Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bless_a	lord_n	soul_n	6,252	5	5.0695	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79474	The man of honour, described in a sermon, preached before the Lords of Parliament, in the Abbey Church at Westminster, March 26. 1645. The solemn day of the publique monethly-fast. / By Francis Cheynell, minister of Gods Word. Die Jovis, 27. Martii, 1645. It is this day ordered by the Lords in Parliament, that this House doth hereby give thanks to Master Cheynell for his great pains, taken in the sermon, he preached on the 26. of this instant March, in the Abbey Church Westminster, before the Lords of Parliament, it being the day of the publique fast. John Brown, Cler. Parliament.	Cheynell, Francis, 1608-1665.	1645 (1645)	Wing C3812; Thomason E279_3; ESTC R200026	64,263	74

full bâ—gs Read and consider the four last verses of the 144. Psalm Is not the loving kindnesse of God better then life Psal. 63. 3. Can a man gain any thing though he gain the whole world if he loose his own soul Or is there any thing to be given in exchange for the soul Canst thou set thy heart upon that which thou beleevest to be drosse and dung Phil. 3. 8. And art thou not ashamed to prefer the â—asest trash and dung before Jesus Christ It is impossible that our affections should for any long time together stand in aequilibrio even-ballanced between Christ and the World Because every little trifle would turn the scales there being so many cases in which a man must either renounce Christ or the World and if there were but one thing in all the world which a man loves better then Christ if that come to stand in competition with Christ he will as basely deny and betray Christ for that one thing be it profit honour pleasure be it what it will as if he preferred many other things before him Beloved I propound these considerations to you That you may ponder them well in your cool blood and morning thoughts and so come on to firm purposes and stedfast resolutions to settle your affection upon Jesus Christ for beleeve it such thoughts as these must go before purposes and consultation before resolution or else all your good purposes without counsell will be vain they will be frustrated and disappointed as the Wise-man forâ—-warns you Prov. 15. 22. Go home then and read nay peruse the love-letters of Christ in his glorious Gospel and review all the love-tokens which he hath sent to thy dear soul and then fall in love with him nay before thou goest home let me gain a promise from thee That thou wilt have no other Saviour or Husband for thy soul but Jesus Christ that thou wilt receive him for thy Lord with the thankfull affections of Love and Reverence that thou wilt take an unmixed delight and compleat content in him as thy Treasure thy Happinesse thy All Suffer me now then even now whilest thy judgement is convinced and thy heart warmed to cast thee into a lovetrance into the Seraphicall flames of conjugall affections Come art thou ready is thy spirit raised thy heart enlarged thy minde fixed thy soul in tune to say after me O my blessed Lord I have been too proud and pervish heretofore but thy free-grace and undeserved love hath beaten me out of all my pride and naturall enmitie I fall down at thy foot-stool and lay my self flat before thee At first I wondered to hear Preachers talk so much of Christ and I was bold to ask thy friends What their beloved was more then another beloved But now I wonder that I could endure to be so long without thee my fervent desires of thee were at first grounded on a thorough sence of the extreme misery of all my happinesse without thee But now I have renounced all my self-love and abhor all self-ends as base and mercenary being fully convinced that thou hast bought me out of my selfe and all that I called mine and therefore out of a well-advised dislike and disesteem of all worldly profit honour pleasure or any other admired vanitie I make a full and absolute Resignation of my self and make over all that is dear and pretious to me in the world to thee my Lord and Saviour For truely Lord I am thine onely thine ever thine all that I am is at thy command and all I have is at thy disposing be pleased to command both it and me With all humilitie and thankfulnesse I accept thy pretious offers of grace and mercy and do confesse them to be offers worthy of all acceptation because I know that whatsoever I adventure or loose for thy sake I shall receive with infinite advantage in thy blessed Self I dare trust my dear Lord with the best thing that ever he gave me my pretious soul Oh my bleeding heart and broken spirit doth languish in a thirsty love panting and gasping after thee my beloved Saviour Oh let me taste how gracious thou art by some reall experiments in mine own