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 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 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 , the 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 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 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 , 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. 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 . 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 ease , then farre more with disquietnesse . 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 . 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 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 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 ? Forwhen 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 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 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 in such ( 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 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 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 , which he goes out to ; some he doth , staying within : so the mind doth some things without , some things it doth retired into it selfe , keeping within it self , and working onely on it selfe ; as when it remembers or deliberates on any matter . Now euery working of the mind , tends either to this end , that we may know better by meanes of it ; or that we might doe somthing that is behoouefull . Now this remembrance is a certaine operation of the soule within it selfe , whereby we thinke on things forgotten ; to the end we 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 ; when a man returneth into his thoughts , no longer wandring to and fro in these outward things , in which he had ( after a sort ) lost and forgotten himselfe : For this is the beginning of that remembrance which leades to repentance ; See 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 , 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 . 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 , 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 , 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 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 sores 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 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 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 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 ?