against Church-separation that Mr. Parker Mr. Paget Mr. Ball Mr. Brightman and others have left behind them large evidences of their zeale against separation from Parochial Church Assemblies It is more then strange that when the Apostles had by commission from Christ planted Churches and were to leave them to be propagated in future ages yet would wholly be silent of this separation but leave us by our dark imaginations to discover it In which we are in danger to set our threshold by Gods threshold of which hee sadly complains or rather Ezek. 43 8. justle out Gods threshold with ours § 4. Thirdly Others pretend that they separate from Parochial Church-communion for prophanenesse of the people and corruption in conversation But neither doth this admit of separation provided that Doctrine be such in which men may have communion for Edification If we look upon the people of Israel throughout the revolution of all times we may find high Titles given them even when they lived in all kind of sin and Disobedience They had Titles given them of singular glory by reason of priviledges Deut. 14.12 et 32.9 Zach. 2.9 Rom. 9.4 Deut. 9.6 et 32.6 Isa 1.4 et 48.4 Ezech. 32.16 which they enjoyed by their call into church-fellowship as children of God Gods peculiar ones his portion his heritage the apple of his eye and many the like Elogies In the mean time their Qualifications were as low as their Titles high their conversation no wayes answering their calling but branded to be stiff-necked of an Iron sinew an Adulterous a Sinful Nation a People foolish and unwise as Sodome and Gomorrah unto the Lord And yet the Prophets and righteous persons keep their residence among them held communion with them and saw no ground of separation from them It seemeth a great contradiction to some to name men at all believers Saints or Professours when their lives evidence an unsutablenesse to such a glory yet we know the churches to whom Epistles are directed in Scripture 1 Cor. 3.3 et 6.7 2 Cor. 12.20 Rev. 3.1.16 are so honoured as we may see in their frontispieces and the most upright hearted among them had communion with them when yet they did wrong and defraud one another when they profaned the Lords Table where Fornicators Idolaters Luke-warme c. And yet the Apostles did not leave them but made it their businesse to reclaim them The advice that was sometime given to a Maid that for Religions sake would retire her selfe to a solitary life she was told Aut de fatuis Virginibus es aut de prudentibus si de fatuis Congregatio tibi necessaria est si de prudentibus tu Congregationi If she were bad she need the city to better her if good the city needed her So we may say to the separatists from Parochial-Congregations either they stand in need of the Church or the necessities of the Church call for their help and assistance § 5. As for all other pretended causes of separation Learned Zanchius at length proveth Zanch. t. 7. part 2. col 74 c. that so great is the Authority of the Church visible whether Universal or Particular that none may with hope of impunity despise her Doctrine or Discipline much lesse separate from her Communion because to despise the Church is to despise Christ to divide the unity of the Church is to divide Christ and to crucifie him a fresh and to separate from the Church is to separate from Christ for extra Ecclesiam non est Salus out of the Church there is no salvation Lastly if any doe pretend the practice of forrain reformed Churches for Church separation I answer 1. That the piety and prudence of the Worthies of this Nation was much more admirably valiant for the Lord in establishing Lawes with Penalties against this profane licentiousnesse then the practice of the contrary can be imitable or warrantable Jer. 9.3 See Blond Honor. Reg. c. 2. Forrain Churches were never so sensible of nor had occasion to bewail this prophanenesse so much as we in these last seven or eight years wherein all the Ghosts of the miscreants of former ages have been let loose from hell in full swarmes to infest this Nation more then ever the locusts did the Land of Egypt 3. We ought to follow others no further then they are followers of Christ and his Gospel Non vivendum exemplit sed Legibus And therefore I will not say again what Orthodox Divines have in this point Seneca until our adversaries shall make it their taâ—k to prove some infirmity or insufficiency in that which they have written CHAP. XVI Serious and frequent Admonition ought to bee inculcated against this Errour § 1. IT is very true Nunquam sine quercla Sen. de Ira c 10. Salv. de G. D. l. 8 initio tanguntur aegra you can never touch the sore without the grief of the Patient All would be pleased Nulli grata reprehensio est saith Salvian None love reproof none but the wise Prov. 9.8 And that which is worse the