A CAVEAT FOR COLD CHRISTIANS.  
IN A SERMON PREACHED BY Mr. PAUL BAYNE, SOMETIMES Minister of God's Word at St. Andrew's, in Cambridge.  
WHEREIN THE COMMON DISease of Christians, with the remedy, is plainly and excellently set down for all that will use it.  john 15.9.10. 
Continue ye in my love. If ye keep my Commandments, ye shall abide in my love.  
AT LONDON Imprinted by Felix Kyngston, for Nathanael Newberry, and are to be sold at his shop under St. Peter's Church in Cornhill, and in Popes-head Alley, right against the sign of the white horse. 1618.   

TO THE WORSHIPFUL, HIS SINGULAR GOOD FRIEND, Mr. ROBERT CLAVERING, Town-clerk of Newcastle, all happiness of a better life, and this present.  
SIr, considering the good acceptance that some former few Sermons of that religiously-learned, and learnedly-religious Divine, Master Paul Bayne have had with the Church of God, the ensuing Sermon lying hitherto by me, I was (without difficulty) induced to make it public. For if I should longer conceal it, what know I whether some body else, who had not the like interest to it that myself have, might not prevent me in printing this, as well as they have done in publishing some other things of the like nature? Moreover, looking into the carriage and frame of this draft, I did not see how it could disparaged any of the rest, which are flown abroad before it. Lastly, if we will ponder the subject matter discoursed of in the following leaves, I will permit it to any indifferent wisehearted Christian Reader, who vieweth the estate of the times, and weigheth advisedly what singular vice reigneth; what especial graces are ordinarily defective among Professors, whether this Sermon uttereth not 
* Commoda accommoda.  profitable things, and profitable things in their season. For when (respected Sir) did the like woeful declining from the ancient fervour of our first love, so generally spread itself through all the quarters of our Island? He hath but half an eye, who looking up and down, beholdeth not, that every little nothing in zealous forwardness of profession, seemeth (for the most part) very sufficient. We will neither diligently provoke ourselves to lively proceed in the way of powerful walking with God; neither will we patiently endure others to outstrip us, and to aspire unweariedly after the highest pitch of well doing. This leaving our first love, this abatement of former light and heat in our Christian course, is proved in the ensuing Sermon, and reproved. When was there so little minding and remembering whence we are (generally) not slidden, but (as it were) fallen headlong? When were there so few sincere and settled resolutions, to repent of the evil of relinquishing our first love, a sin wherein our land hath sinned, besides all its other sins? Alas, the sanctified employment of our memories, to consider whence we are fallen; shame and confusion of face working true repentance, that we are so foully fallen; are strange things unto us! although only the exercise of these graces can raise us up to true happiness in this life, and in the next. That we may set upon these saving practices, we are effectually called upon in the forenamed Sermon. So that (as I formerly said) it will (I persuade myself) prove both profitable and seasonable to the Christian Reader; who hath a discerning spirit, both what his own wants are, and how, by this little book, some pretty supply may be afforded him for his recovering.  
Thus much why the Sermon is published: a word or two (Worthy Sir) why, by a more especial inscription, I have dedicated it to your name. First (therefore) I was moved hereto with an earnest desire, to manifest further than ever yet I have done, the entireness of my dearest affections toward you; who after our many years comfortable loving and living together, of late have been removed from me into those Northern parts. Not being therefore now able face to face to enjoy the wont sweet intercourse of speech, and other friendlike offices, I longed (notwithstanding) to tell you, you were not so much out of mind, as out of sight. Secondly, I desired that the dedication might befit the person, remembering Senecaes' counsel: 
* Vtique cavebimus, ne munera superuacua mittamus: ut foeminae aut seni arma venatoria, aut rustico libros, aut studijs ac literis dedito retia. Sen. de been. l. 1. cap. 11.  we must take heed we send not superfluous gifts, as to a woman or old man hunting weapons; or to a clown, books; or nets to one following his studies, and learning. On the contrary, to send a book to a scholar; or a Sermon, to an experienced professor, I cannot see but it will hold good proportion.  
Thus not doubting, but you will lovingly receive what was lovingly intended, I take my leave; desiring that he who hath begun the good work some years ago in you, and hath made you graciously proceed hitherto; even he (the merciful and true God) would perfectly accomplish it, unto the day of jesus Christ.  
