AS a husband absent aduerti­seth his wife by letter, of that which is behoouefull; so it pleaseth our Sauiour Christ, absent in body, though pre­sent in spirit, to admonish his Spouse, and this Church in particular, by an Epistle sent to her. In it we may obserue these three parts:Three parts in the Epistle. 1. The preface. first, the preface, containing the persons written vn­to, and writing; the one wee endorse on the back­side of our letters; the other we vse to subscribe af­ter them. Secondly, the matter;2. The matter, in which are three things. in which three things are contained: first, because loue edifieth, he beares her witnesse of the things commendable in her; that his rebuke, comming from loue, might be [Page 2]better digested. Secondly, in this 4. verse he men­tioneth that, for which he had a saying to her, that is to say, that she was fallen from her first loue, it was decayed in her. Thirdly, in the fifth and sixth verses hee prescribes a remedy: in setting downe which, he obserues this order: first, he sets downe a double practice which would restore her, viZ. re­membring her fall and repenting. Secondly, be­cause the medicine is bitter, and not easily taken; hee shewes her the great perill, the mortall hurt which will ensue, if this be neglected. Thirdly, hee encourageth his patient; shewing, that yet there was a good signe, that loue was not quite gone, though it was in some sort lessened and enfeebled, because she hated the workes of the Nicolaitans: Thus with a bitter potion, sending her a manus Christi; Christ folding vp (as it were) a pill in gold, that it might bee let downe the more pleasantly. Hauing finished the matter, Conclusion. 3 he comes to conclude: in which, first by a solemne O yes, hee makes attenti­on; and for a close, makes a most comfortable pro­mise to such who should ouercome, outwrestling by repentance such tentation, as accompanies these declinings, viz. that they should haue further reue­lation of Christ made in them, and further commu­nion for the present by grace with him; and hereaf­ter the blessed fruition of him in glory.The summe of the words. The summe of these words to be handled is this: though many good things be found with thee, yet thy first loue is left; the flame of thy loue which reached to heauen, wasted all inordinate concupiscence, and was fruit­full in good workes, this is sunke downe and quen­ched; therefore aduise with thy selfe, and well con­sider [Page 3]how thou art fallen (as it were) from heauen to earth; iudge this thine owne iniquitie; turning from it, returne to God in the waies of righteous­nesse, bringing forth the same fruits of liuely loue, which heretofore haue been discerned in thee. Thus we may fitly come to the considerations, which may directly be deduced from these words for our further instruction.

