Paul but Christ lives in me his judgement will affection life were transformed into Christs here was no halving himselfe was fully layd downe and Christ was all in all and hee gained enough by it there is no better way then to denie our selves and to doe it fully It is a fayling and that a great one in many they will denie themselves in some things in many things but not in all if they mortifie most lusts yet to some one they will shew mercie This mercie to thy lust is crueltie to thy selfe Iron fetters thou knockest off with indignation but pleadest for golden shackles some pettie beloved corruption Why doest thou denie thy selfe in part and not altogether Curvis jam pluribus rescissis manere in parvo ligatus Limitations here will prove thy lamentations denie thy selfe wholly or not at all if there be not through selfe-denyall ere long there will be God-denyall Hast thou loved thy selfe too much heretofore nunc opus est odisse now hate thy selfe hast thou leaned upon thy owne wisedome too much now despise it acknowledge God in all thy wayes The further off thou art from thy selfe the neerer thou art to God Selfe-seeking sets us at the borders of Hell and selfe-denyall sets us at the gate of Heaven Reader wouldst thou have two Heavens live in Heaven on Earth and goe to Heaven at death studie this Booke of Self-denyall Vergerius by reading of Luther was taken off from Poperie and Pighius by reading Calvin was brought to be of his mind in point of Justification Who knoweth but thou mayest by reading this learned Treatise of Selfe-denyall be brought off from all thy selfe-love and selfe-seeking This Author would pull from thee that which would ruine thee If thou wilt let the Physick purge out ill humours take away ill bloud to save thy life be not unwilling that a grave and godly Divine should purge out thy selfe-love and take away sinfull humours to save thy soule It is his ayme to doe thee good follow his counsell and thou shalt never be troubled with soule-sicknesse It is our sinfull selfe-seeking that breedes all the distempers of our spirits Let us denie our selves and then wee are as God would have us to be wee shall make high account of God and find great sweetnesse in the things of God They that fast most find the greatest sweetnesse in their meat And those that are the greatest selfe-denyers find the greatest content in God and most blessings from God They are ever in the valley of Berachah in the place of blessings and rest And what the Prophet crownes true fasting withall the same will God crowne selfe-denyall withall joy gladnesse and chearefull feasting Thy friend in Christ W. GREENHILL The Authours Advertisement to the Reader Christian Reader MVch of this treatise was preached before an auditory sutable to the subject especially the former part of it But many things are added especially exemplifications of Historie and quotations It is not my manner to fill Sermons either with histories or quotations But I may have leave to put them with my notes and so you have them here It may bee they may drawe some to the reading of some things that may sticke by them which otherwise the very title of the treatise would have caused them to reiect What you finde sutable to you take for your profit and thanke God what there is else be not offended at it but leave it to others who may perhaps gaine something by it I. B. CHristan Reader by reason of the authors absence diverse faultes have escaped especially this one in many places the person is changed the first is put in for the second and third It may seeme harsh and strange that when there is speaking to those of high ranke the authour should speake in the first person wee and ours but the coppie was otherwise p. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 59 partaker part p. 31. f. us r. you c. MOSES HIS SELFE-DENIALL HEB. 11. 24. By Faith Moses when hee was come to yeares refused to bee called the sonne of Pharaohs Daughter IN this Chapter we have a divine record a famous catalogue of the worthies of the Lord manifesting the power and life of that blessed grace of faith in the glorious effects of it amongst whom Moses is one of the most choice eminent holding forth unto us the glory efficacie of his faith in divers wonderful blessed fruits of it both actively passively in what he did in what he suffered his wonderfull self-deniall his strange choice his fixed eye upon Heaven his undaunted courage his glorious constancy his cleare sight of the invisible God The first is his selfe-deniall which the Holy Ghost here records as a high cōmendation as a most famous testimony of the pretiousnesse of his faith and indeed so it is faith above all graces fills the heart with the fulnesse of God but most empties it of its selfe raises the heart the highest in communion with God but keepes it downe the lowest in selfe-abasement By faith Moses when he was come to yeares refused to bee called the sonne of Pharaohs daughter He refused not a bare willingnes contentednesse to be without that honour but when he was put upon it he denyed it so the word is Yea horruit aver satus est saies Chrysostome upon that place he trembled hee was astonished at such a thought that he should embrace the honours of the Court rather then to own the people of God in their most afflicted distressed condition He abhorred he detested the entertaining such a thought in his heart therfore turned away from it with disdaine We never reade that he refused or denied in words that ever he said to Pharaohs daughter or any other to this effect that he would not be her heire or be called her sonne but actions have as lowd a voyce as words When Moses came downe from the Mount his face shined so gloriously as the people were not able to behold it here his faith raiseth him higher then the Mount and puts an unexpressible lustre glory up on him Here is a Worthy of the Lord indeed bright and glorious in the shining beauty of his faith set out unto us in the full expressions of it by the Holy Ghost himselfe By faith Moses Moses a man compleate every way for his parts admirable the Holy Ghost witnesses of him that hee was learned in all the learning of the Egyptians so Act. 7. 