ibid. à qua tamen pro nunc recedimus These are they that so magnifie the Fathers in shew but reiect them in deed both for Interpretations and Dogmata for the sence of places and points of Doctrine These Children will teach their Fathers to speake These Schoolemen will set Christ and his Apostles to Schoole surely these new Iesuites Decet vbique vt sermones nostros scripturis SanctoruÌ„ Petrum verbis attemperemus saith Vega les both in speaking and doing are farre vnlike the olde Christians But let vs learne to speake of that great Father Saint Augustine and of his great Father Saint Paul rather then of Tolet or Bellarmine or any other Cardinall or Iesuit 3 Yet further Saint Paul calles it not onely Sin but Deadly sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 StipendiuÌ„ peccati mors Pâ—o. 6. vers vlt. the Body of Death as hee speakes elsewhere generally of all sinne without distinction The wages of sinne is death All sinnes with him are mortall he knew not these veniall triuiall peccadilia little trifling sinnes not worthy to be called sinnes which Papists so mince and make nothing of but euen for these the least of all other he cryeth out as at deadly wounds of his soule O wretched man that I am who shall deliuer me from this body of Death The distinction which the Romanists now teach neyther Paul knew nor the z See D. Field of the Church Booke 3. chap. 7. D. Norton Church many ages after neyther are themselues yet agreede vpon it a As they are cited by Azor. Instit moral part 1. lib. 4. cap. 8. § dicendum Vega the Iesuite and with him Durandus and Catetanus thinke all sinne to be against the Law b Bellarmin de amissione gratiae lâ—b 1. cap. 11. verbis vlt. passim in eo libro vbi Azorius haec habet Non sunt peccata venialâ—â— proprie contra legeÌ„ neque perfecte simpliciterque peccatâ— Bellarmine beates them down and teacheth that mortall sinne is against the Law and Veniall sinne only besides the law c Azorius ibid. Azorius beateth him downe and sayth Veniall is also against the Law And d Greg. de Val. De differentia veteris novae legis part 2 c. 2. § Denique ne intelligi quideÌ„ peccatuÌ„ potest quod non sit legis alicuius transgressio Valentianus confesseth that no man can conceiue of sinne but as a transgression of the Law Here is Iesuite against Iesuite like Cadmus his serpentine teeth euer as they spring vp one brother beates downe another e Ovid. Metamorph lib 3. fab 1. The truth is All sinne legally considered is mortall but Evangelically is veniall except the sinne against the Holy Ghost By his owne merit mortall by Christs mercy veniall Mortall is the naturall fleshly vnregenerate man for hee that beleeueth not is condemned already Iohn 3.18 For f Magist sent lib. 2 dist 25. g. non potest non peccare etiam damnabiliter hee can not but sinne damnably But Veniall to the Regenerate though still sinne Rom. 8.1 There is no condemnation to those that are in Christ Iesus Quibus saith Austen remissus est reatus culpae peccati quamuis maneat actus g Aug Contra duas ep Pelagiani lib 1. cap 13. D. Morton Appeal lib 5. ca 22. sectioÌ„ 4. D. White Digress 38. D. Morton appeal lib 5 cap 11 sect 5 The distinction is not in the sinne but in the couenants and in the persons for in the Regenerate and by the Couenant of Grace it dissolueth not the league and loue betwixt God and Man and so is Veniall in others also is mortall and so is all sinne in all men by his owne nature In which regard S. Paul cals the least sinne here the body of Death And yet wee make not all sins equall as the Stoiks among the Philosophers and the Iouinians among the Heretikes Happily they may be h aeque peccata equally sinnes by their forme as breaches of the law and deseruing wrath though not i aequalia peccata equall sinnes in their matter as if all were hainous alike To be angry with thy brother without cause is a sin formally to reuile him Matth 5 22 a worse sin to kill him worst of all but the least deserueth iudgement that is death sayth k Maldonatus Iesuita Comment in Matt 5 21 22 Maldonate So among the Iewes were foure capitall punishments strangling heading stoning and burning Maldonat ibid in vers 22 in fine all deathes yet different in grieuousnesse and shame arguing the sinnes so punished to be all deadly and yet vnequall in the hainousnesse The Conclusion is euen for these sinnes the least of al other The irregular motions of corrupt nature euen without consent Saint Paule cryes out as at deadly sinnes O wretched man that I am who shall deliuer me from this body of Death Vse 1 The consideration of this may first humble vs greatly If it humbled Abraham much to remember that hee was but dust and ashes l Gen 18 27 much more should it humble vs to know that wee are much worse lumps of sinne and corruption A grieuous thing for good Iob m Iob. 2.7.8 to be all ouerrunne with filthy ouzing sores and vlcers to sit scraping them with a potshard vpon the ashes Greg. Morals vpon Iob. sterquilinium super sterquilinio sitting like one dunghill vpon another no better then a liuing and a walking dunghill