heart smile upon me from Heaven answer me with some assuring whispers of the Spirit of Adoption Kisse me with the kisses of thy mouth for thy love is sweeter then the taste of wine or the love of women Oh let me bathe my soul in the delicious intimacies of a spirituall communion with thee my God and Saviour that I may for ever adhere unto thee with a sincere constancy and rest in thee with a love of complacencie for I feel I finde my soul cast into a longing sweat for thee and nothing can satisfie the importunate longing of my perplexed soul but thine onely Self for thou art my Lord my love my life and thou art altogether lovely And now Lord I have found thee whom my soul loves I will let go any thing in the world to take better hold of thee Now I have embraced thee I will not let thee go untill thou blesse me nay I will not let thee go then but hold thee fast for ever that thou maist for ever blesse me If thou killest me I will trust in thee nay I will love thee for thy love is better then life therefore my lips shall praise thee If I live I will live serving thee if I die I will die praising thee Whether I live or die let me be ever thine and then I know thou wilt be an advantage to me both in life and death To this effect the soul that is in love with Christ doth usually expresse it self for such souls are commonly cast into an agony into pangs of love and therefore the Scripture hath describ'd the out-goings of such a soul by severall similitudes By the gasping of the parched ground the panting of a chased Hart the longings of a teening woman by the fainting and swowning of one that is in good earnest sick of Love What say you then beloved Christians are you willing to live to him who died for you Will you indeed live to him and if he calls you to it die for him Beleeve it He dies the noblest death who dies a Martyr And if you talk of Honour you cannot be preferred to an higher degree of Honour then to be esteemed the Friends of Christ here and made Coheirs with Christ in glory Beloved Such as our affections are such are we It our affections be right set on things above we are Saints if they be set on the things below we are Beasts or Devils Come then ye men of Honour come set your affections upon the noblest and most honourable object the highest chiefest good God in Christ If you do not set your affections upon Christ you will have no place with Christ in glory and in Hell men loose the sweetest and comfortablest part of their affections or at least the use and exercise of them

between both Houses of Parliament Lords and Commons may avoid contention and preserve Libertie Honour Religion all And let me once more remember you That you had need be quick and nimble in these Active times Cunctatione non opus est ubi perniciosior sit quies quÃ m temeritas All the danger in Civil Wars is in not being active enough Tyrants saith the Politician do miscarry because they are not Tyrants enough let us make an Antidote of this poyson and conclude That honest zealots may miscarry because they are not zealous enough He was no fool that said Inter ancipitia deterrimum esse Mediasequi The strength of our Kingdom would be seen in the Field if every true hearted man would take the boldnesse to declare himself Every magnanimous person hates nâ—â—tralitie and is as Aristotle hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} open-breasted in his love and hatred If he be your friend you shall know it and if he be your enemy he will make you feel it Brave souldiers love to follow professed Patriots Qui aperte in causam descendunt tanquam Culpae vel gloriae socii Come come my Lords Honesty is the choicest policie Come then and shew your Wisdom your Justice shew your Zeal your Valour your Magnanimitie your Pietie for God and your Countrey This this is the way to encrease your Honour with more ease and preserve it with lesse envy But stay stay saith some much Honoured Silk-worm If I should loose my life in the quarrell what becomes of my honour then Alasse when I am gone all the world is gone with me Why then look after another world and a better life look after it in the first place though I handle it in the last and so I passe to my Third Quere How may one gain an immortall glorious Honour in the highest Heaven This Quere concerns all estates and degrees of men The poor and the Noble may be Peers in Heaven I have in part answered this Quere already for I have shewn you cleerly That we must be justified regenerated converted or else the greatest is not truely noble in our Spirituall and Christian account My Lords If you desire this new honour you must lead new lives and you 'l never do that till you have new natures new-bearts by a new creation Ye must be new creatures in Jesus Christ For God in Christ is the Fountain of all Christian Nobility and glorious Honour And if any man be in Christ he is a new creature 2 Cor. 5. 