Die Jovis, 25 Novemb. 1647. ORdered by the Commons assembled in Parliament, that Major general Brown, do from this House give thanks to Mr Kentish for the great pains he took in the Sermon he preached yesterday before the House of Commons at Margaret's Westminster (it being a day of public humiliation) and that he do desire him to print his Sermon, wherein he is to have the like privilege in printing thereof, as others in the same kind usually have had. H Elsinge Cler. Par. Do. Com. I appoint Henry Overton to print my Sermon. Richard Kentish. A Sure Stay FOR A Sinking State, PRESENTED IN A SERMON Preached at Margaret's Westminster before the Honourable House of COMMONS at their solemn Fast, Nou. 24. 1647. By RICHARD KENTISH, Preacher of the Gospel at Katherine's, near the Tower London. HOSEA 141 Oh Israel return unto the Lord thy God for thou hast fallen by thine iniquity. 1 CORYNTM. 11.31. If we would judge ourselves, we should not be Judged. Poenitudo lapsis necessaria est, sicut vulneratis sunt necessaria medicamin●. Amb ad Virg. Lapet cap 8. Multum peccasti, jam desist, in contr●rium revert●re Chrys. ad P%p. Antioch. Hom 80. LONDON, Printed by A. M. for Henry Overton, and are to sold at his Shop entering into Pope's head-Alley out of Lumberstreet. 1648. TO THE Honourable House of COMMONS assembled in Parliament at Westminster. Renowned worthies, THe sense of mine own weakness forbidden me being ambitious, Potentum petitiones sunt quodammodè imperia Pet. Mar. in Reg. either of preaching at Westminster, or of appearing in print till a Parliamentary request (which is equivalent to a command) calls first for the one, afterwards for the other; whereupon I consulted not with flesh and blood, but resolved to yield to both; being willing, rather to be censured of the world for weakness then of you for disrespect. The sermon is but plain and shallow: what else can be expected from him, who savours neither of delicacy nor depth; Sala. praes in lib. de guber. Besides my aim was Vtilia magis quam plausibilia sectari, rather to be profitable then plausible; conceiving that on fasting days 'tis not so suitable to inform the judgement or tickle the ears: as to move the affection, and touch the heart. The subject seems very pertinent to the present season. It is a declining age, we all are fallen. You (honoured worthies) are fallen so low, that few do so esteem or stand in awe of you as they ought. Your clemency (which among men of ingenuous spirits makes you the more honourable) among those that have been delinquents make you the more contemptible; They say your Ordinances, are charged only with powder and paper, they are but words or wind, they fear them not: I beseech you if they regard not your rods, let them know you have scorpions. The people of this land are generally so fallen, that many question whether they will over be able to rise again. There is astrange change in some prosessours, they that were wont to strain at Gnats, can now swallow camels. And many long more now, after old superstition than they did formerly for reformation. This made me think I should scarce discharge a good conscience, if I did not cry out, Let's remember from whence we are fallen, and not rest there, but let's repent; which will not appear, unless we reform and do the first works. This is the substance of that which was lately proclaimed in your ears, and is now presented to your eyes. And that it may be planted in all our hearts, and practised in our lives, is, and shall be, the prayer of, Your most willing, though most unworthy, servant in the Lord, RICHARD KENTISH. From my obscure study at Katherine's near the Tower London. Decemb. 1● 1647. A Sure Stay FOR A Sinking State. REVEL. 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 remove thy Candlestick out of his place except thou repent. THis Book is very mysterious; which made Jerom say, that it hath as many mysteries, Hierom ad aulin Tota babet Sacrament● quot verba. Aug. de Civ. Dei, lib. 20. cap. 17. as there be words in it, and Augustine said That it would exercere mentes legentium; set their wits to work, that set themselves to read it. But what is said of Scriptures in general, may also be said of this Scripture in particular. Though there be many floods, yet there are some fords; though there be many depths where the great Elephant may swim, Scriptura sacra flavi●● est in quo ag●●● a● 〈◊〉 eleph●● 〈◊〉 queat. yet there be some shalows wherein the little lamb may walk. In some places the Holy Spirit is soaring aloft above the reach of the highest; In other places, he is stooping low, even, to the capacity of the meanest: And thus doth he stoop in the Text. Here are no floods, but fords: no depths, but shalows: no difficulties to puzzle us; but plain things. to be practised by us. Oh that we could this day begin, to Remember from whence we are fallen, and repent. etc. This text is a part of the Epistle written to the Angel, or minister of the Church of Ephesus; Non ad solun E●iscop●●●sed a lipsam quoque Ecclesia● spectat Epistola Pav. in loc. and it concerns not the Angel only; but together with him the whole Church: and not the church of Ephesus only, but all other Churches also, as appears, vers. 7. of this chapped. He that hath an ear, l●t him hear what the spirit saith unto the Churches; not to the Church in the singular number, but to the Churches in the plural, including all other Churches: Neither do I think that it is so restrained to Churches, as excluding Commonwealths, unless Common-wealths-members, be excluded from being Church members. The whole Epistle, besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prologue and the Epilogue, consists of three principal parts. First; 1 Laudat laudanda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Commendation of them for their labour and patience, and unwillingness to suffer evil, v. 2.3. Secondly, 2 Carpit car. penda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Reprehension, wherein they are blamed and for their declining, for leaving their first love. vers. 4. Thirdly, 3 Vrget urgenda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An Admonition or exhortation to things of great concernment, in the text, Remember from whence thou art fallen. etc. Which words are partly Monitory. Minatory. 1. The Monitory part in these words, Remember from whence thou art fallen, and repent, and do the first works. 2. The Minatory part in these words, or else I will come unto thee quickly. etc. In the former of these, the Monitory part, there are three things they are pressed to. 1. A sight of sin, Remember from whence thou art fallen. 2. Repentance for sin, and repent. 3. Reformation of life, and do the first works. In the latter of these the minatory pa●t, there are three arguments they are pressed with, which are taken, 1. From Christ's coming, or else I will come unto thee, or against thee. Adversamte, Biza & Piscat. 2. From the time of his coming, quickly. 