the young man and he is altogether given to jollitie and merriment hee forgetteth God and the dayes of darknesse and his latter end Well Solomon giveth him the bridle as it were and suffereth him to follow his owne way by an Ironicall concession or figurative speech declaring not what young men ought to doe but what their course is and what commonly they doe Rejoyce oh young man in thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine heart and in the sight of thine eyes but know this there is the cooling-card that for all these things God will bring thee into judgement In the words we will consider two parts First what young men doe Secondly the Medicine of God to heale young men of their default That that young men doe is this They give over themselves to an inordinate carnall joy Thiâ—… Joy is set out from the time of it the dayes of their youth From the cause of it their hearts cheare them From the kindes of it they walke in the wayes of their hearts and after the sight of their eyes Secondly the Medicine with which Solomon would heale young men of this inordinate carnall Joy is this Know saith hee that for all these things God will bring thee into Iudgement that is It is a most divine and infallible truth that every one should know and acknowledge that whatsoever sinnes they commit in their youth without repentance they must undergoe the dreadfull Iudgement of God because of them Thus as briefly as I can I have opened the words unto you Though I might insist on many doctrines yet notwithstanding I will only handle these two The first shall be that which ariseth from the first part of the Text what young men doe what their fault is For as I said it is an Ironnicall concession not declaring what young men should doe but what they doe The Doctrine is thus much That it is the sinne of young men to rejoyce inordinatly and carnally in the dayes of their youth to walke after their hearts and the sight of their eyes Wee reade concerning the old world that they were eating and drinking and marrying and giving in mariage altogether sottish and sensuall till the wrath of God came in the flood and swept them away Now lest any should suppose that this were the fault of old age only the Scripture sheweth that all flesh had corrupted their way before God Gen. 6. 11. Isa. 22. 14. Let us eate and drinke for to morrow wee shall die It is thought by learned Divines that this speech was not so much the language of Age as of the youth in Israel Hence Solomon giveth a caveate to the young man Eccles. 12. 1. to bridle and restraine him from his jollitie and carnall mirth Remember now thy Creatour in the dayes of thy youth while the evill day come not nor the yeares draw nigh when thou shalt say I have no pleasure in them And the Apostle Saint Paul 1 Tim. 2. 22. instructeth Timothy to flie the lusts of youth that is in carnall pleasures and pastimes in voluptuousnesse and sensualitie and the like And Tit. 2. 6. Exhort young men that they bee sober minded that is that they leave this drunkennesse of understanding in being overcome with sensuall carnall objects and pleasures Iob in the first Chapter of that booke when the young people his Sonnes and Daughters met together to feast hee was afraid lest they should be misguided in this kind therefore the holy man in a godly care and thoughtfulnesse for their welfare sacrificed to God to make attonement for their sinne Let us a little consider the reasons of this Doctrine whence it is that young men should be so much misguided in their youth The first cause is naturall corruption that they have drawne by propagation from their Parents A spirituall leprosie and maladie and disease which as it prevaileth for the most part against age by covetousnesse so it getteth ground of youth by sensuallity and voluptuousnesse This dams up the eare against reproofe this hardens the heart against instruction and makes many young men the souldiers of Sathan in sinne Againe in the second place Men in their youth forget the day of their reckoning and judgement they are not mindfull of their latter end Deut. 32. 22. Oh that they were wise that they understood this that they would consider their latter end This Precept is neglected both by youth and age but especially by those of younger yeares For they feele their bloud runne warme in their veynes and they are full of spirits and vigour therefore they suppose that the Grave and the house of darknesse is farre off from them Againe in the third place Young men are not broken by afflictions the fallow ground is not poughed up by the pressures of afflictions which through the grace of God are great meanes to tame nature and to subdue the pride of it and to bring it to a right frame and temper Before I was afflicted saith David I went astray And Ephraim saith of himselfe Ier. 32. I was as a Bullocke accustomed to the yoke thou chastisest mee and I was chastised I was ashamed because I bore the reproach of my youth But young men are free from aches and paines and sicknesse and sorrow much more then old age and this is the reason why they are more licentious Lastly young men want true joy in God therefore they betake themselves to carnall joy For sure it is that a man cannot live without joy and contentment if hee have it not from the Wells of salvation hee will drinke it out of watery and slimie places Now because men in their youth cannot take in the spirituall joy of that cleare fountaine therefore