17. Now Christ puts forth his creating power in his Ordinances and therefore you must all high and low attend upon the quickning Ordinances of God that ye may be made new creatures in Christ by the effectuall working of the Holy Ghost Oh that this day might be that happy working-day the day of Christs power transforming all our deformed souls into the beauty of holinesse that we might become the willing subjects of Jesus Christ as it is written Psal. 110. 3. Thy people shall be willing in the day of thy power in the beauties of holinesse Oh that whilst I am directing what ought to be done our Lord Jesus would put to his Fiat and say Let it be done it shall be done this very hour My Lords I am affectionately desirous of you as the Apostles speaks and willing to impart unto you not onely the Gospel of God but that very Character which the Gospel by the Spirit hath stamped upon my own beloved soul because your pretious souls are dear unto me My Lords Remember your selves You are not now in your Robes sitting in State to passe sentence upon that Word whereby you must be judged But you and I and all here present are holding up our hands at the bar Come open your bosomes the Spirit is now about to set the Word home upon your conscience the Spirit of God tels you plainly That notwithstanding your great birth you were born in sin and we have too many of us nay too many of you lived as if you and we had been born to no other purpose then to sin My Lords What do you mean Brethren what do you mean not onely to live in sin but to die in sin O it is a dangerous thing to live in sin but it is a desperate thing to die in sin for he that dies in his sins perishes in his sins and is damned eternally It is no matter of what strain or complexion your sins are or how they rellish when the pallate is distempered be they sweet or sowre sins of pleasure or malice nay ignorance sins of gain shall I say sins of Honour Yes this ignoble age hath plotted how to dishonour God in an honourable way In a word Be your sins old or new sins received by Tradition from your forefathers and therefore received with honour as if they were some noble vices which ought to be standers to your noble Families yet consider and sadly consider it He that resolves to live in any sin but till to morrow morning may for ought he knows die and perish in his sin the Divell may come and fetch away his soul this night and he may be in Hell ere morning The God of Heaven set that consideration home to your hearts you must fall down upon your faces and acknowledge That God is in this Meditation of a trueth The Lord Jesus did presse this point home in his powerfull preaching you may read it thrice in one Chapter John 8. 21 24. It is one of the most fearfull threats in Scripture for it doth indeed contain all threatnings in it My Lords Will nothing touch your hearts yes I beleeve your hearts have been touched to day and touched to the quick Now then my Lords what say you now Why sure you are come to this resolution ye would not die in your sins that were to die basely to die dishonourably Why then my Lords If you would not die in your sins ye must not live in them Oh but how shall we be saved from all our sins our ignoble sins Why though Joshuah be called Jesus Heb. 4. 8. and the people were wont to bow every time that Text was read yet there is but one Jesus the Lord Jesus who can save us from our sins Matth. 1. 21. Oh now your hearts relent and give a little Now now consider how you have abused and undervalued how you have crucified and tormented this Jesus who alone can save you from your sins How you have made a sport and pastime of those sins which let out the heart blood of Jesus Christ What are your hearts like Nabals dead within you Or are you cast into a trembling fit are you fainting and even swowning under the weight of Gods wrath and your sin why now now you are in this agony and bloody sweat the Lord Jesus offers himself to be your Saviour upon fair and honourable terms do you deliberate whether you should be saved Why then