3. From the end of his coming, and will remove thy Candlestick out of his place, except thou repent. Now before we come to handle these particulars, there is something arising from the text in general, not to be altogether passed by without observing. These people of Ephesus were much degenerated, they did once show more love to God, to Christ, to Gospel, than now they do; therefore Christ might now have come in judgement, without an● more ado, he might have put out their light, removed their Candlestick, and never have spoke of it till he had done it, and who could have said, why hast thou done so? but you see Christ takes not so severe a course, but comes first and gives them fair warning, where note, That Christ doth not use to surprise men at unawares, he doth admonish, before he chastise; warn before he smite; summon farly, before he storm furiously; discharge warning pieces, before he give fire to his murdering pieces. Thus the Lord dealt with the old world; an end of all flesh was like to come, because the earth was filled with violence, but first Noah must be warned, Heb. 11.7. Noah being warned of God. Now God having warned him, he warns the world by building the ark, every sound of the saw, every chop with the axe, every stroke with the hammer about the building, was as a watchword to the people. Thus the Lord dealt will't Nineveh: Before destruction come, Jonah must go and preach (though he have little mind to it) yet forty days, and Nineveh shall be destroyed. Jon. 3.4. Reas. Now the Reason (that we shall take notice of) why God useth to warn before he smite, is, that men might be reform and not be smitten, for though the Lord loath sin, yet is he loath to destroy the sinner. Ezek. 33.11. As I live saith the Lord, I have no pleasure in the death of the wicked, where we have not only God's word for it, but if that will not serve, we have his oath too, which makes it manifest, that he had rather men should reverter● return, then that he should evertere overturn. For application of this point briefly. Use 1 First, Behold here the goodness and patience of God, Goodness, he is loath to strike though we give him provocations too many: Patience, that though he be resolved, his spirit shall not always strive, yet he will give fair warning before he strike: Bu●inger in les. Oh Let's consider, Quàm suavis sit Dominus, quàm placidè suos ad cognitionem peccati rev●cet, how sweet is the Lord? how gently doth he deal with poor sinners, to bring them to the knowledge of their sin? Use. 2 Let us take God's warning that he may have no occasion to strike; we cannot but say we have been warned, and though God have been patiented towards us hitherto, yet we may be consumed at last: for if we make God wait too long, we shall find him very angry. — Peri●●●ti● laesa fit sur●●. If destruction should come, where should we look for comfort? God will be clear when he judgeth; Psal. 51.4. If we shall think to say, why are we thus? — absque reprehensione vel accusatione. Molle●. in loc. God will answer us as Reuben did his brethren, Gen. 12.22. Spoke I not unto you saying, do not sin against the child: and ye would not hear? So may the Lord say, spoke I not unto you? did not I tell you of this long since? but you would not hear me; you would not be warned by me; my messengers that I sent to you, seemed to be but as those that mocked; that will be but cold comfort, in a day of affliction, Oh therefore let us take God's warning. But to proceed to the particulars in the text, 1. For the Monitory part. And first of the first particular in the Monitory part, which is the sight and remembrance of their sin, 1. Particular. Remember from whence thou art fallen. These words are spoken to the Ephesians, who were a company of people professing religion, a famous Church in the Apostle Paul's days, but now they had left their first love, and therefore are advised, to Remember from whence they are fallen. Two observations arise hence. First, That a people professing religion may fall. Secondly, That fallen professors should Remember from whence they are fallen. Doct. 1 For the first, That a people professing religion may fall, This the text intimates to us, else the admonition would be to little purpose. In the prosecution of this point, I shall endeavour to say something to these two questions. 1. How far may a people professing religion fall. 2. What may be the ground or reason of their falling? Quest. 1 How far may professors fall? That the answer to this may be the clearer. Ans. We must distinguish 1. of professors. 2. of falling. 1. Professors may be considered 1. Sigillatim singly. 2. Conjunctim conjoinedly. First Sigillatim, singly, for particular persons professing religion, and these are of two sorts. 1. Such as have not only a form, but also the power of godliness, such as have not only lamps, but also oil with their lamps, sincere-hearted professors, true Nathaneels in whom there is no guile, Such were the Saints of God of old, as David, Josias, Peter, and Paul. 2. Such as have a form only, no power of godliness, such as have làmps only, but no oil, hypocrites, that are not what they seem to be, such a judas, Hymenaeus, and Alexander spoken of. 1. Tim. 1.20 Secondly, Consider Professors Conjunctim, conjoinedly, many of them being joined together, and these may be considered first, nationally; secondly, congregationally. First, Nationally, when a nation or the generality of a nation, are a people professing religion, such were the jews of old, and England and Scotland now. Secondly, Congregationally, when a company of professors, are congregated into a particular visible Church, as the Corinthians, Galatians, and these Ephesians in the text. This is the first distinction. Secondly, We must distinguish about falling. Men may fall either 1. partialitèr & pro tempore. 2. totalitèr & finaliter. First, Men may fall partially, and for a season, when there is not an amission, or utter loss of grace, but only an Omission, forbearance, or abatement of some of the acts or degrees of grace for a season, as the trees yield not their leaves or fruit in the winter, but in the spring they put forth again. Thus when Peter denied his master, Loquitur Christ●● non de amissionesed de omissione, 〈◊〉 remissione pristini zeli & fervor●. Geo. Grossiu in loc. he had not utterly lost his faith and love, but there was some abatement of their degrees, and a forbearance to act as before. And this was the case of Ephesus here, as it is conceived: she had not utterly lost her love, only the heat of it was abated. Secondly, men may fall totally and finally, when there is an utter loss of all that good that once they seemed to have, not so much as any seed remaining in them, is in Hymeneus and Alexander who made shipwreck of faith, 1 Tim. 1.19.20. And this is the case of those, that sin against the Holy Spirit, and of these seven Asian Churches, and of Rome at this day, where Christ had once a Church now hath Antichrist his seat. Now then for answer to the question thus. 1. Particular professors, that are sincere-hearted, Nemo potest esse tamprudent, tam circumspectus, ut non altquando labatur. Lact. ● lib. 6. cap. 24. that have true saving grace in them, even such as these may fall but not totally, not finally; but partially, and for aseason: these may want the heat of their love, and the strength of their faith, and exercise of their graces, but they shall not lose the truth of them, 1 Joh. 3.9. their seed remaineth in them, Habitus non amittitur, actus intermittitur, Dr. Slater in 1 Tues. 5.15. gradus remittitur, though for a season they may want the use, or some of the measure, yet they shall never be without the habit of grace, as in sleep we lose not the faculty, but the use of sense; or as a man in drink, or in a violent passion, loseth not the faculty, but the use of reason: so a Christian in temptation, may sometimes lose not his grace, but the exercise of it. Thus David in the matter of Vriah, lost not the gift, but the exercise of his grace. Charitat is in ●o facta est quaedam quasi seperatio non tamen abelitio. Bern. 2. But for such particular professors, as have nothing but form, no power of godliness; such hypocrites as Judas, who notwithstanding all his preaching, notwithstanding his pretence of love to the poor, yet he loved coin, more than Christ, silver more than a Saviour, the purse more than the poor; Such as he, may fall, and that not partially, and for a season only, but totally, and for ever. 3. And for conjoined professors, whether national or congregational, these may so fall as that they may cease to be a nation or congregation, professing godliness, a particular visible Church, Ecclesia particularis prorsus deficere & perire potest Alsted Reg. Theol. loc. 16, § 4. para. 4. may be unchurched (though those particular members among them that are truly godly shall never perish, Christ's sheep shall never be plucked out of his hand, Joh. 10.28.) Where is the Jewish nation? Where are all those famous Churches, spoken of in the New Testament, as Corinth, Galatia, Thessalonica, and these seven Churches of Asia, are they not all fallen? though I question not but many members that were among them are safe enough. This is the answer to the first question. Quest. 