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A WARNING TO BACKSLIDERS, OR A Discovery for the Recovery of Fallen ones.
A WARNING TO BACKSLIDERS, OR A Discovery for the Recovery of Fallen ones.
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Let him that hath an care to heare, heare what the Spirit saith to the Angel of the Church of Ephesus. REVEL. 2.5. Remember therefo•e from whence thou art fallen, and repent, and do the first workes;
Let him that hath an care to hear, hear what the Spirit Says to the Angel of the Church of Ephesus. REVEL. 2.5. remember therefo•e from whence thou art fallen, and Repent, and do the First works;
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or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent.
or Else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou Repent.
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IN this Epistle you have these three parts, 1. The Superscription, by way of Preface, and Introduction, in the first verse.
IN this Epistle you have these three parts, 1. The Superscription, by Way of Preface, and Introduction, in the First verse.
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2. You have the Contents of the Epistle, in the five following verses; wherein you have, 1. A commendation, in the 2, 3, and 6th.
2. You have the Contents of the Epistle, in the five following Verses; wherein you have, 1. A commendation, in the 2, 3, and 6th.
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verses. 2. An exception, which implies a reproof, v. 4. 3. An exhortation in the Text, v. 5. 3. The third branch of the Epistle, viz. the Epilogue or conclusion of it, v. 7 He that hath an eare, let him hear what the Spirit saith to the Churches.Verses. 2. an exception, which Implies a reproof, v. 4. 3. an exhortation in the Text, v. 5. 3. The third branch of the Epistle, viz. the Epilogue or conclusion of it, v. 7 He that hath an ear, let him hear what the Spirit Says to the Churches.
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That which is writen to one, is spoken to all. That which is written to one, is spoken to all.
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My Text falls among the Contents of the Epistle, and is the third part thereof, viz. the exhortation backt with a threatning.
My Text falls among the Contents of the Epistle, and is the third part thereof, viz. the exhortation backed with a threatening.
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In the exhortation you have three things required. 1. A sight and sense of their sin;
In the exhortation you have three things required. 1. A sighed and sense of their since;
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Remember therefore from whence thou art fallen. 2. A repentance for their sin; Remember, and repent. 3. A returning from their sin; Do the first works. remember Therefore from whence thou art fallen. 2. A Repentance for their since; remember, and Repent. 3. A returning from their since; Do the First works.
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The threatning hath these three things in it. 1. The certainty of Christs coming; I will come. 2. The suddennesse of his coming;
The threatening hath these three things in it. 1. The certainty of Christ coming; I will come. 2. The suddenness of his coming;
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I will come quickly. 3. The end of his coming; I will remove thy candlestick out of his place, unlesse thou repent. I will come quickly. 3. The end of his coming; I will remove thy candlestick out of his place, unless thou Repent.
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I shall very briefly touch a few general Observations, which the context and the Text do afford us,
I shall very briefly touch a few general Observations, which the context and the Text do afford us,
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and then come closer to the words.
and then come closer to the words.
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The first Observation is this, That God takes special notice, and keeps an exact account of all our doings, be they good,The First Observation is this, That God Takes special notice, and keeps an exact account of all our doings, be they good,
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or be they bad; ( I know thy works, viz. what they were, and what they are.
or be they bad; (I know thy works, viz. what they were, and what they Are.
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) God hath his books of Remembrance written, according to which he will judge the world;
) God hath his books of Remembrance written, according to which he will judge the world;
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for he will bring every work to judgement, with every secret thing, whether it be good or evil; I know thy works, &c. 2. Obs. That persons may be prais'd to their dispraise:
for he will bring every work to judgement, with every secret thing, whither it be good or evil; I know thy works, etc. 2. Obs. That Persons may be praised to their dispraise:
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they may be commended to their discommendation; I know thy works, but, or Neverthelesse. A mans praise is ever the lesse, when he is prais'd with a Neverthelesse.
they may be commended to their discommendation; I know thy works, but, or Nevertheless. A men praise is ever the less, when he is praised with a Nevertheless.
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To commend with a but, is but to discommend.
To commend with a but, is but to discommend.
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To say, such a man was a meek man, was an humble man, was an holy man, is not a praise, but a dispraise;
To say, such a man was a meek man, was an humble man, was an holy man, is not a praise, but a dispraise;
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you did run well, who hindred you? Such an one was good, but quantum mutatus ab illo? the man is not what he was.
you did run well, who hindered you? Such an one was good, but quantum mutatus ab illo? the man is not what he was.
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Praises with exceptions are (little better then) disparagements. Neverthelesse, &c. 3. Obs. The good we have done will not excuse the bad we do do;
Praises with exceptions Are (little better then) disparagements. Nevertheless, etc. 3. Obs. The good we have done will not excuse the bad we do do;
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God will not put the good in one balance, and the bad in another, and make allowances of the bad for the goods sake;
God will not put the good in one balance, and the bad in Another, and make allowances of the bad for the goods sake;
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No, it's no excuse at all to Ephesus, that she had labour'd, and that she had wrought, when it can be said.No, it's no excuse At all to Ephesus, that she had laboured, and that she had wrought, when it can be said.
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I have against thee, and thou hast left thy first workes. Former fruitfulness will be no excuse for present barrennesse;I have against thee, and thou hast left thy First works. Former fruitfulness will be no excuse for present Barrenness;
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former industry will not plead for any mans present idlenesse; a good beginning will never make amends for a bad end.
former industry will not plead for any men present idleness; a good beginning will never make amends for a bad end.
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If the latter end be worse then the beginning, it had been better for them, they had never knowne the way of righteousnesse,
If the latter end be Worse then the beginning, it had been better for them, they had never known the Way of righteousness,
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then when they have known it, to depart from the holy Commandment. I have against thee &c. 4. Obs. That when love decayes, our works decay; he layes all upon this:
then when they have known it, to depart from the holy Commandment. I have against thee etc. 4. Obs. That when love decays, our works decay; he lays all upon this:
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Thou hast left thy first love. As is our love of Cod, such will be our obedience unto God.Thou hast left thy First love. As is our love of Cod, such will be our Obedience unto God.
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If our love be quick and lively, our life will be full of good works; but if once love decline, works will decay;
If our love be quick and lively, our life will be full of good works; but if once love decline, works will decay;
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for faith it self worketh by love; Thou hast left thy first love. 5 Obs. That God doth not strike without warning.
for faith it self works by love; Thou hast left thy First love. 5 Obs. That God does not strike without warning.
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God doth not surprise his creatures, not fall upon them at an unawares, but he gives them notice of his coming, before he comes;
God does not surprise his creatures, not fallen upon them At an unawares, but he gives them notice of his coming, before he comes;
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& he admonisheth before he threatens. Remember, (saith he) or else I will come.
& he Admonisheth before he threatens. remember, (Says he) or Else I will come.
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God doth not take advantage against poor sinners, nor deal with them according to their iniquities;
God does not take advantage against poor Sinners, nor deal with them according to their iniquities;
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for then, who could stand? but God, though he might use his Sword, will yet use his Word,
for then, who could stand? but God, though he might use his Sword, will yet use his Word,
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and therefore gives them notice before-hand;
and Therefore gives them notice beforehand;
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and this is the very reason given by Peter, why God makes not haste to destroy the world,
and this is the very reason given by Peter, why God makes not haste to destroy the world,
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because (saith he) God is longsuffering, not willing that any should perish, but that all should come to repentance;
Because (Says he) God is long-suffering, not willing that any should perish, but that all should come to Repentance;
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Repent, or else I will come, &c. 6. Obs. If Gods admonitions do not take with us, Gods threatnings will certainly take hold of us; repent, or Else I will come, etc. 6. Obs. If God's admonitions do not take with us, God's threatenings will Certainly take hold of us;
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if we do not hear his Word, we shall undoubtedly feel his Sword;
if we do not hear his Word, we shall undoubtedly feel his Sword;
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if you do not repent, I will (without doubt, certainly I will) come, and remove thy candlestick, &c,
if you do not Repent, I will (without doubt, Certainly I will) come, and remove thy candlestick, etc.,
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I shall mention no more as to the general;
I shall mention no more as to the general;
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only give you four other Observations from the Text, and then single out one of them to speak unto.
only give you four other Observations from the Text, and then single out one of them to speak unto.
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The first is this,
The First is this,
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1. That to remember from whence we are fallen, is a very great help to our recovery;
1. That to Remember from whence we Are fallen, is a very great help to our recovery;
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to remember from whence we are fallen, doth very much conduce to our recovery; tis like going into one's native aire, when in a consumption: Remember, &c.
to Remember from whence we Are fallen, does very much conduce to our recovery; this like going into one's native air, when in a consumption: remember, etc.
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2. God doth not only require that we should remember from whence we are fallen, but he also requires that we should repent for falling; Remember, and repent.
2. God does not only require that we should Remember from whence we Are fallen, but he also requires that we should Repent for falling; remember, and Repent.
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3. God doth not only require that we should repent for sin, but he also requires that we should repent from sinne, and do the first works.
3. God does not only require that we should Repent for since, but he also requires that we should Repent from sin, and do the First works.
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Repentance is to be not only for dead works, but from dead works.
Repentance is to be not only for dead works, but from dead works.
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To repent without reformation is a contradiction, and whosoever (as one quotes from Tertullian) repents with a contradiction, shall be pardon'd with a contradiction;
To Repent without Reformation is a contradiction, and whosoever (as one quotes from Tertullian) repents with a contradiction, shall be pardoned with a contradiction;
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to repent and continue in sin, is repentance with a contradiction; to be pardon'd and go to hell, is a pardon with a contradiction; such repentance, such pardon; Do then the first works.
to Repent and continue in since, is Repentance with a contradiction; to be pardoned and go to hell, is a pardon with a contradiction; such Repentance, such pardon; Do then the First works.
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4. If backsliders do not remember, and repent, and reforme, their doom will be sad at the coming of Christ.
4. If backsliders do not Remember, and Repent, and reform, their doom will be sad At the coming of christ.
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He will come, but to their cost and torment, for he will take away their candlestick,
He will come, but to their cost and torment, for he will take away their candlestick,
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and cast them into outer darknesse; Else I will come, &c. The first of these four is the Proposition which I shall speak unto, viz. That for a people to remember from whence they are fallen, doth very much conduce to their recovery and restauration.
and cast them into outer darkness; Else I will come, etc. The First of these four is the Proposition which I shall speak unto, viz. That for a people to Remember from whence they Are fallen, does very much conduce to their recovery and restauration.
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In the handling whereof, I shall shew, 1. What it is to remember. 2. That to remember doth conduce to recovery.
In the handling whereof, I shall show, 1. What it is to Remember. 2. That to Remember does conduce to recovery.
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3. How remembring from whence we are fallen, doth conduce to recovery. To the first, viz. what it is to remember. The word hath three significations;
3. How remembering from whence we Are fallen, does conduce to recovery. To the First, viz. what it is to Remember. The word hath three significations;
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each and every of which do's very well suite with what is intended in the Text.
each and every of which do's very well suit with what is intended in the Text.
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1. To remember, is to call to minde that which we had forgotten, which we had let slip out of our memory.
1. To Remember, is to call to mind that which we had forgotten, which we had let slip out of our memory.
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And so it's used in Mat. 26.25. When the Cock crew, Peter remembred the words of Jesus, (and that very remembrance ingaged him to repent;
And so it's used in Mathew 26.25. When the Cock crew, Peter remembered the words of jesus, (and that very remembrance engaged him to Repent;
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For he went out and wept bitterly.) He remembred the words of Jesus, that is, he called to mind what Jesus had told him,For he went out and wept bitterly.) He remembered the words of jesus, that is, he called to mind what jesus had told him,
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and he had forgotten, viz. That before the Cock crew he should deny him thrice.
and he had forgotten, viz. That before the Cock crew he should deny him thrice.
cc pns31 vhd vvn, n1 cst p-acp dt n1 n1 pns31 vmd vvi pno31 av.
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So then to call to mind that which we once were, and to look back upon that which we once did,
So then to call to mind that which we once were, and to look back upon that which we once did,
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and from which we are now falen, is useful for our recovery & restauration to that state.
and from which we Are now fallen, is useful for our recovery & restauration to that state.
cc p-acp r-crq pns12 vbr av vvn, vbz j p-acp po12 n1 cc n1 p-acp d n1.
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2. To remember signifies to meditate upon; Now meditation is a thinking of a thing over and over, again and again;
2. To Remember signifies to meditate upon; Now meditation is a thinking of a thing over and over, again and again;
crd pc-acp vvi vvz pc-acp vvi p-acp; av n1 vbz dt n-vvg pp-f dt n1 a-acp cc a-acp, av cc av;
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'tis the fixing and settling of the thoughts upon such or such a subject. So 'tis us'd in Ps. 63.6. I remember thee upon my bed, (and presently addes, as an explanation of his meaning) and meditate of thee in the night-wathes.
it's the fixing and settling of the thoughts upon such or such a Subject. So it's used in Ps. 63.6. I Remember thee upon my Bed, (and presently adds, as an explanation of his meaning) and meditate of thee in the night-wathes.
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So that to remember is not barely to cal a thing to minde, but to keep it in minde, to revolve it over & over. So, Joh. 15.20. Christ charges them to remember those words, viz. That the Disciple is not above his Master.