22. Philo Iudaeus in vita Mosis saies that there were sent for learned men at exceeding great charge out of forraine parts to instruct him in the liberall arts and out of Caldaea such as might instruct him in Astrology besides the most learned of Egypt and Eusebius cites another affirming that Moses was not onely learned in the learning of the Egyptians but that he taught the Egyptians the use of letters and therefore
choise excellent spirit 1 Sam. 25. 3. Jonathan that was that idole Priest we reade of Jud. 18. 30. yet he was Moses his grandchild Cershoms sonne Honour is but a shaddow and therefore it neede bee of something that is our owne riches places of dignitie titles of honour put upon ancestors by Princes are accounted now the greatest nobility and this descendes to the honour of children but that nobility which these things now put upon men heretofore Martyrdome was esteemed to doe and therefore amongst Christians in the primitive times children were wont to glory in their parentage as noble if they had beene Martyrs but yet Chrysostome in his third sermon upon Lazarus labours to take off men from glorying in this because it was not their owne he saies it is a frigid empty vaine boasting to boast of this and gives this reason for the vertue of others cannot perfect us It is not from whence a man comes that is his true glory but what he is and what good he does It was the expression of a heathen that he regarded no more his wicked children that came from him then hee would vermine that came from his body if we be wicked wee may be a disgrace to our ancestours they can be no honour to us Augustus Caesar had three daughters who were lewd and hee used to call them his three ulcers and cankers and was wont to cry out oh that I had lived unmarried or had died without children Although gold comes from the earth none despiseth it and although though drosse and rust comes from the gold none regards it the vertuous coming from meane parentage are honorable and the vitious coming from noble parentage are contemptible This is the first argument that there is not much in nobility of birth that it should be counted too great a thing to be laid downe for God But secondly suppose there be some great matter in it yet God is infinitely worthy that it should bee laid downe for his honour if there were ten thousand times more honour in it then indeede there is yet the denying of all were not a sufficient testimony of that respect you owe to the great and glorious God God is worthy that all the Kings Princes Potentates great ones of the earth should come and bow and lye downe flat before him abased in his presence that they should all bring their Crownes and pompe and dignities and cast them downe at his feete as Revel 4. 10 11. the foure and twenty Elders fell downe before him who sate upon the throne and worshipped him that liveth for ever and cast their crownes before the throne saying Thou art worthy O Lord to receive glory and honour and power c. Such infinite distance there is betwixt the excellency and greatnesse of the Lord and all the nobles of the world that it is a wonderfull favour of God to them that if he doe but appeare to them they may live before him it is their honour that their lives may bee preserved when God makes knowne his glory as Exod. 24. 10 11. And they saw the God of Israel c. and upon the nobles of the children of Israel hee laid not his hand that is to destroy them but they were suffered to live in his sight Thirdly as God is worthy in regard of his infinite excellency so it is due to him because whatsoever excellency honour there is in the nobility of your birth it is he that hath made the difference betweene men the rainebow is but a common vapour it is the sunne that gilds it that enamels it with so many colours wee are but a vapour it is the Lord that hath shined upon us and our fathers house and hath put more beauty more lustre upon us then upon other vapours I may say in this respect as Saint Paul saith in another case who makes thee to differ was not the lump of all mankind in the hand of the Lord as the clay in the hand of the Potter to make one to this outward honour and another to meannesse basenesse as he pleaseth hee might have so ordered things as wee might have beene not onely of the most beggerly and miserable broode but might have beene begotten a toade or a serpent or any other the vilest creature that liveth upon the earth that honour wee have God hath put upon us and therefore it is his the glory of it is infinitely due unto him Fourthly there is no such way to adde glory to your nobility as to bee willing