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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	heart_n	love_n	love_v	3,572	5	6.5737	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55028	The necessity and encouragement, of utmost venturing for the churches help together with the sin, folly, and mischief of self-idolizing applyed by a representation of 1. some of the most notorious nationall sins endangering us, 2. the heavy weight of wrath manifested in our present calamities, yet withall, grounds of 3. confidence, that our church shall obtain deliverance in the issue, 4. hopes that the present Parliament shall be still imployed in the working of it : all set forth in a sermon, preached to the honorable House of Commons, on the day of the monethly solemn fast, 28. June, 1643 / by Herbert Palmer ...	Palmer, Herbert, 1601-1647.	1643 (1643)	Wing P243; ESTC R21704	67,757	76

Christ and the Church are one and have but one name Jer. 23. 6. with 33. 16. and 1 Cor. 12. 12. If we could see no Reason for this yet since he so often saith it we must not choppe logicke with Him and offer to deny it but if we would all logick and reason would confute us for 3. God is specially glorified upon earth or dishonoured according as His Church fares Israel is His glory Esa. 46. ult. The Church Christs spouse and His kingdome He is glorified in their welfare when their number encreases their sins are purged they freed from judgements and enemies and their prosperity advanced Therefore to endeavour this with our whole strength and utmost hazard is our duty as well as to love Him with our whole hearts and soules and minds and strength and to doe all things to His glory And we cannot faile in any thing but we faile so much in our love to Him and dishonour Him so much therefore 4. We pray for this for the Churches good when we understandingly pray as Christ hath taught us Hallowed be thy Name Thy kingdome come Thy will be done in earth as it is in Heaven And we mock God if we so pray and endeavour it not with all cheerfull readinesse universall Fractice and constant continuance like the Angels in Heaven though we cannot reach their perfection nor are they put upon hazards because they have no sin and so no suffering to undergoe but 5. The very example of the Angels endeavours affords a distinct argument of our obligation They are sent forth to minister for their sakes that shall be the heirs of salvation Heb. 1. 14. It is not too mean an office then for the greatest on earth to endeavour the Churches helpe For 6. All things and persons are ordained for the Churches sake The very world continues that every one that in Gods Decree belongs to the Church should be converted and be brought to repentance 2 Pet. 3. 9. All gifts are bestowed for the Churches sake The manifestation of the Spirit is given to every man to profit withall 1 Cor. 12. 7. all for the Churches profit and so 1 Cor. 3. 21 22. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours All not only things but persons Apostles and Ministers Kings and Parliaments and all are every one of them intended for the Church God called this Parliament for his Churches sake and for his Churches sake it is that he hath so establisht and continued it And the Prophet tells how that it was for Jacob his servants sake and Israel his elect that God raised up Cyrus and gave him victories holding his right hand and subduing Nations before him and loosing the loynes of Kings opening the two leaved gates c. Esay 45. ver. 1. 4. And elsewhere that Kings should be nursing Fathers to his Church and Queenes nurses and that they should carry the Churches children in their armes and upon their shoulders and give them suck do even the meanest offices of help to them with all diligence and paines-taking and breaking their sleep as Nurses use for their nurslings for their good And all this Cyrus hath taught us to be not onely prophesies of what shall be but precepts of what ought to be For understanding of the prediction Esay 44. 28. that he should build the Temple he takes it to be a command given to him as he proclaimes to all the world 2 Chron. 36. Ezra 1. Thus all humane authority on earth is for the Churches good And which is farre higher and a most exceedingly admirable expression the very Authority of Christ in Heaven though ultimately for his own glory the glory of God yet is also intended for the Churches good So remarkeably and fully speakes the Apostle Ephes. 1. 22. God gave him to be the Head over all things to the Church How much more are earthly men so meant It is injurious therefore without question not to God onely but to the Church in point of right for any man on earth to withhold any thing from her whereby she may be helped or benefited For also 7. The comforts as well as Talents that we have received we may instrumentally thank the Church for them as our Mother that bare us and her children as our brethren and sisters that helped to bring us up both naturally and spiritually and doe still while we live more for us then we can possibly requite with our utmost endeavour and venturing our selves for them Thankfulnesse then ties us besides all former Obligations The rather because 8. Every one by their sins have sundry wayes endangered the Church and do almost continually provoking God and sometimes men against her dishearting the Friends and strengthning the Enemies by evill Words and Examples We owe then by way of satisfaction to her and repentance toward God to do henceforward our utmost to help and rescue and strengthen her every way This was