Yours in the surest bond, EZ. Ch. London. 1618.   

A CAVEAT FOR COLD CHRISTIANS.  REVEL. 2.4.5. 
Nevertheless I have somewhat against thee, because thou hast left thy first love: remember therefore from whence thou art fallen, and repent, and do thy first works.  
AS a husband absent advertiseth his wife by letter, of that which is behoveful; so it pleaseth our Saviour 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 observe these three parts: 
Three parts in the Epistle. 1. The preface.  first, the preface, containing the persons written unto, and writing; the one we endorse on the backside of our letters; the other we use to subscribe after them. Secondly, the matter; 
2. The matter, in which are three things.  in which three things are contained: first, because love edifieth, he bears her witness of the things commendable in her; that his rebuke, coming from love, might be 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 love, it was decayed in her. Thirdly, in the fifth and sixth verses he prescribes a remedy: in setting down which, he observes this order: first, he sets down a double practice which would restore her, viZ. remembering her fall and repenting. Secondly, because the medicine is bitter, and not easily taken; he shows her the great peril, the mortal hurt which will ensue, if this be neglected. Thirdly, he encourageth his patient; showing, that yet there was a good sign, that love was not quite gone, though it was in some sort lessened and enfeebled, because she hated the works of the Nicolaitans: Thus with a bitter potion, sending her a manus Christi; Christ folding up (as it were) a pill in gold, that it might be let down the more pleasantly. Having finished the matter, Conclusion. 3 he comes to conclude: in which, first by a solemn O yes, he makes attention; and for a close, makes a most comfortable promise to such who should overcome, outwrestling by repentance such tentation, as accompanies these declinings, viz. that they should have further revelation 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 sum of the words.  The sum of these words to be handled is this: though many good things be found with thee, yet thy first love is left; the flame of thy love which reached to heaven, wasted all inordinate concupiscence, and was fruitful in good works, this is sunk down and quenched; therefore advise with thyself, and well consider how thou art fallen (as it were) from heaven to earth; judge this thine own iniquity; turning from it, return to God in the ways of righteousness, bringing forth the same fruits of lively love, which heretofore have 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 challenged to have left their first love, we see what is the condition of Christians; come to some good state, they are ready to decline; when now they have made great proceeding in love, they are ready to cool again. Even 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 soul also, when it is in the best taking, even than it is subject to alteration. So the Galathians, the Israelites; how soon did the one fall from the Gospel, and the other from their joy in that God, which had delivered them? Such is our frailty, and such are Satan's enterprises against us. But for more full opening of this point, 
The first opened.  two things shall be unfolded; first, what it is the true Christians fall from, when they leave their love: 2. whence it comes, the being so well proceeded they decline. To the first let, that it is not the transitory flashing, the sweetness, the delight, or gladness in heart which we feel in our first love. For this which comes not so much from the things of our peace, as from the novelty of them; from this, that the light of them doth first shine unto us; this which by reason of such circumstance is in us, may be lost and left without sin: the Angel's love works somewhat in them touching the conversion of a sinner, when now he is first converted, which constantly abides not with them: as for example, the joy there mentioned, Luk. 15. Secondly, I say it was not that divine quality of love, which the spirit of God bringeth forth in regenerating of us; for this could not be lost, it being part of our new birth which abideth; according to that, He who is borne of God sinneth not, for the seed of God abideth him: and Cor. 1.13, Love faileth not; not only because for the kind it abides in heaven, but because the self same in number, which by the spirit is brought forth in us, shall never have end; it being such a divine fire, which no waters of tentation can quench and extinguish. It remains then, that they are said to have left their first love, in regard that their outward works (which are as conspicuous fruits growing out of this tree of love), in regard, I say, that these were decayed and impaired, they are said to have left their first love. These are all of them things subject to alteration: though the divine quality of Christ remain with us; the Scripture makes this, to be rooted in love, a distinct thing from having love. Paul therefore ask in the third of the Ephesians, in behalf of them, that they might be rooted in love, and so made able to apprehend more perfectly the love of God to them in Christ, aims at some singular degree of affection. For as plants are not (when presently set first) deeply rooted: so these divine graces, faith, love, etc., grow up in us to such a rooted firmness, and settledness, that we are not easily moved and troubled in the practice of them. A man loves truly at first, yet less groundedly. Whence it is, that little enticements allure him, and withdraw him into naps of spiritual forgetfulness; little snibs dismay him, and make him shrink