First, Obseru. 1 The disease. that these Ephesians are chalenged to haue left their first loue, wee see what is the condition of Christians; come to some good state, they are rea­dy to decline; when now they haue made great proceeding in loue, they are ready to coole againe. Euen as it is in the body, when it is in the most ex­cellent temperature, the durance thereof is not long; so it is in the soule also, when it is in the best taking, euen then it is subiect to alteration. So the Galathians, the Israelites; how soone did the one fall from the Gospell, and the other from their ioy in that God, which had deliuered them? Such is our frailty, and such are Satans enterprises against vs. But for more full opening of this point,The first opened. two things shall be vnfolded; first, what it is the true Christians fall from, when they leaue their loue: 2. whence it comes, y^e being so wel proceeded they decline. To the first let, that it is not the transitorie flashing, the sweetnesse, the delight, or gladnesse in heart which wee feele in our first loue. For this which comes not so much from the things of our peace, as from the nouelty of them; from this, that the light of them doth first shine vnto vs; this which by reason of such circumstance is in vs, may bee lost and left without sinne: the Angels loue workes [Page 4]somewhat in them touching the conuersion of a sinner, when now he is first conuerted, which con­stantly abides not with them: as for example, the ioy there mentioned, Luk. 15. Secondly, I say it was not that diuine quality of loue, which the spirit of God bringeth forth in regenerating of vs; for this could not bee lost, it being part of our new birth which abideth; according to that, Hee who is borne of God sinneth not, for the seede of God a­bideth him: and Cor. 1.13, Loue faileth not; not onely because for the kind it abides in heauen, but because the selfe same in number, which by the spi­rit is brought forth in vs, shall neuer haue end; it be­ing such a diuine fier, which no waters of tentation can quench and extinguish. It remaines then, that they are said to haue left their first loue, in regard that their outward works (which are as conspicuous fruits growing out of this tree of loue), in regard, I say, that these were decayed and impaired, they are said to haue left their first loue. These are all of them things subiect to alteration: though the diuine qua­lity of Christ remaine with vs; the Scripture makes this, to be rooted in loue, a distinct thing from ha­uing loue. Paul therefore asking in the third of the Ephesians, in behalfe of them, that they might bee rooted in loue, and so made able to apprehend more perfectly the loue of God to them in Christ, aimes at some singular degree of affection. For as plants are not (when presently set first) deeply roo­ted: so these diuine graces, faith, loue, &c, grow vp in vs to such a rooted firmenesse, and setlednesse, that wee are not easily moued and troubled in the practice of them. A man loues truly at first, yet [Page 5]lesse groundedly. Whence it is, that little entice­ments allure him, and withdraw him into naps of spirituall forgetfulnesse; little snibs dismay him, and make him shrinke in; little things make him doubt of Gods loue to him; yea, of his owne perseuering in loue to God: but being better acquainted by ex­perience with the Lords fidelity, mercy, patience, &c, he takes rooting more and more in this holy affection. Now it is so, that the loue of these Ephe­sians began to hang more loose in them, then som­time it was wont. For looke as any thing that now stands stedy, may come to bee loosened, yet re­maine the thing it was before, though not firme as before; so it is in loue: so ioynts that are loosened, yet remaine ioynts. Secondly, the operation, the feruent mouing of loue was growne remisse. For looke as in materiall fiers, the feruent heate may slake, and fier still abide; as in the body, the powers of hearing and seeing are safe (as in sleepe), though the exercise of them bee ceased and bound for a time: euen so our loue, which (like a fier) groweth further and further kindled in vs for a time, may be by some occasions abated, in regard of the feruor and heate, when yet the being of it is still continued. Thirdly, in regard of works, which the operation of their loue produced in their soules in­wardly, and toward God and man outwardly, in this regard they were declined. In their soules, the light of the Lord did not discusse the clouds of selfe and earthly lustings, as it had done formerly; nor were their duties such now, as sometime they had been toward God and man. Looke as in the Sunne, the essentiall brightnes remaining the same, [Page 6]the effect neuerthelesse of it in dispersing clouds, and in lightening the ayre is somtime diminished, sometime quite eclipsed: so here the diuine nature or light of loue remaining, yet the effect thereof in their soules, both in clearing them from earthly de­sires, & false loues; as also in making them fruitfull in good duties, this effect of it was nothing for measure, such as once might haue been obserued in them. Reason. 1 Now if you aske, whence it comes to passe, that a man hauing made good proceedings, should decay in his loue; I answere: First, from a secret sloth, which makes vs wearie of well doing. A dull Asses trot will not last long: such wee are of our selues, there being a spirituall sluggishnesse hanging about our bones, which is still ready to returne on vs. For this it is that the Scripture calleth on vs, Bee not slothfull, Hebr. 6. 2 Secondly, the longer wee are oc­cupied in any thing, the more wee are taken with a satiety of it. This we see proues true euen in the de­lights of nature; no wonder then if Manna grow no meate with vs, if heauenly things and courses seeme lesse tastfull, while they are continued; especially while we neglect to take paines with our hearts, that we may come to the thankful vnderstanding of so great benefits; and on the other side, to the prudent obseruation of our wants; whether wee looke at the inward frame of our soules, or at any dutie which we performe. 3 Thirdly, we see that the more we goe to the perfection of any thing, the more difficulty we finde: now when wee come to meet with hardnesse, there wee are ready (with­out strength ministred) to slack our endeauour, and thinke with the sluggard, Better an handfull with [Page 7]ease, then farre more with disquietnesse. 4 Fourthly, the diuell, by sinnes of time and persons among whom we liue, much weakens our loue; through the abundance of iniquitie loue shall waxe cold. Sometime the example of others (like a backe-byas) drawing vs from the precisenesse of our care in some duties, in which wee endeauoured before to walke with God: otherwise the scoffing, and iniu­rious spightfulnesse of wicked ones, making vs af­fraid to shew our loue as we would and should with liberty beseeming. Euen as a damp puts out a light: so this fog of sin suffocates and smothers the light­some blaze of loue, though it cannot quench it throughout in vs. 5 Lastly, the diuell commonly fa­stens vpon vs a spirituall security and fulnesse, when we are somewhat proceeded (whereas wee should forget what is passed); and being secure and full, we watch lesse against such things, as by little and lit­tle quench the spirit in vs. Vse. Now seeing this is the condition of Christians in good estate, it must bee as a glasse to vs, wherein we may behold our frailty. Did these, when now they were gone on farre in grace, did they then giue in and decline? though it be the state of some onely, yet it must breed a holy terrour in vs all, making vs listen to the counsell, Let him that stands, take heed lest he fall. Especially, we must be carefull, because wee liue in the last times, wherein this cold fit growes a popular disease: the loue of many shall waxe cold through abundance of iniquity. Now as liuing where some bodily con­tagious disease raigneth, we will looke to our selues more carefully: so we must proportionably bee cir­cumspect for our soules, that they bee not infected [Page 8]by this common contagion. Some thinke that when we teach, that true loue, where it is once, there it is euer, and so of true grace; there is opened a window to security, and we make men warrants to liue as they list: but there is no such matter, while we teach that they may fall into such languishing sicknesses, as will make their conditions seeme a liuing death, rather then otherwise. Were the conditions of our bodies immortal, yet such, as on any mis-diet might contract painfull and fearfull sicknesses; should wee then haue cause to be secure, & cast away all care of dieting our selues? so it is in our soules; though this life of loue is eternall, yet it is subiect to such lan­guishing maladies without the greater care taken, that none of vs in this respect can want a sufficient spurre to incite our diligence. I will deferre a fur­ther word of exhortation to the next instruction. Marke then as these fell away in their loue, so the Lord challenges them for it, as a thing much dis­pleasing his Maiesty, and dangerous to their soules.