to use it or deny it for God This proceedes from a noble principle indeede wheresoever it is It is nature that causes the one kinde of nobility but it is the grace of God a sparkle of the divine nature a ray of the very glory of God himselfe shining into the soule that is the cause of the other Tertullian saies of Augustus that the name of piety was more esteemed of him then the name of power and Ierom writing the praise of Marcella a noble woman saies of her that hee will not make mention of her family nor the honour of her blood what Proconsulls and other great men she had to her ancestors hee saies hee will praise nothing but what was her owne and especially he commends her in this that she was so much the more noble in as much as riches and nobility being contemned she was made the more noble in her poverty and humility Fifthly Christ was the glory of his father the lustre of his glory the character engraven forme of his image the onely begotten Sonne of the Father from all eternity hee thought it no robbery to be equall with God he was God blessed for ever and yet how did he empty himselfe hee was made a scorne he was called the carpenters sonne as one that was contemptible hee made himselfe of no reputation he came in the forme of a servant yea of an evill servant that was to be beaten yea hee was made a curse as if he had beene the vilest of men and yet this was the glory of Christ himselfe because it was all for God and good of soules who is hee then that knowes any thing of Iesus Christ that shall thinke much to lay downe all the honour of nobility of birth or any outward dignitie under heaven for him It is a notable expression that Bernard in a sermon upon the birth of Christ hath what can bee more unworthy what more detestable what deserving more grievous punishments then that a man should magnifie himselfe after hee hath seene God humbled it is intolerable impudency that where majesty hath emptyed it selfe a worme should bee puffed up and swell Sixtly if wee be godly God hath honoured us with a higher birth then what wee have by blood from our ancestors God hath given us a birth from above he hath begotten us of the immortall seede of his Word to bee sonnes and
reade Luke 16. 14. when Christ had preached against covetousnesse those who were rich and covetous derided him The word is in the originall they blowed their nose at him manifesting their scorning at what hee said as if they should have said hee may talke what he vvill but if he had riches himselfe I vvarrant you hee vvould delight in them as vvell as any if hee savv hovv to come by them hee vvould bee as greedy as any after them And thus certainely doe men who are in honour thinke of all that speake lightly of their honours and so those that enjoy the svveet of pleasures As on the one side those vvho are in afflictions and have their spirits sinke under them they thinke vvithin themselves let men talke vvhat they vvill if they felt vvhat I doe their spirits vvould sinke as much as mine so on the other side they vvho enjoy the svveet of prosperity they thinke let men say vvhat they vvill if they had vvhat vvee have they vvould prize it and delight in it as much as vve Here then is the true and reall honour when a man is in the height and top of all prosperity yet then hee can be above all then he can trample upou all It was thus with Moses it was thus with Daniel it hath beene thus in many worthies of the Lord. Vincentius reports of one Eustochius whom Trajane had sent against the Barbarians and he having got the victory returned home the Emperour being joyfull goes to meete him and brings him in gloriously to the citie now was a time for Eustochius to enjoy the favour of the Emperour and what hee could desire but at this time this very day refusing to sacrifice with the Emperour unto Apollo he suffers the martyrdome of himselfe his wife and children even now denyes all his present pompe and glory for Christ God hath still choise spirits in the world that can doe this and certainely there is a great deale of glory in it CHAP. V. It is a speciall argument of sincerity that when the profession of Religion proves costly to us yet we continue in it FIrst this argues great sincerity now the truth of grace appeares indeed to be religious when religion must cost us something this is an argument of truth of grace to be religious when by religion we may get the comforts of the world this is no argument of sincerity Hence Iewish writers tell us that in Solomons time when the Iewes prospered in all worldly felicity then they were carefull how they entertained Proselytes because many would be comming then upon worldly respects to joyne with them but to professe religion when it requires the losse of all outward comforts and that at those times when the sweetnesse of them is most enjoyed this is some thing like to professe the truth while we may live upō it this argues no truth but to professe it when it must live upon us upon our honours upon our profits and pleasures and earthly contentments this is a strong argument of truth as to see the beauty of religiō through troubles through all outward disrespects this is something for to see the evill of sinne through all outward glory respect and contentment in this world when it may bee enjoyed to the full this is much surely here is truth here is a piercing eye that is inlightned and quickned by the spirit of God It was a true signe that those nobles of Israel wee reade of in the 2 King 9. 