in; little things make him doubt of God's love to him; yea, of his own persevering in love to God: but being better acquainted by experience with the Lords fidelity, mercy, patience, etc., he takes rooting more and more in this holy affection. Now it is so, that the love of these Ephesians began to hang more lose in them, than sometime it was wont. For look as any thing that now stands steady, may come to be loosened, yet remain the thing it was before, though not firm as before; so it is in love: so joints that are loosened, yet remain joints. Secondly, the operation, the fervent moving of love was grown remiss. For look as in material fires, the fervent heat may slake, and fire still abide; as in the body, the powers of hearing and seeing are safe (as in sleep), though the exercise of them be ceased and bound for a time: even so our love, which (like a fire) groweth further and further kindled in us for a time, may be by some occasions abated, in regard of the fervour and heat, when yet the being of it is still continued. Thirdly, in regard of works, which the operation of their love produced in their souls inwardly, and toward God and man outwardly, in this regard they were declined. In their souls, the light of the Lord did not discuss the clouds of self and earthly lustings, as it had done formerly; nor were their duties such now, as sometime they had been toward God and man. Look as in the Sun, the essential brightness remaining the same, the effect nevertheless of it in dispersing clouds, and in lightning the air is sometime diminished, sometime quite eclipsed: so here the divine nature or light of love remaining, yet the effect thereof in their souls, both in clearing them from earthly desires, & false loves; as also in making them fruitful in good duties, this effect of it was nothing for measure, such as once might have been observed in them. Reason. 1 Now if you ask, whence it comes to pass, that a man having made good proceed, should decay in his love; I answer: First, from a secret sloth, which makes us weary of well doing. A dull Ass' trot will not last long: such we are of ourselves, there being a spiritual sluggishness hanging about our bones, which is still ready to return on us. For this it is that the Scripture calleth on us, Be not slothful, Hebr. 6. Secondly, the longer we are occupied in any thing, the more we are taken with a satiety of it. This we see proves true even in the delights of nature; no wonder then if Manna grow no meat with us, if heavenly things and courses seem less tasteful, while they are continued; especially while we neglect to take pains with our hearts, that we may come to the thankful understanding of so great benefits; and on the other side, to the prudent observation of our wants; whether we look at the inward frame of our souls, or at any duty which we perform. Thirdly, we see that the more we go to the perfection of any thing, the more difficulty we find: now when we come to meet with hardness, there we are ready (without strength ministered) to slack our endeavour, and think with the sluggard, Better an handful with ease, then far more with disquietness. Fourthly, the devil, by sins of time and persons among whom we live, much weakens our love; through the abundance of iniquity love shall wax cold. Sometime the example of others (like a backe-byas) drawing us from the preciseness of our care in some duties, in which we endeavoured before to walk with God: otherwise the scoffing, and injurious spightfulness of wicked ones, making us afraid to show our love as we would and should with liberty beseeming. Even as a damp puts out a light: so this fog of sin suffocates and smothers the lightsome blaze of love, though it cannot quench it throughout in us. Lastly, the devil commonly fastens upon us a spiritual security and fullness, when we are somewhat proceeded (whereas we should forget what is passed); and being secure and full, we watch less against such things, as by little and little quench the spirit in us. Use. Now seeing this is the condition of Christians in good estate, it must be as a glass to us, wherein we may behold our frailty. Did these, when now they were gone on far in grace, did they then give in and decline? though it be the state of some only, yet it must breed a holy terror in us all, making us listen to the counsel, Let him that stands, take heed lest he fall. Especially, we must be careful, because we live in the last times, wherein this cold fit grows a popular disease: the love of many shall wax cold through abundance of iniquity. Now as living where some bodily contagious disease reigneth, we will look to ourselves more carefully: so we must proportionably be circumspect for our souls, that they be not infected by this common contagion. Some think that when we teach, that true love, where it is once, there it is ever, and so of true grace; there is opened a window to security, and we make men warrants to live 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 seem a living death, rather than otherwise. Were the conditions of our bodies immortal, yet such, as on any mis-diet might contract painful and fearful sicknesses; should we then have cause to be secure, & cast away all care of dieting ourselves? so it is in our souls; though this life of love is eternal, yet it is subject to such languishing maladies without the greater care taken, that none of us in this respect can want a sufficient spur to incite our diligence. I will defer a further word of exhortation to the next instruction. Mark then as these fell away in their love, so the Lord challenges them for it, as a thing much displeasing his Majesty, and dangerous to their souls.  