So that to Remember is not barely to call a thing to mind, but to keep it in mind, to revolve it over & over. So, John 15.20. christ charges them to Remember those words, viz. That the Disciple is not above his Master.
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To remember, that is, to think often of, and muse much upon those words.
To Remember, that is, to think often of, and muse much upon those words.
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Now thus a settled meditation upon, and keeping in mind the thoughts of what we once were,
Now thus a settled meditation upon, and keeping in mind the thoughts of what we once were,
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& what we once did, and what we once had, and from all which we are now fallen, doth very much conduce to the re-instating of us into that condition.
& what we once did, and what we once had, and from all which we Are now fallen, does very much conduce to the reinstating of us into that condition.
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3. There is yet an higher degree of meaning in the word, and that is,
3. There is yet an higher degree of meaning in the word, and that is,
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as it signifies to lay to heart; not only to call to minde, and keep in minde, but to lay to heart:
as it signifies to lay to heart; not only to call to mind, and keep in mind, but to lay to heart:
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Remember from whence thou art fallen, that is, lay it to heart, be seriously and tenderly affected with it; remember from whence thou art fallen, that is, lay it to heart, be seriously and tenderly affected with it;
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for that's the laying of a thing to heart. According to this sense yon have the word u'sd, Isaiah 57.11. Thou hast not remembered, nor laid it to thine heart.
for that's the laying of a thing to heart. According to this sense yond have the word u'sd, Isaiah 57.11. Thou hast not remembered, nor laid it to thine heart.
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And in the Lamentations, chapt. 3. v. 19, 20. 'tis very pathetically and feelingly exprest;
And in the Lamentations, Chapter. 3. v. 19, 20. it's very pathetically and feelingly expressed;
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Rmembring mine affliction and my misery, the worm-wood and the gall, my soul hath them still in remembrance, and is humbled in me. Rmembring mine affliction and my misery, the wormwood and the Gall, my soul hath them still in remembrance, and is humbled in me.
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This is that which our remembrance is to reach unto, viz. to an humbling, to an heart-affecting,
This is that which our remembrance is to reach unto, viz. to an humbling, to an Heart-affecting,
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yea, to an heart-afflicting, for our being fallen; and thus to remember doth exceedingly conduce to our recovery;
yea, to an heart-afflicting, for our being fallen; and thus to Remember does exceedingly conduce to our recovery;
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and that it doth so, is the second thing which I am to prove. And this I prove by two irreproveable witnesses. 1. Gods owne Testimony.
and that it does so, is the second thing which I am to prove. And this I prove by two irreprovable Witnesses. 1. God's own Testimony.
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2. The experience of fallen ones or backsliders themselves.
2. The experience of fallen ones or backsliders themselves.
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1. God himselfe, who is truth, speaks the truth and cannot lie, tells us so much in Jerem. 8.5, 6. Why then is this people of Jerusalem slidden back with a perpetual backsliding? they hold fast deceit, they refuse to return.
1. God himself, who is truth, speaks the truth and cannot lie, tells us so much in Jeremiah 8.5, 6. Why then is this people of Jerusalem slidden back with a perpetual backsliding? they hold fast deceit, they refuse to return.
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I hearkened and heard, but they spake not aright; no man repented him of his wickednesse, saying, What have I done? I harkened and herd, but they spoke not aright; no man repented him of his wickedness, saying, What have I done?
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As much as if he had said, How comes it to passe? what's the reason? why is it, that no man repented of his wickednesse? 'Tis, saith he,
As much as if he had said, How comes it to pass? what's the reason? why is it, that no man repented of his wickedness? It's, Says he,
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because no man asked himself, What he had done? no man remembred from whence he was fallen;
Because no man asked himself, What he had done? no man remembered from whence he was fallen;
c-acp dx n1 vvd px31, r-crq pns31 vhd vdn? dx n1 vvn p-acp c-crq pns31 vbds vvn;
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no man did so much as consider his wayes, nor cast an eye back upon his former conversation, No man said, What have I done.
no man did so much as Consider his ways, nor cast an eye back upon his former Conversation, No man said, What have I done.
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This remembring is a reflex act, 'tis a kinde of catechizing the soul, putting queries to a mans heart:
This remembering is a reflex act, it's a kind of catechizing the soul, putting queries to a men heart:
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Now saith he, there is no man doth this, they call not to mind, nor lay to heart their backslidings.
Now Says he, there is no man does this, they call not to mind, nor lay to heart their backslidings.
av vvz pns31, a-acp vbz dx n1 vdz d, pns32 vvb xx p-acp n1, ccx vvi p-acp n1 po32 n2.
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They that minde not what they have done, are not like to minde what they should do. They that mind not what they have done, Are not like to mind what they should do.
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The sum of it amounts to this, that if men did but remember from whence they were fallen, 'twere scarce possible,
The sum of it amounts to this, that if men did but Remember from whence they were fallen, 'twere scarce possible,
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but they should repent, return and do their first works.
but they should Repent, return and do their First works.
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2. Besides Gods Testimony, you shall have another to second it, (that out of the mouth of two witnesses this word may be establisht) & that is, the experience of backsliders or fallen ones. That in Hos. 2.7. is a pregnant instance:
2. Beside God's Testimony, you shall have Another to second it, (that out of the Mouth of two Witnesses this word may be established) & that is, the experience of backsliders or fallen ones. That in Hos. 2.7. is a pregnant instance:
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Then shall she say, I will go and returne to my first husband; Why so? ask you, why? there is good reason for it;Then shall she say, I will go and return to my First husband; Why so? ask you, why? there is good reason for it;
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For then it was better with me then now. For then it was better with me then now.
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Here you see, that calling to minde from whence she was fallen, ingaged her to return;
Here you see, that calling to mind from whence she was fallen, engaged her to return;
av pn22 vvb, cst vvg p-acp n1 p-acp c-crq pns31 vbds vvn, vvd pno31 pc-acp vvi;
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I will return, for it was better, &c. Go where we will, we shall never speed so well as in walking with God;I will return, for it was better, etc. Go where we will, we shall never speed so well as in walking with God;
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and if we decline his way, and go out of his pathes, we shall never be at ease till we returne again.
and if we decline his Way, and go out of his paths, we shall never be At ease till we return again.
cc cs pns12 vvb po31 n1, cc vvb av pp-f po31 n2, pns12 vmb av-x vbi p-acp n1 c-acp pns12 vvb av.
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It will never be so well as it was at first, till we come to our first Husband;
It will never be so well as it was At First, till we come to our First Husband;
pn31 vmb av-x vbi av av c-acp pn31 vbds p-acp ord, c-acp pns12 vvb p-acp po12 ord n1;
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It was better then, then now. It was better then, then now.
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Another experience as evidential as the former, you have from the Prodigal, Luk. 15. who, saith the text, When he came to himself, (Marke that, when he came to himself, the man was not himself before;
another experience as evidential as the former, you have from the Prodigal, Luk. 15. who, Says the text, When he Come to himself, (Mark that, when he Come to himself, the man was not himself before;
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sin besots men, it darkens and dulls their understandings, that a man is not a man,
since besots men, it darkens and dulls their understandings, that a man is not a man,
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but is beside himself) But when he came to himself, he quickly went from himself unto his father;
but is beside himself) But when he Come to himself, he quickly went from himself unto his father;
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when he called to minde what he once had in his fathers house, when he remembred his former state,
when he called to mind what he once had in his Father's house, when he remembered his former state,
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and compar'd his past with his present condition, now, saith he, I will arise and go to my father;
and compared his past with his present condition, now, Says he, I will arise and go to my father;
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when he remembered from whence he was fallen, he repented, &c. A third, and no lesse famous an experience, you have of this in Psal. 119.59. I bethought me, saith he, of my ways, and turned my feet unto thy Testimonies:
when he remembered from whence he was fallen, he repented, etc. A third, and no less famous an experience, you have of this in Psalm 119.59. I bethought me, Says he, of my ways, and turned my feet unto thy Testimonies:
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He speaks the language of a man that had been wandering, that had gone out of his way, and turned aside to by-paths;
He speaks the language of a man that had been wandering, that had gone out of his Way, and turned aside to bypaths;
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but at last is at a stand, & makes an halt, and then bethought himself: I began, saith he, to call to minde whence I came, whither I was going, and where I was:
but At last is At a stand, & makes an halt, and then bethought himself: I began, Says he, to call to mind whence I Come, whither I was going, and where I was:
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and finding that I was not right, but was fallen; I fac'd about, and turned my feet unto thy Testimonies.
and finding that I was not right, but was fallen; I faced about, and turned my feet unto thy Testimonies.
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Thus you see the truth clearly evinced, That remembring from whence we are fallen, doth very much conduce to our recovery.
Thus you see the truth clearly evinced, That remembering from whence we Are fallen, does very much conduce to our recovery.
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The third thing which I have to do, is to shew you how remembring from whence we are fallen, doth help us to returne, what kinde of influence it hath upon our hearts;The third thing which I have to do, is to show you how remembering from whence we Are fallen, does help us to return, what kind of influence it hath upon our hearts;
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or what are the things which it makes use of to engage us to returne. It works upon us these three wayes.
or what Are the things which it makes use of to engage us to return. It works upon us these three ways.
cc q-crq vbr dt n2 r-crq pn31 vvz n1 pp-f pc-acp vvi pno12 pc-acp vvi. pn31 vvz p-acp pno12 d crd n2.
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It works 1. By way of shame. 2. By way of fear. 3. By way of ingenuity.
It works 1. By Way of shame. 2. By Way of Fear. 3. By Way of ingenuity.
pn31 vvz crd p-acp n1 pp-f n1. crd p-acp n1 pp-f n1. crd p-acp n1 pp-f n1.
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1. The remembring from whence we are fallen, works upon us by making use of that shame and shame fac'dnesse which is in man.
1. The remembering from whence we Are fallen, works upon us by making use of that shame and shame fac'dnesse which is in man.
crd dt vvg p-acp c-crq pns12 vbr vvn, vvz p-acp pno12 p-acp vvg n1 pp-f d vvb cc n1 n1 r-crq vbz p-acp n1.
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Man (if not hardened by sin) is a modest creature, and will blush at a fault when he sees it;
Man (if not hardened by since) is a modest creature, and will blush At a fault when he sees it;
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Now when he comes to remember what he once was, and now is not; and what he once did, and now doth not;
Now when he comes to Remember what he once was, and now is not; and what he once did, and now does not;
av c-crq pns31 vvz pc-acp vvi r-crq pns31 a-acp vbds, cc av vbz xx; cc r-crq pns31 a-acp vdd, cc av vdz xx;
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what he once enjoyed, and is now deprived thereof; the man is ashamed, and bethinks himself to returne for very shame.
what he once enjoyed, and is now deprived thereof; the man is ashamed, and bethinks himself to return for very shame.
r-crq pns31 a-acp vvd, cc vbz av vvn av; dt n1 vbz j, cc vvz px31 pc-acp vvi p-acp j n1.
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You know when a man hath had the name and fame of a valiant man,
You know when a man hath had the name and fame of a valiant man,
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and shall now be reputed, and reported a coward, he will need no other spur then shame for the quickening of him, to approve himself a man that may recover his first honour.
and shall now be reputed, and reported a coward, he will need no other spur then shame for the quickening of him, to approve himself a man that may recover his First honour.
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Shame hath a very great influence on men, and truly, (as the Proverb saith) Past shame, and past goodnesse.
Shame hath a very great influence on men, and truly, (as the Proverb Says) Passed shame, and past Goodness.
np1-n vhz dt j j n1 p-acp n2, cc av-j, (c-acp dt n1 vvz) p-acp n1, cc j n1.
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But if a man retain his modesty, and do not get a brazen fore-head, a whores face,
But if a man retain his modesty, and do not get a brazen forehead, a whores face,
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or a brow of brasse, there's more then hopes of his recovery, whenever he remembers from whence he is fallen.
or a brow of brass, there's more then hope's of his recovery, whenever he remembers from whence he is fallen.
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This needs no clearing, 'tis so clear;
This needs no clearing, it's so clear;
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yet take a proof of it from Ezek. 16. towards the latter end, v. 61. Then thou shalt remember thy wayes;
yet take a proof of it from Ezekiel 16. towards the latter end, v. 61. Then thou shalt Remember thy ways;
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pray mark it, Then thou shalt remember thy wayes; and what then? Thou shalt be ashamed.
pray mark it, Then thou shalt Remember thy ways; and what then? Thou shalt be ashamed.
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So also, v. 63. That thou mayest remember, and be confounded, and never open thy mouth any more,
So also, v. 63. That thou Mayest Remember, and be confounded, and never open thy Mouth any more,
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because of thy shame, when I am pacified towards thee: Mark it, shame even after I am pacified; shame after reconciliation;Because of thy shame, when I am pacified towards thee: Mark it, shame even After I am pacified; shame After reconciliation;
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after God remembers his Covenant, it will become us to remember our wayes, which have not been good,
After God remembers his Covenant, it will become us to Remember our ways, which have not been good,
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and that with shame. In ver. 60. saith he, I will remebmber my Covenant, and, v. 61. Then shalt thou remember thy wayes.
and that with shame. In ver. 60. Says he, I will remebmber my Covenant, and, v. 61. Then shalt thou Remember thy ways.