1 What may be the ground or Reason of professors falling? Ans. Many reasons may be rendered, but we shall touch but upon four. Reas. 1 First, Corrupt nature that remains in particular professors, is very apt to trip up their heels, when they would do good, evillwill be present, Rom. 7.19. so that they cannot but do the evil they would not. Reas. 2 Secondly, Strength of temptation foils many: temptations prove to strong for them to grapple with: the stony ground, Luk. 8.13. for a time believes, but in time of temptation falls away. Notwithstanding Peter's confidence, when he is put to the trial he is not able to stand: So proud Pendleton in Q. Mary's days, could not endure the fiery trial, notwithstanding the great boast he made before of frying his fat for the Gospel. Fox. Marr. vol. 3 pag. 140. Reas. 3 Thirdly, Love of the world is another cause why so many fall off, they did run well, but the love of the world hath letted them: how many are choked with cares and riches and pleasures of this life, so that they bring forth no fruit to perfection? Luk. 8.14. This was it that gave Demas such a down fall. 2 Tim. 4. ●0. Demas hath forsaken me, having loved this world, saith Paul. As a bird flying upwards with a stone or weight tied to the leg, is forced to fall down again, thus 'tis with many professors whose hearts are linked to the world: It is said. 1. Tim. 6.9. they that will be rich fall into temptation and a snare, and in o many foolish and hurtful lusts, which drown men in destruction and perdition: The love of the world, doth so ensnare and entangle men, that they can hardly discharge the trust that is reposed in them (Honoured Worthies think on this) 'tis too often sound true, Vix possibile est ut avarue su●●uneri & ●rae satisfaciat. that men that have been publicly and actively spirited, when once taken in the world's lime-twigs, have been able to act no more. Reas. 4 Many fall totally and finally out of the just judgement of God, who seeing them under a profession to approve of sin, gives them up to their own hearts lusts and so they fall with a witness. 2 Thes. 2.10.11.12. because they received not the love of the truth, that they might be saved for this cause God shall send them strong delusions, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness. The only use that we shall make of this point shall be for admonition. Use of Admonition. First, To the Land in general. This is a nation that holds out a general profession, let not us be too confident and say, we have the temple of the Lord, the temple of the Lord: we have Ordinances and the Gospel among us, therefore all shall be well with us, ala, we may fall low enough for all this; a Church may be unchurched (as was said before) they that were exalted as high as Heaven, may fall as low as hell. Mat. 11.23. 2. Let all particular Christians look to it, we think we stand fast, and are apt to say, tush, we shall never be removed, our hill stands strong, Oh but what saith the Apostle. 1. Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. We stand in slippery places, and are slippery shod, 'tis easy to fall, though the fall prove hard: The Devil is strong and subtle, the world is pleasing and alluring, the flesh is weak and yielding, had we not need to take heed. Especially you (Honoured Worthies) who are set on high. The highest Houses are subject to the sturdiest storms. Your businesses are many, and not a business but there is a temptation in it. This is for my friend, if I help not him, I lose him; That's for myself, either profit or preferment, if I act not there, I miss it. This, will please the people; That, will engage foreign states, Oh what need have you to take heed that you fall not from your steadfastness! To keep up, Stays to keep from falling. give me leave to lay before you a few props or stays for your support. First, Labour for humility, None stumble sooner than they that eye the stars i'th' skey: none walk surer than they that eye the stones i'th' street. Prov. 16.18. pride goeth before destruction, and an haughty spirit before a fall. What threw the Angels down from heaven? what cast Adam out of Paradise? what drove Nabuchadnezzar from his Princely throne, and made him take up his habitation among the beasts of the field, was it not pride? Oh than labour for humility. Secondly, Get good store of the fear of God in your hearts, he that walks fearfully, walks safely, and we know that none fall sooner than they that run without regard. It is said, Jer. 32, 40. I will put my fear in their hearts, that they shall not departed from me: The fear of God is the Saints support. This will keep from falling, from being biased by any thing: A man fearing God, will not fall from promoting the public good for his own profit sake, Neh. 6.15. The former Governors were chargeable to the people, laid taxes upon them, and put money into their own purses, but so did not I, because of the fear of God, the fear of God made him deny himself, for the public good. Nor interest in states or people, or self, or any thing will make a man fearing God, fall from his principles. Thirdly, Take heed of the least trips, frequent tripping usually ends in downright stumbling. Little sins make way for greater: as little thiefs open doors or windows to let bigger in: he that trips often upon final oaths, No● solu● qu●d o●r see, & man ●estè ma dum est e●●tandum, sedah●●●ni eo qued speciem aliqua● mali halet ab. stinendum. Z●●h. in 2 Thes. 5.22. will in time grow a great swearer: therefore the Apostle gives us counsel to abstain from all appearance of evil, a Thes. 5.22. not only from every thing, that is evil in itself, or apparently evil, but from every thing that hath in it but a show or appearance of evil. Fourthly, Look to your footing, be sure your foundation be good, build not upon the sandy foundation of other men's judgements, they that stand upon such tottering foundations, will be swayed and shaken, with every storm, and will vote and un-vote, as the times turn, hold this opinion, and that opinion, which their company holds. But place your hope in God, Psalm. 105.1. They that trust in the Lord, shall be as mount Zion, b Vide Godw. Mos. Aar lib 5. c. 4. & Weens. Christ. Syn. lib. 1. c. 6. Sect. 8. para. 2. Diatr. 