Observe hence, Obseru. 2 that coldness and remissness in the courses of such as are religious, much offend God. God accurseth such as do his work slothfully, though he bid them sheathe their swords in the blood of others: and the lukewarm Christian, that is neither hot nor cold, the Lords stomach bears not. To lend the clearer light to the doctrine, we must first know what this sinful remissness is: secondly, why it is so displeasing and harmful. For the first, a man is not to think all that a remiss course (here challenged), which comes short of some more powerful and fruitful strain in his course of life, which he hath passed. For there are degrees of diligence, and the least well accepted with God. Even 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 spiritual good husband, may (on occasions) be lifted to such powerful endeavour, which he hath not continuing with him at all times, and yet be far from this sinful remissness. Secondly, it is not a remiss, feeble, weak walking, which proceedeth from a spiritual faintness in us, being under many temptations; for even feeble and remiss actions in this season, are no small labour of our love, and most acceptable to God; we must not go all by quantity. A sick man may show more labour, and tyre his feebled strength more, in doing that which in two hours might be dispatched, than a sound man can show in a whole days work. For though the sound man doth more in quantity, yet he doth less in proportion then the sick, so far the sick is from being idle. Even as the rich men that offered, though they gave more in quantity then the widow; yet she did more in proportion (if her ability be considered) than they all. It therefore not being a comparative remissness, which may be so termed, in regard of more extraordinary bestirring ourselves, nor yet a feeble remissness; what remains, but that it should be such a remissness, as cometh from spiritual sloth, caused in us by lusts, which we have in some degree entertained? Forwhen lusts do get the upper hand so over us, that we strive not with them, but go on in them, though they eat out the life and power which we felt in our courses, and make us that we can be well enough, though we feel not our communion with God in that measure we were wont; this is ever joined with a sinful falling from the love in which we walked.  
Now the reason wherein this comes to be so offensive, Reason. is taken from God's conjugal love, which makes him holily jealous of the love of his people. What doth a loving husband take so grievously as the finding want of love in his spouse; as to spy the heart of her withdrawn, that it is not as it was heretofore toward him? and it is harmful to us, by causing sometime outward chastisement (as sloth in scholars & servants, forceth correction from governors), by causing uncessantly a wasting of the life of grace in us. For as fire not blown, goes out; so this love, when we are grown cold and remiss, dies away, & falls into a dangerous swoon, which makes our states not a little frightful.  
This then being a thing so displeasing and hurtful, Use. we must examine ourselves how it is with us, whether we have not taken some spice of this cold. If we would apply our consideration nationally, what doth the Atheism, the mere brood of Arrians, the swarming of Papists, the drunkenness, uncleanness of these time proclaim, but that our love is in some measure left? But we will strain this string no further, because it is the best for us to wear our eyes at home; if we look to ourselves personally, shall we find it otherwise? Cannot we many of us take pleasure in the company of such, who care not how they provoke our heavenly husband? do not we walk without feeling, fear of offending our God? cannot we pass over our offences lightly, casting that at our heels, which grieves his heart? cannot we slight over our duties, and put God off with such sorry service, as if any thing were good enough for him? have we not had sometime good purposes and endeavours, from which now we are fallen? If we be privy to these things, it is too sure, our first love is exceedingly abated.  
In the second place, we must awaken our hearts, and stir them up to this love. Let us think, Lord, should I offer this measure to an earthly husband, never to be afraid after doing that, which I knew would displease him; to take delight in such (I knew) never bore him good will; would it not make me blush? how much less ought I to use thy Majesty so injuriously? We brook not, that love should not grow in them toward us, with whom we are married; why should our love be lessened to thee? We would check ourselves in affording unchaste favours to men; what cause have we to take up ourselves, that our affections give such unchaste kisses to these earthly delights; and dwell so in the embrace of them, that they are indisposed, & wanting devotion toward thy Majesty? O let us take words to ourselves and blow this spark, that it may flame upward toward our God. If while our hearts are in the love of some lovely creature, we find such sweetness; what a heaven should they feel, did they love the Lord affectionately? in this love there would be no lack.  