they drinke in the muddy waters of carnall joy The use of this point is in the first place an Admonition to all young men to take notice of these maladies and spirituall diseases in themselves The first degree of our healing is to see that we are sicke and till then Christ Jesus the Physitian of our soules hath no commission to doe us good Let young men observe in themselves first their carnall joy Solomon here sheweth that they rejoyce inordinatly This may appeare to them first because they rejoyce not where they ought they solace not themselves in God in whom is the fountaine of joy nor in Christ Jesus in whom is the spring of Joy nor in the sacred Word where there is the Cisterne of Joy Even as a bone when it is out of joynt out of its place it must needs be a disordered bone so the affections when they are misplaced are disordered and then our Joy and any other affection are misplaced when they are not set upon God and Christ. Now if young men would deale uprightly with themselves they should perceive that for the most part
unrepented of unpardoned unsubdued he will so order those offences that he will thrust them into his soule as so many poisoned Darts that will bring sorrow and anguish and vexation and destruction to all eternitie Ye may see then whether yee have any fitnesse to meet with this Enemie whether yee be in case to fight that battell that of necessitie yee must for Death as I told yee before is enevitable If yee have not Get alone betweene God and thy selfe and there call to mind the corruption of thy nature the sinnes of thy childhood of thy body of thy mind bring thy soule into his presence confesse thy sinnes with an endevour to breake thy heart for them and to be sorry for them mightily crying to him in the mediation of that blessed Advocate Jesus Christ that died on the Crosse to pardon and to wash thy soule in his bloud and to deliver thee from the pollution of thy sinnes Begge the Spirit of sanctification to beate downe those sinnes and subdue thy corruptions Bestow time to performe these exercises daily carefully present thy selfe before God thus to renew thy repentance and faith in Christ to make thy peace with God Labour to purge away the filthinesse of thy sinne and then whensoever Death commeth thou shalt find in thy selfe sufficient against it thou hast disarmed it But if yee spend your time in pursuing profits and pleasures and follow the vanities of this life and either yee doe not thinke of death or yee thinke of it no otherwise then a heathen man would have done to no purpose yee thinke of it to enjoy the world while yee live because yee know not how soone death will end the world and you if you play the Epicures in the thought of Death to annimate you to enjoy the outward benefits of this life to thinke of it to no purpose but only to talke and discourse now and then as occasion serveth then Death will find your soules laden with innumerable sinnes that repentance hath not discharged and undoubtedly it will bring eternall perdition Have yee thus disarmed Death But againe a mans selfe must be armed or else hee cannot incounter with his enemie What is our Armour against Death to keepe off that blow The Apostle in one word sheweth us these Armours when hee saith a Breast-plate of faith and love and the hope of salvation a Helmet If a man have got faith to rest on Christ alone for eternall happinesse and his soule filled with the hope of glory and salvation through him and then with love to him and his servants for his sake These three vertues will secure a man against all the hurt that death can doe Faith Hope and Charitie the Cardinall vertues that Christian religion requires and commands us to seeke these are Armour of proofe against all the blowes of death hee that hath them shall never be hurt of Death because he shall never taste of the second death he hath onely to wrestle with the first Death and there is no terrour nor terriblenesse in that if a mans heart be secure by these Graces Faith whereby we depend on Christ and on him alone for grace and salvation bringing hope whereby we expect and looke for salvation of our soules by his bloud according to his promise and working charitie whereby we love him for his goodnesse and his servants for his sake If it be charitie not onely of the lip to speake well but that that produceth wel-doing I say this is that makes us that death cannot separate us from Christ but the further we are from life the neerer we are to him for when this outward taber nacle of our house is dissolved we have a building with God eternall in the heavens and death to such a man is nothing but the opening of the dore to let him out of the dungeon of the world and to place him happily in the Pallace of eternall blisse I pray enter into consideration how yee have behaved your selves in the course of your lives whether as Heathens or as Christians A man that takes no care to prepare for death though he come to the Church from Sunday to Sunday and partake of all Gods ordinances yet if the consideration of death bee not so imprinted in him that it become a motive to him to labour for Faith and hope and charitie and to endeavour to edifie himselfe in these graces he liveth as a Heathen or an Infidell and when death commeth to him it will doe him more hurt then it will an Infidell because by how much God hath given him more meanes to escape and by neglecting those meanes as his sin is greater so shall his