemn set of Prayers containing Ten addresses to the Virgin Mary for One to our Lord) and other Private Prayers, if you have them: But join in the Public Service with the Minister you cannot, unless you understand Latin.  
It is a Religion, into which as soon as you enter you must give up your Bibles. For the people must not read the Scripture without especial Licence, and not at all of that Translation you now have of it.  
It is a Religion that Robs you of half the Sacrament: For you must never be allowed to receive the Cup in the Lord's Supper; Notwithstanding the Institution of our Lord in express words: And notwithstanding the Practice of the Primitive Church to the contrary.  
It is a Religion, in which you are so far from being permitted to try all things and to hold to that which is good, according to the Apostles Command; That you must wholly submit your reason and understanding to the Dictates of an Infallible Judge, even so far, (if one of their greatest Authors say true) to be bound to believe Virtue to be Bad, 
Bellar. de Rom. Pontif. lib. 4. cap. 5.  and Vice to be Good, if it shall please his Holiness to say so  
Nay, It is a Religion in which you shall not be allowed to believe your very Senses. For though four of your five Senses tell you that one of the Consecrated Elements in the Sacrament is a piece of Bread, yet you are obliged under pain of Damnation to believe that it is not so; But the very Body of Christ that was Crucified at Jerusalem, and is now in Heaven; and which upon this supposition must be Actually and Separately present in a thousand distant places at once every day.  
It is a Religion that will bring you back to the Old Paganish Idolatry: Or to that which is as near it as can be. For as the Old Heathens had their inferior Deities, their Daemons and Hero's to be Mediators between God and them: So will you have your several Saints and Patrons of the like nature, which you must apply to for the recommending your Prayers to the Divine Majesty. And as they had the Images of their Gods and Mediators to worship and fall down before; So will you also for the same purpose have the Images of the blessed Trinity, and the Virgin Mary and the rest of the Saints.  
It is true, the Pagans were mightily reproved for these things, both in the Scripture and by the Primitive Christians. And they made several Defences and Apologies for their Practices. And the very same doth the Church of Rome now make for her Invocation of Saints and Image-Worship. But if the one were guilty of Idolatry there is little doubt but the other are so also: For there is not an hairs breadth difference between the Pleas and Apologies that each party makes for itself.  
Nay, It is a Religion that will engage you in a more Unnatural Idolatry than ever the Pagans were guilty of. 
De Nat. Dear. lib. 3.  Cicero that was a Heathen himself, and knew as much of that Religion as any man living did; Yet affirms that there was none so mad in any of the Religions of his time as to pretend to eat his God. But yet this you must do in that Religion every time you Receive the Sacrament. And the Priest does it every day when he says Mass. For he eats that which himself and you all must worship. And you are taught to believe that what you worship in the Mass is God, that is, the very Humanity of our Saviour united personally to his Divinity.  
It is true, In this Religion there are many advantages and conveniences pretended, that you cannot really have in the Religion you now profess. But look you to them, whether they will prove so in the event.  
The easy ways they have to reconcile sinners to God, even after the most Vicious life, by the means of the Sacrament of Penance, as it is commonly Taught and Administered in that Church: Together with the liberty you may take in the choice of such a Confessor as you think will be most favourable to your Case. Add to this, The Virtue of Indulgences, and Masses for the Dead. As also the efficacy of Pilgrimages, Relics and Holy Garments, etc. For the purging of Sins.  
All these things put together may perhaps rid you of a great many Uneasinesses and Scruples and Pangs of Conscience, with which you might otherwise be troubled; and which would not be so easily Cured in the Way that you are now in. There is little doubt but upon the Commonly received Principles of that Religion, you may go to Heaven upon much easier Terms than you can upon ours: But yet for all that, in a business of such consequence as the Salvation of a man's Soul is, It is good to make a serious enquiry whether of the two Ways is the safer.  
But there is one thing in this Religion which will not so easily go down with Englishmen: And that is, That you cannot therein be any longer good Subjects to your Prince, than his Holiness will give you leave.  