33. were of Iehues side when they cast downe Jezabel who had painted her face so when the world comes with her painted face in her pompe and glory yet when God saies who is on my side then to throw downe this painted Jezabel to the ground to the doggs to licke up her blood here is a true argument that we are on Gods side David shewed his true thankefulnesse when hee would not offer unto God that which cost him nothing but would have the testimony of his thankefulnesse costly to him so when the profession of religion proves costly to us and yet we continue in it this is a good argument of truth In times of affliction every hypocrite all tag and ragge will be ready to come in to God in an outward profession but usually this submission to God at this time is not out of truth Hence that place in the 66. Psalme 3. v. where it is said through the greatnesse of thy power shall thy enemies submit unto thee in the originall it is they shall lye unto thee and so it is translated by Arian Montanus and some others noting hereby that a forced submission to God is seldome in truth Secondly it argues the excellency of grace that it raises and greatens mens spirits it lifts them up above the highest of all these things and so high above them as the things of the world when at the highest are looded on us under things and appeared small and contemptible in the eyes of such a raised soule many poore spirited men are below them and looke up to them as great matters and thinke oh how happie should they bee if they could attaine to them they blesse them who have got up to them but grace is of an elevating nature and it manifests it selfe to bee from on high even from heaven from the God of heaven who is infinitely above the heavens and it raiseth the soule to God himselfe so that not onely the things of the earth but even heaven it selfe would appeare but a poore low meane thing beneath the dignity of a soule made partaker of the divine nature were it not that the glorious presence of God were there As it argues the exceeding greatnes of the heavens that all the earth is but as a point to them all the huge great mountaines and vast circumference of the earth is as nothing in comparison of them so when all the honours delights and riches of the earth which are esteemed such huge and mighty things by the men of the world yet to a gracious spirit though enjoyed to the full are accounted as nothing this argues a glorious worke of grace enlarging the heart of a man God brings it himselfe as an argument of his owne greatnesse Isai chap. 40. that all the Nations of the earth are as a drop of a Bucket and as a dust of the hallance to him So when all the braveries and delights of the world are to a soule but as a little dust looked at as having but a drop of comfort in them farre from affording any good draught of comfort to quench the thirst of it no it must have the ocean of all comfort to drinke on even God himselfe no lesse then an infinite ocean of blessednesse will serve the turne for it to be satisfied withall and this argues a spirit great indeed and the truth is let men think what they will yet it is most certaine there are no men in the world of
is much difference betweene that suffering that a man is carryed through by Faith and that which a man is carried through by pride as First if pride be the principle a man is ready to put forth himselfe though he be not called It is true that in some extraordinary causes a man may have an inward calling by some extraordinary motion of Gods Spirit as some of the Martyrs had but in an ordinary way a gracious heart feares it selfe and dares not venture untill God calls depending more upon Gods call then any strength it hath to carry it through Faith ever lookes at a word It puts on to nothing but according to the word where there is not a word to warrant there we may conclude that faith is not the principle that acts but selfe True Christian fortitude leades into dangers onely by divine providence or precept when God bids a man undertake dangers or bids dangers overtake him Secondly where pride is the principle such a one cares not much how the cause of God goeth on any further then he is interested in it if God will use others to honour his Name by and further his cause except hee may some way come in he regards it not hee is not more sollicitous how the cause of God in other things that concerne not his sufferings prospers howsoever therefore he may speak much of Gods glory in that cause for which hee suffers yet if he be not affected with the glory of God in any other cause that concernes not his particular it is an argument that it is his owne glory rather then Gods that is aimed at 3. Thirdly a proud heart does not strengthen it selfe so much in sufferings with the consolations of God the sweet of the promises as it doth with its owne-selfe-proud thoughts the heart is not taken up so much with the glorious reward of God in Heaven that spirituall and supernaturall glory there as with some present selfe-good here whereas Faith is altogether for spirituall and supernaturall good it carries the soule beyond present things that are onely sutable to nature Fourthly where pride is the principle there is no good got by sufferings the soule doth not thrive under them it doth not grow in grace by them it growes