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Now the shame ariseth upon this account, that a man should fall from that duty, that love and service from which he hath no reason,
Now the shame arises upon this account, that a man should fallen from that duty, that love and service from which he hath no reason,
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nor shadow, nor pretence of reason to fall. 'Tis the most unreasonable thing in the world to sin against God;
nor shadow, nor pretence of reason to fallen. It's the most unreasonable thing in the world to sin against God;
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and if man be ask'd why he sins? he must for ever speechlesse, that is, silent, not having any reason to give, any thing to say,
and if man be asked why he Sins? he must for ever speechless, that is, silent, not having any reason to give, any thing to say,
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why he should depart from God.
why he should depart from God.
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Thus God disputes it with backsliding Israel, Jer. 2. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me,
Thus God disputes it with backsliding Israel, Jer. 2. Thus Says the Lord, What iniquity have your Father's found in me, that they Are gone Far from me,
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and have walked after vanity? As if God had said, What evil have I done? as Christ said,and have walked After vanity? As if God had said, What evil have I done? as christ said,
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For which of my good works do you stone me? what have you to lay to my charge? what occasionhave I given you that you should not love me now as at the first? what reason can you produce for your Apostasie,
For which of my good works do you stone me? what have you to lay to my charge? what occasionhave I given you that you should not love me now as At the First? what reason can you produce for your Apostasy,
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and for your falling from your first love? am not I as lovely as ever,
and for your falling from your First love? am not I as lovely as ever,
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and as loving as ever? for so God reasons with them in the latter end of that Chapter:
and as loving as ever? for so God Reasons with them in the latter end of that Chapter:
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O generation, O vile, foolish, reasonlesse generation, see the Word of the Lord, gain-say it if you can;Oh generation, Oh vile, foolish, reasonless generation, see the Word of the Lord, gainsay it if you can;
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have I been a wildernesse unto Israel, or a land of darknesse? If so, you have some occasion to revolt and turn away backward;have I been a Wilderness unto Israel, or a land of darkness? If so, you have Some occasion to revolt and turn away backward;
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but if not, wherefore then say my people, what reason have my people to say, We will come no more to thee? Oh! what a shameful thing (saith God) is this, that a people should go from a God that never did them hurt,
but if not, Wherefore then say my people, what reason have my people to say, We will come no more to thee? Oh! what a shameful thing (Says God) is this, that a people should go from a God that never did them hurt,
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but good all their dayes? A God, who when they wanted bread, fed them;
but good all their days? A God, who when they wanted bred, fed them;
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when they wanted water, smote the rock, and gave them drink, He was no wildernesse to them in the wildernesse;
when they wanted water, smote the rock, and gave them drink, He was no Wilderness to them in the Wilderness;
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While they were in a barren land, God was fruitfulnesse to them, he rained Manna from Heaven,
While they were in a barren land, God was fruitfulness to them, he reigned Manna from Heaven,
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and fed them with Angels food, and gave them Honey out of the rock, &c.
and fed them with Angels food, and gave them Honey out of the rock, etc.
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Now after this expostulation, when a man reflecting upon himself, shall look back upon, and read over his wayes,
Now After this expostulation, when a man reflecting upon himself, shall look back upon, and read over his ways,
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and then finde I had no reason to break the holy, just and good commandments of my God;
and then find I had no reason to break the holy, just and good Commandments of my God;
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I can give God no account why I should returne to folly, why I should walk after vanity, lying vanities, why I should forsake my first love;
I can give God no account why I should return to folly, why I should walk After vanity, lying vanities, why I should forsake my First love;
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What follows hereupon, but shame and blushing? so that for very shame, the man repents and returnes to do his first works.
What follows hereupon, but shame and blushing? so that for very shame, the man repents and returns to do his First works.
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2. Remembring from whence we are fallen, works upon us by way of fear. There is in man a fear when he hath committed evil;
2. Remembering from whence we Are fallen, works upon us by Way of Fear. There is in man a Fear when he hath committed evil;
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fear falls upon him, and the man is afraid, lest the iniquitie of his heels should overtake him.
Fear falls upon him, and the man is afraid, lest the iniquity of his heels should overtake him.
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You know, that no sooner had Adam sinned, but the man was afraid, and hid himself for fear.
You know, that no sooner had Adam sinned, but the man was afraid, and hid himself for Fear.
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No sooner had Cain sinned, but Cain was afraid, and presently his countenance fell. When men fall, their countenance and their courage falls.
No sooner had Cain sinned, but Cain was afraid, and presently his countenance fell. When men fallen, their countenance and their courage falls.
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When once men remember from whence they are fallen, they feare lest threatnings should take hold of them,
When once men Remember from whence they Are fallen, they Fear lest threatenings should take hold of them,
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and are afraid lest God should reward them according to their iniquities.
and Are afraid lest God should reward them according to their iniquities.
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God shakes his rod over backsliders, and threatens them, that if they do not come to him, he will come, &c. If they come not to him for their safety, he will come to them for their ruine.
God shakes his rod over backsliders, and threatens them, that if they do not come to him, he will come, etc. If they come not to him for their safety, he will come to them for their ruin.
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Now very feare, lest the wrath and damnation which God hath denounced against sinners, should fall upon them, and be their portion;
Now very Fear, lest the wrath and damnation which God hath denounced against Sinners, should fallen upon them, and be their portion;
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very feare (I say) ingages them to returne. And my beloved, God doth allow in us this principle of fear;
very Fear (I say) engages them to return. And my Beloved, God does allow in us this principle of Fear;
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none of the faculties or affections of man are extinguished, but all made use of in working man God-ward;
none of the faculties or affections of man Are extinguished, but all made use of in working man Godward;
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God doth not only make use of a mans modesty, & love, and ingenuity, but he makes use also of that fearfulnesse that is in man:
God does not only make use of a men modesty, & love, and ingenuity, but he makes use also of that fearfulness that is in man:
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and therefore you shall finde, that Christ himself ( surely not for nought ) gives this rule to his own Disciples:
and Therefore you shall find, that christ himself (surely not for nought) gives this Rule to his own Disciples:
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Fear not him that can kill only the body, but fear him that can take soul and body and throw them into hell, I say unto you, Fear him. fear not him that can kill only the body, but Fear him that can take soul and body and throw them into hell, I say unto you, fear him.
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And as the Apostle saith, so may I, Knowing the terror of the Lord, we perswade men;
And as the Apostle Says, so may I, Knowing the terror of the Lord, we persuade men;
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Knowing what a dreadfull thing 'tis to fall into the hands of the living God, we perswade men to remember from whence they are fallen, and to repent.
Knowing what a dreadful thing it's to fallen into the hands of the living God, we persuade men to Remember from whence they Are fallen, and to Repent.
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3. But then thirdly, remembring from whence we are fallen, works upon our ingenuity too.
3. But then Thirdly, remembering from whence we Are fallen, works upon our ingenuity too.
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Man is a very docible and teachable creature, and is exceedingly wrought upon by courtesies and kindnesses;
Man is a very docible and teachable creature, and is exceedingly wrought upon by courtesies and Kindnesses;
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Now when a soul sees, that God doth not only threaten him, in case he do nor come in, that he shall be damned;
Now when a soul sees, that God does not only threaten him, in case he do nor come in, that he shall be damned;
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but also promises him in case he do come in, that he shall be welcome, that he shall be saved;
but also promises him in case he do come in, that he shall be welcome, that he shall be saved;
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this so works upon mans ingenuity, that he cannot finde it in his heart to stand it out against such a God
this so works upon men ingenuity, that he cannot find it in his heart to stand it out against such a God
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A God of love and kindnesse, who promises all the entertainment that love can make for poor souls;
A God of love and kindness, who promises all the entertainment that love can make for poor Souls;
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and, Oh Lord, how sweet will that be! God deals not with man after the manner of men, Jer. 3.1.
and, O Lord, how sweet will that be! God deals not with man After the manner of men, Jer. 3.1.
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They say, (saith God) If a man put away his wife, and she go from him, They say, (Says God) If a man put away his wife, and she go from him,
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and become another mans, shall she return again? No, say they, by no means; But I say.
and become Another men, shall she return again? No, say they, by no means; But I say.
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Thou, and though thou hast plaid the harlot with many lovers, yet come, and welcome to me, saith the Lord. Thou, and though thou hast played the harlot with many lovers, yet come, and welcome to me, Says the Lord.
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Now what soul can finde in its heart, when God saith, Come, and I will pardon all thy backslidings, I will forgive all thine iniquities, I will entertain thee,
Now what soul can find in its heart, when God Says, Come, and I will pardon all thy backslidings, I will forgive all thine iniquities, I will entertain thee,
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and remember thy sin no more, thou shalt never heare of it again, I will never upbraid thee with falling from thy first love,
and Remember thy since no more, thou shalt never hear of it again, I will never upbraid thee with falling from thy First love,
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if thou wilt return and make thine abode with me:
if thou wilt return and make thine Abided with me:
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What soul, I say, can look God in the face, and turne his back upon that face, that lovely and smiling, lovelooking face? Who can do it? What soul, I say, can look God in the face, and turn his back upon that face, that lovely and smiling, lovelooking face? Who can do it?
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I remember a very notable instance of this ingenuity in Saul towards David; it's a place worth your turning to it, to reade and observe it, 1 Sam. 24. You know that David had an advantage against Saul, and could have cut off his head,
I Remember a very notable instance of this ingenuity in Saul towards David; it's a place worth your turning to it, to read and observe it, 1 Sam. 24. You know that David had an advantage against Saul, and could have Cut off his head,
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but David cuts off only the lap of his garment, to let Saul know that he could (for it was in his power to) have done more;
but David cuts off only the lap of his garment, to let Saul know that he could (for it was in his power to) have done more;
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Now said David, Behold, this day thine eyes (sufficient witnesses) have seen how the Lord had delivered thee into mine hands,
Now said David, Behold, this day thine eyes (sufficient Witnesses) have seen how the Lord had Delivered thee into mine hands,
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and some bade me kil thee (would I have observed the opportunity of providence,and Some bade me kill thee (would I have observed the opportunity of providence,
cc d vvd pno11 vvi pno21 (vmd pns11 vhi vvn dt n1 pp-f n1,
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or attended to counsel, I had slain thee,) but mine eye spared thee, (whose eye spared not me,) and I said, I will not put forth mine hand against my Lord, (though my Lord hath put forth his hand against me.) Moreover, my Father, (if thou doubt it) see, yea, see the skirt of thy Robe in my hand,
or attended to counsel, I had slave thee,) but mine eye spared thee, (whose eye spared not me,) and I said, I will not put forth mine hand against my Lord, (though my Lord hath put forth his hand against me.) Moreover, my Father, (if thou doubt it) see, yea, see the skirt of thy Robe in my hand,
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for in that I cut off the skirt of thy Robe, and killed thee not;
for in that I Cut off the skirt of thy Robe, and killed thee not;
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know thou and see, (for 'tis undeniably true) that there is no transgression in my hand, that I have not sinned, (as 'tis charged upon me,know thou and see, (for it's undeniably true) that there is no Transgression in my hand, that I have not sinned, (as it's charged upon me,
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as if I sought not only the Crown, but the Kings life, that I might have his head,
as if I sought not only the Crown, but the Kings life, that I might have his head,
c-acp cs pns11 vvd xx av-j dt n1, cc-acp dt ng1 n1, cst pns11 vmd vhi po31 n1,
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and then the Crown,) and if not, Why, Oh why huntest thou my soul i.e. my life, to take it? Here is DAVIDS plea.
and then the Crown,) and if not, Why, O why huntest thou my soul i.e. my life, to take it? Here is DAVIDS plea.
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Let us now see the issue and successe thereof, vers. 16. It came to passe, when David had made an end of speaking these wordes, that Saul (melting and weeping) said, Is this thy voice, my son (Oh my son) David, and Saul lift up his voice and wept,
Let us now see the issue and success thereof, vers. 16. It Come to pass, when David had made an end of speaking these words, that Saul (melting and weeping) said, Is this thy voice, my son (O my son) David, and Saul lift up his voice and wept,
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and he said (yea, and had cause to say) to David, Thou art more righteous then I: and he said (yea, and had cause to say) to David, Thou art more righteous then I:
cc pns31 vvd (uh, cc vhd n1 pc-acp vvi) p-acp np1, pns21 vb2r av-dc j cs pns11:
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(and he proves it clearly thus,) For thou hast rewarded me good, whereas I rewarded thee evil,
(and he Proves it clearly thus,) For thou hast rewarded me good, whereas I rewarded thee evil,
(cc pns31 vvz pn31 av-j av,) c-acp pns21 vh2 vvn pno11 j, cs pns11 vvd pno21 j-jn,
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and thou hast (demonstratively) shewed this day, that thou hast dealt well with me;
and thou hast (demonstratively) showed this day, that thou hast dealt well with me;
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for as much as when the Lord had delivered me into thine hand, thou didst not kill me; for as much as when the Lord had Delivered me into thine hand, thou didst not kill me;
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(which he wondred at upon this account) if a man finde his enemy, will he let him go well a way? Oh no,
(which he wondered At upon this account) if a man find his enemy, will he let him go well a Way? O no,
(r-crq pns31 vvd p-acp p-acp d n1) cs dt n1 vvi po31 n1, vmb pns31 vvi pno31 vvi av dt n1? uh uh-dx,
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and at last, saith the Text, Saul went home; Saul scorned to be so base to hunt after Davids life any more;
and At last, Says the Text, Saul went home; Saul scorned to be so base to hunt After Davids life any more;
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No, but Saul went home. Why now here is the case, the very case, (my beloved) we are all every one of us a backslidden man, that's fallen into the hands of God;
No, but Saul went home. Why now Here is the case, the very case, (my Beloved) we Are all every one of us a backslidden man, that's fallen into the hands of God;
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He might have cut off our heads, but (Oh mercy!) he only cuts off the skirt of our garments, and when he hath done, he shewes it us,
He might have Cut off our Heads, but (O mercy!) he only cuts off the skirt of our garments, and when he hath done, he shows it us,
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and then askes us, Oh ye sinners, ye sinners, how can yeo hunt after my Glory? how can ye hunt after my Name? how can ye break my holy Commandments? with what face dare ye do these things?
and then asks us, O you Sinners, you Sinners, how can yeo hunt After my Glory? how can you hunt After my Name? how can you break my holy commandments? with what face Dare you do these things?