most wicked cast-away would rather heare his own false praises then true reprehension and be deceived with jeering applause then saved by wholesome Admonition And yet Separatists from determined Congregations must no lesse be admonished then other sinners so long as there is any hope they will amend That charge given to the Prophet Isa 6.9 10. is six times alledged in the New Testament to warn them that if they turne not God will what his sword Psal 7.12 and be glorified in his justice upon them who made no account of his mercy And it is a just thing with God when men wilfully winke and shut their eyes against the light to strike them stark blind 2 King 6 18 Gen. 19.11 as he did the Assyrians and the Sodomites and Elymas the Sorcerer and to dash out their eyes Deut. 28.28 It is true Gods primary intention in sending his messengers Jer. 3.15 is for the good of his people for he giveth them Pastors according to his own heart which do feed them with knowlede and understanding yet in a secundary place it is for to leave the wicked inexcusable and to justifie his proceeding toward them See 2 Cor. 2.15 16. John 9.39 Thus the Pastor must do his duty and referre the issue or successe unto the Lord yea hee must deal plainly and roundly as the Lord himself doth Ezek. 2.3 c. Matth. 10.14 But chiefly with publick and common sins as this of Church-separation is lest he seem to allow of them and so become guilty of them by his allowance For § 2 Though Saul acted not in the murder and Martyrdome of Steven yet his consent spake him guilty of the same crime Act. 8.1 A mind to tolerate evil is sin in the seed which time bringeth forth Jam. 1.14 15. God esteemeth the evil we would do as done though we have not done it and
hear as every one liketh in a distracted church-Separation contrary to the Ordinnances of God and good Magistrates Exceptions indeed may be taken at the overlarge extent and disordered situation of divers Parochial congregations But Parochial Assemblies not the name but the thing is the way that comes up to the Rule of Scripture Light of Reason and the Presidents of Primitive times Our congregational Bretheren will have the limit of a Particular Mr. Blakc Cov. Cap. 3. church to be within that number of persons that may congregate in one place for Ordinances If this be yeilded then it will easily be proved that Parish-congregations are of Divine Institution and then it will consequently be true that peoples Separation from Parochial Church-communion hath this Sinful Effect to be a Disorderly confusion contrary to Divine Institution For Contiguas pictas jussit habere domos Saints that made up a church were still Saints in cohabitation they were as in faith so in Habitation joyned together § 3. It were easie to relate the abundant fearful Effects and sinful consequents which this Practice of Church-Separation doth produce as the disorderly confusion which of necessity it doth occasion the weakning of the work of the Lord in the place where providence hath seated them Mr. Blake loco supra citato and conferred many Mercies upon them the depriving of Pastors of their Flock Spiritual Parents of their Children the animosity of Spirit that is wrought in those that withdraw themselves judging them whom they leave as scarce Ministers of Christ nor their congregations as churches of Christ withdrawing then and thence when and where Christ is pleased to reside I do only urge this that it is without all Scripture precept or president to depart from the solemn and publick worship of God to which his special providence hath bound us It was accounted dangerous not only to estimate one Apostle above another as Papists do Saint Peter contrary to the ancient practice and doctrine of the church in Tertullians time Ter. de praescrip c. 24. Non mihi tam bene est imo non mihi tam male est ut Apostolos inter se committam I am not so wise saith he nay I am not so foolish as to value one Apostle above another But it was thought dangerous also to esteem one Father or Teacher in the Greek or Latin church as if he had the mind of Christ above another 1 Cor. 2.16 as the Apostle speaketh The Greek Menologie mentions a Division like that among the Corinthians in the Greek church in the daies of the Emperour Alexius In which one preferred Basil An. 1103. another gloried in Nazianzone a third extolled Chrysostome until they heard this voice from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are all one before God It is dangerous then to extol one of the servants of Christ who speaks according to the Spirit of Christ Doroth. Bilioth Patr. Tom. 2. above another lest as the Historian reporteth such Admirers become Miriones that is like to the man who first magnified Zosimus next Macarius then the Apostles Peter and Paul lastly the Blessed Trinity which also blinded