but we are much worse in respect of sin in our whole nature all corrupt leprous lazers like a cloth defiled with menstrous bloud which corruption if it breake not out into monstrous sins as it doth in many yet the being of it in vs should much abash vs and cause vs to walke before the Lord in feare and trembling As wee carry in our bodyes the seedes of mortality and the matter of all diseases tending to dissolution or the first death so in our soules and whole nature the seedes and matter of destruction or the second death and as our diseases grieue and humble vs so much more should our sinfull corruption as the first death terrifies so much more should the second affright vs. Vse 2 This should also make vs carefull and heedful to watch ouer and keepe down our inbred corruptions that they breake not out into actuall sinne by getting consent gaining delight and so comming to raigne in vs As when wee feele the pricking of an olde disease we are wary of our dyet of cold heat surfetting intemperancy or any thing that may increase it A hard matter it is to deny our selues to mortifie our flattring lusts to be at continuall warre with our owne pleasing nature but so we must be if wee will be Christians And the more familiar and pleasing this enemy is that was borne and bred and brought vp with vs and the fayrer her pretences tickling our eares to fauour
SAINT PAVLES AGONIE A SERMON PREACHED at LEICESTER at the Ordinary Monthly Lecture Specially touching the Motions of Sinne remaining in the Regenerate BY A. CADE BACHELER in Diuinity and of Bilsdon in Leycester-shire GAL. 5.17 The Flesh lusteth against the Spirite and the Spirite against the Flesh and these are contrary the one to the other so that yee cannot doe the things that ye would LONDON Imprinted by Bernard Alsop and are to be solde at his house by Saint Annes Church neere Aldersgate 1618. TO THE RIGHT HONOVRABLE THE Lord Marquesse of Buckingham Right Honourable YOur goodnesse continually practised in your greatnesse to the benefit of many bindes all highly to honour you and account you as a Conduit ordayned of God to conueigh many benefites from his Royall Maiesty vpon inferiours Among which your Honourable kindnesse to me in prouiding for me without my sute or knowledge a right famous and noble place to rayse my fortunes and exercise my Ministery in the like whereof many haue sought with great sute cost and labor and haue not found deserueth all thankefulnesse that can bee imagined much more then can bee performed But feeling my selfe too weake for the greatnesse of that place not for my doctrine the soundnesse wholesomnesse whereof I am ready to testifie and iustifie if need require with my bloud but by the weaknesse of my voyce not able to reach the halfe of that spatious Church and numerous people I humbly pray your Honour to take without offence my Refusall and my harty desire that that great and worthy Congregation may be furnished with a man of a stronger voyce and better sides who may doe there much more good then my selfe who in my declining yeares must rather affect a more retired life and a charge more possible to be performed with better satisfaction to my selfe and to Gods people I shall euermore honour your goodnesse and your Greatnesse for this fauour which I publikely protest by the Dedication of this Sermon in Stile simple but in matter sound and substantiall which hauing lately preached I thought good to publish at the request of many my good friends of religious hearts the rather to oppose the spreading of those opinionate fansifull younglings who drawing bad iuyce from Arminius and Vorstius beginne to bud and blossome in our Academie whence nothing but good and wholesome food should be brought into the Country To shew how firmely our doctrine in these points is founded vpon the Scriptures and consenting with the Fathers of the Primitiue and all succeeding ages and what exceeding good vse and profite it yeeldeth and how farre these men swerue from it and from al true experience of Gods Saints in the state of Grace and Regeneration I haue penned published this Sermon and wish all good men to put to their hands to represse all such hurtfull growing innouations disquieting distracting and disgracing the peace and beauty of our Church to the offence and hazarding of many Soules And so I cease to trouble your Honour but shall neuer cease praying for you and honouring you as fitteth Your Honours most humble and thankefull Chaplen Anthony Cade An admonition to the Reader CHristian Reader the Concourse of many learned Ministers at our Ordinary Monthly Lecture lately before intermitted whereunto now also resorted by occasion many learned Iuditious Gentlemen required matter of more then ordinary worth and learning To satisfie whom If I haue layd the grounds of my Sermon more Schoole-like then thou thinkest fitte for the Country beare with mee now thou knowest the occasion Know also that I haue more enlarged those pointes to ground men more strongly against Innouators for that I hope this little Booke may come and be read