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Now I say, very ingenuity makes the soul to cry out as Saul did, Is this thy voice, O my God? is this thy voice? have I ( alas, I have ) done wicedly, I will do so no more;
Now I say, very ingenuity makes the soul to cry out as Saul did, Is this thy voice, Oh my God? is this thy voice? have I (alas, I have) done wicedly, I will do so no more;
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I will go home, LORD, I will go home. I will hunt after thy Name, and thy Glory no more;
I will go home, LORD, I will go home. I will hunt After thy Name, and thy Glory no more;
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for thou ( Oh love! ) though thou didst finde me thine enemy, yet didst thou let me go well away.
for thou (O love!) though thou didst find me thine enemy, yet didst thou let me go well away.
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Oh, saith Ingenuity, shall I now be an enemy to the God, that hath been a friend to me? God forbid.
O, Says Ingenuity, shall I now be an enemy to the God, that hath been a friend to me? God forbid.
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Ah no, I will go home.
Ah no, I will go home.
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Take but one instance of this overcoming consideration, wherein you shall see backsliders returning upon this very account, in Jer. 3.22. Returne, ye backsliding children, saith the Lord, and I will heal your backsliding;
Take but one instance of this overcoming consideration, wherein you shall see backsliders returning upon this very account, in Jer. 3.22. Return, you backsliding children, Says the Lord, and I will heal your backsliding;
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What followes hereupon? Behold, we come unto thee, Oh Lord, our God.
What follows hereupon? Behold, we come unto thee, O Lord, our God.
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What Ingenuity (if any left) can stand it out against such sweet invitations? such not only alluring,
What Ingenuity (if any left) can stand it out against such sweet invitations? such not only alluring,
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but securing promises? surely none. Behold, we come!
but securing promises? surely none. Behold, we come!
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Thus much, or thus little may suffice concerning the Doctrinal part, to have shewen you, That remembring or calling to minde from whence we are fallen, doth very much conduce to our recovery,
Thus much, or thus little may suffice Concerning the Doctrinal part, to have shown you, That remembering or calling to mind from whence we Are fallen, does very much conduce to our recovery,
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and how it doth it by working upon our Modesty, Fear and Ingenuity. What remains now?
and how it does it by working upon our Modesty, fear and Ingenuity. What remains now?
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But to beseech every one to remember whence ye are fallen, for we are all fallen short of the glory of God.
But to beseech every one to Remember whence you Are fallen, for we Are all fallen short of the glory of God.
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And here we might take an occasion to look as farre back as Paradise, and to view that innocent state wherein man once stood,
And Here we might take an occasion to look as Far back as Paradise, and to view that innocent state wherein man once stood,
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and there also to take an account how well it was with man then, when he stood before God, having no clothing but his innocency;
and there also to take an account how well it was with man then, when he stood before God, having no clothing but his innocency;
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and therefore needed not to be ashamed though naked; no sin, no shame.
and Therefore needed not to be ashamed though naked; no since, no shame.
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Certainly, my beloved, it is not with us, alas, it is not with us, our blushing tells us that it is not with us,
Certainly, my Beloved, it is not with us, alas, it is not with us, our blushing tells us that it is not with us,
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as when we came out of the hands of God;
as when we Come out of the hands of God;
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Our feare also tells us, that it is not with us, as when God made us;
Our Fear also tells us, that it is not with us, as when God made us;
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if God should come to us, as he did to Adam, and say, Adam, where art thou? where art thou, O man? I am afraid, that he would finde ( as well as make ) us afraid;
if God should come to us, as he did to Adam, and say, Adam, where art thou? where art thou, Oh man? I am afraid, that he would find (as well as make) us afraid;
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he would finde us running behinde the trees of the garden to shelter our selves, and say, I heard thy voice, and was afraid.
he would find us running behind the trees of the garden to shelter our selves, and say, I herd thy voice, and was afraid.
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Now I say, let us call to mind from whence we are fallen, for we are all Renegadoes, we are all degenerated, we are all slidden back,
Now I say, let us call to mind from whence we Are fallen, for we Are all Renegades, we Are all degenerated, we Are all slidden back,
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& fallen down into a lumpish, earthly condition;
& fallen down into a lumpish, earthly condition;
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Oh let us look back again to Paradise, and let our eyes affect our hearts, that we may be re-instated,O let us look back again to Paradise, and let our eyes affect our hearts, that we may be reinstated,
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yea, into a better Paradise even into the second Adam, the Lord Christ from heaven, heavenly;
yea, into a better Paradise even into the second Adam, the Lord christ from heaven, heavenly;
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There's no way to Paradise but by Christ, This day shalt thou be with me in Paradise; Be with me, marke that;
There's no Way to Paradise but by christ, This day shalt thou be with me in Paradise; Be with me, mark that;
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when a man is with Christ, ( that I may allude ) he is then in Paradise, then truly in happinesse.
when a man is with christ, (that I may allude) he is then in Paradise, then truly in happiness.
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That day wherein Christ comes to a mans houso, salvation comes to a man; and that day that a man comes to Christ, he comes to salvation. That day wherein christ comes to a men houso, salvation comes to a man; and that day that a man comes to christ, he comes to salvation.
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Oh, let us long to be dissolved in this sense, to die to our sins, that we may be with Christ;
O, let us long to be dissolved in this sense, to die to our Sins, that we may be with christ;
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that we again enjoy that old acquaintance which man had with God before he sinned, before shame, and before fear seized upon our hearts.
that we again enjoy that old acquaintance which man had with God before he sinned, before shame, and before Fear seized upon our hearts.
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But seeing this is not the direct meaning, import, or scope of this place, I shall passe it by, having given it this touch by the way.
But seeing this is not the Direct meaning, import, or scope of this place, I shall pass it by, having given it this touch by the Way.
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This word preperly relates to us, as we have pretended to look heavenward again, by having an eye to Christ, making a profession of the Name and fear of God:
This word preperly relates to us, as we have pretended to look heavenward again, by having an eye to christ, making a profession of the Name and Fear of God:
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and that which it calls upon us for, is to consider whether it be with us as at first, whether it be with us as in the dayes of our youth,
and that which it calls upon us for, is to Consider whither it be with us as At First, whither it be with us as in the days of our youth,
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when we came in to God in the beginning of our dayes. Let us look back a little, and remember from whence we are fallen;
when we Come in to God in the beginning of our days. Let us look back a little, and Remember from whence we Are fallen;
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for I am afraid, it will be made appear that we are fallen, not only short of God, ( for that we are at best ) but short of our selves;
for I am afraid, it will be made appear that we Are fallen, not only short of God, (for that we Are At best) but short of our selves;
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we are not as we were, we do not do as we did, it is not with us as in moneths past.
we Are not as we were, we do not do as we did, it is not with us as in months past.
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Now that you may know whether and wherein you are fallen, and so remember it as to repent, and do the first works;
Now that you may know whither and wherein you Are fallen, and so Remember it as to Repent, and do the First works;
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I shal shew you what Christians are at their first coming in, and conversion to God;
I shall show you what Christians Are At their First coming in, and conversion to God;
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I shall draw the picture of their life, though not to the life, and set before you some of their frames and works at first.I shall draw the picture of their life, though not to the life, and Set before you Some of their frames and works At First.
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There are ten things which I shall commend to your consideration, with my prayer to God, that they may conduce to recovery.
There Are ten things which I shall commend to your consideration, with my prayer to God, that they may conduce to recovery.
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The first thing is this, First, That at the first Professours looked more after goodnesse, then after greatnesse;
The First thing is this, First, That At the First Professors looked more After Goodness, then After greatness;
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they minded more the beautifying of their soules, then the •••orning of their bodies;
they minded more the beautifying of their Souls, then the •••orning of their bodies;
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they minded more eternity and the things thereof, then they did time and the things thereof;
they minded more eternity and the things thereof, then they did time and the things thereof;
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they cared more to be the Lords people, then to be Lords amongst the people.
they cared more to be the lords people, then to be lords among the people.
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When others cry, Who will shew us any good, (corne, and wine, and o•le,) their cry is, Lord lift up upon us the light of thy countenance;
When Others cry, Who will show us any good, (corn, and wine, and o•le,) their cry is, Lord lift up upon us the Light of thy countenance;
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Let us enjoy our God, take the world who will. This, I believe, some of you know was once your heart;
Let us enjoy our God, take the world who will. This, I believe, Some of you know was once your heart;
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well then, if now thou minde greatnesse more then goodness, & the adorning of thy body more then the beautifying of thy soul,well then, if now thou mind greatness more then Goodness, & the adorning of thy body more then the beautifying of thy soul,
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and the things of this world more then the things of eternity and eternal life, thou art fallen.
and the things of this world more then the things of eternity and Eternal life, thou art fallen.
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O remember from whence thou art fallen. Oh Remember from whence thou art fallen.
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Souls had wont to be so taken up with the longing after communion with God, that they were scarce at leisure to bestow their looks upon the worlds vanity;
Souls had wont to be so taken up with the longing After communion with God, that they were scarce At leisure to bestow their looks upon the world's vanity;
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If thou now be at leisure to bestow thine heart, thou art fallen; O remember then from whence thou art fallen.
If thou now be At leisure to bestow thine heart, thou art fallen; Oh Remember then from whence thou art fallen.
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It is a very glorious frame that is mentioned concerning our forefathers, in the 11th. of the Hebrewes, Abraham, and Jsaac, and Jacob; in the 13th. vers. These all died in faith, not having received the promises;
It is a very glorious frame that is mentioned Concerning our Forefathers, in the 11th. of the Hebrews, Abraham, and Isaac, and Jacob; in the 13th. vers. These all died in faith, not having received the promises;
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but having seen them a far off, were perswaded of them, and embraced them, (to embrace a promise at a thousand years distance, two thousand years distance that is noble faith;) and confessed that they were strangers and pilgrims on the earth;
but having seen them a Far off, were persuaded of them, and embraced them, (to embrace a promise At a thousand Years distance, two thousand Years distance that is noble faith;) and confessed that they were Strangers and pilgrim's on the earth;
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for they that say such things, declare plainly that they seek a Countrey. (Mark) their whole busines was to go home to God;for they that say such things, declare plainly that they seek a Country. (Mark) their Whole business was to go home to God;
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all their travel in this world, was to travel heaven-ward; they make no more use of this earth, but to set their feet on it,
all their travel in this world, was to travel heavenward; they make no more use of this earth, but to Set their feet on it,
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and walk on heaven-ward, they declared plainly; no Demonstration is more evident, then that Abraham, and Isaac, and Jacob sought a Countrey;
and walk on heavenward, they declared plainly; no Demonstration is more evident, then that Abraham, and Isaac, and Jacob sought a Country;
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that they were not taken up with the things of this world, they sought a countrey.
that they were not taken up with the things of this world, they sought a country.
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Now (my beloved) if we are come to this, that we declare plainly, that we sit down and build our houses,
Now (my Beloved) if we Are come to this, that we declare plainly, that we fit down and built our houses,
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& our Palaces, and out Cities, as if this were to be our rest are we not fallen? Surely if Abraham, and Isaac, and Jacob were alive, they would blush to see Professours in our dayes, that Pilgrims should take up their abode on earth;
& our Palaces, and out Cities, as if this were to be our rest Are we not fallen? Surely if Abraham, and Isaac, and Jacob were alive, they would blush to see Professors in our days, that Pilgrim's should take up their Abided on earth;
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Well then, Remember from whence thou art fallen, and go to thy old wont again;
Well then, remember from whence thou art fallen, and go to thy old wont again;
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look after goodnesse more then greatnesse, and communion with God more then enioyment of the world.
look After Goodness more then greatness, and communion with God more then enjoyment of the world.
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But then in the second place, But then in the second place,
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II. At the first, when Believers come in to Jesus Christ, they are very industrious in all holy duties, publickly and privately;
II At the First, when Believers come in to jesus christ, they Are very Industria in all holy duties, publicly and privately;
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they will take paines for God, and for their soules, and will not offer unto God that that cost them nought;
they will take pains for God, and for their Souls, and will not offer unto God that that cost them nought;
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They will rise early, and go to bed late, I, and eat the bread of carefulness; They will rise early, and go to Bed late, I, and eat the bred of carefulness;
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The doing of their fathers will, for that is their meat and their drink; and certainly if it be not thus now, thou art fallen;The doing of their Father's will, for that is their meat and their drink; and Certainly if it be not thus now, thou art fallen;
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if thou put off God with any thing, nay, ( may I not fear put off God) with nothing, art thou not fallen?
if thou put off God with any thing, nay, (may I not Fear put off God) with nothing, art thou not fallen?