through Inconstancy he renounced totally and finally This is our fear this is our complaint § 4. This Error of Indetermined church-communion was of old taken for a consequent yea a symptome of Luxury and Wantonness It was observed of the Corinthians that they were rich and luxurious and therefore proud and contentious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so on as Strabo describeth them Strab. Geor. l. 8. We should therefore beware of such Separation as a Mark of Spiritual Wantonnesse And we find in Hesychius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus you may see the Genius or Inclination of what people is strongly bent unto this Sin And though it be true that Grace doth not only polish Nature Morality knoweth how to do that but even subdue it and change the very frame and constitution of it yet being that it is not wholly conquered in this life it is like it will shew it selfe most in some domineering corruptions Ball against Can. which generally reign among Christians This Error tendeth to the renting of the church the disgrace of Religion the advancement of pride Ignorance contention Offence of the Weak Grief of the Godly Hardning of the Wicked and rising againe of Antichristianisme For they that voluntarily depart from their determined congregations if in words they do not maintaine Antichrist really they do him more credit then his chief upholders Seeing of necessity they must confesse that in other churches which may be Antichristian for any thing they know the pure Faith may be entirely professed the Doctrine of Salvation plentifully preached the Seals of the Covenant rightly administred for substance and by the blessing of God upon his own Meanes Christian Soules ordinarily converted and nourished unto eternal Life Which is more then all the Factors for Antichrist shall ever be able to make good Upon this account it seemeth the Council held at Nantes decreed Conc. Nannat c. 1. et 2 Anno. 800. Grat. causa 9. qu. 2. Can In Dominicis that no Pastor should admit unto Divine Ordinances any man of another congregation that willingly despised the Dvine Exercise of his Ordinary Minister And Gratian reporteth that to the same effect and purpose one Canon was established in Concilio Meldensi § 5. Unto all these I could add Musculus his judgment who relateth five dangerous consequents of this Error 1. That it casteth the Soul into danger of its Salvation while as it departeth from communion with the appointed and approved Congregation Museu Loc. Comm. de â—â—…hismate 2. That it divideth as much as in it lyeth the whole and entire body of Christ 3. That it despiseth not one or two christians but the whole congregation which it forsaketh 4. That it doth not only despise but condemn that congregation as not genuine but adulterate 5. That it violates the bond of Peace which is charity in that it not only departeth but seduceth others to depart from their proper and peculiar congregation All which are confirmed and amplified by that Pious Divine How dangerous this Error is may further be declared by many testimonies of Judicious Calvin Calv. Instit l. 4. c. 1. per totum praesertim § § 4. 10. Who often telleth us that so highly doth the Lord regard the communion of his church that he counteth them Traitors and Fugitives who contumaciously separate from any Society or congregation which maintaineth the true Ministery of the Word and Sacraments And that so highly the Lord esteemeth his church That whosoever wrongeth her authority he judgeth it derogatory to his own Honor c. But I study brevity CHAP. XIII The causes which men pretend for Separation from Parochial Church-Communion are frivolous and invalid And First Indetermined Church-communion is no part but an Abuse
THE PARASYNAGOGUE PARAGORIZED OR A Parenetical confutation of the Epidemical Error which asserteth Separation from Parochial Church-communion Demonstrating Their practice who on the Lords day neglect the publick Exercises of Divine Worship in their Parochial Congregations and frequent caeteris paribus other Churches to be Anti-scriptural By John Lesly Minister of the Gospel at St. Michaels neer St. Albans in Hertfordshire London Printed by Thomas Maxey in Thames-street 1655. 1 Cor. 3.4 VVhile one saith I am of Paul and another I am of Apollo are ye not carnal Clemens Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian de Lapsis Non jungitur Ecclesiae qui ab Evangelio separatur Basil ad Amphiloch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Honourable WILLIAM LENTHALL Esquire Master of the Rolls c. Honorable and Honored Sir A Sufficient Apology for my bold adventure of presenting this part of my poor endeavors unto the publick view may be an observation of the heathen that when the Lord is pleased to visit a Nation with the sword or the like judgment Eurip. apud Sarah l. 11 pag 498. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship of God is weakened and men will not honor him as they should Not so much for your particular inclination toward mee doe I make mention of your Name before this Treatise as for that generall Concession and Homologie That the publick inferres the private benefit In the peace of the City Jerem 29 7 ye shall have peace For I feele my selfe no senselesse member of those bodies which out of divers experiences challenge an interest in your Honours most favourable Integrity and Love which you have alwaies borne to Gods Glory Christs Gospel and all good Causes wherein you may bee charitable The greatest greatnesse hath no greater Honour belonging to it then to be an Abrech to Persons Bookes Gen. 41.43 and Causes of this Nature Such Cedars have their spreadth and tallnesse to shelter such Fowles of the Heaven under their shadow It was the pious resolution of Luther in one of his Epistles Inveniar sanè Superbus Avarus Luther ad Stanpit Adulter Homicida Antipapa omnium vitiarum reus modo impij silentij non arguar dum Dominus patitur That hee had rather be counted any thing then bee accused of wicked silence in Gods cause And wee know that the more dishonoured and trampled upon any cause of God 's is the more hee expects that wee should appeate for it Now lest any man should bring a bloud-shot eye to make all appeare of a wrong colour that I have made no particular Person my Aime or Adversary my witnesse is in heaven Job 16 19 and my record on high But because losse of Salvation followeth obstinacie in Errour Camero p. 286. in folio I have done my poore endeavour to proclaime Gods will If any doe demurre or obstinately persist or resist they may remember they erre not without warning Common Ingenuity commandeth mee thankfully to acknowledge what you have done for one that hath no wittie Insinuations for extracting of your favours nor Impudency enough to returne them in flatteries yea who had such obstructions betweene his heart and his tongue that hee could scarce expresse the least part of his Thankfulnesse much lesse is hee able to make you a requital But the Lord of Lords grant that you may find all favour in the eyes of God and Man that all true Happinesse may be multiplyed upon you and yours and crown you with eternity So prayeth Your Honours obliged and humble Servant in the Lord JOHN LESLY The CONTENTS Chap. 1. THere is a necessity of opposing Errors and a special necessity of opposing the Errour of Indetermined Church-Communion 2. The late Original of this Error Some mschiefes of it are indigitated A Motive to resist them 3. Parochial Church-communion is a duty implanted by Nature and a Moral and Solemn part of Divine Worship 4. All Christians are to joyne themselves to some particular visible Church when the Lord offereth occasion 5. We are bound to hearing in our own determined Congregations Necessitate praecepti 6. God assigneth unto every ordinary Pastor a portion of his people to be instructed by him 7. Separation from determined Church-communion is reproved 1 Cor. 1.12 and 3. ver 4. 8. The Lord commandeth to worship him Orderly which is not observed in Indetermined Church-communion 9. We are bound to hearing in our particular Congregations by Christs Doctrine and Example 10. We are bound to the duty of Determined Church-communion by the custome of Apostolick and primitive times 11. Reason teacheth that Indetermined Church-communion is carnal glorying in the worthinesse or excellency of other Pastors 12. Some sinfull effects and consequents of Parochial or Congregational Church-separation The causes which men pretend for Separation from Parochial Church-communion are frivolous and invalid And 13. First indetermined Church-communion is no part but an abuse of Christian Liberty 14. Secondly Separation from Church-communion for the Pastors knowne insufficiency or Scandalous life may be lawful Otherwise it is lamentable if not intolerable and impious 15. Thirdly Other imaginary and imaginated pretences are answered 16. Serious and frequent admonition ought to be inculcated against this error 17. Some Antidotes against the Infection of Separation from Parochial Church-communion 18. The Conclusion ERRATA IN the Book pag. 4. lin 26. for Cannons read Canons p. 5. l. 16 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 10. for were read went In Marg. l. 24 for Arm. de read Ames de p. 10. in Marg. l. 16. Jer. 2.14 is wanting p. 13. in Marg. l. 10. for Ceserens read Cestrens p. 15. l. 6. for livng read living p 16. l. 8 put out and. l. 22. for exacteth reade enacteth p. 31. l. 4. put out the. p. 44 l. penult for Ceristians read Christians p. 47. l. 4. are is wanting l. 5 for allay read alloy p. 73. l. 22. for Orthadox r. Orthodox for Hetorodox r. Heterodox