1. that cannot be removed, but standeth fast for ever. Labour to be settled upon the rock Christ, and then the gates of hell, that is, neither the power nor policy of Satan, shall be able to prevail against you. Fifthly, Pray to the Lord to uphold: they whom he keeps, are safely kept: when the Nurse holds the child by the arms or strings, though it be weak and apt to fall, yet it is kept up: Deut. 32.10. so if God lead, we may walk safely. The Israelites were in the waist howling wilderness, where were stumbling blocks enough; but God led them, and they were kept safely; Oh pray to the Lord, to uphold you with his right hand, according to his gracious promise, Isa. 41.10. I will uphold thee with the right hand of my righteousness. Christ prayed for Peter, that his faith might not fail. Luk 22.32. so pray you for yourselves, that your faith may not fail, that you may not fall. Sixtly, If you have declined, though it have, been but a little, take notice of it, and bewail it; he that would stand futurely, let him repent of his sals formerly, and thus we are let to the next point. Doct. 2 That fallen professors should Remember from whence they are fallen. It is said, Eze. 16.61. Thou shalt remember thy ways, and be ashamed. The Lord had done great matters for the Jews, as he shows in the beginning of this chapter, Admonet propheta ut incipiant agnoscere quàm turpitèr obnegaverint fidem datam. Calv. in loc. but they fell foully to whoredom ver. 15. and the Lord tells these fallen people, that they shall Remember their ways. The Reasons of this point which we shall mention are only these three. Reas. 1 First, Because there is an express command for it in the text, Remember from whence thou art fallen: This is the injunction of the Lord Jesus, and is not this enough? he that is Jesus a Saviour, which shows his love, and he that is the Lord, which shows he hath power and authority enough: it is he that commands this, and is not this tye enough? when the Lord would have Joshua courageous, he useth this as an argument to persuade him to it, Josh. 1.9. have not I commanded thee? be strong and of a good courage: So hath not God commanded them, that have fallen, to Remember from whence they are fallen? is not this a sufficient reason? Reas. 2 Secondly, Because there is no rising without Repenting, and there is no Repenting without Remembering. Can a man repent of he knows not what? Non agnitum, non d●le● neque corrigitur. Parcus. in text. What the eye sees not, the heart grieves not for: If a man consider not of his backsliding, he'll scarce ever repent of it. Psa. 119.19. I thought on my ways, and turned my feet unto thy testimonies, there is no turning till we bethink ourselves what we have done, and therefore the Lord complains of the impenitency of the Jews, Ad paenitenti am requir●tur, ut peceator se●psum ad rationem vocet. Nunquam ●o mine's possunt ad 〈◊〉 adduci, nesi ubi sibi ante oculo proponant mala sua Calv in loc. Note. Nemo tangitur resipis●ed ●● quino● reputat quali● erat. Calv. thid. under this notion of not calling to mind what they had done. Jer. 8.6. I harkened and heard, but they spoke not aright, no man repent him of his wickedness, saying, what have I done? Consider here, God hearkens and hears, but what hears he? truly little to the purpose, for saith the text, they spoke not aright, they were not dumb, they spoke, but as good never a whit, as never the better, they spoke not aright: how doth that appear? thus, no man repent him of his wickedness (Note, we never speak to purpose, except we have repent, confession of sin and prayer is to no purpose unless we have repent) But how doth it appear that they repent not? because they never remembered their miscarriages, saying, What have we done? so than they that are fallen, must Remember whence they are fallen, else they cannot repent, Reas. 3 Thirdly, Si velum●●, sepuita esse coram deo peccata nostra, veniant nobis in memoriam. Calv, in Rzek, 16.61. Because if men Remember not whence they are fallen, God will remember: If we Remember God forgets, but if we forget God remembers; If we remember God forgets, 1 Joh. 1.9. If we confess our sins (which we can never do unless we remember them) he is faithful and just to forgive us our sins: when God forgives sin he is said to forget sin, Heb. 8.12. I will be merciful to their unrighteousness; and their sins and iniquiti es will I remember no more: by which it appears that when men remember their backslidings to purpose, God forgets them. But if men forget them God will remember them: and that will be a sad remembrance: For when God remembers sin, she useth to punish the sinner. Jer. 14.10. They have loved to wander, they have not refrained their fret, therefore the Lord doth not accept them, he will now remember their iniquity, and visit their sins: they have loved to run away from God, and would not remember so as to return, but God will Remember their transgressions and visit their sin, that is, will visit them in anger for sin, Psal 89.32. I will visit their transgressions with a red, and their sin with stripes: thus doth God visit, when he remembers backsliding, he than visits with a rod. Consider then if there be not reason that they that are fallen, should Remember from whence they are fallen. The first use of this point serves to inform us, Use 1. Of information. That it is good for Ministers to cause the people to Remember whence they are fallen, how far they are declined. It is said 2 Pet. 1.12.13. I will not be negligent to put you in remembrance— and again, I think it meet as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. This the Apostle Peter resolves upon, so should we, Isa. 58.1. Concionater sit tuba, non tibia. Calap. in loc. The command is Cry aloud and spare not, any though never so high in place: Lift up thy voice like a trumpet. Ministers must not be tibiae but tubae, not pipes for pleasure, but trumpets for terror. Show my people their transgressions, and the house of David their sins; Yea and they are to mind them of this sin in particular, 1 Tim. 4.6. If thou put the Brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ: Note here, Note. 'tis the Minister's duty to be the people's Remembrancer, else he is not a good Minister of Jesus Christ. But what must he mind them of? Of these things, saith the text, What are they? among other things, ver. 1. that some shall departed from the faith: and not only that some shall fall, but they must endeavour to help them up again, Gal. 6.1. If a manbe fallen, ye which are spiritual, such are or at least should all Ministers be, restore such a man: how can such a man be restored if he be not put in remembrance of his fall? And it is plain in the verse before my text, by order from Christ John the Divine tells the Angel, that he may tell the Church of Ephesus, thou hast left thy first love. Oh that Ministers would do this part of their duty! Oh that people would be willing to be minded of their backsliding. It is my duty at this time (though I am one of the meanest of all the sons of the Prophets to be a remembrancer to you (Noble Worthies and to the rest beloved) I beseech you therefore to give me leave to exhort you, to Remember from whence you are fallen: And so I pass to a second use which is, Of exhortation, Use 2. Of exhorcation. And Oh that the Lord would afford me such a Rhetorical faculty, that I might be able to persuade Magistrates, Ministers and people, to Remember from whence they are fallen. And first to begin with the Magistrates, 1. To the Parliament. Here (Noble Senators) I must apply myself to you who are the supreme Magistrates of the Kingdom: And I do lolemnly profess I intent not to lay a charge against any one, but only to propound some considerations to you all, which when you have weighed, I shall entreat you, if you see cause, to Remember from whence you are fallen. 1. Consider whether God's cause be promoted among you as it ought, or whether religion be not cast behind the door, while other matters of far less moment are called in, and set at the upper end of the table. 2. Again, Consider whether Delinquents have not (at least) so much connivance, as gives occasion to your most cordial friends (that have stuck to you, when you were at the lowest ebb) to grow Jealous? 3. Again, Consider whether delinquent. Friests, are not ready to thrust some of your diligent Preachers out of the places (they have been lawfully called to long since) and yet they escape without Contrivble. 4. Again, Consider whether some godly Ministers or others, have not had dirt thrown in their faces, by some of your members in some of your Committees. 5. Again, Consider whether justice run with the Dromedary: or whether it doth not rather creep with the Snail; so that the poor were as good lose their right as look after it, or petition for it. 6. Again, Consider whether you be not grown so low-spirited, that you will vote and unvote for fear of this, or for favour of the other. 