Davids reason in the forementioned 2 Sam. 24. and Pauls provocation to his duty doubtlesse many a time This is the more strong because still 9. The Church hath many Enemies who do and will do their worst against her and are specially encouraged and advantaged by our neglect They get ground as much as we withdraw and give back And our valour makes them at least at a stand and is some discouragement to them Also 10. When any of Gods people shrinks he endangers to break the Ranks and disorder others and make them run away from their Colours as well as himself or at least sads their hearts weakens their hands and makes bare their sides and contrarily each ones vigour and valour adds strength to his companions every way We owe it to them then and to the profession we have made to stand to them and live and die with them And there are great examples both wayes of this 11. Finally By-standers and Neuters are much led like sheep by the eye and though fearfull yet are sometimes engaged by our courage But to be sure they learn fearfulnesse of us And if those see us backward any way whose interests seem to be more in the Cause then theirs they will easily think themselves excused And then their sins will prove ours This I speak to those that in a more peculiar manner professe themselves Gods people though others also are professed Christians at large there should be no such difference if all would come up to their duties But since all will not at least not readily we that are outwardly forwardest any way must be so every way else I say we discharge not our debt and duty and give ill example to those that are too too backward of themselves So I have done with the proof of the first Point which is the main foundation of all and therefore not to

meant to sting the Apostle to death joyned with him in preaching the Gospel for which in despite of its devillish intention he rejoyces aloud But ordinarily No dosposition is so barren of all good or fruitfull of all evill as this cursed root of envy 8. Unto all these must be added that the lusts and fancies of many make them fear the Churches prosperity as well as the enemies triumph and therefore they will in no wise put to their utmost strength in her behalf lest she growing strong should too much curb their wilde fancies and unbridled lusts Like unruly children that desire not to see their Mother recover any weaknesse that they may the more freely run up and down without controll This provokes not a few even to be enemies to Christ and his Church Psal. 2. 1 2 3. The fear of his bands and cords tying them too straitly Much more then doth it cause neglect in too many of those that still professe themselves friends 9. Finally All this flowes from that earthly-mindednesse that is in all men naturally and too much of it in all still upon earth that they onely or chiefly regard things present and sensible and prefer them before things spirituall and eternall though never so earnestly and plainly promised and threatned Faith is not ever active and when it is not or where it is not at all many wordly considerations as present and sensible must now over-rule to hinder spirituall activity and hazarding ones self to the utmost Onely faith in its vigour makes a man of a true publike spirit Like Moses Numb. 11. and Exod. 32. and Numb. 14. who not only was not content to be happy alone in Pharaohs Court but not in Gods favour A piece of self-deniall next to miraculous But there never arose such another Moses the world is generally quite of another temper Therefore the third Point comes seasonably in to correct at least in part the infection of this pestilentiall self-love The Point is this Those whom private and self-respects hinder from the Churches help can have no assurance that they shall escape more then others If Mordecai spake sense this is a certain truth Esther was in no humane danger at least not certainly or like others because not known to be a Jewesse and so within the Decree of destruction And who that had known it durst discover her when he could not be assured but that the King not intending to include her would for his Honour and Loves sake exempt her what ever became of all the rest But for all that Mordecai warns her not to presume upon that so as to neglect her duty even with the hazarding of her self suddenly for the Church Which must needs suppose this generall truth and binde it upon all who break loose from the duty to which they were bound Few or none can plead such probability of escaping as she and who ever would plead any doth but paint with false and water-colours easily washt off See the Reasons of it 1. God orders all things and they must have his favour to escape or else nothing will serve their turn Prov. 29. 26. Many seek the Rulers favour but every mans judgement comes of the Lord If he give sentence against any man or woman in vaine shall men absolve them Saul spared Agag and Agag concluded that surely the bitternesse of death was past but God had said no such thing Samuel taught him another lesson Let men go or climb or flee or hide themselves anywhere in Heaven Earth or sea there is no escaping from Gods revenging hand Amos 9. 1 2 3 4. Though men say with those scornfull men that ruled in Jerusalem Esay 28. 