punishment be Secondly if yee have beene carelesse for to prepare for this enemie Now be ashamed of it and sorrow for it let your hearts now smite yee and ake within you Oh foolish man or woman say I have lived twenty thirty forty fifty yeares and some more I have laboured against other enemies if men had any thing against me I would be sure to take order I have laboured for the things of this life for riches and friends and given my selfe leave for to enjoy pleasures and taken paines to doe good to my body but all this while it never came into my heart seriously to thinke I must die and after that commeth judgement that I must stand before Gods Tribunall and give account of my wayes I have not laboured to beware of Death and of sinne nor to kill my corruptions I have not laboured to increase in Faith and hope and charitie I have left my selfe unarmed against the last and worst enemie Oh what folly is this to live in the world many a long day and never to consider that there will be an end of all these dayes and the end of those the beginning of another life and a life that will be infinitely more miserable then this If this beloved have beene any of your faults to be carelesly forgetfull of your latter end not to consider of your departure hence if the world have so tempted you and pleasures have so enamoured you that you have forgotten your latter end blame your selves it is the greatest of all follies And that I may disgrace this folly and make you ashamed of it Consider a little That this is to be like children The Apostle biddeth us not to be like children in understanding but hee that forgetteth Death and is carelesse to prepare for it is a very child A little one never thinketh hee shall ever bee a man himselfe and maintaine himselfe and live in the world by his owne labour or by that he shall have from his friends he careth for nothing but meat and drinke and sport and pastime wee blame their folly and laugh at it as rediculous and therefore by our diligence we prevent that ill that might else come upon them Is it not thus with many of you yee live and build houses and raise
losse a man may lose his owne soule Thirdly the compossibilitie of outward prosperitie hee may lose his soule in gaining the whole world And then lastly the wofull bargaine in such an exchange What is a man profited Of these in order First of the surpassing excellencie and dignitie of mans soule it is valued and prized here above the whole world It was the plausible conceit of certaine Philosophers that the world was a great man and that man was a little world a little world indeed but as Saint Austin tearmes him a great wonder for within this little world there is a reasonable soule worth all the world To render an exact definition of the soule it requires the tongue of an Angell rather then of a man it passeth the comprehension of travellers to apprehend the nature of the soule for these three God Angels and mans Soule they are unknowne to us we may sooner admire their excellencie then conceive their nature and argue of their opperations then attaine their knowledge of such sublimitie is the soule of man so Angelicall and Divine the excellencie whereof is commended to us by three distinct voyces of Nature Grace Glorie For first in the order of nature it is the greatest thing saith Plato that we may conceive in a narrow roome the most noble thing that all the frame of nature affords and that In respect of the Originall Image In respect of the Originall the soule of man hath no beginning here there was no voyce directed to the earth or to the water for the production of Adams soule but a serious consultation of the sacred Trinitie and a breathing into his nostrils the breath of life Saith Saint Austin he created it by infusion and infused it by creation And the Philosopher well concludes that the soule as it is not from without it is only Divine Therefore the Manichees extolled it too high when they deemed it a portion of Gods substance let not others abase and depresse it too low to thinke it is derived from Parents it comes not of their substance it is enough for them to be the fathers of the flesh God alone is the Father of spirits as the Apostle makes the antithesis Heb. 12. 9. Secondly for the Image the soule is most like God saith Plato Saith Aristotle it is of the neerest kinne of the greatest consanguinitie as I may say and the Lord himselfe signifies so much After our Image let us make man Then the soule of man is not stamped with a Roman Caesar but with Gods owne Image and superscription and that First in respect of the substance being not only a spirituall intellectuall incorporeall invisible essence but explaining by the pluralitie of Powers in the unitie of Essence the pluralitie of Persons in the unitie of the Deitie Secondly being furnished with singular indowments as in the state of innocencie with perfect wisedome and holinesse and righteousnesse Yea still in the state of sinne some generals are left some broken fragments of the creation morall qualifications that may lead us by the hand to the knowledge of our Master Lastly in regard of the commanding power it hath over the body It is to the body as Moses was to Pharoah a God to the body it actuates it and mooves and commands and restraines it whereby next and immediatly under God wee live and moove and have our being Seeing then the soule is the immediate worke and character of God himselfe so excellent for the