Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	grace_n	seal_n	4,967	5	9.5543	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89411	Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.	Murcot, John, 1625-1654.; Winter, Samuel, 1596?-1665.; Chambers, Robert, minister in Dublin.; Eaton, Samuel, 1506?-1665.; Manton, Thomas, 1620-1677.; Caryl, Joseph, 1602-1673.; J. G.	1657 (1657)	Wing M3083; Thomason E911_1; ESTC R202939	754,107	852

that had no wedding garment upon him yet came to the Feast Sure he went no further then the externals you see he is cast out into utter darkness Now this may be called the Marriage or the Feast because here below they are necessary for us as signs of that spiritual communion the Lord seeth it good we have these royal dainties thus represented to us by visible sensible things because of our weakness and to magnifie his own condescending Grace to us to make that mysterie of salvation by a crucified Christ which all the reason in the world cannot fathom and that which neither eye hath seen nor ear heard yet in a sort visible to the eye and to be perceived by the ear that we might even in this sacramental sense even touch and taste and handle as I may say the word of life 2. As they are seals and pledges of this spiritual communion being seals of the Covenant of Grace whereof Jesus Christ is the sum and substance it sealeth it up to a believers Faith and so stands us in great stead And 3. It is a means of our spiritual communion the Conduit-pipe that runs wine the dishes that hold the dainties though but gold as Kings and Princes use to be served up in such State yet it is not them we feed upon they are but the means the vehicula and therefore because they have such a respect to our spiritual communion with Jesus Christ they may be so called But secondly the internal communion with Jesus Christ is that indeed which is the Feast the Marriage-feast even here below to eat and drink the flesh and blood of the Son of God which giveth life and maintains life this is the Feast Eat and drink yea drink abundantly saith the Lord I shall be satisfied abundantly with the goodness of thy house abundantly satisfied watered inebriated with the fatness of thy house what is that not meerly with the Ordinances no but with Christin them beholding his might and glory in the Ordinances the mighty prevailing of the Spirit of Christ against our unbelief to quiet all our doubtings O it is this to see the good of the chosen of the Lord those choice inward refreshings which the poor believers have from the presence and powerful workings of Christ in them to the joy of faith and to strengthen against corruption to strengthen for action for suffering his will this is that they cry out after even after the living God to enjoy him And all this is but the Kingdom of God below this is but the first course as I may say of this feast For secondly The Kingdom of glory as well as the Kingdom of grace which is that now I am to speak to this is a feast a Marriage here called that is to say a Marriage-feast for what is the Kingdom of grace here below but a foretaste of heaven as Grotius upon Matth. 22. saith As in the Marriage-feast at Cana of Galilee contrary to the usual manner our Saviour kept his best wine last so it is here as by and by we shall see here the wine the spirits indeed But a little to prove this by a Scripture or two that it may appear plain ye that have continued with me in my temptation I appoint to you a Kingdom as my Father hath appointed unto me that ye may eat and drink at my table in my Kingdom So many shall come from the East and from the West and shall sit down with Abraham Isaac and Jacob in the Kingdom of heaven sit down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their table jesture Joh. 12. 2. they that sit at the Table are Guests But now eating and drinking in Scripture many times do signifie a feasting and so it is here to be taken and let it be noted by way of further proof that the Jews did not ordinarily drink wine except at their feasts and then they did drink abundantly if the observation of some be true as Piscator in his Schol. upon Math. 26. 29. cited by Mr. Brinsly but whether so or no sure we are they did use to drink more liberally then eat the fat and drink the sweet when it was a good day or a merry day to them for his heart was merry his heart was good and the sadness of the heart was called the evil of the heart in the Hebrew often insomuch that the ordinary word in the Hebrew for a feast is a drinking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Ahashuerus his feast is called and Labans feast is called a drinking and it appears by the abundance of wine our Saviour made at the Marriage-feast at Cana of Galilee Therefore you shall find that the feast which Christ maketh is a feast of wines on the Lees well refined come and buy wine and milk without money and without price And so for this Kingdom of heaven this Marriage-feast at the height is called a drinking of new wine with them in the Kindgom of the Father that is to say the Kingdom of glory called his Fathers Kingdom because at that day that is to say at the day of the resurrection he will give up his dispensatory Kingdom to his Father that God may be all in all And for other reasons but I must not stay upon that Well here he will drink new wine with them which is nothing else but a periphrasis of