14 15. We have made a Covenant with Death and with Hell we are at agreement when the overflowing scourge shall passe through it shall not come unto us for we have made lyes our refuge and under falshood we have hid our selves Yet if God be not willing to have them escape heare this sentence and prediction what shall befall them The haile shall sweep away the refuge of lies and the waters shall overflow the hiding place and your covenant with death shall be disannulled and your agreement with hell shall not stand when the overflowing scourge shall passe through then ye shal be trodden down by it c. to v. 23. All their hopes shall be disappointed their supposed friends provelyers and enemies and the evills they promised themselves should not touch them shall utterly overthrow them He denies God to be Almighty that confesses him not able to effect this Few deny it in words but few think of it in earnest in their hearts specially such self-Idolizers as we are now speaking of 2. But to this must be added a second consideration That their neglects of duty for the Churches help in time of danger make them more lyable to Gods displeasure then ordinary men ordinary sinners Amos 6. 1 2 6 7. A woe is to those that were at ease and put the evill day farre from them and drinke wine in bowles and were not grieved for the affliction of Joseph so farre from helping them that they were not troubled at their miseries Therefore shall they go Captive with the first that go Captive c. So Prov. 24. 13 14. If thou forbear to deliver those that are drawn to death and those that are ready to be slain If a man afford not his help to rescue innocent persons from the cruelty of those that would butcher them or starve them or the like If thou sayest Behold we knew it not we knew not that they would be or were so barbarously used when yet they did sufficiently know it or might have done if they had been willing to have informed themselves Doth not he that ponders the heart consider it and he that keeps thy soul doth not he know it and shall not he render to every man according to his works Every one hath sins enough at all times to enwrap them in common calamities But by the former Points it appears that they are specially guilty of great sins for their very neglect of help of their brethren in danger Therefore Moses upon this supposition first chides and then earnestly threatens the Reubenites Gadites and Manassites on the other side Jordan if they did not help their brethren in their wars against the Canaanites you have then saith he sinned against the Lord and be sure your sinne will finde you out Numb. 32. 23. A man had better have his most deadly sworn enemy in the height of his greatest rage finde him out then his sin to finde him out God can and oft doth preserve from the one but from the other nothing shall or can For then Gods vengeance hunts and pursues such men to their inevitable destruction For 3. The causes of their neglects are all base lusts such as at any time if there were no service

altogether and not onely for this time of our calamity that trade of nothing but infection Players 15. Cast more shame and wrath upon whoredome and adultery specially 16. Prevent all oppression injustice fraud to the utmost of your powers 17. Finally Set your selves generally to frame such Laws as may make sinners soonest weary of sin and Governours able to yoke them with the most ease that can be conceived And for all this let me again remember you of your late solemn and sacred Vow and Covenant both in reference to your selves and to the Kingdom First as it relates to your selves You declare That in humility and reverence of the Divine Majesty Your true intent is to endeavour by Gods grace the amendment of your own wayes Let these words I beseech you be ever before your eyes and upon your heart and let all that hear or see you read them in your language and in your lives So shall you greatly help the Church by your holy Example while withall you cannot then finde in your hearts but to afford all other possible help with your joynt Authority Besides all former ties of Duty your own voluntary obligation in this Covenant is ever to be thought on as a most mighty engagement And therefore as you look that any benefit shall come to you by others keeping their Covenant which you call them to particularly for your help and protection without which you know according to man you must be lost But specially as you look God should help you unto whom you have before all the world made so solemn an Appeal and without whose help you know you must infallibly perish so be true to this your Covenant every way as men as Christian men as Parliament men So you are and so in point of honour and respect you would have men look upon you and God in point of protection You must then God and men do and will look for it carry your selves so for all good If any shall offer to say they meant nothing in this clause of the Covenant but in reference onely to their personall cariage and not any way concerning matters of publike reformation I would onely put this dilemma to him Either he hath done well or ill as a Parliament-man and toward reformation hitherto If he have done well doubtlesse he that promises to amend in other things because his and the Nations sins deserve the judgments that lie upon us as the Covenant speaks cannot but even thereby be engaged to persevere in all good for reformation and to Proceed further in it as farre as is necessary as the greatest matter of importance of all other and most for the Churches help If he have done ill then certainly as that is part of his sins for which the judgments are deserved and inflicted so can it not but be a part of that which he hath directly covenanted to endeavour the amendment of as being among the worst of his wayes needing amendment Thus Beloved God hath hold on you every way And happy is that man