Originall and for the Image let nature conclude that the soule in these regards is of greater value then the whole world Secondly in the Kingdome of grace the price of the soule is farre above the dignitie of the world and that in the grace of Redemption and the grace of renovation For first in the soules redemption the soule amounts so high as that the whole Creation is not able to discharge it It is not gotten for gold nor silver is not weighed for the price of it it is not valued with the gold of Ophir or the precious Onix It cost more to redeeme the soule of sinfull man the precious bloud of the eternall Sonne of God hee could only redeeme it that at the first created it Yee are bought with a price the precious bloud of Christ. Secondly in the grace of renovation nothing is able to cleanse it from sinne but the Spirit of God The Spirit alone must enlighten the understanding and rectifie the affections and purifie the will and sanctifie the conscience and seale up the Image of God in righteousnesse and true holinesse And the soule thus renewed is as a Garden inclosed a spirituall Paradise where the God of heaven delights to dwell the Spouse of the Beloved and in the phrase of the Church As the Lillie among the thornes so is my love among the daughters Seeing it appeares that the universall World is not able to redeeme or being redeemed to renew or renewed to paralell the soule let grace subscribe to that which nature concludes that the soule is of greater value then the whole world Lastly for the passage of glory the contents of the whole Universe are not able to come neere the soule Saith S. Bernard well well it may be busie and tooke up with other things but it cannot be satiate and replenished with them And Democrates imagined that if there were millions of worlds it were all one in comparison of the soule for blessednesse The world is transitorie like the dew of the morning it fades as the grasse and as the flower of the field whereas on the contrarie the soule of man is the subject of immortalitie capable of an exceeding surpassing eternall weight of glory For if in the time of grace we bâ—…ld as in a glasse the glory of the Lord and are changed into the same Image from glory to glory by the Spirit of the Lord. How resplendant shall the soules of the righteous bee in the beatificall vision of Gods excellencies How wonderfull shall that divine capacitie be that shall be capable of God himselfe for a perpetuall residence Insomuch that the most ancient of dayes shall give fulnesse to the Soule of knowledge and wisdome and his sacred Spirit that shall fill it with the fulnesse of God with contentation and the sacred Trinitie shall be all in all to it Seeing then the Soule is capapable and is the subject of the happinesse and joyes of heaven and partner with the glorious Angels in the fruition of the chiefe good let the sentence of glory joyne to Grace and nature that the Soule is of greater value then the whole world Behold then O man out of the moutâ—…â—…ee witnâ—… for I may say in this case as Saint Iohn saith 〈◊〉 â—…other Tâ—… 〈◊〉 three that beare record in heaven the Father the â—…d and 〈◊〉 â—…y Ghost Behold out of the mouth of three Wiâ—…ses the sâ—…passing excellencie and
that is told But lastly that the Apostle might over-power the spirits of the godly and quiet their mindes and make them compose themselves to a patient waiting upon God and a willing submission to whatsoever condition hee shall bring them into Our earthly parents saith he according to their pleasure and many times in the strength of passion and with over-much unadvisednesse and heat of bloud not so much respecting the weake condition of their children chastened us but he that is our heavenly Father the Father of spirits for our profit and what profit that we might be partaker of his holinesse This is an Argument I conceive very suteable to the occasion of our meeting together at this time in regard of those whom more especially and neerely it concerneth the Parents of this deceased young Gentleman whom the Lord is pleased now deeply to afflict and to reach out to them a bitter Cuppe I shall endeavour therefore to speake somewhat in this Argument And though it concernes them in a more speciall manner yet it is a meditation that concernes us all to take knowledge of and such a one as if we belong to God and that the Lord hath a purpose to bring to heaven we shall have occasion in our time to make often use of Passing over therefore other things let us come to consider of this later part of the verse and of the later part of the comparison here framed by the Apostle in order to the strengthning of his maine Argument whereby he urgeth his exhortation to the patient bearing of those Afflictions that God shall bee pleased to exercise us withall Our earthly parents for a few dayes chastened us after their owne pleasure but Hee the Father of our spirits for our profit that hee might make us a partaker of his holinesse In the words themselves wee have to consider these particulars And the maine pillars of our discourse for the present letting passe the rest shall be these severalls First we are to take knowledge of this point in the generall viz. That God Almighty is graciously set to procure and further the good and profit of his people Secondly and more particularly That in all the afflictions and chastisements hee bringeth upon his people his eye and ayme is at their good Thirdly The