Phâ—losophicall Honour of which I shall give you if not a more rationall yet a more punctuall account The Philosophers shew a necessity of supporting that Civil Honour which is setled upon Noble Families by the Laws and Customes of Common-wealths Aristotle laughes at them as ignorant Politicians who divided a Common-wealth into Souldiers Husbandmen and Artificers because those Dignities which are necessary for the support of a Common-wealth could not be all conferred upon men of that quality unlesse you made all the rest slaves to those Souldiers whom they themselves maintain and then it would be no Common-wealth I finde a great deal of good Philosophie in Historians Poets and Oratours as well as in professed Philosophers they all agree my Lords that Nobility took its first rise a from Vertue and some of them are so strict as to maintain that sowre principle Vertue is the onely true Nobility and therefore they take their novus homo who can onely shew a broken spear a torn Ensign some Military Donatives and famous Skars to be truely noble Marius and Pompey were such Noble-men The soul of every man is in their judgement as nobly descended aâ— the soul of any man and they do not attribute much to the body nor will they give any man leave to arrogate the vertue of his Ancestours to himself They tell him sadly that unlesse he hath vertue of his own he doth dishonour his Ancestours discredit himself and shame his Posterity all at once Though he may be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet he is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and Philosophers will not count him truely noble who is welldescended unlesse he be well-affected It is confidently affirmed that if Noble-men look farre enough back upon their Progenitours they will finde some of them ignoble and if the ignoble look back upon their Progenitours they will finde some of them noble The Philosophers conceive it more noble for a man to give Honour to that House from which he received none then to eclipse that Honour which he received for this is to make the Sun go down at noon to make all the glory of his House fall into the Socket and die in a loathsom Snuff The Conclusion of all therefore doth amount to this He that is born well must either live well or die well that is It is far better to die honourably then live basely in sin and slavery by unworthy Compliances corrupt Arts and ignoble Flattery So much shall suffice to be said of Philosophicall Nobility I must go higher and open the rich treasure of Christian Nobility which to your Coronets of Nobility superaddes a Crown of glory 3. Christian Nobility is Nobility in the highest for never was the Humane nature so highly honoured as when it was assumed and hypostatically united with the Divine nature in one person the Person of the Lord Jesus the second Person in the holy Trinity and therefore they are ennobled in the highest degree according to the Christian account who are united unto Jesus Christ by a lively faith and made one Spirit with him I have done with the Civil account and speak now of Spirituall Honour and Christian Nobility Be pleased to consider that we are all Gentiles by nature and the more we have of the Gentile in us the lesse we have of the Noble-man We are not Jews by nature but poor miserable sinners of the Gentiles Gal. 2. 15. and as Gentiles we can never be justified we must therefore turn Christians and believe in Christ that we may be justified by the faith of Christ as the Apostle goes on vers. 16. No man can be truely and justly reputed to be in an Honourable estate unlesse he be in a Justified estate for all those Priviledges and Immunities whereby a Christian is ennobled are peculiar to a justified estate Noble-men are distinguished from other men by their long Robes and he is no Noble-man as yet in the true Christian account who hath not the long white Robe of Christs Righteousnesse girt about him by a lively faith If a Noble-man be condemned to a shamefull death for some ignoble and capitall Offence What priviledge or comfort hath he by all his Titles of Honour none of his Titles can purchase his Pardon or procure his Release My Lords we are all in a damnable estate till we are translated into a justified estate and the greatest Noble-man in the world must fall down upon his knees and cry out Lord I am guilty of base servile sins most ignoble practices and I am justly condemned by thy Law and my Conscience to a base and ignoble death to an accursed and tormenting death to an hellish and eternall death I have forfeited all to thee I have forfâ—ited my Temporall estate my Civill honour my precious life my more-precious soul Give mâ— Christ Lord whatever thou deniest me give me Christ give me Christ or I perish and that eternally This is ingenious this is noble The greatest Honour that we can attain to is To be of the off-spring of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Acts 17. 28. All men indeed are of the off-spring of God by Creation but the speciall peculiar Honour and therefore the highest Honour is to be his off-spring by Regeneration to be his sons by Adoption for then we are truely noble highly descended indeed more noble then the proudest of them that were termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for every regenerate man is born of God and bred of God and therefore it must be granted that he is well bred and born My Lords you may be more ennobled by a new-birth by a second-birth then you were by your first birth for in your second birth ye are born to an heavenly Kingdom and ye are born not of blood mark that nor of the will of the flesh nor of the will of man but of the will of God Joh. 1. 