Again, Use 1 while we have not some warmth of love in our courses, nought we do is accepted. If I would give my body to be burned, and wanted love (saith the Apostle), it profited nothing. Even as no office is acceptable to a husband from a wife, when the love of her heart is withdrawn and cooled. On the contrary, it should provoke us to renew our love, because while this is lively in us, God sees many faults, and sees them not: as in David, whom God counted after his heart, but in the matter of Vriah. It is plain, that God did not look at any infirmities, while his servant (in this main matter of spiritual love) kept upright with him. Look as it is between husband and wife, while love and fidelity are kept inviolable, little faults are not observed and stood upon so, as to make falling out betwixt them; so it is twixt God and his people: while this heat of love is stirred up in our courses, our souls shall be preserved in healthsome state, and grace increased. For as that exercise, which doth stir up the natural heat, if it be but ad ruborem usque, doth benefit the body, wasting (in some degree) the superfluities, which are ready to breed ensuing sickness: So not only those eminent movings of love, wherein she exceeds herself; but every course which is with life and power of love in any measure, increaseth and stablisheth grace, and consumes the relics of corruption in us.  
Finally, Use 3 if nothing will move us to wean our affections, and set them more fervently on the Lord; but that we will go on keycold (in a manner) to Godward: then the Lord will not fail to pay us home with our own coin; and make these things breed us smart, which we have most inordinately loved, to his great dishonour.  
Thus having considered the disease, 
The remedy.  we come to the remedy, which stands in a double practice: the one preparative to the other; the one of remembering whence she was fallen; the other of repenting, which is set forth by the fruit of it, Repent and do thy first works. In the first we are to mark two things; first, the action commanded, Remember. Secondly, the object of it, whence thou art fallen.  
Whence we observe, Obseru. 3 with what our memories are to be taken up; even 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 compass of it. Secondly, what is to be remembered of us. For the first, as we see it is with man, he hath some work without doors, which he goes out to; some he doth, staying within: so the mind doth some things without, some things it doth retired into itself, keeping within itself, and working only on itself; as when it remembers or deliberates on any matter. Now every working of the mind, tends either to this end, that we may know better by means of it; or that we might do something that is behoveful. Now this remembrance is a certain operation of the soul within itself, whereby we think on things forgotten; to the end we may be stirred up to such conscionable practice, as the nature of the thing remembered requires. It contains three things; first, an entering into ourselves; when a man returneth into his thoughts, no longer wandering to and fro in these outward things, in which he had (after a sort) lost and forgotten himself: For this is the beginning of that remembrance which leads to repentance; See Deut. 30.1. 1. King. 8.47. Secondly, a bethinking and calling things to mind so far, as to know how things stand with us. Thirdly, when we are bid remember, we are enjoined to set our hearts on, keep in mind, consider the state we are in, and consequences of it, Psal. 50.22, Consider this ye that forget God. Where consideration and forgetfulness are opposed. I considered my ways, and so repent. Thus you see, what this duty of remembrance includes in it.  
Now for the matter to be remembered, it is our estate, and the declining of it.  
For next to God, Reason 1 we are to have our own estates in mind; both what they were before grace, Eph. 2. for it doth make us thankful, diligent, humble: we must not, with the Priest, forget our old Clerk-ship; we must still carry in mind our natural estate, to the ends above named.  
Secondly, we must remember our estates since grace; both in regard of our frailty and proneness to fall, though we stand through God's protection and supportance: for this will make us meek to others, Galath. 6.1, and watchful over ourselves. Secondly, in regard of our falls since we received grace; whether they be such, of which we having repent, find them already pardoned, Deut. 9.7; or whether they be such falls, in which we have lain hitherto dirtily, not awaking ourselves 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 took it to heart. For this duty is needful, that we may feel in ourselves a spur to repentance, in which the face is writhe awry so unseemly. The sight of our natural deformity in a glass, stirs up nature to enforce herself to remove it: so here the looking wishly on our spiritual deformity, excites even feeble grace to do her utmost endeavour for correcting it.  