7. Again, Consider whether public faith be not almost ready to break, so that her poor creditors, that trusted her with all they had, would be glad to take an Angel or Noble per pound; In the mean while her rich Creditors that trusted her but with a little of their superfluities, are like to recover their own with advantage. 8. Again, Consider whether some of your members or faithful friends, have not been committed or put under restraint, for an error in judgement and so remain without calling to trial. 9 And lastly, Consider whether some of you be not more for yourselves, than the Stare; and whether you do not as Caesar once, who though he acknowledged Casstus his cause to be more just, Plut. in vit. Bruti. yet said Brutus must be first preferred. Now as I said before, so I say again, I go not to charge these things upon any, but desire they may be considered by you all, and when you have well weighed them, if you find cause, than I most humbly and earnestly beseech you, to Remember from whence you are fallen. Secondly, 2 To Preachers And now my reverend Brethren of the Ministry, Let me speak a few words to you: I trust a brotherly admonition or exhortation (though from one of the meanest and most unworthy of your tribe) shall not be rejected. Oh that you would Remember from whence you are fallen. I will draw up no charge against you, but would entreat you to consider a few things. 1. Whether some of you that were wont to preach Christ more sweetly, do not now preach controversies most bitterly? 2. Again Consider whether since you have enjoyed great live, some of you be not more Lukewarm than you were when Lecturers? 3. Again Consider whether some of you do not Procrustes like, Plut, in vit. Thes. labour to wrack some and cut others, that men might be all of your own stature? 4. Again Consider whether some of you do not look more after tithe, then after judgement, mercy, and faith? 5. And lastly, Consider whether some of you be not more proud, more covetous, more cold, more careless than you were wont to be? If any of you should be found faulty in any of these particulars, or in any other, I would earnestly beseech you, My Reverend Brethren, to Remember from whence you are fallen? Thirdly, 3. To the People. And now I am come to the people of the land, in General; Oh that the Lord would persuade the people of England, to Remember from whence they are fallen. 1. The people of England, once loved the Saints, and honoured those that feared the Lord, but now they loathe them. They once longed for a Parliament, petitioned for a Parliament, honoured a Parliament: thought they could not be happy without a Parliament, But now how is the Parliament slighted! their orders and ordinances contemned: Luk. 8.37. and how many are there that say to the Parliament, as the Gadarens to Christ, Oh that it would departed out of our coasts. Oh how is England fallen? 2. The people of England once desired Reformation: Petitioned for Reformation; covenanted for Reformation, but now they do hate to be reform: they are like Israel of old in their travail towards the promised land; Numb. 11.5. they preferred the Garlic and Onions of Egypt: before the milk and honey of Canaan: so now a prelatical Priest, with a superstitious service-book, is more desired and would be better welcome to the generality of England, than the most learned laborious conscientious Preacher, whether Presbyterian or Independent: Oh how is England fallen? 3. Again; About six years since: Sin began to be ashamed, to creep into corners, to be out of fashion: but now sin, is grown brazenfaced, walks in the open streets, is come into great request again. Sabbaths are profaned, ordinances slighted, Swearing is accounted gainful: Drunkenness goes unpunished, and whoredom the people are apt to think lawful now, because since the Bishop's Courts went down, we have scarce any law against it. Now here (by the way) I do most earnestly beseech you (Honoured Worthies of Parliament) If you have not been acting that way already, to hasten out some order for the punishment of that heinous sin of adultery. We read in God's law, Leu. 20.10. that he that committeth adultery with his neighbour's wife, the adulterer and the adulteress, shall surely be put to death. Was it to be punished with death then, and shall it go unpunished now? I beseech, Let some course be taken that such kind of transgressors may be made to smart. 4. Again, Oh how is England fallen: Time was when we rejoiced that we had days of fasting, we looked upon them as none of our least mercies; but now we are ready to say with those Amos. 8.5. When will the new moon be gone that we may sell corn? and the Sabbath that we may ser forth wheat? so say our people, when shall we have an ned of these fasting days? that we may follow our callings, look to our shops; and our other occasions. And these poor simple creatures are mad alter superstitious festivals, after unholy holidays? Alas! why should we be weary of well-doing? Are England's dangers all over? Is not Ireland's case as bad as it was? and shall we give over seeking of God? O that we would Remember from whence we are fallen. 5, Yet it were some what tolerable; if there were such a declining only among the generality of England, if it were only among the Riffe-Raffs of the people, But alas! How are England's professors fallen from hot to cold, Quantum mutati ab illis, Virg. Ipsi sunt sibi dissimiles facti. Par. from better to worse! they are not like the people they were. Do they not neglect Sabbaths? slight sermons? grow weary of Manna? Is not their love to Christ, to Christians, grown cold? Do they not love the world better than they were wont? Are they not grown more foolish and fashionable? more contentious and complemental then formerly? You cannot know a professor from a prodigal, a Christian from a Carrouser now adays; Oh how are England's professors fallen! Oh that England, that the people of England, both highand low, rich and poor, one and other, from Dan to Beersheba, would this day begin, to Remember from whence they are fallen, And Repent. We have done with the first particular, 2. Parti●. Remember from whence thou art fallen: And we come to the second thing exhorted to, And Repent. The Doctrine is this, Doct. That fallen Professors must be Repenting Professors. Here we must inquire after two things. First, What it is to Repent? Secondly, Why must fallen Professors Repent? Quest. 1 1. What it is to Repent? Ans. Here I shall not stand upon an exact distinction of Repentance. I must not handle it too largely, lest I be thought too song. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lact. lib. 6. c. 24. The Greek word signify Mentis mutationem in melius, a change of the mind from better to worse: Repedtance hath its sear within; to Repent then, is to have the heart turned from evil to good, from sin to sincerity, from Satan to God: Fallen professors must have their hearts turned from their aberrations and backslidings, to the Lord; and it was said of the Thessalonians, when they repent, they turned to God from their Idols: 1 Thes. 1.9. where true Repentance is, there may be miscarriages, but their heart is turned against them. That I may avoid prolixity, there are four things in Repentance. 