this feast this Marriage-feast in heaven The cup of blessing the cup of consolation the cup of health or salvation is the feast of Christ here below but this now must be drunk new in the Kingdom of his Father there will be a new feast of wine a feast of new wine And so much for the proof of this Now we must understand Brethren that this feast in heaven is not any corporal thing I hope it is needless to tell any of you this the heathens dream of an Elysian-field and the Mahometans of their carnal delights after death those are poor husks that will not satisfie a soul of a child of God here they are sordid and infinitely below a heaven-born spirit no it must be somewhat of as high a nature as the spring from whence they come Why you may judge what it is in the General Brethren though particularly we know not what we shall be What is the Kingdom of heaven here below but righteousness and peace and joy in the Holy-Ghost the sweet and spiritual communion with Jesus Christ the fellowship of his death and sufferings life and resurrection whereby we are in part changed into his Image that a man liveth upon will change him ordinarily therefore the King you know would have the children in Dan. fed with a portion of his meat generous-spirited wine will beget more and better spirits then course and cold c. So here by this communion we are changed in part though alas in how little a part But now in heaven Brethren the same communion

Silver tryed and purified seven times that is to say his Promise therefore he concludeth That the Lord will keep them he will preserve them for ever and so pretious so confirmed by miracles that all other truth scarce deserveth the name of truth in comparison of it either it is not so pure but hath some dross or else not so pretious O they are pretious Promises indeed as the soul knoweth right-well when he cometh to stand in need of a Promise and the sweetness of it he sucks out and it letteth down the sweetness of it upon the soul but take a parallel Scripture to shew that Gospel is called the truth The Apostle speaks plainly For the hope which is laid up for you in heaven whereof you heard before in the word of the truth of the Gospel and again to the Ephesians In whom also ye trusted after that ye heard the word of truth the Gospel of your salvation in whom also after ye believed ye were sealed with the holy Spirit of Promise So that this is the truth then the knowledge whereof shall make us free where the Spirit of Christ is there is liberty that is clear as you heard before Now how is the Spirit given but by the Gospel Received ye the Spirit by the works of the Law or by the hearing of Faith which is that hearing of Faith by the Word of Truth the foregoing Verse even that which held forth a crucified Christ to them hearing of Faith not the rumour of Faith but hearing is such an hearing as whereby a man believeth and Faith by a Metonymie is put for the Word of Faith as the Gospel is called sometimes because Faith thereby is begotten now by this the Spirit is received and therefore liberty cometh and therefore the Gospel is called the ministration of the Spirit in that place of the Apostle because therewith the Spirit is given and ministred to poor creatures whereas the Law works Bondage and Wrath Therefore Jerusalem is free which is above that is to say the Church builded upon the Covenant of Grace is free is the Mother of us all but enough of this The Gospel is the outward instrumental cause Fifthly the inward instrumental cause or Con. as some will have it which I shall not now dispute that is faith whereby we close with this Covenant it is the Word of Faith and hearing of Faith that is to say of the Gospel so as to work Faith whereby the Spirit is given which brings liberty to the soul Alas many hear the Gospel of liberty which we preach and few do receive it few believe it for it appeareth by woful experience we are yet in bondage we have never gone forth to this day many of us though we have had as much preaching of the Gospel as any other Jerusalem that now is as the Apostle cals it was in bondage then though they had the Gospel preached among them a great while they believed not except the Spirit therein be conveyed the Gospel is but a dead letter as well as the Law and a deadly letter also and so much for the causes of this liberty or freedom which cometh by Jesus Christ The third thing under this head is the parts of this liberty or freedom which we shall consider two ways First Extensively in their latitude● And secondly Intensively in the degrees of each of these parts in its latitude But that we may the better understand it we must know that liberty is a relative and respecteth some bondage some imprisoning or shutting up from which this liberty is a deliverance ye shall go forth and therefore to set off the lustre of this glorious liberty it may not be amiss to run a parallel between them That there is such a bondage under which every poor creature without Christ is held we shall at present presuppose though afterward haply I shall come to prove it I would not here too far digress before we come to speak of the parts of the bondage to which the parts of liberty will be opposite and correspondent I shall say in a few words something to the Author of this Bondage and Tenure of it and but a word or two For the Author of this bondage under which poor creatures are without Christ altogether and in part also many times when they are under Christ and under Grace First Some part of it is to be ascribed to the Lord so far forth as it is meerly vindictive or an inflicting of a just penalty upon Sinners for sin so far we may ascribe it to God as will more plainly appear in the following Considerations The Law which genders to Bondage it is his Law and holy and just and good though it gender to Bondage nor will it follow because we are delivered form it therefore it was an evil in it self but only per accidens by reason of our corruption and so the Spirit of Bondage which in some is vindictive when he binds and hampers a Sinner with the cords of his sin haply never intending that he shall see through those terrors to his comfort this is from him and justly or else if it be in order to a settlement to a peace to an Adoption a Sonship through Christ as preparative to the receiving of Christ this is from him and so several other parts of it are from him under this Consideration Secondly But so far forth as any part of it is sinful there it is from Satan and from our own evil hearts for darkness cannot come from the light nor can any thing unclean come from that which is altogether pure no more then a clean thing can proceed from an unclean as the bondage under sin which more at large afterward we shall discuss Secondly For the tenure for being in bondage we are in bondage to some person properly to some thing improperly and by a kind of Prosopopeia we are said to be in such a bondage now there is some Tenure as I may say wherein they do hold us in bondage there are three or four tenures if I may so call them whereby we are thus held under Bondage until Jesus Christ come to set us free First A Sale Secondly By Birth Thirdly By Captivity or Conquest Fourthly By Tyranny and resignation of themselves up to such a vassallage but a word or two to each of them First then There is a Bondage by Captivity when People are taken Captives this is so common there is none can be ignorant of it What are the Turks Gally-slaves but the prey of their piracies all is fish that cometh to the net so it is in this case This is one Part of the Tenure we are taken captive by Satan even at his pleasure Of whom a man is overcome of the same is he brought in bondage this is the military Law the Prisoners were ever the Conquerours slaves we have seen it but too evidently with our own eyes we have

at first it was little but every stone maketh some increase of the heap and yet it groweth not properly so a snow-ball it is greater with rolling but this is not properly growth nor augmentation but it is when there is somewhat inwardly received which by interchanges in man at last is turned into his substance and maketh an increase of it as a man doth his food and a r●o● doth the juice of the earth which is concocted and becometh nourishment to the branches whereby they grow and increase this is properly growth Now to apply this proposition to the case in hand when we speak of growing in grace either we say the grace it self groweth or else persons do in this or that grace If the former then this doth not so suitably hold for the grace the habit of faith of love cannot properly be said to receive inwardly this or that nourishment but as qualities have added to them such or such degrees and so increase But if we say that a soul doth grow or increase in this or that grace then it will hold somewhat more exactly which is also a metonymical speech a met onymie of the subject for the adjunct to say the person groweth when indeed it is but the habit of grace which is increased the person continueth the same I say then it holdeth somewhat more near though haply the Simile will not yet run upon all four neither nor is it to be expected the poor believing soul then receiveth nourishment inwardly that is to say that which is nourishment to his faith to his love whereby he groweth therein some deeper knowledge of the riches the exceeding riches of the grace of God the riches of the Covenant of promises whereby his faith is increased and so somewhat more of the height and depth and breadth and length of the love of God in Christ towards him he knoweth which much heighteneth his love to Christ again Now remember this is not by any thing external external additions to a thing may make it appear the greater but not really the greater as a mans cloaths make him seem bigger then he is yet he is the same in them and out of them no bigger at all there is very great difference between a weight hanged upon a Clock the more weight the more the motion is hastened and a child that went but timerously and weakly the Spirit of life within him prevailing that he can run faster and so groweth in stature and agility there is much difference so there is much difference between an hypocrites growing in appearance in duties in services in zeal which appears to us for we can but judge the root by the fruit therefore we think they are grown there but all this while are mistaken for it is not the root of the matter within it is some external weight and that is hanged upon their affections some by-respect or another to their credit their profit their Kingdom as Jehu that setteth them a working so fast more then before there is great difference between such an one and a child of God such as David whose heart was perfect who from the inward revelations of Christ in