This which hath been spoken, Use. serves to convince many, who live never once retuning to their hearts, and considering their state in such wise, as might make them wise to salvation. Many go like hooded hawks, never once thinking on that which hurts them, till their souls are ready to fly from their bodies, and their condition helpless. For partly the soul (as it is said of the harlot, whose feet keep not at home) the soul (I say) lives in the senses more than in itself: as an unchaste man's heart is more with his mistress, then at home with himself: so our souls wedded inordinately to this flesh, are more occupied about these sensible things, and dwell more in them then in themselves. Again, Satan is most malicious to hold us chat (as it were), and keep us occupied till this time and ride of salvation be overslipped: and finally, the exercise so little suits to an impenitent heart (for men that are bankrupts, what pleasure take they in reviewing their books?), that almost none entering into himself, calls to mind and fixedly holds his heart to think on things of this nature. This neglect (like a floodgate opened) letteth in all evil and impenitency. What makes men swear, bowze, give place to their lusts, go on in hardness of heart? is it not that they are ignorant, or that they have an erroneous judgement, as if these were lawful, and repentance needless? it is forgetting themselves, and never once considering what they do, and how they go on. Secondly, we must make conscience to exercise our remembrance about this subject, even what swerving and declinings have overtaken us. In our bodies and estates we will quickly mark what is amiss, and not easily forget it: If matter of wrong be done to us, it sticks in memory, as if it were written in brass: we are not weary of remembering earthly things, such is our estimation of them, and familiar acquaintance with them. Shall we only be wanting to ourselves in remembering here, when our salvation lieth upon it? therefore as you will have the latter end peace, so remember your ways, sins, declinings; the more you remember them, the more God will forget them (protionably to that, If we condemn ourselves, God will not condemn us), and we had need hold our hearts to the remembrance of them; they will not hear lightly on this side. Such is the love in us to our natural good, and care to avoid sickness, poverty; that we cannot so soon call to mind our defects and dangers, but that we apprehend them, and turn from them. But so averse are we from our heavenly good, and careless of spiritual dangers; that when we speak of them again and again within ourselves, the soul will hardly be moved to follow the one, or give attendance to the other so, as to seek the avoidance of them. Alas, if we will not now be brought to think of our daily slips, declinings, of the grievous sins in which we go on without repentance; if we will not, I say, God shall one day enlarge our memories, that they shall apprehend all our sins: yea this hardness of heart, 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 worm that never dies. He who doth most willingly forget his sins 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 mark, upon the declinings of grace he bids them repent; teaching, that the least declinings of grace in ourselves and others, is a cause of repentance.  
The falls of others we must repent of, Reason. lest we make them ours, & enwrap ourselves in their judgements. We are members of the same body with them; and therefore what we do in our own, we must in some proportion do in their sins also. When the health of body declined in David's counterfeit friends, he humbled himself in fasting, Psal. 35. And when one Corinthian being incestuous, was not cast forth, Saint Paul provoketh them all to repentance. Now in our own declinings we must take them betimes, lest that which is halting turn quite aside. If a foreign enemy invade us, we stay not till he come to our gates, but meet him and hold him play betimes. If a bodily disease breed on us, we love to look forth quickly. Thus it should be, when sin (an enemy, yea a sickness to the soul) doth so much as make entrance into us. And this is sure, that often smallest declinings are not a little dangerous. It is seen in nature, that the most temperate distemper (such as at first is in an hectic fever) as it is not easily found, so it is hardly cured. Thus in our soul's declinings, which we see not to be so outrageous, but that we are well enough for all them, these often prove most perilous.  
Again, this must move us betime to deal with ourselves in sin; for the beginning of it (as Solomon saith of strife) is like the opening of waters; little though it seem at first, yet it will swell and rise till we be overflown with it.  
This therefore must check us, Use. who neither repent for the declining of the people in the land, nor the decay of grace in ourselves. The truth is, that look as in sweeping a kennel, the further it is driven down, the more filth abounds; so the lower ages with us, are as sinks receiving all the defilements of former times, and our iniquities are more increased. Now if by repentance we put it not from us, we make ourselves little better than actors in present transgressions, by consenting to them. And for our own particulars, we are many of us to be blamed, who like foolish persons let our sores putrefy, rather than open them, and endure their dressing more timely. Many of us (who till sharp fits force us forth) will not seek out against our diseases. Thus ease slayeth the foolish. But let us be wise; let us not think all well, while we can hold up our head, and feel not the painful pangs of conscience. The child is bred, before the pangs of travel come; so the sin, it may be, hath lain a long time in us, which if we in time deal not with, will one day fill us with remediless sorrows. A good husband mends a gutter; if a tile be fallen, he supplieth another; he keeps all wind and water-tite: in like sort must we in these souls of ours, which are houses to God his spirit, we shall else bring all upon our heads. And thus much for this doctrine, which in the coherence may be observed.  