1. There is a mourning for sin, because it is offensive to God, Ahab may mourn for sin, because it brings sorrow: but true Repentance mourns for sin because it displeaseth God, Zac. 12.10. they shall look upon me whom they have pierced, and they shall mourn etc. Every Repentant sinner shall mourn greatly to think how he hath grieved Jesus Christ by sin: thus David 2 Sam. 12.13. I have sinned against the Lord: that he had sinned against Vriah, questionless troubled him, but that cuts him most, to think that he had sinned against the Lord. 2. In true Repentance the heart is set against all sin, Ezek. 18.11. Cast away from you all your transgressions, The Prophet doth not say deponite lay them aside, but abijcite cast them away, as the stomach doth such things as are noisome and offensive to it. In Repentance we must deal by all sin, as the Repenting Jews must deal by their Idols, Isa 30.22. thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence; there is a casting away of sin, with scorn, the Apostle gives this rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza. Pas. Lexi. Rom. 12.9. Abhor that which is evil. The word signifies to loathe with detestation, 'tis more than to hate, the Radix of the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Styx, which is sometimes rendered hell; we must hate sin as bad as we would hate hell: and not only some sin but all sin, not only Malum opus the evil deed; but malum operis the evil of our deed, Isa. 1.16. put away the evil of your do from before mine eyes. 3. In true Repentance the heart must he set for God, so that it must still drive at the advancement of his glory, good actions will not serve turn, to fast, weep, and make an external show of mourning, is not sufficient, but the heart must be turned, Joel. 2.12. Turn you unto me (saith the Lord) with all your hearts; true Repentance sets the heart aright towards God. 4. The whole heart, not a piece of it only must be turned; God loves no heart-division: he will have all, or none at all, Joel. 2.12. Turn you unto me with all your hearts, Dimidia paenitentia a Deo non probatur. Calv. in Ezek 18.30. Quest. 2. Ans. Reas. 1. If he have but half the heart; 'tis but half Repentance, which is worth nothing. But why must fallen Professors Repent? The Reasons briefly are they. 1. Because they are commanded to Repent, Act. 17; 30. Now he commandeth all men every where to Repent. If all men, then surely such as are fallen: but more plain is that, Hos. 14.1. Oh Israel return unto the Lord thy God, for thou hast fallen by thine iniquity. Israel hath fallen, but Israel is exhorted to return to the Lord. Now there is no other way of returning to the Lord, but by repentance. Reas. 2 2. Because Repentance is the way to rise after one hath fallen. Sin gives the fall, Repentance helps up again. Reas. 3 3. Because God is merciful even to such as have fallen. This is God's own argument, Jer. 3.12. Return oh backsliding Israel (saith the Lord) and I will not cause mine anger to fall upon you, for I am merfifull. Here God invites a back sliding people to return to him, because he is merciful. Indeed nothing will so soon persuade a poor soul to turn to God as this. Who that hath run away from God would return, but upon hopes of mercy? so ver. 14. Turn O backsliding children, saith the Lord, for I am married to you, sooner. 22. Return and I will heal your backslidings: they have been backsliders, yet they are called children, and the Lord saith he is married to them, and promiseth to heal them. Is there not great reason then that back sliders should return to the Lord? whither should the child return but to his father? whither should they that are hurt with falling go, but to him that will heal them? this the Lord promiseth to do, therefore they that are fallen should return to the Lord, by repenting. Yet we would not have men think that 'tis in any man's power to Repent when he will: but we are thus commanded and persuaded to Repent, 1. Not so much to show our power as our duty; we ought to do many things that we cannot do, Devi jubet quae non possumus, ut noverimus quid ab co pere re debe amus. Aug. and because of ourselves we cannot do them, we must go to God for help. 2. God's commands are not bare empty words, but words of power, not only commanding but enabling to do the things commanded: Dum' Dominus jubet cor renovare simu boc ipsum donat quod a nobis requirit. Osiand, in Eze. 18.32. as when Christ bid Thomas he should not be faithless, but believing; this word was a powerful word, It enabled him to say, Thou art My Lord and My God, Joh. 20.27.28. 3. This Command in the text (and many others of this nature elsewhere) are spoken to a Church or Churches wherein are many Saints, in whom Christ had wrought this grace before: so that now he doth but exhort to stir up the gift or grace that is already in them. 2 Tim. 1.6. The first Use is to inform us: 1. Use 1. Of Information. That Repentance is a Gospel grace, you see here the Lord Christ presseth it upon a Church under the Gospel: What pity 'tis, that it is so little preached, so little practised? What pity 'tis that any should cry down this grace as a legal duty? Alas! the law knows no saving repentance. The law is pure vinegar, the Gospel is suppling oil, the law like an hammer, may break the heart, but it is the Gospel like fire that melts it, softens it, and brings it to Repentance. 2. This informs us, That those that have Repent, may and must when occasion requires, repent again: Do you think those to whom this Epistle is written never repent before? Certainly they did. Doth not the fifth petition in the Lord's Prayer, Assiduè pecca●tibus assidua penitent to est nessaria. Aug. [which was given to Christ's Disciples as a Platform to pray by] import so much? We may well then say, as he, they that sin every day, had need repent every day. And now let me exhort you to this duty: Use 2. Of Exhortation. Oh that England would repent, that our Honourable Parliament, that our Reverend Preachers, and that all the people of the Land would repent: We have all sinned, we have all fallen, oh that we all could and would repent: And that we would set upon this work, 1. Speedily. 2. Resolvedly. First, Speedily, without delay: Heb. 3.13. Joel 2.12. Non satis est rectè facere, nisi etiam matures quod facis, Amb. lib. 1. de Abr. cap. 5. Remedia conversiones ad Deum nullis cunctationibus sunt disserende ne tempus correctionis pereat. Aug. Luk. 19.41, 42. To day while it is called to day, saith the Apostle: Yea, Now saith the Lord (by the Prophet) turn you unto me with all your heart. The time of repentance is the present time: It is not enough to do well, unless you do well speedily: Jerusalem for want of speed lost her day, and what a woeful thing did it prove? it made Christ to weep over her, Luk. 19.41, 42. he drew near the city, and beholding it wept over it, saying,— If thou hadst known, even thou, at least in this thy day— but now 'tis too late, the time was past, the opportunity was gone; so it may prove to us unless we repent speedily. Secondly, Let us set upon this work Resolvedly: When we undertake this task, we must look for lets and rubs abundance; the devil will throw blocks in our way, the world will oppose the work; and corrupt nature cannot away with it; so that we shall never repent, if we do not set upon it resolvedly. Now to further this, Let us first know that repentance is God's gift, Act. 5.31. to give repentance: and therefore we must go to God for it. And then let us think seriously of our fall, of our defections; yea let us think upon them with these two aggravating considerations. First, We have declined, while we were under God's afflicting hand; God hath been correcting for former fall, and before he hath laid down his rod, before he hath sheathed his sword, we fall again: we have been like the people spoken of in Isa. 9.13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. And that may be applied to us that is spoken of, Jer. 5.3. God hath stricken us but we have not grieved, God hath consumed us, but we have refused to receive correction, we have made our faces harder than a rock, and have refused to return: What? shall the child grow worse while the father is correcting? We grow worse while God is afflicting; we are worse now, than we were before the sword came among us: What a sad case is this? Oh that we would lay it to heart. Secondly, A second aggravating consideration is this, We have declined after mercies were conferred upon us. Sins against mercy are heinous sins, if we had sinned only against judgement, mercy would have pleaded for us, but having sinned against mercy, what shall intercede now? We have sinned against, general special mercies. 