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Thou hadst wont to have been much in prayer, and much at hearing; if now thou art but little at prayer, & little at hearing;
Thou Hadst wont to have been much in prayer, and much At hearing; if now thou art but little At prayer, & little At hearing;
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art thou not fallen? They had wont to long for Sabbaths, and, O when will they come? and now they thinke Sabbaths long,
art thou not fallen? They had wont to long for Sabbaths, and, Oh when will they come? and now they think Sabbaths long,
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and when will they be gone, & art thou not fallen? O member from whence thou art falen, do thy first works, pray as in the dayes of old,
and when will they be gone, & art thou not fallen? Oh member from whence thou art fallen, do thy First works, pray as in the days of old,
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and hear as in the dayes of old, with an appetite.
and hear as in the days of old, with an appetite.
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Many a time some of your souls know that you could leave the world to follow prayer and hearing;
Many a time Some of your Souls know that you could leave the world to follow prayer and hearing;
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and now do not your souls tell you to your face, you can leave prayer and hearing for the world? and is not this a fall? I, and the fall is great.
and now do not your Souls tell you to your face, you can leave prayer and hearing for the world? and is not this a fallen? I, and the fallen is great.
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O remember from whence thou art fallen, and do thy first works, to thy old industry again.Oh Remember from whence thou art fallen, and do thy First works, to thy old industry again.
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My beloved, it is a great mistake to think that duties are drudgeries;My Beloved, it is a great mistake to think that duties Are Drudgeries;
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if people abound in duty, they are afraid lest they should come under a Covenant of Works:
if people abound in duty, they Are afraid lest they should come under a Covenant of Works:
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why (my beloved) I tell you, that under the Gospel you must work for your living, Work out your salvation with fear and trembling;
why (my Beloved) I tell you, that under the Gospel you must work for your living, Work out your salvation with Fear and trembling;
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I say it again, under the Gospel you must work for your living; He that will not labout (in this sense) he shall never eat;
I say it again, under the Gospel you must work for your living; He that will not labout (in this sense) he shall never eat;
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I am afraid that many under pretence of fearing a Covenant of Works, have thrown away the Works of the Covenant.
I am afraid that many under pretence of fearing a Covenant of Works, have thrown away the Works of the Covenant.
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O remember from whence ye are fallen, and to your first works againe; up and be doing, be as industrious (as ever) at hearing, and praying,
Oh Remember from whence you Are fallen, and to your First works again; up and be doing, be as Industria (as ever) At hearing, and praying,
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for it is for your souls. But then, III. Beleevers and professors at first, when they began to be Saints, though they prayed, much and heard much, they thought it all but little yea, all nothing, unlesse they enjoyed God in all these;
for it is for your Souls. But then, III. Believers and professors At First, when they began to be Saints, though they prayed, much and herd much, they Thought it all but little yea, all nothing, unless they enjoyed God in all these;
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if they at any time came to the wells, and found no waters, they have gone away shamed; if they At any time Come to the wells, and found no waters, they have gone away shamed;
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if they had come to her, come to prayers, and have not enjoyed God, have not foūd their hearts wrought upon, to be made the more humble & the more holy by it;
if they had come to her, come to Prayers, and have not enjoyed God, have not found their hearts wrought upon, to be made the more humble & the more holy by it;
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they have gone sighing away, & with groans they have departed from the very Throne of Grace;
they have gone sighing away, & with groans they have departed from the very Throne of Grace;
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well then, but if now thou canst be contented with bare hearing, though thou be never the better for it,well then, but if now thou Canst be contented with bore hearing, though thou be never the better for it,
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and with bare praying, though never the better for it;
and with bore praying, though never the better for it;
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I tell thee thou art falen, O remember from whenoe thou art fallen, and to thy first works again.
I tell thee thou art fallen, Oh Remember from whenoe thou art fallen, and to thy First works again.
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Never think that the work is done till thou be drawen neerer to God by it, (as the Apostle saith) so order it, that all your meetings may be for the better, and not for the worse.
Never think that the work is done till thou be drawn nearer to God by it, (as the Apostle Says) so order it, that all your meetings may be for the better, and not for the Worse.
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Now when are our meetings for the better, but when we are the better for our meetings? What is it to draw near to God in prayer,
Now when Are our meetings for the better, but when we Are the better for our meetings? What is it to draw near to God in prayer,
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if we be not drawn nearer to God by prayer? What is it to go and aske for humility,if we be not drawn nearer to God by prayer? What is it to go and ask for humility,
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and abide proud? to go and aske for heavenly-mindednesse, and abide earthly? What is this? will bare praying argue the souls communion with God? No,
and abide proud? to go and ask for Heavenly-mindedness, and abide earthly? What is this? will bore praying argue the Souls communion with God? No,
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but when a soule is cast into the mould of his prayer, and hath enioyed the frame he hath prayed for,
but when a soul is cast into the mould of his prayer, and hath enjoyed the frame he hath prayed for,
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then he may say he hath had communion with God; an• therfore (I say) return to your first works;
then he may say he hath had communion with God; an• Therefore (I say) return to your First works;
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never think hearing and praying enough, unlesse you have your God in, and the work of God upon your hearts. But then,
never think hearing and praying enough, unless you have your God in, and the work of God upon your hearts. But then,
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IV. Christians primitive, (let me call them primitive Christians) at their first coming in to God, all their expresions to God and man are genuine natural, without Art, ceremony or complement;
IV. Christians primitive, (let me call them primitive Christians) At their First coming in to God, all their expresions to God and man Are genuine natural, without Art, ceremony or compliment;
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they deal down-right, plainly and honestly with God and man;
they deal downright, plainly and honestly with God and man;
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their prayers to God, they are not a heap of words, but a streame of affection;
their Prayers to God, they Are not a heap of words, but a stream of affection;
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they are not a multitude of expressions, but breathings and longings of soul after God;
they Are not a multitude of expressions, but breathings and longings of soul After God;
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their heart first speaks their words, and then their words speak their hearts to God, they feel what they do;
their heart First speaks their words, and then their words speak their hearts to God, they feel what they do;
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I, but now, if thy expressions to God be matter of Art, and matter of complement;I, but now, if thy expressions to God be matter of Art, and matter of compliment;
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if thou put God off with a parcel of good language, thou art fallen.
if thou put God off with a parcel of good language, thou art fallen.
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Time was when thy heart spake first, if now thy tongue run before thy heart, thou art fallen.
Time was when thy heart spoke First, if now thy tongue run before thy heart, thou art fallen.
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O remember to do thy first works again. Oh Remember to do thy First works again.
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And as to men their expressions were as honest, and as cordial, and as sincere as to God;
And as to men their expressions were as honest, and as cordial, and as sincere as to God;
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they spake what they meant, and they meant what they spake; they did not speak every one to his neighbor, with a heart and a heart.
they spoke what they meant, and they meant what they spoke; they did not speak every one to his neighbour, with a heart and a heart.
pns32 vvd r-crq pns32 vvd, cc pns32 vvd r-crq pns32 vvd; pns32 vdd xx vvi d pi p-acp po31 n1, p-acp dt n1 cc dt n1.
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I am afraid we have too sad a cause to make complaint with the Prophet in the 12th. Psal. Help, Lord, the godly man ceaseth, the faithfull failes from among the children of men;
I am afraid we have too sad a cause to make complaint with the Prophet in the 12th. Psalm Help, Lord, the godly man ceases, the faithful fails from among the children of men;
pns11 vbm j pns12 vhb av j dt n1 pc-acp vvi n1 p-acp dt n1 p-acp dt ord. np1 n1, n1, dt j n1 vvz, dt j n2 p-acp p-acp dt n2 pp-f n2;
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they speak vanitie everyone with his neighbour, with flattering lips, and with a double tongue do they speak: they speak vanity everyone with his neighbour, with flattering lips, and with a double tongue do they speak:
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a heart & a heart, that is, they so speak, that a man doth not know them when they speak:
a heart & a heart, that is, they so speak, that a man does not know them when they speak:
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A man can lay no more stresse upon their words, then upon the wind;
A man can lay no more stress upon their words, then upon the wind;
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they give one as good words as any in the world, and one hugges himselfe to think, O this will come to something, and all these words come to nothing.
they give one as good words as any in the world, and one hugs himself to think, Oh this will come to something, and all these words come to nothing.
pns32 vvb pi p-acp j n2 c-acp d p-acp dt n1, cc pi vvz px31 pc-acp vvi, uh d vmb vvi p-acp pi, cc d d n2 vvb p-acp pix.
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This was not at first, men made conscience first of speaking, and then of performing;
This was not At First, men made conscience First of speaking, and then of performing;
d vbds xx p-acp ord, n2 vvd n1 ord pp-f vvg, cc av pp-f vvg;
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men were shie of promising, but if they promised, they were so honest as to keep their words,
men were shy of promising, but if they promised, they were so honest as to keep their words,
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though they lost by it, though it were to their hurt, though it were to their prejudice;
though they lost by it, though it were to their hurt, though it were to their prejudice;
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if it be not so now, thou art fallen;
if it be not so now, thou art fallen;
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O remember then (I may say) thy first words in this sense, and let thy words and thy expressions be genuine and natural, the very breathings of thy heart;Oh Remember then (I may say) thy First words in this sense, and let thy words and thy expressions be genuine and natural, the very breathings of thy heart;
uh vvb av (pns11 vmb vvi) po21 ord n2 p-acp d n1, cc vvb po21 n2 cc po21 n2 vbb j cc j, dt j n2-vvg pp-f po21 n1;
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do not complement with God or man. But then in the fifth place, (for I will dispatch all I can.)
do not compliment with God or man. But then in the fifth place, (for I will dispatch all I can.)
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V. Believers, or Christians, or Saints (call them what you will) at their first coming in, they have a very high and honourable esteem of them that bring them in;
V. Believers, or Christians, or Saints (call them what you will) At their First coming in, they have a very high and honourable esteem of them that bring them in;
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their hearts are knit to them, who knit their hearts to God; they are almost married to them, that married them to Christ;
their hearts Are knit to them, who knit their hearts to God; they Are almost married to them, that married them to christ;
po32 n2 vbr vvn p-acp pno32, r-crq vvb po32 n2 p-acp np1; pns32 vbr av vvn p-acp pno32, cst vvd pno32 p-acp np1;
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they love them so dearly, so cordially. I wil shew you but one instance to speak for all the rest.
they love them so dearly, so cordially. I will show you but one instance to speak for all the rest.
pns32 vvb pno32 av av-jn, av av-j. pns11 vmb vvi pn22 p-acp crd n1 p-acp vvb p-acp d dt n1.
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In Galatians. 4. It pleased God to make use of Paul to convert the Galatians, to bring them home to Jesus Christ;
In Galatians. 4. It pleased God to make use of Paul to convert the Galatians, to bring them home to jesus christ;
p-acp np1. crd pn31 vvd np1 pc-acp vvi n1 pp-f np1 pc-acp vvi dt np1, pc-acp vvi pno32 av-an p-acp np1 np1;
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now saith he in the fifteenth Verse, When my temptation was in my flesh, you despised not,
now Says he in the fifteenth Verse, When my temptation was in my Flesh, you despised not,
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nor rejected, but received me as an Angel of God, yea, as Christ Jesus: nor rejected, but received me as an Angel of God, yea, as christ jesus:
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If Christ himself had come in person, you could not have given him more honourable entertainment,
If christ himself had come in person, you could not have given him more honourable entertainment,
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and a more cordial welcome then you gave me.
and a more cordial welcome then you gave me.
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But now (saith he) Where is then the blessednesse you spake of before? for I bear you record, that if it had been possible you would have plucked out your own eyes to have given them to me Surely they were dear indeed, that were dearer then ones own eyes; and yet (marke but the next Verse,) Am I become your enomy,
But now (Says he) Where is then the blessedness you spoke of before? for I bear you record, that if it had been possible you would have plucked out your own eyes to have given them to me Surely they were dear indeed, that were Dearer then ones own eyes; and yet (mark but the next Verse,) Am I become your enomy,
p-acp av (vvz pns31) c-crq vbz av dt n1 pn22 vvd pp-f a-acp? p-acp pns11 vvb pn22 vvb, cst cs pn31 vhd vbn j pn22 vmd vhi vvn av po22 d n2 pc-acp vhi vvn pno32 p-acp pno11 av-j pns32 vbdr j-jn av, cst vbdr jc-jn cs pi2 d n2; cc av (n1 p-acp dt ord n1,) vbm pns11 vvn po22 n1,
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because I tell you the truth? They that once, at first would have pulled out their eyes for Paul, would at last have pulled out Pauls eyes,Because I tell you the truth? They that once, At First would have pulled out their eyes for Paul, would At last have pulled out Paul's eyes,
c-acp pns11 vvb pn22 dt n1? pns32 d a-acp, p-acp ord vmd vhi vvn av po32 n2 p-acp np1, vmd p-acp ord vhb vvn av npg1 n2,
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and were they not fallen think you?
and were they not fallen think you?