Obserue hence, Obseru. 2 that coldnesse and remisnesse in the courses of such as are religious, much offend God. God accurseth such as doe his worke sloth­fully, though he bid them sheath their swords in the blood of others: and the luke-warme Christian, that is neither hot nor cold, the Lords stomacke beares not. To lend the clearer light to the do­ctrine, we must first know what this sinfull remis­nesse is: secondly, why it is so displeasing and harmefull. For the first, a man is not to thinke all that a remisse course (here challenged), which comes short of some more powerfull and fruitfull straine in his course of life, which he hath passed. For there [Page 9]are degrees of diligence, and the least well accep­ted with God. Euen as an industrious husband hath some seasons, wherein his labour is double to that it is ordinarily, and yet his course is at no time idle: so a spirituall good husband, may (on occasions) be lifted to such powerfull endeauour, which he hath not continuing with him at all times, and yet be farre from this sinfull remisnesse. Second­ly, it is not a remisse, feeble, weake walking, which proceedeth from a spirituall faintnesse in vs, being vnder many tentations; for euen feeble and remisse actions in this season, are no small labour of our loue, and most acceptable to God; we must not goe all by quantity. A sicke man may shew more labour, and tire his feebled strength more, in doing that which in two houres might bee dispatched, then a sound man can shew in a whole dayes worke. For though the sound man doth more in quantity, yet he doth lesse in proportion then the sicke, so farre the sicke is from being idle. Euen as the rich men that offered, though they gaue more in quantitie then the widow; yet she did more in proportion (if her ability be considered) then they all. It therefore not being a comparatiue remisnesse, which may be so termed, in regard of more extraordinary bestir­ring our selues, nor yet a feeble remisnesse; what re­maines, but that it should bee such a remisnesse, as commeth from spirituall sloth, caused in vs by lusts, which we haue in some degree entertained? Forwhē lusts do get the vpper hand so ouer vs, that we striue not with them, but goe on in them, though they eat out the life and power which we felt in our courses, and make vs that we can be well enough, though we [Page 10]feele not our communion with God in that measure we were wont; this is euer ioyned with a sinfull fal­ling from the loue in which we walked.

Now the reason wherein this comes to be so of­fensiue, Reason. is taken from Gods coniugall loue, which makes him holily iealous of the loue of his people. What doth a louing husband take so grieuously as the finding want of loue in his spouse; as to spie the hart of her withdrawne, that it is not as it was here­tofore toward him? and it is harmfull to vs, by cau­sing sometime outward chastisement (as sloth in scholers & seruants, forceth correction from gouer­nors), by causing vncessantly a wasting of the life of grace in vs. For as fier not blowne, goes out; so this loue, when we are growne cold and remisse, dies a­way, & fals into a dangerous swoune, which makes our states not a little frightfull.