13. Be pleased to consider that you may be noble after the flesh and the flesh shew its frailty You may fall from all your Honour and become like the Beasts that perish The most noble Plants amongst us Gentiles are but Plants of the wilde Olive we must be engrafted into Jesus Christ the true Olive by a lively faith that we may partake of the sap and the fatnesse the noblenesse of Christ who was not onely the Off-spring but the Root of David Revel. 22. 16. We are but the degenerate Plants of a strange Vine we are not a Noble Vine wholly a right seed till we are engrafted into the True and Noble Vine Joh. 15. 1. Faith is a noble grace for it teaches a man to deny himself to crucifie his lusts to sacrifice his Estate Honour Life and All in the Service of Jesus Christ Faith doth exceedingly raise the Spirit and ennoble the Soul of man A Believer looks upon all the

know naturally as bruit Beasts in those things they corrupt themselves I have touched upon the former Character give me leave to point at the latter Men in Honour do extremely debase and dishonour themselves by sensualitie by corrupting themselves in those things which they know naturally that is in those things which are discerned by their outward and inward sense They are more corrupt then bruit Beasts by indulging to their Appetite by pleasing their Senses and gratifying their Lusts What is the reason that men in honour are so Phantasticall but because they live like Beasts by phantasie rather then like men by reason They that feed high and make it their businesse to please their senses and pamper their lusts must needs be bruitish at last for their very reason is incarnate it grows fat and fleshly and therefore they embrace principles of sensuality instead of principles of Moralitie or Divinitie They have grosse souls though wanton wits and all their wit is but like a flash of lightning which doth not direct but puzzle and dazzle the eye of reason or else their wit is but a vapouring wit and vapours eclipse and overcloud the rising beauty of the light of nature I may well be brief in this Argument for it will not quit cost to instruct an Epicure The Philosopher tels me That every sensuall man is an impenitent man and all our Preaching is like that quick thunder they write of which strikes thorow these spungy souls without any sensible impression I could heartily wish that every man that hath any thing of a Christian in him would consider these two sad Texts None that go to the strange woman return again neither take they hold of the paths of life Prov. 2. 19. and Eccles. 7. 26 27 28. And I finde more bitter then death the woman whose heart is snares and nets and her hands as bands who so pleaseth God shall escape from her but the sinner shall be taken by her Behold this have I found saith the Preacher and the Preacher had good skill counting one by one to finde out the account which yet my soul seeks but I finde not one man among a thousand have I found but a woman among all those have I not found In all Solomons observation he never knew above one man of a thousand and many conceive that was himself that ever repented of this beastly sin of sensualitie but for a woman to repent of that base sin was a thing unknown in all Solomons sad experience Phansie is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Aristoâ—le a kinde of weak sense and therefore men that live like Beasts by phansie are unable to judge of the weight of those spirituall Arguments which we urge out of Scripture against this beastly sin of Sensuality You know when Arguments are but weakly apprehended men are but weakly moved Now the sensuall phansie and carnall reason of corrupt men doth not discern the strength or see the beauty of such Trueths as are divinely sober and spiritually chast and hence it is That they who are Beasts for want of understanding are likewise 2. Beasts in regard of perishing My Lords it is no wonder at all if men that affect beastly pleasures and dote upon perishing honours become like the Beasts that perish It is no miracle if he that lives like a Beast dies like a Beast Take a man that hath lived like the fool in the Gospel and tell me what hath this man done for his immortall soul more then a Beast doth for its perishing soul Soul soul cease from care eat drink and take thine ease this is the constant ditty of most men in honour They have studied Clothes and Victuals Titles and Offices wayes of gain and pleasure Am I not yet at highest They have it may be studied the Black Art