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Time was, when beautiful were the feet of them that brought the glad tidings of peace;
Time was, when beautiful were the feet of them that brought the glad tidings of peace;
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not only beautiful were the glad tidings of peace which they brought, but they that brought them were beautifull; that is, they were welcome;
not only beautiful were the glad tidings of peace which they brought, but they that brought them were beautiful; that is, they were welcome;
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why now, with what face canst thou say, the tidings of peace which they brought are lovely,
why now, with what face Canst thou say, the tidings of peace which they brought Are lovely,
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but they that brought them are loathsome? with what face canst thou say it? I am always afraid that that which is brought, is never welcome,
but they that brought them Are loathsome? with what face Canst thou say it? I am always afraid that that which is brought, is never welcome,
cc-acp pns32 cst vvd pno32 vbr j? p-acp q-crq n1 vm2 pns21 vvi pn31? pns11 vbm av j cst d r-crq vbz vvn, vbz av j-jn,
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when they that bring it are not welcome.
when they that bring it Are not welcome.
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(My beloved) time was (to my knowledge) time hath been, when a godly Minister that God hath made use of to convert a soul, Ohow dear was he? and how near was he lodged to the hearts of such Persons!(My Beloved) time was (to my knowledge) time hath been, when a godly Minister that God hath made use of to convert a soul, Ohow dear was he? and how near was he lodged to the hearts of such Persons!
(po11 j-vvn) n1 vbds (p-acp po11 n1) n1 vhz vbn, c-crq dt j n1 cst np1 vhz vvn n1 pp-f pc-acp vvi dt n1, vvb j-jn vbds pns31? cc c-crq av-j vbds pns31 vvn p-acp dt n2 pp-f d n2!
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but ah, but now, not a good look, nor a good word for them that did them no wrong but this, to bring them in to Christ;
but ah, but now, not a good look, nor a good word for them that did them no wrong but this, to bring them in to christ;
cc-acp uh, cc-acp av, xx dt j n1, ccx dt j n1 p-acp pno32 cst vdd pno32 dx n-jn p-acp d, pc-acp vvi pno32 p-acp p-acp np1;
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pardon them this wrong. What saith Paul, Am I become your enemy, because I tell you the truth? O forgive me this wrong.pardon them this wrong. What Says Paul, Am I become your enemy, Because I tell you the truth? Oh forgive me this wrong.
vvb pno32 d n-jn. q-crq vvz np1, vbm pns11 vvn po22 n1, c-acp pns11 vvb pn22 dt n1? uh vvb pno11 d n-jn.
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I seek to save you, & you seek to undo me; pardon me that wrong.
I seek to save you, & you seek to undo me; pardon me that wrong.
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(My beloved) I durst ask many a soul, whether if ever they knew Jesus Christ indeed and in truth, God did not use some or other Minister of the Gospel to bring them in? I say generally;(My Beloved) I durst ask many a soul, whither if ever they knew jesus christ indeed and in truth, God did not use Some or other Minister of the Gospel to bring them in? I say generally;
(po11 j-vvn) pns11 vvd vvi d dt n1, cs cs av pns32 vvd np1 np1 av cc p-acp n1, np1 vdd xx vvi d cc j-jn n1 pp-f dt n1 pc-acp vvi pno32 p-acp? pns11 vvb av-j;
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if so, why then should not that be as desirable to bring thee up that was desirable when it brought thee in? Is it an injury to help thee heavenward? doth it do thee any wrong to save thy soul? if so, be their enemie,
if so, why then should not that be as desirable to bring thee up that was desirable when it brought thee in? Is it an injury to help thee heavenward? does it do thee any wrong to save thy soul? if so, be their enemy,
cs av, uh-crq av vmd xx d vbi p-acp j pc-acp vvi pno21 p-acp d vbds j c-crq pn31 vvd pno21 p-acp? vbz pn31 dt n1 pc-acp vvi pno21 av? vdz pn31 vdb pno21 d j-jn pc-acp vvi po21 n1? cs av, vbb po32 n1,
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though they tel thee the truth;
though they tell thee the truth;
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but if it do good to thee, and to save thy soul be a courtesie, make much of them.
but if it do good to thee, and to save thy soul be a courtesy, make much of them.
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If God should take away the Candlestick, or the Candle out of the stick, thou would'st wish for it again;
If God should take away the Candlestick, or the Candle out of the stick, thou Wouldst wish for it again;
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but if any be otherwise minded, let me tell them, they are fallen; and let me beseech them to remember from whence they are fallen, and to repent, and do their first works. But in the sixth place, VI. Beleevers at first, upon their first advance heaven-ward, while they put their foot forward to eternal life;
but if any be otherwise minded, let me tell them, they Are fallen; and let me beseech them to Remember from whence they Are fallen, and to Repent, and do their First works. But in the sixth place, VI. Believers At First, upon their First advance heavenward, while they put their foot forward to Eternal life;
cc-acp cs d vbb av vvn, vvb pno11 vvi pno32, pns32 vbr vvn; cc vvb pno11 vvi pno32 p-acp vvb p-acp c-crq pns32 vbr vvn, cc pc-acp vvi, cc vdb po32 ord n2. cc-acp p-acp dt ord n1, crd. n2 p-acp ord, p-acp po32 ord vvi n1, cs pns32 vvd po32 n1 av-j p-acp j n1;
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O how watchful were they over their hearts, and over their wayes, killing sinne in the very first motions of it!
Oh how watchful were they over their hearts, and over their ways, killing sin in the very First motions of it!
uh q-crq j vbdr pns32 p-acp po32 n2, cc p-acp po32 n2, vvg n1 p-acp dt av ord n2 pp-f pn31!
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I dare say, that a thought of being proud, a thought of being covetous, a thought of sinning hath pierced their souls as a sword;
I Dare say, that a Thought of being proud, a Thought of being covetous, a Thought of sinning hath pierced their Souls as a sword;
pns11 vvb vvi, cst dt n1 pp-f vbg j, dt n1 pp-f vbg j, dt n1 pp-f vvg vhz vvn po32 n2 p-acp dt n1;
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and O how have they gone mourning all that day long, wherein they have found an earthly minde,
and Oh how have they gone mourning all that day long, wherein they have found an earthly mind,
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and an inclination to decline from God! So tender were their soules, that if Satan did but offer a temptation, their very hearts rise, I,
and an inclination to decline from God! So tender were their Souls, that if Satan did but offer a temptation, their very hearts rise, I,
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and in their might they rise up against it, and were so truly consciencious, that they abstained from it, I,
and in their might they rise up against it, and were so truly conscientious, that they abstained from it, I,
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and abhorred the very appearances of evil; If a thing did but look like sinne, though it were not a sinne;
and abhorred the very appearances of evil; If a thing did but look like sin, though it were not a sin;
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yet if it did but look like a sinne, O how were they afraid to look at it!
yet if it did but look like a sin, Oh how were they afraid to look At it!
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how would they stand at a distance from pitch, & touch it not, lest they should be defiled!
how would they stand At a distance from pitch, & touch it not, lest they should be defiled!
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how shie were they of looking upon the wine, when it was red in the glasse!
how shy were they of looking upon the wine, when it was read in the glass!
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& if a garment were but sported with the flesh, O at what a distance would they stand!
& if a garment were but sported with the Flesh, Oh At what a distance would they stand!
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Now (My beloved) if it be not so, you are fallen; if you have lost this tendernesse, and lost this conscienciousnesse;
Now (My Beloved) if it be not so, you Are fallen; if you have lost this tenderness, and lost this conscienciousnesse;
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and can now make bold, not only with the appearances of evil, but with appearing evil,
and can now make bold, not only with the appearances of evil, but with appearing evil,
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& apparent evils, are you not fallen? Time was when you were afraid to look like a proud person, what now to be a proud person, is it not to fal think ye? Time was when they were afraid,
& apparent evils, Are you not fallen? Time was when you were afraid to look like a proud person, what now to be a proud person, is it not to fall think you? Time was when they were afraid,
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lest their carriage should give any body to think they were wanton;
lest their carriage should give any body to think they were wanton;
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I, but now to carry it like wantons, is it not to fall? My beloved, I beseech you, remember your first works, that good tendernesse and bleeding of soul at but a touch of sin. Againe, VII. They were not only watchfull over themselves, fearfull to offend, and blessed is that man that so feareth alwayes;
I, but now to carry it like wantons, is it not to fallen? My Beloved, I beseech you, Remember your First works, that good tenderness and bleeding of soul At but a touch of since. Again, VII. They were not only watchful over themselves, fearful to offend, and blessed is that man that so fears always;
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but they were also watchfull over their brethren, over one another, they were their brothers keepers;
but they were also watchful over their brothers, over one Another, they were their Brother's keepers;
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I, and would not in any wayes suffer sin upon their brother:
I, and would not in any ways suffer since upon their brother:
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and I must professe, I do not know wherein professors are more fallen then in this.
and I must profess, I do not know wherein professors Are more fallen then in this.
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It is true indeed, they watch;
It is true indeed, they watch;
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but is it not for one anothers haltings? It is true indeed, they will reprove but is it not with reproaches? Saints had wont to go like Shem and Japhet, backward to cover the nakedness of their brothers;
but is it not for one another's haltings? It is true indeed, they will reprove but is it not with Reproaches? Saints had wont to go like Shem and Japheth, backward to cover the nakedness of their Brother's;
cc-acp vbz pn31 xx c-acp pi ng1-jn n2-vvg? pn31 vbz j av, pns32 vmb vvi cc-acp vbz pn31 xx p-acp n2? np1 vhd vvn pc-acp vvi av-j np1 cc np1, av-j pc-acp vvi dt n1 pp-f po32 n2;
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and now like wicked Cain, who can fastest discover their brothers nakednesse? and O what a fine thing it is,
and now like wicked Cain, who can fastest discover their Brother's nakedness? and O what a fine thing it is,
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if they can but find another as bad as themselves, as if another mans sin would justifie them, and free them from condemnation!
if they can but find Another as bad as themselves, as if Another men since would justify them, and free them from condemnation!
cs pns32 vmb cc-acp vvi j-jn c-acp j c-acp px32, c-acp cs j-jn ng1 n1 vmd vvi pno32, cc vvi pno32 p-acp n1!
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Moreover, if these souls in the dayes of old, could not gaine their brothet by exhortation, or counsel, or reproof;
Moreover, if these Souls in the days of old, could not gain their brothet by exhortation, or counsel, or reproof;
av, cs d n2 p-acp dt n2 pp-f j, vmd xx vvi po32 n1 p-acp n1, cc n1, cc n1;
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why, they would go home, and mourne exceedingly, as Jeremiah saith; If I cannot prevaile, I will go and mourn in secret;
why, they would go home, and mourn exceedingly, as Jeremiah Says; If I cannot prevail, I will go and mourn in secret;
uh-crq, pns32 vmd vvi av-an, cc vvi av-vvg, c-acp np1 vvz; cs pns11 vmbx vvi, pns11 vmb vvi cc vvi p-acp j-jn;
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and, O, how did their eyes run down with teares, because others did not keep Gods Laws! but alas!
and, Oh, how did their eyes run down with tears, Because Others did not keep God's Laws! but alas!
cc, uh, q-crq vdd po32 n2 vvn a-acp p-acp n2, c-acp n2-jn vdd xx vvi npg1 n2! cc-acp uh!
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now, that that Paul would have told the world of weeping, men tell the world of laughing;
now, that that Paul would have told the world of weeping, men tell the world of laughing;
av, cst d np1 vmd vhi vvn dt n1 pp-f vvg, n2 vvb dt n1 pp-f vvg;
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and that is that there are men, whose god is their belly, who are enemies to the Crosse of Christ;
and that is that there Are men, whose god is their belly, who Are enemies to the Cross of christ;
cc d vbz d a-acp vbr n2, rg-crq n1 vbz po32 n1, r-crq vbr n2 p-acp dt n1 pp-f np1;
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O remember from whence ye are fallen, and do your first works: Leave reproaches, but use repoofs;
Oh Remember from whence you Are fallen, and do your First works: Leave Reproaches, but use repoofs;
uh vvb p-acp c-crq pn22 vbr vvn, cc vdb po22 ord n2: vvb n2, cc-acp vvb n2;
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and instead of watching for haltings, be sure to watch to keep from halting. (But to make hast) in the 8th. place, VIII.
and instead of watching for haltings, be sure to watch to keep from halting. (But to make haste) in the 8th. place, VIII.
cc av pp-f vvg p-acp n2-vvg, vbb j pc-acp vvi pc-acp vvi p-acp vvg. (p-acp p-acp vvi n1) p-acp dt ord. n1, np1.
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There was this remarkable (and I beseech you observe it) in all primitive Professors,
There was this remarkable (and I beseech you observe it) in all primitive Professors,
pc-acp vbds d j (cc pns11 vvb pn22 vvb pn31) p-acp d j n2,
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and all young beginners, (as I may call them) they took a special care of all their Families,
and all young beginners, (as I may call them) they took a special care of all their Families,
cc d j n2, (c-acp pns11 vmb vvi pno32) pns32 vvd dt j n1 pp-f d po32 n2,
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and Relations comitted to their care; O how did they travel in birth for their children, till they were newborne!
and Relations committed to their care; Oh how did they travel in birth for their children, till they were newborn!
cc n2 vvn p-acp po32 n1; uh q-crq vdd pns32 vvi p-acp n1 p-acp po32 n2, c-acp pns32 vbdr j!