great profit and benefit that God aymeth at and intendeth to his people in all his fatherly administrations especially of castigation is that hee might make them partaker of his holinesse I begin with the first and the more generall point You see the Text importeth it plaine enough that God Almightie is graciously set for to procure and promote and further the good and benefit and profit of his people of such as feare his name of such as he is pleased to receive for his owne his heart I say is set upon them to doe them good he is studious of their profit hee hath a due respect to their benefit in all his dealings and administrations to them Next to his owne glorie which is dearest to him of all things else and good reason too for that is better then salvation and eternall happinesse But I say next to his owne glorie and the glorie of his beloved sonne Jesus Christ the maine thing that hee aymeth at is that he might make his people happy with him and that they might be every way profited and advantaged both in soule and body and furthered to eternall happinesse This will appeare to us if we consider first The ordinances of God which he hath appointed in order to his peoples good Secondly if we consider his commandements and impositions And Thirdly if wee consider all his various administrations towards them All which will clearely manifest to us that Gods ayme in all is at the profit and benefit of his people I shall touch but upon some particulars and on them neither I shall but onely glance because I would keepe my selfe within the compasse of the time First consider the Lords ordinances that he hath provided for his people and calleth them out to give attendance upon they are all with respect to his peoples profit and an eye to that As for instance That great ordinance which God hath set up in his Church namely that of preaching and dispensing of the sacred misteries of the Gospell it is with respect to his peoples profit To open their eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes and an inheritance among them which are sanctified by faith in Christ That they might be brought into the fellowship of this misterie and be inriched with all the treasures of the Gospell And the Apostle saith that all Scripture which this ordinance of Preaching is to be conversant about that Scripture which wee are to breake abroad among you this way it is profitable Profitable for Doctrine for reproofe for instruction for correction and it will make the man of God perfect So profitable as that it is able to perfect a man to make him wise to salvation and we need no more wisedome The like might I speake concerning the Sacrament of the Lords Supper It is instituted of God with an eye to his peoples benefit that they may come to be made partakers of that profitable flesh and bloud for so I may justly call it of the Lord Iesus It is not the bloud of Bulls and of Goats it is not the bloud of all the men in the world that is profitable for such purposes as the pacifying of the wrath of God the quenching of the flames of his displeasure the purging of the conscience from dead workes of those wee may say as David in another case what profit is there in my bloud But there is profit in the bloud of Christ and with respect to that this ordinance is provided in the Church that the people of God attending thereon according to his institution may come to be made partakers of the vertue and benefit thereof having the remission of their sinnes thereby sealed up to their consciences through faith in that bloud The like Instance might I give of Prayer and the rest of those holy ordinances which God hath set up in his Church but I will name no more lest I be prevented Onely by the way consider this Most unworthily doe we deale with God with Preaching with the Sacrament and with all these holy ordinances if so bee wee doe not reape profit and benefit by them A soule that liveth unprofitably under the dispensation of these doth but take the name of God in vaine Every time wee come to heare the Word preached and to attend upon the Sacrament and goe away from them no better then we were when we came to them wee take the name of God in vaine and deale unworthily with these holy things They are given to profit with and wee shall but increase our owne guiltinesse if
at her death Her life was well knowne to most of this place and her death was every way answerable to her life all that visited her in her sicknesse might behold with sorrow a pittifull anatomie of fraile mortalitie and yet with joy a perfect patterne of Christian patience and a heavenly conversation and though shee were full of divine conceptions and shee had a spring by her of the waters of life in the devotion of her dearest helper especially in the best things yet when I came to her shee desired shee might be partaker of some of my meditations they were her owne words and when I prayed with her and for her shee joyned not so much with me with her tongue as her affections and answered more in sighes and teares then in words often shee complained of her tuffe heart that would not yeeld to her dissolution and long long sheethought it till shee should come to appeare before the God of Gods in Sion Her last words were sweet Father helpe me and shee had her request for presently hee helped her both by the zealous and most feeling prayers of her Husband and by the holy spirit assisting her in her owne prayers with sighes and groanes