This then being a thing so displeasing and hurt­full, Vse. we must examine our selues how it is with vs, whether we haue not taken some spice of this cold. If wee would apply our consideration nationally, what doth the Atheisme, the meere brood of Arri­ans, the swarming of Papists, the drunkennesse, vn­cleannes of these time proclaime, but that our loue is in some measure left? But wee will straine this string no further, because it is the best for vs to weare our eyes at home; if wee looke to our selues personally, shall we finde it otherwise? Cannot wee many of vs take pleasure in the company of such, who care not how they prouoke our heauenly hus­band? doe not we walke without feeling, feare of offending our God? cannot we passe ouer our of­fences lightly, casting that at our heeles, which [Page 11]grieues his heart? cannot we slight ouer our duties, and put God off with such sorrie seruice, as if any thing were good enough for him? haue we not had sometime good purposes and endeauours, from which now we are fallen? If wee be priuie to these things, it is too sure, our first loue is exceedingly a­bated.

In the second place, we must awaken our hearts, and stirre them vp to this loue. Let vs thinke, Lord, should I offer this measure to an earthly husband, neuer to bee afraid after doing that, which I knew would displease him; to take delight insuch (I knew) neuer bare him good will; would it not make me blush? how much lesse ought I to vse thy Maiesty so iniuriously? We brooke not, that loue should not grow in them toward vs, with whom we are married; why should our loue be lessened to thee? We would checke our selues in affoording vnchast fauours to men; what cause haue we to take vp our selues, that our affections giue such vnchast kis­ses to these earthly delights; and dwell so in the im­brace of them, that they are indisposed, & wanting deuotion toward thy Maiesty? O let vs take words to our selues and blow this sparke, that it may flame vpward toward our God. If while our hearts are in the loue of some louely creature, we finde such sweetnesse; what a heauen should they feele, did they loue the Lord affectionately? in this loue there would be no lacke.

Againe, Vse 1 while we haue not some warmth of loue in our courses, nought we do is accepted. If I would giue my body to be burned, and wanted loue (saith the Apostle), it profited nothing. Euen as no office [Page 12]is acceptable to a husband from a wife, when the loue of her heart is withdrawne and cooled. On the contrary, it should prouoke vs to renue our loue, because while this is liuely in vs, God sees many faults, and sees them not: as in Dauid, whom God counted after his heart, but in the matter of Vriah. It is plaine, that God did not looke at any infirmi­ties, while his seruant (in this maine matter of spiri­tual loue) kept vpright with him. Looke as it is be­tweene husband and wife, while loue and fidelity are kept inuiolable, little faults are not obserued and stood vpon so, as to make falling out betwixt them; so it is twixt God and his people: while this heate of loue is stirred vp in our courses, our soules shall be preserued in healthsome state, and grace en­creased. For as that exercise, which doth stirre vp the naturall heate, if it be but ad ruborem vsque, doth benefit the body, wasting (in some degree) the superfluities, which are ready to breed ensuing sick­nesse: So not onely those eminent mouings of loue, wherein shee exceedes her selfe; but euery course which is with life and power of loue in any measure, encreaseth and stablisheth grace, and consumes the reliques of corruption in vs.

Finally, Vse 3 if nothing will moue vs to weane our af­fections, and set them more feruently on the Lord; but that we will goe on key-cold (in a manner) to God-ward: then the Lord will not faile to pay vs home with our owne coyne; and make these things breed vs smart, which wee haue most inordinately loued, to his great dishonour.

Thus hauing considered the disease,The remedy. we come to the remedie, which stands in a double practice: the [Page 13]one preparatiue to the other; the one of remem­bring whence she was fallen; the other of repenting, which is set forth by the fruit of it, Repent and doe thy first workes. In the first we are to marke two things; first, the action commanded, Remember. Se­condly, the obiect of it, whence thou art fallen.

Whence wee obserue, Obseru. 3 with what our memories are to be taken vp; euen with our estates, and the declinings of them.