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, and travel again till Christ were formed in them;
, and travel again till christ were formed in them;
, cc vvi av p-acp np1 vbdr vvn p-acp pno32;
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O! how would they beseech the Lord, that their servants might serve God? what care there was to make every one in the Family a Saint, a holy wife, a holy child,
OH! how would they beseech the Lord, that their Servants might serve God? what care there was to make every one in the Family a Saint, a holy wife, a holy child,
uh q-crq vmd pns32 vvi dt n1, cst po32 n2 vmd vvi np1? q-crq n1 a-acp vbds pc-acp vvi d pi p-acp dt n1 dt n1, dt j n1, dt j n1,
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& a holy servant, to have a Church in a house?
& a holy servant, to have a Church in a house?
cc dt j n1, pc-acp vhi dt n1 p-acp dt n1?
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You know, GOD called Abraham his frind, why? I know, he will teach his children after him, & saith Joshua, As for my part, do you what you think good,
You know, GOD called Abraham his friend, why? I know, he will teach his children After him, & Says joshua, As for my part, do you what you think good,
pn22 vvb, np1 vvd np1 po31 n1, q-crq? pns11 vvb, pns31 vmb vvi po31 n2 p-acp pno31, cc vvz np1, c-acp p-acp po11 n1, vdb pn22 r-crq pn22 vvb j,
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but I & my house we will serve the Lord. but I & my house we will serve the Lord.
cc-acp pns11 cc po11 n1 pns12 vmb vvi dt n1.
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O, what care there was among the old Professors, the old Puritans (you cal'd them) to bring up their children in the fear of God,
Oh, what care there was among the old Professors, the old Puritans (you called them) to bring up their children in the Fear of God,
uh, q-crq n1 a-acp vbds p-acp dt j n2, dt j np2 (pn22 vvd pno32) p-acp vvi a-acp po32 n2 p-acp dt n1 pp-f np1,
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and to look to it, that a vile person should not be let into, much lesse abide in their house,
and to look to it, that a vile person should not be let into, much less abide in their house,
cc pc-acp vvi p-acp pn31, cst dt j n1 vmd xx vbi vvn p-acp, av-d av-dc vvi p-acp po32 n1,
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if they could help it? But now (My beloved) is it not the sad complaint that is (and is to be) made, no children more neglected then Professors children, no servants more neglected then Professors servants? O that this should be spoken in these days where there is more light in words,
if they could help it? But now (My Beloved) is it not the sad complaint that is (and is to be) made, no children more neglected then Professors children, no Servants more neglected then Professors Servants? O that this should be spoken in these days where there is more Light in words,
cs pns32 vmd vvi pn31? p-acp av (po11 j-vvn) vbz pn31 xx dt j n1 cst vbz (cc vbz pc-acp vbi) vvd, dx n2 av-dc vvn cs n2 n2, dx n2 av-dc vvn cs n2 n2? sy cst d vmd vbi vvn p-acp d n2 c-crq pc-acp vbz dc n1 p-acp n2,
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but (it seems) more darknesse in deeds; O remember from whence you are fallen!
but (it seems) more darkness in Deeds; Oh Remember from whence you Are fallen!
cc-acp (pn31 vvz) av-dc n1 p-acp n2; uh vvb p-acp c-crq pn22 vbr vvn!
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To your old Family-work again, O set up Family-duties again lif ever you mean to have good Families, up with Familyduties again;
To your old Family-work again, Oh Set up Family duties again life ever you mean to have good Families, up with Family duties again;
p-acp po22 j n1 av, uh vvb a-acp n2 av n1 av pn22 vvb pc-acp vhi j n2, a-acp p-acp n2 av;
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if ever you mean to have good Relations, pray more with them, & pray more for them;
if ever you mean to have good Relations, pray more with them, & pray more for them;
cs av pn22 vvb pc-acp vhi j n2, vvb av-dc p-acp pno32, cc vvb av-dc p-acp pno32;
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if ever you mean to have good children, O give them up to God, and teach them the fear of the Lord, train them up in his paths betimes.
if ever you mean to have good children, Oh give them up to God, and teach them the Fear of the Lord, train them up in his paths betimes.
cs av pn22 vvb pc-acp vhi j n2, uh vvb pno32 a-acp p-acp np1, cc vvi pno32 dt n1 pp-f dt n1, vvb pno32 a-acp p-acp po31 n2 av.
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Little would one have thought that ever it should have been a question among Christians, whether one should teach children the fear of the Lord;
Little would one have Thought that ever it should have been a question among Christians, whither one should teach children the Fear of the Lord;
j vmd pi vhb vvn cst av pn31 vmd vhi vbn dt n1 p-acp np1, cs pi vmd vvi n2 dt n1 pp-f dt n1;
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whether one should teach a child the trade of his way, when he is young, that when he is old he may not depart from it?
whither one should teach a child the trade of his Way, when he is young, that when he is old he may not depart from it?
cs pi vmd vvi dt n1 dt n1 pp-f po31 n1, c-crq pns31 vbz j, cst c-crq pns31 vbz j pns31 vmb xx vvi p-acp pn31?
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I remember that it was the saying of a Heathen, being asked, what things we were to teach children to know? We must (said he) teach them to know that when they are young, that they must do when they are old: that was his answer.
I Remember that it was the saying of a Heathen, being asked, what things we were to teach children to know? We must (said he) teach them to know that when they Are young, that they must do when they Are old: that was his answer.
pns11 vvb cst pn31 vbds dt n-vvg pp-f dt j-jn, vbg vvn, r-crq n2 pns12 vbdr pc-acp vvi n2 pc-acp vvi? pns12 vmb (vvd pns31) vvb pno32 pc-acp vvi cst c-crq pns32 vbr j, cst pns32 vmb vdi c-crq pns32 vbr j: cst vbds po31 n1.
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We were best call him a Christian, and call Christians Heathens, for by their practice both may be said.We were best call him a Christian, and call Christians heathens, for by their practice both may be said.
pns12 vbdr av-js vvb pno31 dt np1, cc vvb np1 n2-jn, p-acp p-acp po32 n1 d vmb vbi vvn.
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Is it not a shame that it should be said, no children so rude, so vile,
Is it not a shame that it should be said, no children so rude, so vile,
vbz pn31 xx dt n1 cst pn31 vmd vbi vvn, dx n2 av j, av j,
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so abusing the Name of God, as them that will be (forsooth) the most eminent Professours,
so abusing the Name of God, as them that will be (forsooth) the most eminent Professors,
av vvg dt n1 pp-f np1, p-acp pno32 cst vmb vbi (uh) dt av-ds j n2,
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and of them that have attained (in pretention) to more steps then ordinary heaven-ward? But in the nineth place, IX. Saints at their first coming in to God in the beginning of their days they were visible Saints, he that did run might read an alteration. Alas!
and of them that have attained (in pretention) to more steps then ordinary heavenward? But in the nineth place, IX. Saints At their First coming in to God in the beginning of their days they were visible Saints, he that did run might read an alteration. Alas!
cc pp-f pno32 cst vhb vvn (p-acp n1) pc-acp dc n2 cs j n1? cc-acp p-acp dt ord n1, crd. np1 p-acp po32 ord n-vvg p-acp p-acp np1 p-acp dt n-vvg pp-f po32 n2 pns32 vbdr j n2, pns31 cst vdd vvi vmd vvi dt n1. np1!
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the Saints are grown invisible, and are they not fallen? Tertullian tells us that Christians were known by the amendment of their lives;
the Saints Are grown invisible, and Are they not fallen? Tertullian tells us that Christians were known by the amendment of their lives;
dt n2 vbr vvn j, cc vbr pns32 xx vvn? np1 vvz pno12 d np1 vbdr vvn p-acp dt n1 pp-f po32 n2;
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no man so meek as the Christian, no man so holy as the Christian, so just,
no man so meek as the Christian, no man so holy as the Christian, so just,
dx n1 av j c-acp dt njp, dx n1 av j c-acp dt njp, av j,
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so upright, so faithfull as the Christian;
so upright, so faithful as the Christian;
av av-j, av j c-acp dt njp;
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they were known all the world over by being the best men, they were visible Saints;
they were known all the world over by being the best men, they were visible Saints;
pns32 vbdr vvn d dt n1 a-acp p-acp vbg dt js n2, pns32 vbdr j n2;
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a man might have tead the image of JESUS CHRIST in them, and the verteus of their Master were limned over;
a man might have tead the image of JESUS CHRIST in them, and the verteus of their Master were limned over;
dt n1 vmd vhi n1 dt n1 pp-f np1 np1 p-acp pno32, cc dt j pp-f po32 n1 vbdr vvn a-acp;
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The lived the word of life in the works of their lives. The lived the word of life in the works of their lives.
dt vvn dt n1 pp-f n1 p-acp dt n2 pp-f po32 n2.
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But now Saints (I say) are grown invisible, and are they not fallen? Truly there are scarce any outward words or works almost to be found, by which one can discerne a Saint from a sinner in our age;
But now Saints (I say) Are grown invisible, and Are they not fallen? Truly there Are scarce any outward words or works almost to be found, by which one can discern a Saint from a sinner in our age;
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It was otherwise once, but we are fallen. They will tell you, O what sweet enjoyments they have within!
It was otherwise once, but we Are fallen. They will tell you, Oh what sweet enjoyments they have within!
pn31 vbds av a-acp, cc-acp pns12 vbr vvn. pns32 vmb vvi pn22, uh q-crq j n2 pns32 vhb p-acp!
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it may well be within, for none can see it without;
it may well be within, for none can see it without;
pn31 vmb av vbi a-acp, c-acp pix vmb vvi pn31 p-acp;
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Christ tells us, By their fruits (saith he) you shall know them; And, Hereby, shall all men know that ye are my Disciples, if ye keep my Commandments.
christ tells us, By their fruits (Says he) you shall know them; And, Hereby, shall all men know that you Are my Disciples, if you keep my commandments.
np1 vvz pno12, p-acp po32 n2 (vvz pns31) pn22 vmb vvi pno32; cc, av, vmb d n2 vvb cst pn22 vbr po11 n2, cs pn22 vvb po11 n2.
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O we can talk of ravishments within, and O what a place of Scripture was set home upon my heart at such a time!
Oh we can talk of ravishments within, and O what a place of Scripture was Set home upon my heart At such a time!
uh pns12 vmb vvi pp-f n2 a-acp, cc np1 r-crq dt n1 pp-f n1 vbds vvn av-an p-acp po11 n1 p-acp d dt n1!
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and O how God ravished me upon such a day!
and Oh how God ravished me upon such a day!
cc uh c-crq np1 vvd pno11 p-acp d dt n1!
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O but can ointment be hid? can a man conceale coales in his bosome? where is this humility and holinesse that should arise from this communion with God? where is the righteousnes, the justice, the upright dealing amongst men that was wont to be visible amongst the Saints? O that in a visible worldt he Saints should be invisible!
O but can ointment be hid? can a man conceal coals in his bosom? where is this humility and holiness that should arise from this communion with God? where is the righteousness, the Justice, the upright dealing among men that was wont to be visible among the Saints? Oh that in a visible worldt he Saints should be invisible!
sy cc-acp vmb n1 vbi vvn? vmb dt n1 vvi n2 p-acp po31 n1? q-crq vbz d n1 cc n1 cst vmd vvi p-acp d n1 p-acp np1? q-crq vbz dt n1, dt n1, dt j n-vvg p-acp n2 cst vbds j pc-acp vbi j p-acp dt n2? uh cst p-acp dt j vmd pns31 n2 vmd vbi j!
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It is storied of a Philosopher (if I mistake not) the Cynick, Diogenes, that he went with a Lanthorn and candle at high noon into the Market-place;
It is storied of a Philosopher (if I mistake not) the Cynic, Diogenes, that he went with a Lantern and candle At high noon into the Marketplace;
pn31 vbz vvn pp-f dt n1 (cs pns11 vvb xx) dt n1, np1, cst pns31 vvd p-acp dt n1 cc n1 p-acp j n1 p-acp dt n1;
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the people asked him what he meant to do? I am going to find out a man (saith he:) A man (say they?) here is a multitude of men, here are store of men in the Market;
the people asked him what he meant to do? I am going to find out a man (Says he:) A man (say they?) Here is a multitude of men, Here Are store of men in the Market;
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O (saith he) I would find out a man, one that acts like a man, and lives like aman.
Oh (Says he) I would find out a man, one that acts like a man, and lives like amam.
uh (vvz pns31) pns11 vmd vvi av dt n1, pi cst vvz av-j dt n1, cc vvz av-j n1.
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Truly, one might go (would God there were no cause to say it,) through Congregations,
Truly, one might go (would God there were no cause to say it,) through Congregations,
av-j, pi vmd vvi (vmd np1 pc-acp vbdr dx n1 pc-acp vvi pn31,) p-acp n2,
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& through such meeting places as these are, with a lanthorn and candle amongst the Saints to finde out a Saint, amongst Professors to finde out a Professor.
& through such meeting places as these Are, with a lantern and candle among the Saints to find out a Saint, among Professors to find out a Professor.
cc p-acp d vvg n2 p-acp d vbr, p-acp dt n1 cc n1 p-acp dt n2 pc-acp vvi av dt n1, p-acp n2 pc-acp vvi av dt n1.