that is willing to be held by God and to God that willingly engages himself to him Now as your Covenant calls in the Kingdom to a like vow as I must needs blesse God for it in regard of the good it will do I hope in divers who will be carefull to keep it in a faithfull endeavour to amend their own wayes as they promise So in regard of the wofull ignorance forespoken of which is specially among our Countrey people I must needs confesse my heart trembles to think in what a fashion they will take it Not at all regarding the matter of it but meerly like brutes follow the Herd do as their neighbours do take it or refuse it do something or nothing for your protection howsoever as they see them do But specially for this part of amendment of their wayes what possibility is there that they can or will be one jot the better for their Vow and Covenant when they know nothing of God and so regard nothing of God no more then those that never heard of him Oh then that you would be pleased to consult with the Assembly and that without delay among your first Propositions what course is possible to be taken speedily to put some knowledge into those who else while you are consulting of other matters first will by hundreds and perhaps by thousands die in one part or other of the Kingdom and so go to hell irrecoverably I beseech you in the bowels of Jesus Christ and for loves-sake to poor souls consider and do it Last of all in this Use Let me recommend to you a full improvement of the Assembly now at last happily called and I hope intended by God for a speciall blessing to us all and you too To which end let me in few words make an humble Motion or two unto you One is That you will be pleased to make the plaister as wide as the sore The Church hath many wounds and grievances You have received many Petitions in writing requests in Sermons Satisfie them all I beseech you so farre as to consult of them and of what ever else may be necessary to a perfect healing You need not fear us who can conclude nothing neither do we affect it You have the Law in your own hands to consent and ordain as you shall see cause 2 2. That you may be the more assured we do mean nothing and shall speak nothing but faithfully I humbly wish a profession or promise or vow or call it what you will to be made by all us Ministers in the presence of God to this effect That we shall propound nothing nor consent nor oppose but what we are perswaded is most agreeable to the word of God and will renounce any preconceived Opinion if we shall be convinced that the Word of God is otherwise So shall we all seek Christ and not our selves nor sidings and Gods truth and not victory or glory to our selves 3 3. Finally that at least before the dissolution of the Assembly there may be liberty given to Petition the discussing of any thing that may possibly have been omitted all the while and not at all propounded by either of the Houses and yet be fit to be considered of That so all the work may be accomplished in Gods due time by the grace of Jesus Christ and assistance of his Holy Spirit to his glory and his Churches most effectuall help And so I have done also with this Use of Exhortation and with my Application of all those Points which have been already handled There are yet behinde two other Points which are the comfortablest part of the Text and therefore I hope they will be of all the rest the least wearisome and yet I trust withall happily profitable and helping to make all the rest so The 1. of them which was the fourth in the first

Nation any more except they found him out and punisht him accordingly 4. When the Lawes are too weak and slack or altogether silent in the restraint of wickednesse This could not indeed be in the Jewish common-wealth because they had lawes of Gods own making to punish all manner of transgressions that God would have to be punisht But since other Common-wealths have taken to themselves I am afraid farther then God allowes a Liberty to count themselves free from his penal laws it is manifestly possible that they may be wanting in necessary laws to suppresse ungodlinesse then they make the Nation guilty of such sins as for want of good laws are practised In that the Authority that God hath given in a Nation to make laws for the observation of His divine Lawes is not put in execution sufficiently Authority I say sins in not making such necessary lawes and inferiours sin in not following them with petitions and importunities for the making of them And so all are sinfull the Nation is sinfull 5. Much more when any sin hath any kinde of countenance and allowance from Authority and specially from lawes and that offenders against Gods commandements can pleadmans approbation if not command in some sort of their practises This is the highest and worst degree of all not onely because it doth immediately taint the generality in point of practice but layes a cursed foundation of vilifying all Gods lawes in any thing when it appears to inferiours that superiours though men like themselves dare take upon them so to crosse Gods Authority with theirs And now if in all these respects our Nation is greatly guilty of transgression and sinne against our God and Heavenly King we are beyond all peradventure a sinfull Nation and a people laden with iniquity and for this for the present I onely appeale to every ones conscience that seemes to have any sense of conscience and to the generall complaint that there is every where of something or other in all these kindes Even they oft times that notoriously help to fill up the measure of a