For opening this doctrine, two things must be in­sisted on. First, we must open what remembrance is, what it containeth within the compasse of it. Se­condly, what is to be remembred of vs. For the first, as we see it is with man, hee hath some worke without doores, vvhich he goes out to; some he doth, staying vvithin: so the mind doth some things vvithout, some things it doth retired into it selfe, keeping vvithin it self, and vvorking onely on it selfe; as when it remembers or deliberates on any matter. Novv euery vvorking of the mind, tends either to this end, that vve may knovv better by meanes of it; or that vve might doe somthing that is behoouefull. Novv this remembrance is a cer­taine operation of the soule vvithin it selfe, vvhere­by vve thinke on things forgotten; to the end vve may be stirred vp to such conscionable practice, as the nature of the thing remembred requires. It containes three things; first, an entring into our selues; vvhen a man returneth into his thoughts, no longer vvandring to and fro in these outvvard things, in vvhich he had (after a sort) lost and for­gotten himselfe: For this is the beginning of that remembrance vvhich leades to repentance; See [Page 14]Deut. 30.1. 1. King. 8.47. Secondly, a bethinking and calling things to mind so farre, as to know how things stand with vs. Thirdly, when we are bid re­member, we are enioyned to set our hearts on, keepe in mind, consider the state we are in, and consequen­ces of it, Psal. 50.22, Consider this ye that forget God. Where consideration and forgetfulnesse are oppo­sed. I considered my wayes, and so repented. Thus you see, what this duty of remembrance includes in it.

Now for the matter to be remembred, it is our estate, and the declining of it.

For next to God, Reason 1 we are to haue our owne estates in mind; both what they were before grace, Eph. 2. for it doth make vs thankfull, diligent, humble: we must not, with the Priest, forget our old Clerk-ship; we must still carrie in mind our naturall estate, to the ends aboue named.

Secondly, 2 we must remember our estates since grace; both in regard of our frailty and pronenesse to fall, though we stand through Gods protection and supportance: for this will make vs meeke to o­thers, Galath. 6.1, and watchfull ouer our selues. Se­condly, in regard of our falles since we receiued grace; whether they be such, of which we hauing re­pented, find them already pardoned, Deut. 9.7; or whether they be such falles, in which wee haue lien hitherto durtily, not awaking our selues to repen­tance. And this last remembrance is required of these Ephesians, that they should remember and consider how much they were declined, though they little tooke it to heart. For this duty is need­full, that we may feele in our selues a spurre to re­pentance, in which the face is writhen awry so vn­seemly. [Page 15]The sight of our naturall deformity in a glasse, stirs vp nature to inforce her selfe to remoue it: so here the looking wishly on our spirituall de­formity, excites euen feeble grace to doe her vtmost endeauour for correcting it.

This which hath been spoken, Vse. serues to conuince many, who liue neuer once retuning to their harts, and considering their state in such wise, as might make them wise to saluation. Many goe like hood­ed haukes, neuer once thinking on that which hurts them, till their soules are ready to fly from their bodies, and their condition helplesse. For partly the soule (as it is said of the harlot, whose feet keepe not at home) the soule (I say) liues in the senses more then in it selfe: as an vnchast mans heart is more with his mistrisse, then at home with himselfe: so our soules wedded inordinately to this flesh, are more occupied about these sensible things, and dwell more in them then in themselues. Againe, Satan is most malitious to hold vs chat (as it were), and keepe vs occupied till this time and ride of sal­uation be ouerslipped: and finally, the exercise so little sutes to an impenitent heart (for men that are bankrupts, what pleasure take they in reuiewing their bookes?), that almost none entring into him­selfe, calles to mind and fixedly holds his heart to thinke on things of this nature. This neglect (like a flood-gate opened) letteth in all euill and impe­nitency. What makes men sweare, bowze, giue place to their lusts, goe on in hardnesse of heart? is it not that they are ignorant, or that they haue an erroneous iudgement, as if these were lawfull, and repentance needlesse? it is forgetting themselues, [Page 16]and neuer once considering what they doe, and how they goe on. Secondly, we must make consci­ence to exercise our remembrance about this sub­iect, euen what sweruings and declinings haue o­uertaken vs. In our bodies and estates we will quick­ly marke what is amisse, and not easily forget it: If matter of wrong be done to vs, it stickes in memory, as if it were written in brasse: we are not weary of remembring earthly things, such is our estimation of them, and familiar acquaintance with them. Shal we onely be wanting to our selues in remembring here, when our saluation lieth vpon it? therefore as you will haue the latter end peace, so remember your wayes, sinnes, declinings; the more you re­member them, the more God will forget them (pro­tionably to that, If we condemne our selues, God will not condemne vs), and we had need hold our hearts to the remembrance of them; they will not heare lightly on this side. Such is the loue in vs to our naturall good, and care to auoid sicknesse, po­uerty; that we cannot so soone call to mind our de­fects and dangers, but that we apprehend them, and turne from them. But so auerse are we from our hea­uenly good, and carelesse of spirituall dangers; that when we speake of them againe and againe within our selues, the soule will hardly be mooued to fol­low the one, or giue attendance to the other so, as to seeke the auoidance of them. Alas, if we will not now be brought to thinke of our daily slips, decli­nings, of the grieuous sinnes in which we goe on without repentance; if we will not, I say, God shall one day enlarge our memories, that they shall ap­prehend all our sinnes: yea this hardnesse of heart, [Page 17]which would not let them repent, when exhorted; and that in such sort, that the remorse and after-thought of them shall be as a worme that neuer dies. He who doth most willingly forget his sinnes here, shall remember them there, most fully and painfully hereafter.