If his Majesty should be a Heretic (as it is certain his present Majesty is in their account) Nay, In other Cases besides that of Heresy; the Pope has power to Depose him, and Absolve his Subjects from their Allegiance. And that not only in the judgement of their most famous Casuists, and by the Established Rules of their Canon Law, but by the Decree of an Infallible General Council. And it has been a frequent Practice of the Pope to make use of his Power in this way.  
Nay, in this Kingdom of England he needs not stay for such pretences. For his Holiness (as appears upon Record) has declared, that this Kingdom is held in Fee of the Papacy. And that whoever wears the Crown here is their Vassal, and consequently may be turned out at pleasure.  
What the effects of these Doctrines have been, we of this Kingdom have had sufficient experience since the Reformation; Not to mention the troubles they have given us in former times. The instances are so many and so very well known, that I need not name them. But if they were all forgot, The Late shall I say or the Present Popish Plot for the taking away the life of His Sacred Majesty, and Subverting the Protestant Religion and the Established Government of this Kingdom, now brought to light; This alone, though all the other instances were worn out of memory, would sufficiently show us what we are to expect from these Roman Principles, as to the security either of our Prince, or our Liberties, or our Religion.  
But blessed be God's Name, that this Cursed Design has been hitherto Defeated, and we are here to Praise him for it, and to Pray to him for a farther Discovery of it.  
And blessed be his Name, That he hath given us this Remarkable evidence that he has not yet abandoned us, notwithstanding our manifold provocations. Certainly this extraordinary Providence of God towards us, is one of the most Comfortable Arguments that we can draw to ourselves, That God has yet some Pity for this Nation: If we will but pity ourselves.  
And Lastly, blessed be God's Name that this Mercy has already had this good effect upon us, That we are awakened into a more lively sense of the manifold Iniquity and Mischief and Danger of the Popish Religion and Party.  
What is now further to be desired, but that the Issue of things among us may be suitable to these beginnings?  
God has once more given this Nation a great Opportunity for the Establishing her Tottering Candlestick, and who knows whether ever the like will be offered again?  
It therefore infinitely concerns all of us, especially You to whom the Managery of Public Affairs is committed, to improve this Present Opportunity to the good purposes for which it was given; That so this great Mercy and Providence of God be not lost upon us.  
Offences may come. And we may be disappointed. But as our Saviour said, Woe be to that Man by whom the Offence cometh. Such a man will never be able to answer it either to God, or his Country, or at last to his own Conscience.  
O may God so inspire you with the Spirit of Wisdom and Counsel; with Temper and Moderation; with a Spirit so disengaged from private Ends, and Interests; So unbiased by particular Faction; And so wholly intent upon the Public Good, that you may be the blessed Instruments of Healing all the Distempers we groan under; And of Deriving upon us those Blessings which we this Day Pray for.  
That by your means Atheism and Contempt of Religion, as also Lewdness and Debauchery of all kinds may be so discouraged that they shall not dare to appear with an open Face.  
That by your means a stop may be put to the Scandalous Schisms and Divisions that are among us; That if it be possible we may serve God with one Heart and with one Mind.  
That by your means, not only the Person of His Sacred Majesty, and the Rights of his Crown may be secured against all wicked attempts, whether of Papists or Others: But also that upon his Head the Crown may be so Supported, and so Flourish, that we may at least be in a condition not to fear the Malice or the Power of any Foreign Enemy.  
Lastly, that by your means as effectual Provision as possible may be made: both for the keeping out that Foreign Religion, which, as we have seen, so little serves the ends of Christianity, and so much disserves the Interest both of King and People: And for the more firm Establishment of the Protestant Religion of the Church of England: That so our present Candlestick may be continued to our Posterity, and they as well as we may have reason to bless God for You.  
But in Order to the procuring those great blessings to the Kingdom: There is a duty necessary to be performed by all of us in our private Capacities, which is here specified in the Text, viz. Repentance. I will come unto thee quickly (says our Saviour) and will remove thy Candlestick out of its place, except thou Repent. Which Repentance, How it ought to be performed by us, Is the Third and Last thing I am to speak to.  
But because I would not exceed the ordinary limits of a Sermon, I shall only mention the Heads of those things which upon this Occasion are proper to be insisted on.  