Nations wickednesse doe yet themselves complain aloud of the universality of corruption and sin of all sorts and in all sorts Let me then take them and all others at their own words in this and judge them out of their own mouths God will be sure to doe so one day that they have acknowledged our Land and Church to be not only a greatly endangered but a deeply guilty people and so in both respects needing abundance of help even the utmost that can possibly be afforded by any by all of us And that is the other consideration belonging to this Use what help is propor and possible to be afforded to the Church in this her need 1. Against the outward danger outward help is needed for our Nation and Church and Ireland also Counsels purses persons whatsoever is ours or can be justly procured by us is owing as the doctrine hath shewed us because it may be helpfull and may be needed one time or other for the Churches help 2. Against the whole of the danger Prayer may be helpfull and is altogether needfull constant humble penitent faithfull fervent prayer I need not insist on this you have heard it already this day abundantly and powerfully But of Humiliation not only as a companion of Prayer but also as a Parent or Nurse of it and so as a distinct means of help for the Church I must a little particularly speak specially this being a solemne day of Humiliation wherein both God and man require of us to urge this which I shall doe by shewing first what is the nature of it and then secondly the object of it to what it extends both as a duty and as a meanes For the nature of it Humiliation is a lying low and being abased at Gods feet for mercy making first a hearty confession and acknowledgement to God of 4. things 1. Of naturall extreame sinfulnesse and corruption and particular sins as many as are knowne or by enquiry can be found out with their aggravations 2. Of extremity of punishment thereby deserved 3. Of impossibility of escaping such punishment without Gods favour 4. Of impossibility of obtaining Gods favour without repentance and faith in Christ our surety 2. From all this making also an entire submission and yeelding to any temporall correction which God layes or continues without murmuring or offering to free our selves by sinning againe in any kinde All this is included within the nature of true humiliation Which as it is often called for in Scripture1 as a duty giving glory to God in all his providence and particularly in his Judgements mixed with mercies according to his Word and all his soveraigne dignities and titles of Creatour Preserver Ruler and King of all men and Creatures and all his glorious attributes of Just Holy Wise Gracious Powerfull True So2 is it also frequently both in generall and in the particular parts of it made and appointed a necessary meanes of helping a Nation one place shall now suffice for many Lev. 26. 40 41. If they shall confesse their iniquities and the iniquity of their Fathers with their trespasse whereby they have trespassed against me and that also they have walked contrary unto me and that I also have walked contrary to them and have brought them into the land of their enemies if then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity Then will I remember c. And all this the rather because3 such a Humiliation is both most necessary and most effectuall to make us endeavour what ever else is conducible toward the Churches help as specially a holy Example and activity for Reformation of which afterwards Now for the object of Humiliation It concernes and would though we our selves were both altogether innocent and free from all personall danger 1. The sins of the Nation we live amongst endangered also by his judgements felt or feared But much more when our own being sensibly in danger as well as others calls us to remember our own sins and be humbled for them specially being some way guilty also even of the Nations sins as we shall see anon 2. This Humiliation for the sins of our Nation must extend to the sins of our Forefathers this we finde commanded by way of condition to a promise Lev. 26. 49. and every where practised in solemn Humiliations referring to a Nations good as Ezr. 9. Nehemiah 1. 9. Daniel 9. Ierem. 3. And the reasons of this are cleare 1. In that we as their heires are justly lyable to punishments temporall for their sins in former times Mens Justice requires debts of Heires namely the Landlords rents and for wastes committed against their leases God may much more This broke good Iosiahs heart melted it into teares when by the reading of the book of the Law

he found what arrerages he and his land were in for the forfeitures of their Forefathers Though he had begun to put himself and them into a better posture of service and duty toward God their great Landlord So should we also be affected even with the sins of our Ancestours 2. Specially if in any thing we finde that any worldly commodity we enjoy is the fruit of their sin Whereas Humane Politicks excuse or justifie or commend those sins that redound in appearance to worldly security or advantage as the letting evill men or evill practises alone which might have been redrest and supprest if not at one time yet at another had there been a true and through zeal for God and faith in God Divine wisdome commands humiliation for and reformation of if yet to be done as endangering evils Therefore holy Hezekiah who trusted in the Lord with all his heart after his humble acknowledgments of manifold transgressions ventures to pul down all the high-places even superstitious as well as