p. 80. l. 4. for apprehend read apprehended l. 27. this is wanting p. 105. l. 15. not is wanting p. 111. l. 18. the is wanting p. 124. l. 7. put out not lin 22. for Meditaion read Mediation p. 139. l. 11. for nulla read nulli The Parasynagogue Paragorized OR A Parenetical Confutation of the Epidemical Error which asserteth Separation from Parochial Church-Communion CHAP. I. There is a Necessity of opposing Errors and a special Necessity of opposing the Error of indetermined Church-communion § 1. IT is the infinite Goodnesse of the Lord that in wrath he remembers mercy For my part Hab. 3. ◠I look upon it as a special mercy that although we live in times in which the Truth is opposed and blasphemed more then ever before yet the Faithful have liberty to speak and write in defence thereof I wish that all orthodox Christians who have
his sincerity and foreknow his perseverance The fruit of Church-separation appeareath that now when Satan hath a design to burn up the Nurseries of Learning and Râ—ligion how few are watering Gods plants when the greedy mouth of sacriledg is gaping for their maintenance how few are voluntarily adding for the supply of its defect when the Gospel is so undermined the Ministry so maligned and their maintenance so envied how few are they that appeare for them How few are like that Noble man who publickly tore and rent the impious Edict of Dioclesian the Emperour against Cristians Euseb l. 8. c. 5 What God will yet do with us we cannot tell but if he will continue his Gospel to us these few may have the greater comfort in it if hee will forsake a proud and unworthy people yet may these few souls have comfort of their sincere endeavours they may escape the gnawings of conscience and the publick curse and reproach which the hystory of this age may fasten upon them who would either in ignorant fury or malicious subtilty or base temporizing cowardize oppunge or undermine the Gospel or in perfidious silence look on whilst it is destroyed CHAP. XVIII The Conclusion § 1. HAving taken the boldnesse to deliver my Reasons against this common Sin and Error I humbly crave that if ever Christians would have their soules converted they would labour to frequent Divine Ordinances in their due circumstances If we look to the quality of the Action 1 Sam. 13.18 Arn. contra Serapien Saul did well saith Arnobius when he offered Sacrifice unto God But we must not consider the quality of the Fact but the Pride of the contemner for there are many Duties Quae cum bona fint opera perniciem pariunt cum non eo ordine quo sunt constituta peraguntur Which though they be good works bring damnation when they are not done in that order as they should No man will be much wrought on by that which he despiseth The great causes of this contempt are a Perverted Judgement and a gracelesse Heart It is no more wonder for a Soul to loath Divine Ordinances that savoureth not their Spiritual Nature then it is for a sick man to loath his food Where a sanctified Judgment is wanting the most hellish Vice may seem a Vertue and the most sacred Ordinance of Divine Institution may seem as the waters of Jordan to Naaman Oh! How many Soules may curse those wretches in Hell fire for ever that have by them been brought to contemn the Meanes that should save them And let the greatest that are guilty in this crime Cyprian Epist 72. read Cyprian his words and tremble What greater crime can there be saith he then to have stood up against Christ In his Officers and Ordinances Then to have scattered the church of Christ which he hath purchased with his blood Then to have fought by the fury of hostile Discord against the unanimously agreeing people of God Who though themselves should repent and turn to the church yet can they not recover and bring back with them those seduced by their Example or those that being by death prevented are dead without the church whose Souls at the day of Judgment shall be required at their hands who were the Leaders of them to Perdition c. § 2. And now I have given you my best advice for the avoiding this Error The manner of it is imperfect and too much mine own but for the main matter I dare say I received it from God in his Holy Scriptures And from him I deliver it to his People and his charge I lay upon them that they entertain and practise it Yet I know there is a remnant of Paganisme and Infidelity in the best of christians concerning the Divine Authority of the Sacred Scriptures August de Fide Op. c. 4. The chief cause besides many others which perverteth the Understandings of men in this point in my poor observation is this When men have deeply wounded their consciences by sinning against Knowledge and given the Victory to their fleshly Lusts so that they must either deeply accuse and condemn themselves or deny the Scriptures they choose