To proceed to the second practice, Obseru. 4 Remember whence thou art fallen, and repent. First marke, vpon the declinings of grace he bids them repent; teach­ing, that the least declinings of grace in our selues and others, is a cause of repentance.

The falles of others we must repent of, Reason. lest we make them ours, & inwrap our selues in their iudge­ments. We are members of the same body with them; and therefore what we doe in our owne, we must in some proportion doe in their sinnes also. When the health of body declined in Dauids coun­terfeit friends, he humbled himselfe in fasting, Psal. 35. And when one Corinthian being incestuous, was not cast forth, Saint Paul prouoketh them all to repentance. Now in our owne declinings we must take them betimes, lest that which is halting turne quite aside. If a forren enemie inuade vs, wee stay not till he come to our gates, but meet him and hold him play betimes. If a bodily disease breed on vs, we loue to looke forth quickly. Thus it should be, when sin (an enemy, yea a sicknesse to the soule) doth so much as make entrance into vs. And this is sure, that often smallest declinings are not a little dangerous. It is seene in nature, that the most tem­perate distemper (such as at first is in an hectick fe­uer) as it is not easily found, so it is hardly cured. Thus in our soules declinings, which wee see not to [Page 18]be so outragious, but that we are well enough for all them, these often proue most perillous.

Againe, this must moue vs betime to deale with our selues in sinne; for the beginning of it (as Salo­mon saith of strife) is like the opening of waters; lit­tle though it seeme at first, yet it will swell and rise till we be ouerflowne with it.

This therefore must checke vs, Vse. who neither re­pent for the declining of the people in the land, nor the decay of grace in our selues. The truth is, that looke as in sweeping a kennell, the further it is dri­uen down, the more filth abounds; so the lower ages with vs, are as sinkes receiuing all the defilements of former times, and our iniquities are more encrea­sed. Now if by repentance we put it not from vs, we make our selues little better then actors in present transgressions, by consenting to them. And for our owne particulars, wee are many of vs to be blamed, who like foolish persons let our fores putrifie, rather then open them, and endure their dressing more timely. Many of vs (who till sharpe fits force vs forth) will not seeke out against our diseases. Thus ease slayeth the foolish. But let vs be wise; let vs not thinke all well, while we can hold vp our head, and feele not the painfull pangs of conscience. The child is bred, before the pangs of trauell come; so the sin, it may be, hath laine a long time in vs, which if wee in time deale not with, will one day fill vs with re­medilesse sorrowes. A good husband mends a gut­ter; if a tile be fallen, he supplieth another; he keepes all winde and water-tite: in like sort must we in these soules of ours, which are houses to God his spi­rit, we shall else bring all vpon our heads. And thus [Page 19]much for this doctrine, which in the coherence may be obserued.