1. We have sinned against general mercies: Some have died by the 'samine, while we have had our tables full: Many have died of the plague, yet it hath not come near many of our dwellings: Thousands have been slain by the sword, they have fallen some on our right hand, and some on or left, but our lives have been given us for a prey: We have seen our adversaries laid low, we can set our feet on the necks of our enemies. The Lord hath not dealt so with every Nation; Germany cannot say as we can; Ireland cannot say as we may: and what? shall we sinne after all this? Oh what an aggravation of sin is this! See what Ezra speaks, Ezra 9.13, 14. Seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; should we again break thy commandments? Wouldst thou not be angry with us till thou hadst consumed us? so that there should be no remnant nor escaping? God hath given us, deliverances with an Emphasis, Such deliverances as These, Wonderful, unspeakable deliverances: and yet do we fall back, decline, wax worse and worse, sinning against God, against his mercies, certainly this must needs provoke him exceedingly; Oh th●● we would so consider of it, that we might be affected with it. 2. We have sinned not only against general, but also against special mercies, against Gospel mercies: Never had nation better Gospel-preaching than England: Never had England better Preaching then since this Honourable Parliament. Never had Parliament so many powerful, soul searching Sermons preached to them, as this Parliament hath had: What, and yet do we decline? Yet do we wax worse and worse? God hath long waited on us; Christ hath been long woeing of us: We have had the sufferings of Christ for poor sinners set before us in the Gospel; and yet are we declining? What a sad thing is this? This falling doth wound Christ; this apostatising doth crucify Christ afresh, and puts him again to open shame: Beloved should we see the drops of blood trickling down Christ's precious temples; should we see his side pierced, and the blood gush out there; should we see his hands and feet nailed, and withal hear him cry out, Oh ye poor sinners of England, these things have your sins brought upon me, Certainly 'twould move us, 'twould melt us: Why all this we have in effect spoken to us and set before us in the Gospel (for the preaching of the Gospel is nothing else but the preaching of Christ crucified, 1 Cor. 1.23.) Oh that this might prick us at the heart, Act. 2.37. 2 Cor. 7.10. and bring us unto such godly sorrow, as may work in us repentance to salvation never to be repent of. This shall suffice for that particular. 3 Particular. The third particular follows, which is Reformation, in these words, and do the first works. Here note, Doct. That repentance, though it begin in the heart, yet it doth not end there: Mr Perkins in lo. It never perisheth in the heart, but always breaks out into action in this life. Use. 2 This is a thing the rather to be corsidered of, because many will say they have repent, and been hearty sorrow full, for such and such things which they have ungodly committed; but we see no such matter in their lives. A repenting heart and an unreformed life, do not usually go together. A good tree brings forth good fruit, and a bad tree brings forth bad fruit, a good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Therefore let us take heed we do not deceive ourselves. But to come to another point. Mat. 7.17.18 Which is this, Doct. That fallen professors must do the first works. This they are exhorted to in the text: And this was the thing the Lord would bring Israel to, Hos. 2.7. Then shall she say, I will go and return to my first husband; See Mr Burroughs in Hos. 2.7. she had played the harlot, she had apostatised, but now she shall say, I will return to my first husband, and do my first works. To this the Prodigal is brought at last, though it were long first, Luk. 13.18. I will arise and go to my father; from thence he came at first, and though he hath played the prodigal, and run rambling abroad, now he will return to his first place, to his father's house. Reas. And the reason is, Because this is the wisest course, 'tis better to do the first works, then to apostatise. See what Israel saith in that forenamed place, Hos. 2.7. I will return to my first husband, for than it was better with me then now; and the prodigal found it better being at his father's house then any where else, there was bread enough and to spare, but elsewhere he must perish for hunger, Luk. 15.17. So in doing our first works there is fare more comfort and benefit, then in apostatising. See here what a sad case all those are in, Use 1. Of terror. that have declined, but are not returned, that did run well, but have been letted, and have not since begun to do their first works; What, will they begin in the spirit and end in the flesh? will they set their hands to the plough, and look back, and continue so to do? Let the Apostle tell them their state, 2 Pet. 2.20, 21. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the later end is worse with them then the beginning, for it had been be●ter for, them not to have known the way of righteousness, then after they have known it to turn from the holy Commandment delivered unto them. This is a woeful conclusion to be worst at last. Oh that such persons had hearts to lament this condition. Use 2 Of Exhortation. If those that are fallen must do the first works, this may serve to exhort, First, all Christians that have a little declined, to do their first works. Labour (oh backsliding Christians) for such a love to Christ, to his ordinances, as you had when God first began to work upon you: Be as frequent in duties as once you were: Time was, when you could not let a day pass, but you must have some converse with Christ, not only in family, but also in closet performances, oh let it be so again. Time was, when you had more love one towards another then now you show, you could rejoice to see the face of such a Minister or professor, oh let it be so again: Time was when Christians could meet together for edification, and not for such unprofitable disputation as now, oh let it be so again: Time was when Christians were not so divided in affection as they are now (because one last will not fit every shoe,) oh let it be so again. And here let me speak a word to those that differ in judgement, So fare as you agree together, I would to God you would walk together; and not set up party against party to the prejudice of all, as the manner of some is. It was a good saying of the King of Navarre. When he entertained George Gluchus the Danish Ambassador at a banquet: Navarraeus dixit, Luthe●●● & Calvi●●● in 40. articulis a papâ 〈…〉 nuviter disse●tire: in ●●●e in 39 articulis consentire, unum contraver su● restare: dandam o●eram ut mutuis animis & virthas in papam fingule parts u●r●●que prtmum triverent; uti papa oppress●, tum de contraverse illo articulo componendo und cogitaretur Com. de star Rel. & Reip. Gal. pag. 1. lib. 2. he bid the Ambassador tell his Master, that he hoped by that time a year were expired, the Gospel should be freely preached throughout all France: The Ambassador desired him to promote Luther's doctrine rather than calvin's, as the Kings of Denmark and Sweden, and other Princes had done; to whom the King of Navarre answered, Luther and Calvin differ from the Pope in forty points, and agree among themselves in nine and thirty; so that there is but one point of differe●●● 〈…〉 them. Let therefore both 〈…〉 forces against the Pope, and when he is subdued, see if they can fairly compose that one point of difference among themselves. So say I to our differing parties in the Kingdom, perhaps 'tis but in one point about an appeal that you differ; in other things you agree: Oh that you would join together against the common adversaries, and those being subdued, see if you can fairly discuss that one point, and if it be possible at last to agree. Secondly, be ye exhorted (Noble Worthies) to do the first works. More especially. 