that which seemeth the more tolerable and desireable to them and so rather condemn the Scriptures then themselves These are Lucifuga Scripturarum as Tertullian calls them Owles or Bats Tert. de Resur Carn c. 47. which can no more take heed unto that light that is the Life of the World then Bats do unto the light of the Sun And what Malefactor would not do the like and except against the Law that doth condemn him if that would serve his turn And when men that are engaged in a sinful course do see that the Word of God doth speak so terribly against it they dare not live in that sinne while they believe the Scripture because it is still wakning and galling their guilty consciences but when they have either cast away their Belief of the Scriptures or otherwise mistaken them through misinterpretation misapplication c. then conscience will let them sin with more quietnesse The like may be expected from those I oppose For these men refuse their Physick because it is unpleasant and not because it is unwholesome yet at last their Appetite so mastereth their Reason that they will not believe any thing can be wholesome which goes so much against their stomack Ahab believed not the message of Micajah not because he spake falsly 1 King 22.8.18 but because hee spake no good of him but evill Men will easily be drawn to believe that to be true which they would faine have to be true and that to be false which they desire should be false But alas how short and silly a cure is this for a guilty Soule And how soone will it leave them in uncurable Misery § 3. Only I must crave this of the Reader that my confessed weaknesse be no prejudice to Gods Truth and that he will not judge of the cause by the Person nor take the Name or Person for a Fault Which is the thing that the ancient christians did so deprecate of the Pagans and therefore I hope every Christian will grant For in regard of the churches present necessities I dare not give over for all my Imperfections Though I have ever been of a Spirit too easily discouraged and ready to say as the Prophet I will speak no more in his Name Jer. 20.9 yet God hath so suited his Providence to my Infirmities and Necessities as not only to cure my backwardnesse but also to convince me of the pleasantnesse of his Work I am assured that it was the Lord that sent me into his Vineyard and without him none shall force me out Mat. 25.16 He that gave me fewer Talents then others will Expect but an answerable Improvement at my hands but be they never so small I dare not hide them He that calleth for two Mites will accept them Mat. 11.25 Zech. 4.10 Hee despiseth not the day of small things Hee sometime revealeth that to babes which he hideth from the wise and prudent For the Wisdome of the World is foolishness with God 1 Cor. 1.25 and the foolishness of God is wiser then men and no flesh shall glony in his sight The Lord grant that I may so use the small abilities that I have that I be not condemned as an unprofitable and unfaithful Servant and then I do not feare being condemned for their smalness § 4. More I would say but I feare to spoile the elegancy or learned Camero in his Epistle ad Theologos Leidenses Can. pag. 720. folio by Englishing it wherein is the summe of what I would say and thither I refer the Reader In the mean time look upon my aberrations where you find them with pity and Pardon And where you shew me that I have erred as a man you shall see that as a Christian it was not my want of love to the Truth but want of light to discover it that hath misled me from it My Prayer is that the Lord would save his People from that spirit of Pride hypocrisie separation and Giddinesse which is of late gone forth and is now destroying and making havock of millions of Soules in England And that the Lord would keep his People unspotted of the guilt of those Sinnes which in these dayes have been the shame of our Religion and have made us a Scandal and Scorn to the World And pardon O Lord thy Servants Sin for I do daily dishonour thy Holynesse and disgrace thy Work and Service by my weakness and unworthinesse I bewaile from my heart that my Apprehensions are so dull my Affections so stupid and my Expressions so law and unbeseeming thy Service Remember with whom thou hast to do What canst thou expect from dust but levity or from corruption but defilement I know thou wilt be sainctified in them that come nigh thee And before all the people thou wilt be glorified But though weaknesse and irreverence be the fruit of mine own Corruption yet the fire is from thy Altar and the work is of thy commanding Oh therefore wash away all my Sins with the blood of the Lamb which taketh away the Sin of the world Imperfect or none must be they Service here Oh take thy Sons excuse The Spirit is willing but the Flesh is weak Gratias tibi Domine Jesu