The matter it selfe, Obseru. 5 or second exercise prescribed is repentance, set downe by the effect of it, doe thy first workes. Now that against this sicke state he pre­scribes this remedie, Repent; we see what expels and heales all such matters in the soule, viz. repentance. This will helpe euery malady: were a man sicke of the consumption of his lungs, there were smal hope, it is mors lenta, but certa; well, languishing Ephesus euen in a soule-consumption is restored by repen­tance. We see in nature euery part hath a faculty of expelling what is noxious and harmfull: the lungs haue their cough; the braine his sneezing, and o­ther excretions; the stomacke will turne it selfe topsie turuie, but it will bring vp (by vomit) that which offends. Not to prosecute this, in stead of all these, and such like, the soule of man in this condi­tion wherein it contracts corruption, hath this fa­culty of repentance put into it, whereby it empties it selfe of all that which is offensiue. But for the fur­ther edifying you in this point, I will open two things: first, in what this practice stands: secondly, how we may excite repentance. The act of repen­tance is a certaine determination, which the vnder­standing makes and propounds. Secondly, in the turning away of the will from that sinne it lay in; as now hauing it in abomination. Thirdly, in cer­taine affections and actions, which the will (now changed) excites in vs. For first, in repentance, the mind apprehends, and determinately sets downe thus much, that we lie in a fearfull estate, guilty of grieuous sinne; the vnderstanding speakes these [Page 20]things within vs: O we haue done foolishly, what is it we haue done? we are worthy to be cut off; we haue sinned, done wickedly, peruersly, Dan. 9. Ezech. 20. Ier. 6.8. 1 King. 8. Now while the vnderstan­ding speakes this in the soule, the will perceiuing by her vnderstanding, in what euill shee hath lien, turnes it selfe away, nilling and hauing in abomina­tion the sinne it liued in. What haue I to doe with Idols (saith repenting Ephraim), Hos. 14? For looke as in the body, not the presence of sicke matter, but the sitrring of it; so that nature begins to feele the malignancie of it; this stirring is that which makes nature to fight with it, and driue it forth: so not the presence of sinne, but when the sense of it is conueyed, by this the vnderstanding speakes, then the soules endeauour of turning it away is excited. Thirdly the will thus abhorring it, causeth certaine affections to arise; as griefe, indignation, reuenge, shamefastnesse, 2. Cor. 7. Hebr. 12.28. Yea it com­mands certaine outward actions; confession, hum­bling our selues in fasting; some, as signes and testi­monies; some, as meanes also further helping it. For as after a medecine taken, Physitians prescribe fa­sting, sixe or eight houres more or lesse, as the na­ture of things require; and that to this end, that the medecine may more effectually grapple with the matter to be expelled, hauing no auocament: so here we restraine meates, and all delights for a sea­son, that the flesh may be more fully wrought vpon by the Spirit; while the worke of the soule, by these carnall auocaments is nothing hindred. Now for exciting, if hauing set before vs our sinne, we feele not our hearts penitently affected, then must we [Page 21]thinke how it is with vs in outward euils, and take words to our selues, saying; Lord, if I see any dan­ger towards my body or estate, sorrow will come before I send for it. In default but of complement with man, I can be ashamed quickly: what Atheisme and hardnesse of heart is this, that I canthinke of my sinnes against thee, indangering my soule, and that without griefe or blushing?

Thus hauing made this discouerie of the hard-hartednesse in vs, Vse. we must (conscious of our owne inability) looke to Christ, who giueth repentance and pardon of sinne; who takes away the heart of stone, giuing vs hearts tender and fleshie. If yet it rise not to our desire, we need not feare, this is the seed which will grow vp to that we wish, in due time. This then being thus, that repentance is so so­ueraigne a medecine for all diseases of the soule; how should we be inamoured with it? what good reason haue we to hold it in high esteeme? would not one account much of such a receit, as taken in any bodily sicknesse were present remedie?

Againe, Vse. it must moue vs to the conscionable pra­ctice here enioyned, seeing it is so beneficiall to the soule: what will we not endure for our bodies? the making them sicke with bitter potion, incision; yea, cutting off, if a member be putrified, searing them in diuers parts with hot irons: shall we goe thus farre for the good of the body, and refuse the pra­ctice of this exercise for the good of our soules? I may speake to thy impenitent breast, as Naamans seruants spake to him about the cure of his leprosie: Father, if the Prophet had cōmanded thee a hard thing, wouldest thou not hauedone it? how much more seeing [Page 22]he saith, Wash and he cleane. If God had commanded thee a hard thing, wouldest thou not haue done it to auoid damnation? How much more must thou obey, when he saith, Be but grieued, and condemne your sinnes your selues, I will not condemne you?

