A Caveat for Cold Christians, Sermon
A CAVEAT FOR COLD CHRISTIANS.
REVEL. 2.4.5.
Neuertheleſſe I hauehave ſomewhat againſt thee, becauſe thou haſt left thy firſt louelove: remember therefore from whence thou art fallen, and repent, and doe thy first workes.
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 vntounto, 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 louelove edifieth, he beares her witneſſe of the things commendable in her; that his rebuke, comming from louelove, 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 louelove, 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 louelove 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 hauehave 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 louelove is left; the flame of thy louelove 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 louelove, which heretofore hauehave 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 hauehave left their firſt louelove, wee ſee what is the condition of Chriſtians; come to ſome good ſtate, they are ready to decline; when now they hauehave made great proceeding in louelove, 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 vsus. 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 louelove: 2. whence it comes, ye 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 louelove. 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 vntounto vsus; this which by reaſon of ſuch circumſtance is in vsus, may bee loſt and left without ſinne: the Angels louelove 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 louelove, which the ſpirit of God bringeth forth in regenerating of vsus; 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, LoueLove faileth not; not onelyonly becauſe for the kind it abides in heauen, but becauſe the ſelfe ſame in number, which by the ſpirit is brought forth in vsus, ſhall neuer hauehave end; it being ſuch a diuine fier, which no waters of tentation can quench and extinguiſh. It remaines then, that they are ſaid to hauehave left their firſt louelove, in regard that their outward works (which are as conſpicuous fruits growing out of this tree of louelove), in regard, I ſay, that theſe were decayed and impaired, they are ſaid to hauehave left their firſt louelove. Theſe are all of them things ſubiect to alteration: though the diuine quality of Chriſt remaine with vsus; the Scripture makes this, to be rooted in louelove, a diſtinct thing from hauing louelove. Paul therefore asking in the third of the Epheſians, in behalfe of them, that they might bee rooted in louelove, and ſo made able to apprehend more perfectly the louelove 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, louelove, &c, grow vp in vsus 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 louelove to him; yea, of his owne perſeuering in louelove 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 louelove 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 louelove: ſo ioynts that are looſened, yet remaine ioynts. Secondly, the operation, the feruent mouing of louelove 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 louelove, which (like a fier) groweth further and further kindled in vsus 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 louelove 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 louelove 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 hauehave 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 louelove; I anſwere: Firſt, from a ſecret ſloth, which makes vsus 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 vsus. For this it is that the Scripture calleth on vsus, 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 vsus, 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 louelove; through the abundance of iniquitie louelove ſhall waxe cold. Sometime the example of others (like a backe-byas) drawing vsus 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 vsus affraid to ſhew our louelove 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 louelove, though it cannot quench it throughout in vsus. Laſtly, the diuell commonly faſtens vponupon vsus 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 vsus. Vſe. Now ſeeing this is the condition of Chriſtians in good eſtate, it muſt bee as a glaſſe to vsus, wherein we may behold our frailty. Did theſe, when now they were gone on farre in grace, did they then giuegive in and decline? though it be the ſtate of ſome onelyonly, yet it muſt breed a holy terrour in vsus all, making vsus 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 louelove 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 louelove, 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 hauehave cauſe to be ſecure, & caſt away all care of dieting our ſelues? ſo it is in our ſoules; though this life of louelove is eternall, yet it is ſubiect to ſuch languiſhing maladies without the greater care taken, that none of vsus 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 louelove, 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 vsus, being vnderunder many tentations; for euen feeble and remiſſe actions in this ſeaſon, are no ſmall labour of our louelove, 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 vsus by luſts, which we hauehave in ſome degree entertained? Forwhē luſts do get the vpper hand ſo ouer vsus, 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 vsus 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 louelove in which we walked.
Now the reaſon wherein this comes to be ſo offenſiue, Reaſon. is taken from Gods coniugall louelove, which makes him holily iealous of the louelove of his people. What doth a louing husband take ſo grieuouſly as the finding want of louelove 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 vsus, 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 vsus. For as fier not blowne, goes out; ſo this louelove, 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 vsus, whether we hauehave 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 louelove is in ſome meaſure left? But wee will ſtraine this ſtring no further, becauſe it is the beſt for vsus to weare our eyes at home; if wee looke to our ſelues perſonally, ſhall we finde it otherwiſe? Cannot wee many of vsus 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? hauehave 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 louelove is exceedingly abated.
In the ſecond place, we muſt awaken our hearts, and ſtirre them vp to this louelove. Let vsus 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 louelove ſhould not grow in them toward vsus, with whom we are married; why ſhould our louelove be leſſened to thee? We would checke our ſelues in affoording vnchaſt fauours to men; what cauſe hauehave we to take vp our ſelues, that our affections giuegive 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 vsus take words to our ſelues and blow this ſparke, that it may flame vpward toward our God. If while our hearts are in the louelove of ſome louely creature, we finde ſuch ſweetneſſe; what a heauen ſhould they feele, did they louelove the Lord affectionately? in this louelove there would be no lacke.