where greater will not The other points thence deducted are plaine enough for the simplest Hearers and applyed to theyr profite Paul may plant Apollo water The Lord giue a blessed encrease A. C SAINT PAVLES AGONIE ROM VII XXIIII O wretched man that I am who shall deliuer me from the body of this death THese wordes are the shutting vp of the discourse of that troublous Combat which Saint Paul describeth from the 13. Verse betwixt the Flesh and the Spirite that is betwixt our naturall corruption lusting one way and Gods holy Spirite mouing vs another way For as in this life our vnderstanding is enlightned but in part now wee see but as through a Glasse darkely a 1 Cor. 13.12 So our Wils and Affections are reformed but in part very weakely to follow that little which wee see Wee cannot doe the things that wee would b Gal. 5.17 Our corruptions though abated yet are not extinguished by Regeneration but our Mind and Will continue still partly flesh and partly spirite that is partly grace and partly corruption A reformation begunne but not finished like the Ayre in the dawning of the day Sanctificatio inchoata non consummata neyther wholy yet enlightned nor wholly remayning darke c Yet shineth more and more vntill the perfect day Pro. 4.1 8 or water blood-warme neyther perfectly hore nor perfectly cold but the light and darkenesse of the minde the heate and cold of the Will so mixed and intermedled together throughout that there is a continuall strise betwixt them which shall ouercome the other and ouerrunne the Soule This Combat the Apostle describeth most mouingly and feelingly in his owne person finding his own soule as it were distracted into two contrary factions and subiect to two contrary Rulers and guided by two contrary lawes as a shippe tossed by two contrary winds or tides The inner man or part Regenerate euer eying the law of God striuing for perfection but hindred by another Law in his Members the part vnregenerate rebelling against the Law of his mind and striuing both against his will Vers 15 and against his knowledge Verse 16. to carry him away to sinne Vers 17 so hindring the good which hee would doe verse 18. and drawing him to the euill which he would not doe ver 19. which again he repeateth in the verses following as a thing neuer enough obserued at the last as one amazed and much astonished to find in himselfe so much imperfection hee breaketh out into this passionate exclamation O wretched man that I am who shall deliuer mee from the body of this death In the words I obserue fiue things 1 The Matter that Saint Paul here complaines of Sinne which he cals the body of Death 2 The Subiect or party that he finds it in In himselfe Wretched man that I am Who shall deliuer me 3 That he is exceeding sensible of it feeles the mouing and stirring of it as appeares by the discourse and here it driues him into a passion 4 It is the onely thing that grieues him Hee accounts himselfe wretched by it O wretched man that I am 5 The sight and feeling of his sin makes him earnestly seeke for a remedy Who shall deliuer me Or to ascend from the
Hypothesis to the Thesis from Saint Paules particular to the generall of all Gods children we shall finde 1 The irregular motions of lust in Man to bee sinne 2 This sinne or those motions to remayne in the Regenerate 3 The Regenerate aboue other men to bee exceeding sensible of them 4 That the sight and feeling of them is the thing that specially grieues them 5 And lastly that this makes them earnestly seeke for comfort and deliuerance These are great points worthy our handling worthy your attention 1 For the first In the whole Discourse of this euill note two things First that it is a thing Inuoluntary vers 15. I allow not that which I doe for what I would doe that do I not but what I hate that doe I and verse 16. If then I do that which I would not I consent to the law that it is good and ver 18. to will is present with mee and 22. I delight in the law concerning the inner man Note secondly that still hee calles it Euill and Sinne and here The body of Death by a Metonomya Effecti the very matter and cause of death which Chap. 6.6 He calleth The body of Sinne. Now ioyne these two together that it is Inuoluntary and that it is Sinne and you rayse this Doctrine Doct. I The irregular motions of Lust though not yeeded vnto are Sinne. Reason I I meane all kind of lusts not onely libidinous desires but those also of Malice Pride Couetousnes Gluttony Ease Disobedience and such like They are all sinne The Reason is I. Because they disagree from the law of God which is Regula iusticitiae for what is sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.4 an Irregularity discrepance and vnconformity to Gods Law Reason 2 Deut. 6 5. Mat. 22.37 2 Againe God reequires Loue with all the hart minde soule and strength that is with all the parts and faculties of body and soule and all the power of them therefore as to loue any thing besides him not for him is sinne so not to loue him withall thy power is a sinne the one turning aside from thy dutie the other comming short of thy duety both faulty both sinnes Reason 3 3 Againe this is not Innocency and cleannes from euill though without consent See S. August lib. 3. de peccatorum meritis remissione cap. 6. 