Neither must they onely, Vse. who are priuie to grea­ter sinnes (as more mortall sicknesses) repent them; but we also, seeing we all of vs, though wee haue no such dead sicknesses, yet we haue such corruptions as will breed vs bitternesse, if we auoide them not by repentance; if ye repent not, you shall perish, ye my disciples. Men that are well, how would it goe with them, if neither by vrine, nor siege they should get easement of such superfluitie as it to be expel­led? they would not long continue well. So it is, though we are well for grace shewed vs, yet our soule daily contracteth and harboureth such mat­ter, which if we purge it not forth by renewed re­pentance, we may assure our selues it will turne to some fearfull soule-sicknesse. Let vs not be like such foolish ones, who goe on in some disease, rather then they will trouble the humour, and disease themselues one day, let things goe on with them till they are curelesse. I know the diuell makes it seeme a painfull thing to leaue our delights, to dis­quiet our selues, and sit as Iudges condemning our selues within our selues. A sluggard thinkes it in­tolerable to rise; yet when he is vp, he findes it not painfull: so here. But were it troublous, is it not better to put thy conscience out of office, by iudge­ing thy selfe, then haue GOD and thy consci­ence condemne thee eternally? To conclude this point, doe we catch any fall bodily, but we will get [Page 23]vp againe, though we rise from hand to knee, and get vp but faintly? O let vs be wise in the fals of our soules, take heede to get vp by repentance againe.

Thus much of the practice of repentance: Obseru. 6 now for the effect, doe thy first workes, I obserue, that sinne by repentance remoued, our former abilities are re­stored. Euen as in nature, when the actions of any part are hurt by this or that sicke matter hurting them; take but away the disease, the part will doe that belongeth to it as ably as euer: so the soule once healed by repentance, puts forth the powers of it selfe as it did before: yea (as they say) a bone broken and well set againe, is stronger then euer it was; so Gods often mending the soule by repen­tance, exceeds the former making of it. This most blessed exercise of a broken spirit, who can declare the vertue of it? whether we looke at euils in the soule, or in the body and condition. It often hea­leth soule-euils, so that there is no scar left in them of the wound receiued. Peter a presumptuous man standing on comparison, though al these leaue thee, yet, &c. Peter so full of selfe-loue, so fearfull of death, that he denied his Lord and Master: when now God had touched him with repentance, mark how cleere he rose vp (as it were) from these cuils. The night before he should haue been martyred, he slept as soundly as if he had not been priuie to any such matter: and when Christ asked him, Doest thou loue me more then these? Peter now had forgot his com­parisons, Lord thou knowest I loue thee. So Dauid, when God had now enlightened his darknesse after the matter of Vriah, he felt such spirituall strength, as if he could haue leaped ouer a wall, or broken through [Page 24]an armie. True it is that somtime when repentance is not in the more through degree, but done by halues; then it is as in bodily diseases, which goe not cleane away, but leaue the party neutrum conualescen­tiae, that is, not well, but onely somewhat mending, rather then fully restored. This is doth in regard of soule-diseases that are entred; but if wee feare their growing on vs, then this practice followed, is an ex­cellent preseruatiue, preuenting their entrance.

Now for bodily and conditionall euils, this keeps them (vsed in kinde) that they befall vs not. A­chabs counterfeit repentance obtained no lesse. Se­condly, it makes vs grow out of them, if they haue seazed on vs. How did Iob, now humbling himselfe in dust and ashes, mount vp (as it were) with Eagles wings, aboue all his clamities? If the sentence touching outward euils be irreuocablie passed, yet so it asswages and sweetens these crosses, that wee haue peace in the middest of them, and feele not so much disturbance from them. As in Moses, who might not enter Canaan; in Dauid, whose child was to die, whose other calamities threatned, were to succeed.

Vse. This therefore may serue for a touch-stone to discerne, whether our repentance be right, or other­wise: if we haue soundly repented, wee shall finde it in our freedome from lusts, which sometime trou­bled vs in our abilities spirituall, and in the perfor­mance of our duties. When by our repentant hu­miliation we grow of vngodly, godly; of intempe­rate, sober; of vniust, iust; of slothfull, feruent in good duties; then we may assure our selues that our sinne by repentance is taken from vs. Should wee [Page 25]see who had been feeble, wasted, now hauing taken physicke grow full of blood, fleshie, able to digest any thing, strong to labour; wee would not doubt but that his disease were fully remoued; but that his medecine was right and effectuall: so is that repen­tance right, and that man healed by it, to whom the workes of grace are now returned: but if wee haue not fruits which accompany repen­tance, then is our turning to bee suspected.