1, Labour to exalt Christ, this is a work of some worth, God hath exalted Christ, Let me entreat you to exalt him. 1. Exalt him in your own hearts, let Christ have the highest seat in your souls: Exalt him in all his offices; Let him be your King, your Priest. your Prophet, the chiefest among ten thousand; 2. Exalt Christ in the nation, let him be England's King, Let him have all his ordinances set forth and set up in their full power and purity among us, Do this first work. 2. Labour to promote an able Conscientious Ministry, this is a work you have been about, Go on, and the Lord make you to prosper in it. First, Let Conscientious Ministers be countenanced by you; they are your horsemen and chariots. Let not men of malignant spirits, have power to molest them, though in some minus principalibus, they do differ from some others. Secondly, Let them not want competent maintenance (I plead not for tithes) by Bishop's land, or some other ways a competency may be had. But if you leave them to the alms of the people, many Ministers in many places must feed upon short commons, for charity groweth very cold. Thirdly, I beseech you labour to do justice, you are the supreme Magistrates of the Kingdom, If justice come not to us from you, whence shall we have it? 1. I beseech you judge for the poor, Psa. 82.3, 4. Defend the poor and fatherless, do justice to the afflicted and needy, Deliver the poor and needy, rid them out of the hand of the wicked: Many a poor Minister is miserably afflicted by some wicked rich men in his parish, because he dares not give them the Sacrament which would be as a cup of poison to their souls, and many a poor widow suffers much at the hands of the mighty, I beseech you let the cause of the poor innocent be heard. 2. I beseech you be impartial in justice: Do not let the great flies break through the web, while little gnats are entangled. Inven. Sat 2. Dat veniam corvis, vexat Cens●ra columbas. To spare the great birds, and destroy the small, not so hurtful, is no good justice. There are many wonder there are no more delinquents called to the bar; Take heed you spare not Brother Benhadad, Dum M●g●s●●at●● reos absolvunt gravissimorun ●●i●inum, pecca●●●ecrum sese obligant. P. Nar●. in 1. Reg, ●0. 42. lest you and the Kingdom far the worse for it, as the Prophet told Ahab 1 Kin. 20, 42. Because thou hast let go a man whom I had appointed to utter destruction, thy life shall go for his life, and thy people for his people. I beseech you think of this, and be impartial. 3. I beseech you do justice speedily, let not men wait for justice, norly long before they come to trial. Justice should run; You have many of your delinquents grow exceeding bold, because they see Justice is not speedily executed, Eccl. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men, is sully set in them to do evil: which may as well be applied to man's delay, Vide C●a Lap. & Tho. Cart. in loc. as to God's delay in punishing offenders; And the truth is, delays in executing justice, may prove of as dangerous consequence as delays in war, Oh therefore do justice speedily. 4. Be persuaded to do justice freely; Among the Jews the Judges sat in the gates, men might have as free recourse to the Judges, as to their Cities; I am confident this honourable Parliament scorns to judge for rewards, yet some say it costs vijs & modis, much money, as well as much waiting, to have an Order upon a Petition, I beseech you let Justice be more free. Fourthly, There is one work more which I would beseech you to do, And that is to let Ireland be remembered. Ah poor Ireland, how art thou forgotten? If we hasten not help, before it be too late, we may haply wish-would we had made more haste, we were more active for them once then now we are, Oh that we would do that first work. I shall use no other motives to press home these things, 2 For the Minatory part of the text. than the particulars which lie in the Minatory part of the text. The first whereof is Christ's coming, 1 Particular. Or else I will come unto thee. But why should here be mention made of Christ's Coming, was he not at Ephesus before? doth he not walk in the midst of the seven golden Candlesticks, ver. 1. yes, he doth walk there as a defender, Bright man in lee. but not as a revenger: when he saith he will come, he means to punish, when he comes, Propter te puniendu● Gorran. in loc. and when he comes for such a purpose as this, he takes up (as it were) another person, he comes as a stranger to do a strange act, for so he calls his Judgements, Isa 28.21. That he may do his work, his strange work, that he may bring to pass his act, his strange act; Now when Christ shall come to judgement, would you have him find you in an apostatising state? in a backsliding condition? worse than you were at first? Christ's last works towards his people shall be his best works, Eze, 36.1. I will do better to you, then at your beginning. And would you have him find you doing worse at your latter end, then at your beginning? Let then the consideration of Christ's coming, move you to do your first works. The Second Argument to press home these things, 2 Particular. is taken from the consideration of the speediness of Christ's coming, His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I come unto thee quickly. In the Original it is, I come, in the present tense, not I will come, in the future: Intimating, that Christ is coming already, besides it is further said, I come quickly, very swiftly, with much speed, and suddenness. You may perhaps think as he in Mat. 24.48. My Lord delays his coming, and so may venture on things not convenient; but take heed lest you be surprised: The Lord may come this night against some of you; And would it not be a sad thing to be found worse than you were seven years ago? to have the Lord say, you are grown worse since you were Parliament men, than you were before? worse Christians not so zealous? worse Commonwealthsmen, not so actively nor publicly spirited as heretofore? would not this be sad? Let me tell you, God hath not bestowed the honour of being Parliament men upon you (for such ends as Caesar bestowed favours on Brutus, Not so much to honour his virtues, Plutarch invita Bruti. as to weaken his constant mind) but God hath bestowed this high honour on you, that you and the Kingdom might be the better. Oh therefore look to it, and labour to do your first works. The third Argument is taken from the end of Christ's coming, 3 Particular. which is to Remove thy Candlestick out of his place: Though Christ will not break his Candlestick, yet he will remove it, not leave so much as any quality, title, or property of a Church: he will unchurch a Church, Diodats annos. in loc. if he see cause, as he hath done by Ephesus. Would you then have England lose the Gospel? would you have Paganism or Popery come in again? I am confident you would not: It would be a sad day with England, if God should take away the Gospel; when the Gospel goes from a place, God goes; when the Gospel goes, Christ goes; when the Gospel goes, all true prosperity goes: so that if Christ should take away his Gospel, we should be extremely woeful every way; I beseech you therefore if you have any love to God, any love to Christ, any love to the Gospel, any love to the Kingdom, or any love to yourselves, Remember from whence you are fallen, and Repent, And do your first works again, etc. FINIS.