of Flattery and Treachery they understand the humour of the times the compliances and dependances of this and the other Statesman the projects of divers Princes abroad and the main design here at home Is this all Why then be it known unto you That the men of this strain have made no better provision for their pretious souls then if they had the soul the vanishing soul of a Beast within them and certainly if we were to judge of the substance of mens souls by their unworthy and sensuall conversation we might easily fall into that heresie that dangerous dream of some who conceive that their souls are mortall Surely the Wiseman speaks their opinion to the full who like sensuall disputants argue from none but sensible effects Eccles. 3. 19. 20. For that which befalleth the sons of men befalleth Beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one breath so that a man hath no preeminence above a Beast For all is vanitie True it is the soul of a man is different from the Soul of a Beast but wicked men are not acquainted with the worth of their immortall souls Vers 21. Who knows the spirit of man that goeth upward Secondly This preeminence tends to a greater downfall If wicked men had not immortall souls they could not be eternally tormented after death in the angry flames of hellish Brimstone Thirdly This their eternall torment is called an eternall death and therefore these wicked men or as the Apostle cals them these Naturall bruit Beasts do perish utterly because they perish eternally They shall utterly perish in their own corruption 2 Pet. 2. 12. This is to perish worse then a Beast this is to perish like the Divel and his Angels Fourthly The bodies of wicked men are in worse condition then the bodies of Beasts because their bodies shall be raised at the last day and made immortall that their bodies may be eternally tormented as well as their immortall souls This is to perish positively to be alwayes perishing alwayes feeling themselves to perish and yet ever repining and grieving that they cannot perish I have studied plainnesse nay laboured to be rather Practicall then Argumentative in the proof of the point yet give me leave to set the point home by a closer Application May it please you my Lords to give me leave to use the Rhetorique of the Apostle The great men of the upper-end of the world suffer Fools gladly suffer me a little since you your selves are wise In those Common-wealths which are governed by a kinde of Aristocracy it hath been the custome to lead the people by the conscience rather then by the ears because it is known by experience that the people had rather loose their ears then loose their liberty and wound their conscience Now the onely way for to work upon the conscience of others is for the Nobles themselves to pretend to conscience And hence it is that men in Honour do so often promise upon their Honour that they will do the people Right But when their Honour hath been worn even thred-bare and all their Noble

take him Jaylour clap some bolts upon his conscience and let the iron enter into his soul let him taste a cup of brimstone and see how he likes it before hand let the Law thunder curses upon him and the spirit of bondage flash some lightning into his soul Oh base unworthy wretch doest thou capitulate with thy Judge and scorn thy Saviour is thy minde preposessed with prejudice against Christ and are thy affections preingaged to the flesh the world the divell dost love thy sin better then thy Saviour Why then thou art mad upon thy pleasure thou art drunk with honour and bewitched with gain enjoy thy sin and hug thy damnation the Lord Jesus will not bestow himself on such a sot Yet once more I le ask the question for ought thou knowest it may be the last time of asking Wilt thou have Jesus Christ for thy antiquitie for thy nobilitie for thy husband thy King thy Prophet thy Priest thy Saviour thy All Jesus Christ will binde Kings in chains and Nobles in setters of Iron he will powre contempt upon Princes if they contemn him What say you then my Lords and what say you Brethren will you submit your necks to the yoak and your shoulders to the burthen of Jesus Christ Will you deny your selves take up your crosse daily and follow him Will you beleeve him trust him love him obey him Give me leave to insist a little upon those two speciall duties of Faith and Love and I pitch upon them the rather because Faith and Love are Radicall Graces and you can never prove your selves to be new creatures in Christ but by Faith and Love Be pleased to compare two Scriptures together for the cleering of this truth the Scriptures are not far asunder one is in the sixth Chapter of the Epistle to the Galathians the fifteenth verse In Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature Would you