them discoveries of his love teachings of his Spirit and quicknings they grow up more and more there is much difference I say But this is the second I am affraid I shall be too tedious herein yet I hope this will not be unuseful to make things as plain as I can as we go that we may understand what we speak of Thirdly The thing that groweth remaineth the same though increased the body that grows it is the same body still though much increased as a child and a man he is the same person when a babe and when a man only he is much increased by a continual nourishment So it is here a mans grace is the same the same habit of faith and of love but groweth much stronger as in the case of Thomas and the rest of the Disciples you see it it is the same that was a tender plant and now is become a strong Oak or Cedar only now it is more rooted then before and grown up and spread it self though a child of God have many shakings with contrary winds temptations and false Doctrines and sometimes his knowledge may be corrupted and sometimes his faith may be shaken yet I believe he is never pluckt up by the root and then planted again when once he hath received that grace and obtained that mercy to be faithful to believe and have the graces of the Spirit implanted in the soul these are never destroyed altogether once alive to God and that life never fails because the principle the fountain of it that feeds it never fails the seed of God abideth as the Apostle saith It is true there may be sickness and weakness and wounds and distempers that may hinder the growth of a child but yet he liveth and groweth afterward again yea more then he did before haply and this is the case and though David and Peter broke their bones though they be sore shaken yet they are not pluckt up by the roots as trees dead and so planted again nor doth any grace of Gods planting wither away altogether like Jonah's gourd the reason that is given for the withering away of some of the corn that was green is because it had not root This the third Fourthly Another consideration to make out further the nature of this growth is this there must first be a life before there be a growth either vegetative or sensitive or rational you know if there be no life in the tree if it have not a root alive to maintain it it groweth not at all stands at the same stay for proportion and groweth dry indeed and rotten and fit for burning and so there must be life in a man before he groweth when he is dead all growth ceaseth there is nothing but dissolution upon dissolution then and so it is in this case there must be a root a planting into Christ a grafting into him by his ingrafted word before we can grow up in him we must be one with Christ for you know that which had no root withered it may make a shew for a time and flourish even as the grass upon the house top but it withereth before it groweth up Paul may plant and Apollo may water but it is he the Lord that giveth the increase he that ministereth seed to the sowers both ministers bread for your food and multiplies your seed sown and increaseth the fruits of your righteousness Now this he doth in and through Christ for he is the only pipe through which grace is conveighed to us as things here are to be noted to make this out fully First that all the nourishment is from Christ as the breast-milk is from the mother that brought it forth so it is with us in respect of Christ he travelled his soul travelled with us he

not be in the Pallace or a man be in this house and yet not in the City which is much more large and comprehensive But thirdly I conceive that this visible freedom of theirs is to be limited with the time until they come to discover the contrary as an hypocritical professor to us he is visibly a Saint and free until his leaf do fade and fall and that be taken from him which he seemeth to have as it is in that of the Evangelist now the child is upon his Fathers root the Lord owning them with their parents in the same covenant of grace yet if afterward when they come to understanding and by the rule of Christ they are to own the covenant themselves actually if they do disown it they shall be cast out as well as Ismael was and therefore it is I suppose that our Saviour reproveth the Jews when they stood now at age and should have minded what themselves had done now standing upon their own and not upon their Fathers root they should have owned the Covenant themselves and believed that so they might have been free indeed invisibly but though they never wrought the works of Abraham to believe in Christ to come and now in Christ come they should have believed but wrought the works of the Devil yet they bound themselves up with this that they were the children of Abraham they were so indeed and this in their infancy was ground for a believing hopefully of them specially if their Parents were Believers but now the Lord required themselves I say to own the Covenant and walk worthy of it else that would not stand them instead it is just as if a man that maketh a profession of Christ gloriously for a while and in the judgement of all that behold him he is a gracious man but yet he falls off draweth back to perdition the latter end of such a man is worse then his beginning yet he bears up himself O I am a Christian I have professed Christ as well as you and yet at present is thus stubborn and rebellious do you think this would