If we would Repent sincerely of our sins, so as to do our parts towards the prevention of those Judgements that hang over our heads, and the procuring those Blessings we stand in need of: It will be necessary that every one of us do deeply Humble and Afflict our Souls before God for our own Sins, the sins which we have in person committed; Devoutly confessing them, and begging of God, That when he makes inquisition for a National guilt, he would not remember them, nor let the public suffer any thing upon our account.  
It is also necessary that we be duly sensible of the Common Sins of others so as to Repent of them also. Lamenting before God the Corruptions of the Times: The Public Fashionable Vices of the Age. This was the Spirit of David who was concerned for the faults of others as well as his own; Rivers of Tears (saith he) run down my Eyes because men keep not thy Law.  
Nay, further, In order to a National Repentance, We are obliged to confess to God the Sins of our Forefathers, and pray for the forgiveness of them also. What my own former private sins are to me at present with respect to my personal Capacity; the same are the sins of our Fathers to us all, considered as a Nation or People. We are to Repent as well of the past as of the present sins of the Land. This is the Rule that God himself hath prescribed for a Public Repentance. And for not putting that Rule in Practice, the people of the Jews in our Saviour's time severely suffered. 
Matth. xxiii. 35.  For upon the Men of that Generation (as our Saviour had threatened) was Revenged all the Righteous blood shed in the Land from the blood of Abel to the blood of Zachariah. Though yet none of that blood was shed by that Generation. Great reason therefore have we at this day seriously to put up to God that Petition which we so often repeat in our Litany, Remember not Lord our Offences, nor the Offences of our Forefathers; but spare us good Lord, spare thy people whom thou hast Redeemed with thy most precious blood and be not angry with us forever.  
But to make this Repentance such as it ought to be, there is further required a through Change in our Hearts and Minds; So that as we Confess and ask Pardon for the Faults of our Lives, we should also amend them. Without this all our Ceremonious Humiliation will signify nothing.  
Nay, We must not only Reform Ourselves, but do what we can in our Spheres towards the Reforming of Others. And every one of us might do a great deal, if we would; though it was but in this one thing, In heartily discouraging Scandalous and Open sins where ever we meet with them; So far as it may be done without breach of Respect to our Superiors or Forfeiture of common Prudence. If Vice had once an ill name in the world; Was once generally stigmatised with Reproach and Ignominy, it would quickly lose its Empire, and thousands that are now the slaves of it would become Proselytes to Virtue.  
But further if we truly fear the Judgement I have been speaking of, and by our Repentance would prevent it, Let us make this particular expression of that Repentance, viz. Let us set a great Value upon the Religion we at present enjoy. Let us in all our Actions show a great Zeal and Concernment for it, and do what we can both towards the continuing and promoting it.  
If Every one of us in his way would but express half that Zeal and Industry and Diligence in the Cause of our Religion that we see our Adversaries do; We should probably in a very little time see a quite different Face of Things: And should not only put a stop to their present Successes, but gain so much ground upon them as to cast them into despair of ever making a Conquest of this Nation. But here is the misery, we are so Confident and Secure of the goodness of our Cause, that we think it will support itself without any help of ours. Let us in this Point learn Wisdom from our Enemies.  
But especially let us practise heartily those Virtues which our Religion peculiarly Teaches as Opposed to Popery. Let us be Meek, and Gentle, and Long-Suffering, even to those that differ in Opinion from us. Let us hate all Tricks and Devices and Equivocations, both in our Words and our Carriage. Let us be Constantly and Inflexibly Loyal to our Prince, and let no consideration in the world make us violate our Allegiance to him.  
To all which, Let us in the last place add our earnest and constant Prayers to God, That he would be pleased to take pity of us. To avert the Judgements we are threatened with, and continue the Mercies we have hitherto enjoyed. That he would protect our Religion and make it to flourish more and more. That he would preserve our King, our Government, our Laws. And in order thereunto, That he would Influence and Direct all the Public Counsels, especially the great Council of the Nation now Assembled in Parliament, That this Session of Theirs may have a Happy and a Glorious Issue. Which God of his Mercy grant, etc.  
FINIS.