know what this new creature is Read the fifth Chapter of the same Epistle and the sixth verse In Christ Jesus neither circumcision availeth any thing nor uncircumcision but Faith working by Love Mark I beseech you it is worth your observation Nothing avails but a new creature in one place Nothing avails but Faith working by love in the other No man then is a new creature but he whose Faith worketh by Love There is the sum of the Gospel the substance marrow power spirit quintessence of Christianitie First Then examine whether you have any knowledge of Christ or Faith in him any heart and well grounded assent to the Gospel of Christ with the heart man being convinced beleeves Have you any pretious Faith If you have no true Faith you cannot understand the Mystery of Godlinesse after a spirituall and saving manner Now man that is in honour and understandeth not saith my Text you know what followâ— Faith is the eye of the soul Reason is blinde without Faith Except a man be born from above except his reason be raised elevated by Faith inlightned by the Spirit he cannot see the Kingdom of God as our Saviour told that Ruler of the Jews when he catechised him John 3. 3. Every true beleever hath so much understanding as to assent to the truth and so much ingenuity as to consent to the goodnesse of all the promises Secondly The pretious Faith of Gods elect is an holy Faith nay Saint Jude exhorts Christians to build up themselves on their most holy Faith Jude vers. 20. True Faith ayms at the highest degree of holinesse it is ever labouring to build up the soul one story higher in holinesse that we may be every day nearer Heaven He that thinks he is holy enough already hath neither true Faith nor Holinesse of Truth They are unbelâ—eving men that are afraid they shall be come too strict in dutie and too precise in abhorting and declining sin they say they have holinesse enough to carry them to Heaven though there are many that were as holy as themselves gone to Hâ—ll already Remember that though Jesus Christ be King of all the world in a providentiall way yet he is King of Saints onely in a spirituall and saving way Christ will save none but Saints such honour immortall honour have all his Saints and none but Saints none but his Saints whose consciences Christ hath purged from the guilt and allowance of sin and whose hearts he hath purified from the Love and their whole man from the power and dominion of sin by a lively Faith that they may serve the living God Thirdly True Faith is a resting and relying grace Faith doth support the feeble soul the sinking soul by leaning upon Gods arm and Christs bosome because thou didst relie on the Lord saith the Seâ—â— to Asa Help us O Lord saith Asa to God for we rest upon thee Doth thy soul rest upon Christ not onely for pardon of sin but power against sin Dost thou relie upon the free grace of God the all-sufficient satisfaction compleat righteousnesse and perfect merits of Christ for justification Then it is well but a beleever must likewise live in a constant dependance upon God for perseverance in grace and then he is right Fourthly Faith is a radicall grace and therefore as the root of a tree sucks nourishing moisture from the earth fo a â—â—leever sucks and draws nourishing vertue fresh vertue and new supplies every day from Jesus Christ Faith doth not onely depend upon Christ and adhere to him but suck from him it hangs upon the Ordinances of Christ the Breasts of Christ as the Infant hangs upon the Mothers breast Fifthly Faith is a mortifying and quickning grace Because it draws vertue from Christ to mortifie our lusts and quicken us to a lively performance of all duties in their due place and season Upon dayes of Humiliation the beleever draws much power from the death of Christ to mortifie his lust and sets upon all tasks of mortification in the strength of Christ Sixthly Faith is a victorious grace it overcomes the world and the Divel and it doth both by purifying our hearts and mortifying our lusts For if our hearts be purified and our lusts mortified the world and divell are not able to prevail against us We shall come of with honour in the main battle at the latter end of the day though we may be foiled now and then in a skirmish and give ground a little when we are too hotly charged and over-borne by violence The divel cannot throw a fiery dart at us but faith will quench it If our lusts do not fire us the dart cannot wound us Take the shield of Faith saith the Apostle That ye may be able to quench all the fiery darts of the divel Above all other pieces of Christian armour take the shield of Faith Ephes. 6. 16. The least degree of true Faith doth in some measure overcome the world because it doth perswade the

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