not to a further insight in Gods wayes it growes not more holy more heavenly more savoury in all the wayes of it the lustre and beauty of godlinesse does not encrease upon such a one hee is not more spirituall hee doth not cleave closer to God hee is not more frequent with God in secret he doth not enjoy more inward communion with God then formerly whereas when our principle is right in suffering there is never such thriving in grace as then then the Spirit of God and glory useth to rest upon Gods servants a godly mans service prepares him for suffering and his suffering prepares him for service The Church did never shine more bright in holinesse then when it was under the greatest persecution Fifthly where pride is the principle there is not that calmenesse meeknesse quietnesse sweetnesse of spirit in the carriage of the soule in sufferings as where Faith is the principle Pride causes the heart to swell and belke to be boisterous and disquiet to bee fierce and vexing because it is crossed but Faith brings in the Spirit of Jesus Christ and that was a quiet and meeke spirit in sufferings as the sheep before the shearer when he was reviled he reviled not againe where there is reviling and giving ill language surely there pride is stirring in that heart Cyprian speaking of the Martyrs contemning death and yet were gentle and meek sayes Wee see not that humble loftinesse or that lofty humility in any but in the Martyrs of Christ A Christian doth never tread downe Satan so gloriously as when hee suffers in a right manner for the truth But it is the God of peace that does it in him God as the God of peace treads Satan under our feet but where there is nothing but boisterous tumultuousnesse bitternesse vexation there God does not rule as the God of peace in that heart Sixthly a proud heart is not sensible of its owne unworthinesse that God should use him in suffering or help him through it in any measure wondering at the mercy of God and blessing his Name that whereas he might have suffered from his wrath for sinne in Hell for ever that yet God will rather call him to suffer for his Names sake where it is from a spirituall principle this will be Seventhly if from vaine-glory then in such kinde of sufferings that will bee reproachfull to him and where there are none to honour him in them there he failes if God call him to som kinde of sufferings wherein he should be laid by as a vile and contemptible thing and nobody regarding of him or taking notice of him these sufferings would be very tedious to him or if he lives in such a place where none will joyne with him to encourage him but every man scornes him in them this will be hard to him yea so hard that he cannot beare it But Faith will carry through these if it be the cause of God it is enough to faith it is able to rejoyce in the midst of all reproaches and all scorne and contempt and filth that the world can cast upon it if that which bee done be acceptable to god a gracious heart thinkes there is glory enough put upon it That place 1. Pet. 2. 20. is very observable What glory is it if when ye be buffeted for your fault yee take it patiently but if when you doe well and suffer ye take it patiently this is acceptable with God Mark the opposition If it had beene direct it would have beene thus What glory is it if when yee are buffeted yee take it patiently but if you doe well and suffer patiently this is glorious there is no glory in the other but in this is glory that is the meaning of the Apostle but hee does not say this is glory but this is acceptable to God and in that hee sayes as much for that is the greatest glory to a gracious heart that any thing that he does or suffers may be acceptable to God let it appeare outwardly never so meane and base Eighthly if it be vaine-glory then greater respect and honour in some other thing will take him off If the honour in another thing be greater then that he hath by his sufferings hee will quickly grow weary of his sufferings and will finde out some distinction or other to winde himselfe out of them Many who have beene taken off this way have suffered much a while but finding it heavie and seeing another way wherein they thinke they might better provide for themselves they have by degrees falne off to it and proved base time-servers to the dishonour of God and their owne everlasting shame Demas suffered a
as they heare of me they shall obey me It is a hard thing to convince a man of a suffering Truth if he hath not a suffering heart Many men will say if they were convinced that such a thing were a Truth that if it were a dutie that God requires of them they would yeeld unto it whatsoever became of them but yet they doe not see it to be so but the deceit of their hearts lies here that they knowing they dare not oppose it if they were convinced and that it will bring upon them much trouble if they be forced to yeeld to it therefore they are unwilling to be convinced they shut their eyes against the light arguments of lesse strength can prevaile to convince them in other things but here strong light will not doe it because they fore-see the haâ—d consequences that will follow but where there is a suffering heart a willingnesse to sacrifice all for the least Truth how soone how easily is such a one convinced of any Truth When the mind of the hearer is good it easily assents to the word of Truth sayes Chrysostome Fourthly