satisfie any mans spirit concerning him is not here as much vanity of hope concerning his condition as in the other case O but some will say what a Doctrine is this can a man be free in any sense and yet come into bondage again and perish afterward are not the gifts and calling of God without repentance therefore that children should be free by vertue of this Covenant and yet afterward become the servants of sin and Satan and be so desperately wicked and prophane this seemeth derogatory to grace and that any that have been in Covenant of God and free should now be bound with everlasting chains of darkness It is no derogation from the truth nor from the grace that came by Jesus Christ that it should be so for mind you it is one thing to be free in the account of God and another thing to be free in the account of the Church and people of God God judgeth not as we judge visibly we judge and he judgeth that which is invisible now it is true one that hath been truly inwardly delivered from the bondage of sin and so gone out of prison he can never be reduced to such a condition cannot perish and so that man that is or ever was invisibly in Covenant with God can never come to that place of darkness but such as only visibly and in appearance did own the Covenant or were in Covenant may miscarry how many glorious professors that made a great shew for a time and sprang up as fast and flourished as much as any that yet now are the fuel for those everlasting flames what could men judge of them but that they were in Covenant with God and so free-men and delivered from the prison from the bondage yet alas were in the hold of sin to that day and why may it not be so and allowed in this case as well as in that may not the children of the Kingdom be cast out into outer darkness I could wish that were well considered the children of the Kingdom shall be cast out into outer darkness we will allow professors a communion and fellowship with us as free-men as men in Covenant with God whose profession so oftentimes prove rotten and unsound and think this profession is a sufficient ground to declare to us they are in Covenant with Christ and yet we will not allow Believers children to be in Covenant with God because afterward they come to walk contrary to this Covenant Nor do we think the declaration of God that he doth own them as his as his children his servants as holy to himself to be as sufficient to make it out they are in Covenant with God For my own part I see not the pretended difference but if there be any advantage in the visibility of being in Covenant with God I take it upon this hand for I do and shall make more of a word of God where the Lord hath said it that they are his in a way of grace though it prove to be but visibly not invisibly then I shall make of any mans profession in the world which can amount to no more then a visibility or at least I shall make as much of it Well but then suppose thou wert a child of Abraham of believing parents and so wert free and in Covenant with God visibly yet alas this will not now stand thee in stead to salvation no more then a profession of a temporarie faith will do an hypocrite thou workest the works of the Devil art a very drudge to Satan and the world and thy own hearts lusts and yet will hang thy hopes of salvation upon a being born free we are Abraham's seed if any seed of Believers since the Covenant should have been saved and freed inwardly and savingly by being the seed of such parents when themselves came actually to renounce it in works to deny the Covenant in works they might have it by Abraham but yet you see our Saviour tells them the Son must make them free before they could be free therefore this is a vain conceit the Lord perswade poor sinners against it Secondly some there are that because they feel nothing of such a bondage as hath been spoken of therefore they conclude there is no such thing upon them they do not feel any such thing as fetters and ginns upon them they never were under any such slavishness of obedience under any such terrours nor under the command of their lusts they think they are Masters of themselves and can command their passions and appetites as well as any others and therefore sure they are free This is a deceit also The more undiscerned the bondage is the more sure it is it was the slateliness of some Princes they would not be seen by their subjects nor make their persons too common they should feel the weight of

Take heed of returning to that Covenant of works or Covenant of life which was a yoak of our own making if our blessed Saviour hath been pleased to break it set us free shall we ret●rn to that bondage again I doubt this is a great cause of much sorrow and heavy walking before the Lord of many a poor creature O he cannot do this and he cannot do that and therefore he doubts all is not well with him whether he have any thing to do with Christ It is true if he had made our doing our perfect obedience the condition of his Covenant it had been somewhat but he hath not but faith in him take from him for all ends and purposes not only for pardon but for strength for food for victory over our sin Now we go off this and therefore we move so heavily and cannot stir but are like a door off its hinges a Chariot off its wheels bring much bondage and trouble upon our selves and much of our time and pains is spent in poring upon this and