The matter itself, Obseru. 5 or second exercise prescribed is repentance, set down by the effect of it, do thy first works. Now that against this sick state he prescribes this remedy, Repent; we see what expels and heals all such matters in the soul, viz. repentance. This will help every malady: were a man sick of the consumption of his lungs, there were small hope, it is mors lenta, but certa; well, languishing Ephesus even in a soule-consumption is restored by repentance. We see in nature every part hath a faculty of expelling what is noxious and harmful: the lungs have their cough; the brain his sneezing, and other excretions; the stomach will turn itself topsy-turvy, but it will bring up (by vomit) that which offends. Not to prosecute this, in stead of all these, and such like, the soul of man in this condition wherein it contracts corruption, hath this faculty of repentance put into it, whereby it empties itself of all that which is offensive. 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 certain determination, which the understanding makes and propounds. Secondly, in the turning away of the will from that sin it lay in; as now having it in abomination. Thirdly, in certain affections and actions, which the will (now changed) excites in us. For first, in repentance, the mind apprehends, and determinately sets down thus much, that we lie in a fearful estate, guilty of grievous sin; the understanding speaks these things within us: O we have done foolishly, what is it we have done? we are worthy to be cut off; we have sinned, done wickedly, perversely, Dan. 9 Ezech. 20. jer. 6.8. 1 King. 8. Now while the understanding speaks this in the soul, the will perceiving by her understanding, in what evil she hath lain, turns itself away, nilling and having in abomination the sin it lived in. What have I to do with Idols (saith repenting Ephraim), Hos. 14? For look as in the body, not the presence of sick matter, but the sitrring of it; so that nature gins to feel the malignancy of it; this stirring is that which makes nature to fight with it, and drive it forth: so not the presence of sin, but when the sense of it is conveyed, by this the understanding speaks, than the souls endeavour of turning it away is excited. Thirdly the will thus abhorring it, causeth certain affections to arise; as grief, indignation, revenge, shamefastness, 2. Cor. 7. Hebr. 12.28. Yea it commands certain outward actions; confession, humbling ourselves in fasting; some, as signs and testimonies; some, as means also further helping it. For as after a medicine taken, Physicians prescribe fasting, six or eight hours more or less, as the nature of things require; and that to this end, that the medicine may more effectually grapple with the matter to be expelled, having no avocament: so here we restrain meats, and all delights for a season, that the flesh may be more fully wrought upon by the Spirit; while the work of the soul, by these carnal avocaments is nothing hindered. Now for exciting, if having set before us our sin, we feel not our hearts penitently affected, then must we think how it is with us in outward evils, and take words to ourselves, 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 Atheism and hardness of heart is this, that I canthinke of my sins against thee, endangering my soul, and that without grief or blushing?  
Thus having made this discovery of the hard-hartednesse in us, Use. we must (conscious of our own inability) look to Christ, who giveth repentance and pardon of sin; who takes away the heart of stone, giving us hearts tender and fleshy. If yet it rise not to our desire, we need not fear, this is the seed which will grow up to that we wish, in due time. This then being thus, that repentance is so sovereign a medicine for all diseases of the soul; how should we be enamoured with it? what good reason have we to hold it in high esteem? would not one account much of such a receipt, as taken in any bodily sickness were present remedy?  
Again, Use. it must move us to the conscionable practice here enjoined, seeing it is so beneficial to the soul: what will we not endure for our bodies? the making them sick with bitter potion, incision; yea, cutting off, if a member be putrefied, searing them in divers parts with hot irons: shall we go thus far for the good of the body, and refuse the practice of this exercise for the good of our souls? I may speak to thy impenitent breast, as Naamans' servants spoke to him about the cure of his leprosy: Father, if the Prophet had commanded thee a hard thing, wouldst thou not havedone it? how much more seeing he saith, Wash and he clean. If God had commanded thee a hard thing, wouldst thou not have done it to avoid damnation? How much more must thou obey, when he saith, Be but grieved, and condemn your sins yourselves, I will not condemn you?  