a Naturall Conscience does not prize an opportunitie of suffering so as those doe who have a Principle of Faith they goe to it as a great mercie they account it as a great priviledge that God calls them forth unto and gives them opportunitie for the testifying of their love to his Name and the expressing the worke of their Grace for his prayse accounting of it the highest improvement that may be to lay downe all at Gods feet in a way of selfe-denyall the other may suffer the same thing but he lookes upon his sufferings as a great part of his miserie and at the way of Gods providence bringing of him thereunto as a great evill unto him Fifthly a Naturall Conscience rests in the thing done in the very worke of enduring troubles there doth not appeare the Grace of God in the manner of his sufferings in the carriage of his Soule in them there doth not appeare the Glory of God in the enabling of him to goe through them neither is he much sollicitous about that but onely how he may beare them and get thorow them but Faith sets on worke all the Graces of Gods Spirit by which the sufferings of one truly gracious are much beautified his Spirit is exceedingly savourie in them Psal 89. 17. It is said God is the glory of the strength of his servants Thou art the glory of their strength Now this was in a time of great trouble to the Church as appeares Verse 38. and so forward But thou hast cast off and abhorred thou hast beene wroth with thine anointed thou hast made void the Covenant of thy servant thou hast prophaned his Crowne by casting it to the ground thou hast broken downe all his hedges all that passe by the way spoyle him he is a reproach to his neighbours c. Yet even at this time God gives such strength to his people as that his Glory shines in it Therefore surely it is more then can be by any naturall worke Sixthly a naturall conscience may put a man upon the way of self-denyall but such a one accounts the wayes of God hard wayes because of the troubles he meets withall in them hee is brought out of love with Gods wayes and hee is weary of them he is even sorry that he came into them and could be content to with-draw himselfe from them if hee knew how to doe it but a beleever suffering in the wayes of God hee still likes well of them hee speakes good of them his heart cleaves close unto them Sufferings are esteemed the better because they are in the wayes of God and the wayes of God are not esteemed the worse because they are in the wayes of Suffering his Suffering confirmes him in them a crucified Christ and persecuted godlinesse are very lovely in his eyes Cant. 1. 13. A bundle of Myrrh is my beloved unto me hee shall lye all night betweene my brests Myrrh is a bitter thing although Christ bee as Myrrh yet he shall lye between my brests next to my heart as most lovely and delightfull to me where there is true godlinesse such a one whatsoever he meets withall in Gods wayes hee never opens his mouth againe to speake against them Ezek. 16. 63. and Psal 44. 17 18 19 20 c. All this is come upon us yet have we not forgotten thee neither have we dealt falsely in thy Covenant our heart is not turned backe neither have our steps declined from thy way though thou hast sore broken us in the place of Dragons and covered us with the shadow of death c. And Psal 89. from the 38. verse to the 52. we read of Ethan making a most lamentable complaint for the miseries of the Church and yet he concludes Blessed be the Lord for evermore and this not formally or slightly but earnestly with much affection and therefore he addes Amen and doubles it Amen Amen as if he should say let the troubles of the Church bee what they will yet God and his wayes shall be for ever blessed in mine eyes in my heart Seventhly where there is onely a naturall conscience such a soule is satisfied rather in its owne peace that it hath by yeelding to that which conscience puts him upon then in any glory that God hath by that which is suffered As he doth not aime at the glory of God but at the quieting of his conscience so he lookes not much after the glory of God that should come in by his sufferings Eighthly naturall conscience may put a man upon denying of the world and suffering hard things yet the heart is never by it crucified unto the world the inward lusts are not mortified there remaines still as much love to the world as ever there was there is yet a drossy uncleane spirit within the corruptions of the heart still remaine in the root howsoever they be kept in for a while by the power of conscience such a one would as gladly enjoy the delight of the world as ever but hee dares not but where Faith is the principle there the inward corruptions of the heart are mottified Faith crucifies the heart unto the world it does not onely enable to deny ones selfe in outward things but it changes the very frame and temper of the heart the inward disposition of the soule is not after any thing in the creature as it was before but it is sanctified it is made heavenly it is raised above any thing that is here below Ninthly where the principle is onely Naturall Conscience there comes in no new supply of strength in the time of suffering but all that is done is by the first strength that put him upon it hee is all the while spending his strength as an Armie that fights without any new succours But Faith brings in new supplies new succours continually strength growes