that cannot be expressed and immediatly her swâ—…et Father released her of her pangs and received her to himselfe on his owne day On the Lords day morning before the morning watch I say before the morning watch shee entered into her rest and began to keepe her evarlasting Sabbath in heaven where shee reapeth what she sowed and seeth what shee beleeved and enjoyeth what she hoped for and is now entered into those joyes which never entered fully into the heart of any living on earth nor shall into ours till wee with her be made perfect and all of us come to Mount Sion and the heavenly Ierusalem and innumerable company of Angels and to the Congregation of the first-borne whose names are written in heaven and to the spirits of just men and women made perfect Whether the God of peace bring us in our appointed time who brought againe from the dead the great sheepheard through the bloud of the everlasting Covenant To whom with the holy Spirit c. FINIS FAITHS ECCHO OR THE SOVLES AMEN ISAY 64. 1. Oh that thou wouldest rent the Heavens that thou wouldest come downe IER 11. 5. So bee it O Lord. Printed by Iohn Dawson for Ralph Mabbe 1639. FAITHS ECCHO OR THE SOVLES AMEN SERMON XLVII REVELA 22. 19. Amen Even so come Lord Iesus THese words they afford to us a comfortable and sweet argument to bee conversant in From the sixt verse of this Chapter is set down to us the confirmation of the whole Prophesie and booke of the Revelation partly by the affirmation of God as likewise of Jesus Christ and of Iohn himselfe that heard and saw all these things and likewise of the Church of God in the 17. verse it is likewise confirmed by the promise of blessing and happinesse pronounced upon them that shall doe all these things and shall faithfully expect the accomplishment of them This verse a part of which I have read to you is the repetition in few words of all that matter that goeth before from the 6. verse to it and hath in it First an attestation of our Lord and Saviour Christ in the former part of the verse Behold I come quickly Secondly an acclamation of the Church in the latter part these words I have read to ye Amen even so come Lord Iesus In the attestation of Christ hee promiseth hee will come to his Church hee will come shortly both for the accomplishment of all his promises and likewise for their safety and deliverance from all enemies and all miseries and molestations whatsoever To this the Church makes an acclamation and saith Amen even so come Lord Iesus In this acclamation of the Church to which wee must now come we are to consider First the person of the speaker whose words they bee Secondly what is the matter or substance contained in them Yee shall see whose words they bee if ye looke backe but to the 17. verse of this Chapter there ye shall finde that first it is sayd the Spirit sayth come By the Spirit is not meant the third Person in Trinitie the holy Ghost because hee is not subject to these passions to these desires but hee resteth himselfe in the execution and present disposing and dispensing of things according to his owne will and pleasure Neither by Spirit here is meant any wicked spirit or Angell for they doe with feare and horrour expect the same comming of our Lord and Saviour Christ because his comming shall bee the accomplishment of their miserie and eternall infelicitie But by Spirit here is meant the spirit in all the Elect and holy people of God in whomsoever the Spirit of God is that Spirit doth say come and doth wish the accomplishment of all these most gracious promises For this is not the desire of the flesh or of nature but an earnest and vehement desire of the Spirit of God in the Elect that saith come Againe secondly the same verse telleth us that the Bride sayth come That is the Church of God in generall the Catholike Church the whole Church of God being now hand-fasted to Christ and entred into a spirituall contract with him Shee desireth the consumation of the Marriage the solemniation of the Marriage which is alreadie begun in the contract of it and not onely every particular member of the Church in whom the Spirit of God is saith come but the Church of God in generall the Bride sayth come the whole Church saith come wishing and desiring the accomplishment of the Marriage which is already begun In the third place the same verse telleth us that as the Spirit and the Bâ—…ide say come so hee that heareth saith come that is not onely the Church of God that is now present here upon the face of the earth but the successive parts of the Church in all future Ages they are all of the same minde having received the same Spirit they all say come Whosoever heareth this Prophesie whosoever heareth of these promises in any Age or Countrey of the World all they having the same spirit they must needes say come hee that heareth sayth come hee that is acquainted with the promises that commeth to the knowledge of them and doth mingle them with the faith of his soule this man must needs say come to the accomplishment of them And lastly Hee that is a thirst sayth come too that is whosoever hath tasted of the sweetnesse of Christ in any measure whatsoever and therby hath wrought in him a vehement thirst after more this man will say come Whosoever hath such a sence of Christ in his promises as to taste of the sweetnesse of these never so little as hee that hath tasted a droppe of honey wisheth for more so hee that hath tasted of the sweetnesse of Christ a