getting healing again for this which might be spent in glorifying him Therefore beg of God to this end that he would establish you with his Princely Royal Spirit where the Spirit of the Lord is there is liberty the Son maketh us free by his Spirit and therefore David maketh that prayer as being sensible of this O beg this Spirit for establishment the Lord will be intreated he puts arguments into our mouths and giveth us the greatest encouragements to beg the Spirit of any other mercy that I know of as being the greatest mercy and the principal of all Gospel-grace and therefore being so great a gift poor sinners might be affraid to ask but saith he you are Fathers whose affections are finite and mixed you are not pure love yea you are evil and yet will give good gifts to your children much more will God give the Spirit this the Apostle is earnest with the Lord for that he would stablish and strengthen his people to every good Word and Work for grace is but a creature and so is weak cannot consist of it self without him therefore be earnest here Thirdly Since we are delivered from outward pressures the yoak that did gall the necks of the people of God as before hath the Lord set us above our enemies hath he before our eyes brought our Egyptians down in the red Sea of blood and shall we return thither again I speak not of the same bondage I hope the Lord will keep his people from that but I speak of a worse to be delivered from a tyrannie of man to return to a tyrannie and dominion of sin it is sad the heathens could say Servitus gravissima est sibi ipsi servire it is the heaviest yoak for a man to be yoaked with his own ends and interests to seek himself serve himself specially his sinful self to make provision for his lusts It was a sad character of Rome that Angustine giveth her Victrix gentium captiva vitiorum What are we the better for being delivered from that bondage if such as were humble then and low and meek and self-denying now are high and fierce and self-seeking proud and wanton and luxurious their whoreing hawking and hounding and spending their time in such sports which should have been laid out in publike service was lookt upon as a great evil God caused their houses and lands to spue them out I wish we be not beginning to come under that worse yoak now we are delivered from that of oppression was it not better for Israel to work in the Iron-furnace in the brick-kill then to be enslaved to their lusts in the wilderness and there to perish and was not Babylon better for them then to be at liberty and yet to become slaves to their lusts to their Idols Brethren I pray you let us look well about us every one it is true the day of the Lord it hath burned like an oven among us and many have been as stubble fully dryed put into it the bryers and brambles that did scratch and tear the people of God they are consumed God hath gone through them and consumed them and are we any thing the better are we not worse If we now melt away with the sweetness of our liberty grow luxurious and wanton wanton in opinions that men know not well what they would be but any thing so it be new and the thriving way and wanton in apparel are there not as many slaves to pride to vanity to self as there were then to the lusts of other men I beseech you which is the worse to be at the mercy of another mans lusts which can but reach the body and effect our sorrow for a time or the mercy of our own merciless lusts which will work our woe and ruine O therefore look to this then if set at liberty slie sin as he said to Lot flie for thy life c. slie fornication and youthful lusts c. said the Apostle The third part of the Exhortation then shall be to take heed how we abuse this our liberty as saith the Apostle not using our liberty as a cloak of malitiousness haply alluding to the manner of persons The Apostles scope in that place leadeth us to one part of the sense of this abusing of our liberty and that is to think they are so free now that they need not have their necks under the yoak of men at all for that goeth before exhorting them to submit themselves to every Ordinance of man for the Lords sake to be subject to the higher powers and subordinate powers is very consistent with this spiritual freedom was there ever any so free as our Saviour who is the Son that maketh us free and yet did not he submit submit to his parents was subject to them and subject to the powers under which he lived because his Kingdom was not of this world and would it suite with the head and will it not suite with the members But I hope I need not speak much to this But there is much more wherein we may abuse our liberty as children by a carrying it frowardly and rebelliously against their parents upon pretence of liberty and servants that are under the yoak it may be think they may do much in this case more then they have warrant to do because they are free it may be and their Masters haply in bondage under sin therefore shall they despise them No but count them worthy of all honour serving them in singleness of heart as unto Christ not for by-respects and ends for fear of their displeasure but for Christs sake to do it this is freedom indeed But to speak a little more generally many men think when once they have gotten their necks out of the yoak from under that bondage and those fears that they have been under they think now they are at liberty they are past