idolatrous which all former Reformers even Asa and Jehoshaphat in their times medled not with And holy David though perhaps he had not power enough to punish the treacherous murthers of the great Generall Joab yet cannot die in peace till he hath left a charge upon his son Solomon to pay that debt for him 1 Kings 2. which therefore he carefully fulfilled without delay 3. Yet more It is required that we be humbled for our forefathers sins lest as we are too apt we either approve of the evill of them which else we could not but in our consciences condemn even because it was their practise to do thus and they went no further in reforming and this we usually think excuse enough Or 4. Lest we should make it an argument also that God is well pleased with such and such things because our forefathers did so and were not severely plagued but rather flourished in those wayes Which also is a common pretence for the continuance of evill practises Or 5. Last of all Lest even after we had forsaken their sins we should again by temptation be drawn to return to them Against all which there is no better antidote under the grace of Christ then a sad and serious and oft repeated and renewed humiliation even for our forefathers sins as well as those of the present generation in our nation and people 3. But to all this we must be sure to adde or rather to premise it first in our hearts though my method leads me to name it last the humiliation for our own personall sins As many as we do or can by strict enquiry know by our selves And this generally for the reasons noted at the first Gods honour our own reformation and our escaping wrath through Gods mercy in Christ And this we must do even after we have resolved or begun to reform and also after we have reformed how perfectly soever and even have our pardon sealed never so sure That thou mayest remember and be confounded and never open thy mouth any more when I am pacified towards thee for all that thou hast done saith the Lord God Ezek. 16. 63. And to the like purpose Ezek. 36. 31 32. Because also while we are but resolving or beginning to reform our selves we may suddenly revolt even to worse then before if a through Humiliation shame sorrow and fear keep us not And after we have reformed most compleatly still some taints remain in our own hearts and much more many times in others tainted by us which need this mortification Pharaohs often revolts and even Israels too all Moses time are sad confirmations of this We read them often relenting but never solemnly making it their businesse to humble themselves for their transgressions 3. Moreover against the spirituall danger of sin a holy example an exact unblameable conversation may be greatly helpfull and is infallibly needfull St. Peter supposes even ungodly men may thereby be constrained to glorifie God 1 Pet. 2. and prophane Paganish husbands converted even without the Word by the conversation of the wives 1 Pet. 3. 1 2. It shews ungodly men that godlinesse is a possible thing to be practised as well as worded And where it is wanting no word can do so much good as that want doth harm as I shall again touch anon 4. Finally against sin and judgment both an active endeavour of reformation is specially helpfull and beyond controversie needfull 1. Against judgment as appears by the promise of pardoning that is sparing for the present Jerem. 5. 1. If but a man were found that did execute judgment and seek the truth And by the assigning this the cause of Gods indignation powred out upon them Ezek. 22. 30 31. because God sought for a man that should stand in the gap and make up the hedge before him for the land but found none that is never a man of note active for reformation For else there were godly men that mourned and prayed Ezek. 9. but none stood up strongly for God that would have helped much 2. Against sin by using all the authority any hath As a Governour of a family Parent Master Minister or Magistrate to bring sinners to repentance and keep others from sinning This no man will no man can in generall deny to be a helpfull and necessary duty therefore I add no more of it for the present but shall meet with it again in some following Uses of other Points I now come to the second Doctrin which is this Private self-respects prove great hinderances to most necessary duties It had like to have done so here with Esther it did so at the first bout till Mordecai's divine arguments of faith and despair dreadfull frights and glorious hopes quickned her to the heroick resolution expressed in the following verse I will go in to the King which is not according to the Law and if I perish I perish Thus she overcame at last and was no longer hindered from her duty But too many are every where as sad experience proclaims to all ears This turned Peter for a fit from a Champion of Christ in the garden to a Renegado in the Palace It was not indeed a necessary duty indeed to follow Christ thither at that time Nor perhaps to make answer at all to the questions then put to him if silence would have satisfied But it was absolutely necessary for a Disciple of Christ not to deny his Master anywhere much more not to forswear him with cursing and banning that he knew no such man but contrarily to professe himself his if he could not without such horrid lying conceale it yet this private self-respect put him upon not onely to neglect his duty but to do quite contrary He conceited that the owning of his Master would at this time endanger his own personall safety and if he denied him he might escape unknown and untoucht out of the high