7. Augustine was the first that wrote of Originall sinne teste Bellarmino lib. 1. de pec orig cap. 1. It is still corruption vncleannesse imperfection and is indeede the stirring and mouing of that corruption of Nature which in S. Augustines time began to be called Originall Sinne which is not onely Languor Naturae as many haue called it nor onely Carentia iustitiae debitae inesse according to that famous definition of Anselm a want of that righteousnesse which ought to be in man nor onely Difformitas as Doctor Stapleton cals it an vnconformity or diuers form different from the Image of God first imprinted vpon Man which yet is inough to make it sinne but deformitas which is more a deformity mishappe and corrupt forme For we shall finde here in S. Paules discourse of it not onely a Priuation of Originall Iustice or a Languor Naturae vnapt to doe good but further a Position of sinnefull corruption a stirring and rebelling of Lust prouoking to Euill For that languor it had beene enough to say I know that in mee that is in my flesh dwelleth no good thing verse â—8 but hee proceedeth and addeth verse 23. I see another law in my members warring against the Law of my minde and bringing me into captiuity vnto the Law of Sinne which is in my members Vnderstand we then that wee are all shapen in iniquity and in sinne hath our mother conceyued vs. Psal 51.5 For Adam sinning in person hath corrupted our whole nature so that together with our substance is mixed a matteâ— of corruption which in the framing and growing of our members groweth and is nourished by the naturall heate of our mothers a corruption in the body which in time will bring diseases and naturall death and a corruption cleauing to the soule which in time will bring foorth actuall sinnes and eternall death so that being conceyued and borne man wee are conceyued and borne sinnefull men Bern. meditat cap 2. initio according to that of S. Bernard Parentes ante fecerunt damnatum quam natum so are we all by Nature the children of wrath Eph. 2.3 This corruption is called The old man Rom. 6.6 and heere The Body of Death which wee must labour to mortifie crucifie and destroy for this without yeelding vnto is Originall sinne but with yeelding and delight groweth into Actuall sinne Hieron in cap. 5 Mathaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiâ—ron in cap. 1. Amos. Priâ—uÌ„ peccatum est cogitasse quae mala sunt secunduÌ„ cogitationibus adquicuisse peruersis tertius quod mente decreueris op re coÌ„plessâ— quartuÌ„ post peccatum non agere poenitentiam Saint Hierom distinguisheth betwixt Pathos and Propatheia passion and fore-passion Pathos is passion with consent Propatheia is a tickling of lust without consent both are sinnes though in seuerall degrees The same Father thus distinguisheth sinne The first sinne is to thinke euill things the second to rest vpon or yeeld to the euil thoughts the third to performe in deede what thou hast purposed in minde the fourth not to repent after thy sinne First therefore Saint Paul speakes of these motions as Inuoluntary without yeelding to them and against his mind as Saint Ambrose saith Nobis reluctantibus multa in nobis operatur peccatum Sinne worketh many things in vs while wee striue against it Secondly he cals it in plaine termes Sinne yea it is obserued by Chemnicius a worthy iudicious Diuine that in the 6. Chapter he calls it fiue times sin Chemnic'j examen part 1. de relliq pec orig pag. 224. Editionis 1590. in 8. Aug. coÌ„tra IulianuÌ„ lib. 5. cap. 3 Tolet in ep ad Rom. cap. 7 8. Bellarm. de amiss grat stat pecc lib. 5. cap. 10. in this 7. Chapter 6. times in the 8. thrice And Saint Augustine grounding on this place calles it plainely Sinne Coucupiscentia carnis aduersus quam bonus concupiscit Spiritus peccatum est poena peccati causa peccati The lust of the flesh against which the good Spirit lusteth is both sinne and the punishment of sinne and the cause of sinne Well may I then wonder at the Iesuites Cardinall Tolet Bellarmine and others that will needes confute both Saint Paules Greeke and Saint Augustines Latine and say they speake both vnproperly calling that Peccatum which is but fomes peccati the matter and tinder of sinne where Tolet yet confesseth plainely two thinges First that it is not onely Saint Austens word but his perpetuall doctrine and Secondly that the Papists now wholly depart from it Doctrina est frequentissima in Augustino Tolet.