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You will say, here are store:
You will say, Here Are store:
pn22 vmb vvi, av vbr n1:
(5) section (DIV2)
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I, here are Professors, but where is that that is professed? A man may find many that professe humility,
I, Here Are Professors, but where is that that is professed? A man may find many that profess humility,
pns11, av vbr n2, cc-acp q-crq vbz d cst vbz vvn? dt n1 vmb vvi d cst vvb n1,
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but where is that humility that is professed? one may find many that professe holiness,
but where is that humility that is professed? one may find many that profess holiness,
cc-acp q-crq vbz d n1 cst vbz vvn? pi vmb vvi d cst vvb n1,
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but where shall one finde the holinesse that is professed? one may finde many that professe heavenly-mindednesse,
but where shall one find the holiness that is professed? one may find many that profess Heavenly-mindedness,
cc-acp q-crq vmb pi vvi dt n1 cst vbz vvn? pi vmb vvi d cst vvb j,
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but where shall one find the heavenly-mindedness that is professed? As he said, Give me that tells me the man is a man:
but where shall one find the Heavenly-mindedness that is professed? As he said, Give me that tells me the man is a man:
cc-acp q-crq vmb pi vvi dt j cst vbz vvn? p-acp pns31 vvd, vvb pno11 cst vvz pno11 dt n1 vbz dt n1:
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so, give me that too that tells me a Saint is a Saint; give me that that makes a Saint visible, a visible Saint for my Religion. In the last place,
so, give me that too that tells me a Saint is a Saint; give me that that makes a Saint visible, a visible Saint for my Religion. In the last place,
av, vvb pno11 cst av cst vvz pno11 dt n1 vbz dt n1; vvb pno11 cst d vvz dt n1 j, dt j n1 p-acp po11 n1. p-acp dt ord n1,
(5) section (DIV2)
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X. Saints at the first coming in to Jesus Christ, were very choice of their company, and of their communion;
X. Saints At the First coming in to jesus christ, were very choice of their company, and of their communion;
fw-la np1 p-acp dt ord n-vvg p-acp p-acp np1 np1, vbdr av j pp-f po32 n1, cc pp-f po32 n1;
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they were not every bodies fellow, at least every body was not theirs.
they were not every bodies fellow, At least every body was not theirs.
pns32 vbdr xx d ng1 n1, p-acp ds d n1 vbds xx png32.
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Saith Paul, I am crucified to this world, I and the world is crucified to me;
Says Paul, I am Crucified to this world, I and the world is Crucified to me;
vvz np1, pns11 vbm vvn p-acp d n1, pns11 cc dt n1 vbz vvn p-acp pno11;
(5) section (DIV2)
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I am even with it, (saith he) I pay it in its own coine;
I am even with it, (Says he) I pay it in its own coin;
pns11 vbm av p-acp pn31, (vvz pns31) pns11 vvb pn31 p-acp po31 d n1;
(5) section (DIV2)
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the meaning of it is this, the world thinks not the Saints worthy of their company,the meaning of it is this, the world thinks not the Saints worthy of their company,
dt n1 pp-f pn31 vbz d, dt n1 vvz xx dt n2 j pp-f po32 n1,
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and the Saints think not the world worthy of theirs.
and the Saints think not the world worthy of theirs.
cc dt n2 vvb xx dt n1 j pp-f png32.
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At first they were very choice of their society, 'twas a vexation to their soul to live in Sodome, an hell to them to be with Mesek, and to have their habitation in the tents of Kedar; they would not be amongst the crowde,
At First they were very choice of their society, 'twas a vexation to their soul to live in Sodom, an hell to them to be with Meshech, and to have their habitation in the tents of Kedar; they would not be among the crowd,
p-acp ord pns32 vbdr av j pp-f po32 n1, pn31|vbds dt n1 p-acp po32 n1 pc-acp vvi p-acp np1, dt n1 p-acp pno32 pc-acp vbi p-acp np1, cc pc-acp vhi po32 n1 p-acp dt n2 pp-f np1; pns32 vmd xx vbi p-acp dt n1,
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nor go with a multitude to do evil.
nor go with a multitude to do evil.
ccx vvi p-acp dt n1 pc-acp vdi j-jn.
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They were in very truth Separatists, that is, men that did withdraw from sin and sinners;
They were in very truth Separatists, that is, men that did withdraw from since and Sinners;
pns32 vbdr p-acp j n1 n2, cst vbz, n2 cst vdd vvi p-acp n1 cc n2;
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I mean no faction, not this, nor that;
I mean no faction, not this, nor that;
pns11 vvb dx n1, xx d, ccx cst;
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but (I say) they were truly Separatists, men that separated from sinne and sinners.
but (I say) they were truly Separatists, men that separated from sin and Sinners.
cc-acp (pns11 vvb) pns32 vbdr av-j n2, n2 cst vvd p-acp n1 cc n2.
(5) section (DIV2)
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You have somewhat in one of Pauls Epistles as an answer to that question, 1 Cor. 5.9. It seems the (poor souls) were very shie of their company, what company they kept;
You have somewhat in one of Paul's Epistles as an answer to that question, 1 Cor. 5.9. It seems the (poor Souls) were very shy of their company, what company they kept;
pn22 vhb av p-acp crd pp-f npg1 n2 p-acp dt n1 p-acp d n1, crd np1 crd. pn31 vvz dt (j n2) vbdr av j pp-f po32 n1, r-crq n1 pns32 vvd;
(5) section (DIV2)
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and therefore saith he, I write to you not to keep company with Fornicators, yet not with the Fornicators of this world, for then ye must go out of the world;
and Therefore Says he, I write to you not to keep company with Fornicators, yet not with the Fornicators of this world, for then you must go out of the world;
cc av vvz pns31, pns11 vvb p-acp pn22 xx pc-acp vvi n1 p-acp n2, av xx p-acp dt n2 pp-f d n1, c-acp cs pn22 vmb vvi av pp-f dt n1;
(5) section (DIV2)
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the world is so full of them, that you will scarce buy or sell, but you will meet with a drunkard, swearer, fornicator, or one sinner or other;
the world is so full of them, that you will scarce buy or fell, but you will meet with a drunkard, swearer, fornicator, or one sinner or other;
dt n1 vbz av j pp-f pno32, cst pn22 vmb av-j vvi cc vvi, cc-acp pn22 vmb vvi p-acp dt n1, n1, n1, cc crd n1 cc n-jn;
(5) section (DIV2)
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But (saith he) if there be any man that is called a brother, any man that professeth the Name of God,But (Says he) if there be any man that is called a brother, any man that Professes the Name of God,
p-acp (vvz pns31) cs pc-acp vbb d n1 cst vbz vvn dt n1, d n1 cst vvz dt n1 pp-f np1,
(5) section (DIV2)
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and the fear of God, and this man be a fornicator, or this man be covetous,
and the Fear of God, and this man be a fornicator, or this man be covetous,
cc dt n1 pp-f np1, cc d n1 vbb dt n1, cc d n1 vbi j,
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or this man be so and so;
or this man be so and so;
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I would not have you eat with that man, no, I would not have you so much as sit at his table, much lesse at Gods Table with that man.I would not have you eat with that man, no, I would not have you so much as fit At his table, much less At God's Table with that man.
pns11 vmd xx vhi pn22 vvb p-acp d n1, av-dx, pns11 vmd xx vhi pn22 av av-d c-acp vvi p-acp po31 n1, d dc p-acp npg1 n1 p-acp d n1.
(5) section (DIV2)
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And the same Apostle saith, 2 Cor. 6.14.
And the same Apostle Says, 2 Cor. 6.14.
cc dt d n1 vvz, crd np1 crd.
(5) section (DIV2)
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Why will ye be unequally yoaked? What communion hath light with darness? What fellowship hath Christ with Belial? or righteousnesse with unrighteousness? To see a Saint & a sinner keep company, were to see the living & the dead keep house together,Why will you be unequally yoked? What communion hath Light with darness? What fellowship hath christ with Belial? or righteousness with unrighteousness? To see a Saint & a sinner keep company, were to see the living & the dead keep house together,
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(5) section (DIV2)
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and you know what sweet work there is like to be;
and you know what sweet work there is like to be;
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(5) section (DIV2)
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Why now, if thou be no more shie of thy company, but likest all, as if all were alike, thou art fallen:
Why now, if thou be no more shy of thy company, but likest all, as if all were alike, thou art fallen:
c-crq av, cs pns21 vbi dx av-dc j pp-f po21 n1, cc-acp vv2 d, c-acp cs d vbdr av, pns21 vb2r vvn:
(5) section (DIV2)
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It may be thou canst please thy self as well in a fornicators company, or in a drunkards company,
It may be thou Canst please thy self as well in a fornicators company, or in a drunkards company,
pn31 vmb vbi pns21 vm2 vvi po21 n1 c-acp av p-acp dt n2 n1, cc p-acp dt ng1 n1,
(5) section (DIV2)
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or in an earth-worms company, or in a jesters company, as thou canst in the company of a Saint,
or in an earthworms company, or in a jesters company, as thou Canst in the company of a Saint,
cc p-acp dt n2 n1, cc p-acp dt ng1 n1, c-acp pns21 vm2 p-acp dt n1 pp-f dt n1,
(5) section (DIV2)
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or in the company of a dear child of God: I tell thee, if so, thou art fallen;
or in the company of a dear child of God: I tell thee, if so, thou art fallen;
cc p-acp dt n1 pp-f dt j-jn n1 pp-f np1: pns11 vvb pno21, cs av, pns21 vb2r vvn;
(5) section (DIV2)
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O remember from whence thou art fallen, and do thy first works. Be choice, (saith he) have no fellowship with the unfruitful works of darknesse,Oh Remember from whence thou art fallen, and do thy First works. Be choice, (Says he) have no fellowship with the unfruitful works of darkness,
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(5) section (DIV2)
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nor with the workers of darknesse, but reprove them rather; how? by with-drawing from them, by having no more fellowship with them;
nor with the workers of darkness, but reprove them rather; how? by withdrawing from them, by having no more fellowship with them;
ccx p-acp dt n2 pp-f n1, cc-acp vvb pno32 av; q-crq? p-acp vvg p-acp pno32, p-acp vhg dx dc n1 p-acp pno32;
(5) section (DIV2)
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For Saints to be intimate with sinners, is to intimate that they are sinners; For Saints to be intimate with Sinners, is to intimate that they Are Sinners;
p-acp n2 pc-acp vbi j p-acp n2, vbz pc-acp vvi cst pns32 vbr n2;
(5) section (DIV2)
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and therefore I beseech you, that you will please to remember from whence you are fallen,
and Therefore I beseech you, that you will please to Remember from whence you Are fallen,
cc av pns11 vvb pn22, cst pn22 vmb vvi pc-acp vvi p-acp c-crq pn22 vbr vvn,
(5) section (DIV2)
104
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and let us so remember as to repent;
and let us so Remember as to Repent;
cc vvb pno12 av vvi a-acp pc-acp vvi;
(5) section (DIV2)
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Let it grieve our hearts that we have grieved our God, and let us love him the more,
Let it grieve our hearts that we have grieved our God, and let us love him the more,
vvb pn31 vvi po12 n2 cst pns12 vhb vvn po12 n1, cc vvb pno12 vvi pno31 dt av-dc,
(5) section (DIV2)
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for that we have loved him so little; let us now make strait steps to our feet, and be double diligent;
for that we have loved him so little; let us now make strait steps to our feet, and be double diligent;
c-acp cst pns12 vhb vvn pno31 av j; vvb pno12 av vvi j n2 p-acp po12 n2, cc vbi j-jn j;
(5) section (DIV2)
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and as it is said of another of the Churches, let our works be more, I,
and as it is said of Another of the Churches, let our works be more, I,
cc c-acp pn31 vbz vvn pp-f j-jn pp-f dt n2, vvb po12 n2 vbb av-dc, pns11,
(5) section (DIV2)
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and better at last then at first.
and better At last then At First.
cc jc p-acp ord av p-acp ord.
(5) section (DIV2)
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O that as we grow in days, we may grow in grace, and abound in the work of the Lord!
O that as we grow in days, we may grow in grace, and abound in the work of the Lord!
sy cst c-acp pns12 vvb p-acp n2, pns12 vmb vvi p-acp n1, cc vvi p-acp dt n1 pp-f dt n1!
(5) section (DIV2)
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Thus (my beloved) let us remember and repent, and do our first works;
Thus (my Beloved) let us Remember and Repent, and do our First works;
av (po11 j-vvn) vvb pno12 vvi cc vvi, cc vdb po12 ord n2;
(5) section (DIV2)
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and then, when Jesus Christ comes we shall not need to fear the removing of Candlesticks,and then, when jesus christ comes we shall not need to Fear the removing of Candlesticks,
cc av, c-crq np1 np1 vvz pns12 vmb xx vvi pc-acp vvi dt n-vvg pp-f n2,
(5) section (DIV2)
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but the lighting up of joy and peace to our souls;
but the lighting up of joy and peace to our Souls;
cc-acp dt n-vvg a-acp pp-f n1 cc n1 p-acp po12 n2;
(5) section (DIV2)
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I, and he will say unto us, Come, ye blessed of my Father, inherit the Kingdom prepared for you.
I, and he will say unto us, Come, you blessed of my Father, inherit the Kingdom prepared for you.
pns11, cc pns31 vmb vvi p-acp pno12, vvb, pn22 vvd pp-f po11 n1, vvb dt n1 vvn p-acp pn22.
(5) section (DIV2)
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So much (and no more) for this time. FINIS.
So much (and no more) for this time. FINIS.
av d (cc dx av-dc) p-acp d n1. fw-la.
(5) section (DIV2)
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