Neither must they only, Use. who are privy to greater sins (as more mortal sicknesses) repent them; but we also, seeing we all of us, though we have no such dead sicknesses, yet we have such corruptions as will breed us bitterness, if we avoid them not by repentance; if ye repent not, you shall perish, ye my disciples. Men that are well, how would it go with them, if neither by urine, nor siege they should get easement of such superfluity as it to be expelled? they would not long continue well. So it is, though we are well for grace showed us, yet our soul daily contracteth and harboureth such matter, which if we purge it not forth by renewed repentance, we may assure ourselves it will turn to some fearful soule-sicknesse. Let us not be like such foolish ones, who go on in some disease, rather than they will trouble the humour, and disease themselves one day, let things go on with them till they are cureless. I know the devil makes it seem a painful thing to leave our delights, to disquiet ourselves, and sit as judges condemning ourselves within ourselves. A sluggard thinks it intolerable to rise; yet when he is up, he finds it not painful: so here. But were it troublous, is it not better to put thy conscience out of office, by judging thyself, then have GOD and thy conscience condemn thee eternally? To conclude this point, do we catch any fall bodily, but we will get up again, though we rise from hand to knee, and get up but faintly? O let us be wise in the falls of our souls, take heed to get up by repentance again.  
Thus much of the practice of repentance: Obseru. 6 now for the effect, do thy first works, I observe, that sin by repentance removed, our former abilities are restored. Even as in nature, when the actions of any part are hurt by this or that sick matter hurting them; take but away the disease, the part will do that belongeth to it as ably as ever: so the soul once healed by repentance, puts forth the powers of itself as it did before: yea (as they say) a bone broken and well set again, is stronger than ever it was; so Gods often mending the soul by repentance, exceeds the former making of it. This most blessed exercise of a broken spirit, who can declare the virtue of it? whether we look at evils in the soul, or in the body and condition. It often healeth soule-evils, so that there is no scar left in them of the wound received. Peter a presumptuous man standing on comparison, though all these leave thee, yet, etc. Peter so full of self-love, so fearful of death, that he denied his Lord and Master: when now God had touched him with repentance, mark how clear he rose up (as it were) from these evils. The night before he should have been martyred, he slept as sound as if he had not been privy to any such matter: and when Christ asked him, Dost thou love me more than these? Peter now had forgot his comparisons, Lord thou knowest I love thee. So David, when God had now enlightened his darkness after the matter of Vriah, he felt such spiritual strength, as if he could have leapt over a wall, or broken through an army. True it is that sometime when repentance is not in the more through degree, but done by halves; then it is as in bodily diseases, which go not clean away, but leave the party neutrum convalescentiae, that is, not well, but only somewhat mending, rather than fully restored. This is doth in regard of soule-diseases that are entered; but if we fear their growing on us, than this practice followed, is an excellent preservative, preventing their entrance.  
Now for bodily and conditional evils, this keeps them (used in kind) that they befall us not. Achabs' counterfeit repentance obtained no less. Secondly, it makes us grow out of them, if they have seized on us. How did job, now humbling himself in dust and ashes, mount up (as it were) with eagle's wings, above all his clamities? If the sentence touching outward evils be irrevocably passed, yet so it assuages and sweetens these crosses, that we have peace in the midst of them, and feel not so much disturbance from them. As in Moses, who might not enter Canaan; in David, whose child was to die, whose other calamities threatened, were to succeed.  
Use. This therefore may serve for a touchstone to discern, whether our repentance be right, or otherwise: if we have sound repent, we shall find it in our freedom from lusts, which sometime troubled us in our abilities spiritual, and in the performance of our duties. When by our repentant humiliation we grow of ungodly, godly; of intemperate, sober; of unjust, just; of slothful, fervent in good duties; then we may assure ourselves that our sin by repentance is taken from us. Should we see who had been feeble, wasted, now having taken physic grow full of blood, fleshy, able to digest any thing, strong to labour; we would not doubt but that his disease were fully removed; but that his medicine was right and effectual: so is that repentance right, and that man healed by it, to whom the works of grace are now returned: but if we have not fruits which accompany repentance, then is our turning to be suspected.  
FINIS.   

Errata.  
Page 2. line 17. put out Christ. p. 3. l. 26. for let, r. viz. p. 10. l. 22. for mere, r. new.