Againe, Vſe 1 while we hauehave not ſome warmth of louelove in our courſes, nought we do is accepted. If I would giuegive my body to be burned, and wanted louelove (ſaith the Apoſtle), it profited nothing. Euen as no office is acceptable to a husband from a wife, when the louelove of her heart is withdrawne and cooled. On the contrary, it ſhould prouoke vsus to renue our louelove, becauſe while this is liuely in vsus, 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 louelove) kept vpright with him. Looke as it is betweene husband and wife, while louelove and fidelity are kept inuiolable, little faults are not obſerued and ſtood vponupon ſo, as to make falling out betwixt them; ſo it is twixt God and his people: while this heate of louelove 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 onelyonly thoſe eminent mouings of louelove, wherein ſhee exceedes her ſelfe; but eueryevery courſe which is with life and power of louelove in any meaſure, encreaſeth and ſtabliſheth grace, and conſumes the reliques of corruption in vsus.
Finally, Vſe 3 if nothing will moue vsus 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 vsus home with our owne coyne; and make theſe things breed vsus ſmart, which wee hauehave 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 vsus. For the firſt, as we ſee it is with man, hee hath ſome worke without doores, vvhichwhich 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 onelyonly on it ſelfe; as when it remembers or deliberates on any matter. Novv eueryevery 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 vvhichwhich he had (after a ſort) loſt and forgotten himſelfe: For this is the beginning of that remembrance vvhichwhich 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 vsus. 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 hauehave our owne eſtates in mind; both what they were before grace, Eph. 2. for it doth make vsus 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 vsus 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 hauehave 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 vsus chat (as it were), and keepe vsus 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, giuegive place to their luſts, goe on in hardneſſe of heart? is it not that they are ignorant, or that they hauehave 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 hauehave ouertaken vsus. In our bodies and eſtates we will quickly marke what is amiſſe, and not eaſily forget it: If matter of wrong be done to vsus, 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 onelyonly be wanting to our ſelues in remembring here, when our ſaluation lieth vponupon it? therefore as you will hauehave 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 vsus), and we had need hold our hearts to the remembrance of them; they will not heare lightly on this ſide. Such is the louelove in vsus 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 giuegive 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, vponupon 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 vsus, wee ſtay not till he come to our gates, but meet him and hold him play betimes. If a bodily diſeaſe breed on vsus, we louelove 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 vsus. 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 vsus 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 vsus, 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 vsus, 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 vsus, we make our ſelues little better then actors in preſent tranſgreſſions, by conſenting to them. And for our owne particulars, wee are many of vsus to be blamed, who like fooliſh perſons let our fores putrifie, rather then open them, and endure their dreſſing more timely. Many of vsus (who till ſharpe fits force vsus forth) will not ſeeke out againſt our diſeaſes. Thus eaſe ſlayeth the fooliſh. But let vsus be wiſe; let vsus 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 vsus, which if wee in time deale not with, will one day fill vsus 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 vponupon 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 eueryevery 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 eueryevery part hath a faculty of expelling what is noxious and harmfull: the lungs hauehave 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 vsus. 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 vsus: O we hauehave done fooliſhly, what is it we hauehave done? we are worthy to be cut off; we hauehave 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 hauehave 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 vponupon by the Spirit; while the worke of the ſoule, by theſe carnall auocaments is nothing hindred. Now for exciting, if hauing ſet before vsus our ſinne, we feele not our hearts penitently affected, then muſt we thinke how it is with vsus 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 vsus, 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 vsus 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 hauehave 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 vsus 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 he ſaith, Waſh and he cleane. If God had commanded thee a hard thing, wouldeſt thou not hauehave 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 onelyonly, Vſe. who are priuie to greater ſinnes (as more mortall ſickneſſes) repent them; but we alſo, ſeeing we all of vsus, though wee hauehave no ſuch dead ſickneſſes, yet we hauehave ſuch corruptions as will breed vsus 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 vsus, 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 vsus 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 hauehave GOD and thy conſcience condemne thee eternally? To conclude this point, doe we catch any fall bodily, but we will get vp againe, though we riſe from hand to knee, and get vp but faintly? O let vsus 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-louelove, 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 hauehave been martyred, he ſlept as ſoundly as if he had not been priuie to any ſuch matter: and when Chriſt asked him, Doeſt thou louelove me more then theſe? Peter now had forgot his compariſons, Lord thou knoweſt I louelove thee. So Dauid, when God had now enlightened his darkneſſe after the matter of Vriah, he felt ſuch ſpirituall ſtrength, as if he could hauehave leaped ouer a wall, or broken through 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 onelyonly ſomewhat mending, rather then fully reſtored. This is doth in regard of ſoule-diſeaſes that are entred; but if wee feare their growing on vsus, 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 vsus not. Achabs counterfeit repentance obtained no leſſe. Secondly, it makes vsus grow out of them, if they hauehave ſeazed on vsus. 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 hauehave 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 hauehave ſoundly repented, wee ſhall finde it in our freedome from luſts, which ſometime troubled vsus 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 vsus. Should wee 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 hauehave not fruits which accompany repentance, then is our turning to bee ſuſpected.
FINIS.
Errata.
Page 2. line 17. put out Chriſt. p. 3. l. 26. for let, r. viz. p. 10. l. 22. for meere, r. new.
End of the text · Paul Baynes, A Caveat for Cold Christians (1618)