to helpe thee that they were not sufficient to saue themselues their workes still needing Gods mercy to forgiue and still sauouring of some imperfections of right and infection of sinne Saint Paul here disableth himselfe and Rom. 3.19.23 concludeth all men within sinne that God might haue mercy vpon all It is a fine Dreame of the Papists that the superaboundant merits and sufferings of holy men more then needed for themselues are to be dispensed and disposed of by the great husband of the Church the Pope and imputed to other men that will giue well for them whereupon is grounded that Great trading of Pardons wherby the merites of Saintes are often solde but neuer deliuered to men that need and these merits are called the Treasures of the Church and so they are indeed as our excellēt King noteth in his Preface to Christian Princes for they bring great treasures to the Popes coffers I can but wonder that waking men will be deluded by such dreames Vse 4 4 Beare charitable conceites of those that are ouertaken with sinne that haue made a good profession and yet sometimes are foiled as Lot Noah Dauid Peter as sometimes a word may escape euen a wiseman which he wisheth were vnspoken so somtimes sin may escape a wary man which he is sorry for surely temptations are so great and our natural power so little that without Gods grace continually supporting vs we cannot stand but should doubtlesse often fall into many sins Prayse we God for giuing such measure of grace vnto frayle men and feare wee him for withdrawing it sometimes to let them see theyr weakenesse pitty them and pray for them vse Saint Paules counsell Gal. 6.1 If any fall by occasion into any fault you that are spirituall restore such a one with the Spirit of Meekenesse considering thy selfe least thou also be tempted Vse 2 Lastly hunger thirst and long for that time when all imperfection shall cease and be abolished when this corruptible shall put on incorruption and this mortall shall put on immortality this Naturall body shall become spirituall and this body of death shall bee done away when we shall dwell in the Lande of promise without these Cananites prickes goades in our sides and thornes in our eyes and when wee shall not cry out O wretched men who shall deliuer vs but ioyfully sing O happy men that are so graciously deliuered from this body of death So much for the second point the thirde followeth Doc. 3 The Regenerate doe see and feele their sinnes more then other men So it appeares S. Paul did when so feelingly and mouingly he spake of this Law in his members rebelling and so passionately cryed out O Wretched mā that I am Reason I Surely the Regenerate haue lesse sins then other but they see them more for seeing The reason is twofold First their true iudging what sinne is 2. Their due and vnpartiall looking into themselues for they are alwayes reading on 2 Bookes the Booke of Gods Law teaching what they should doe and the booke of their owne conscience registring what they doe They attend hearken to the Law of God and by it frame theyr iudgement of sinne not like vaine men iudging only that good that agrees to their corrupt and mishapen reason that only evill that dislikes theyr fancy and so make themselues Iudges of the law Iam. 4.11 but humbly reforming their iudgements and by the Dictates of the Law which is the perfect rule of righteousnesse they come to the true knowledge of sinne as Saint Paul sayeth here I had not knowne that Concupiscence was sinne but that the Law sayth Thou shalt not lust Rom. 7.7 So they haue Lumen internum externum Externall of the Word which is a light and a lantherne Internal of the Spirit which enlightneth the eyes of their vnderstanding Psal 119.105 Ioh. 16.13 and leades them into all Truth And by this Spirit also their selfe-loue is diminished and swalowed vp in their loue of God so that they looke into themselues more vnpartially as a man therefore walking in darkenesse or neuer looking vpon himselfe sees no spots durt deformities vpon him but thinks all is well but comming to the light and viewing himselfe well hee sees many things vnthought of before and is much abashed so it is with the Naturall man he perceyueth nothing but thinks all is well for he walks in darkenesse and wanteth light or list to looke into himselfe but the Regenerate man spyes all and whatsoeuer he findes comparing it with the Rule he iudgeth rightly of it The Spirituall man discerneth all things 1. Cor. 2.15 Reason 2 Againe as he hath light beyond that of Nature to see for Feeling so hee hath life and quicknesse of the Spirite to feele the skinne of his conscience is tender and easily offended which in others is hard and brawny and hath lost his feeling And therefore whereas others at horrible abominable and odious sins are nothing moved as being dead in sin 1. Tim. 4.2 their consciences feared and past feeling S. Paul at the smallest sins that can be felt euen at the first motions of sinne which stirre within him is offended and grieued and cryeth out as at deadly wounds of his soule O wretched man that I am c. Vse 1 Here is a Comfort for Gods children That wheras some count it a heauy case for a man to see and feele his sinnes to haue grieuous pangs for them and thinke it neere vnto despayre and reprobation Let them know that to be sensible of a mans sins is a signe of Grace Regeneration and of a tender conscience that he hath light to see and life to feele that which by Nature he could neyther see nor feele such a heart is now prepared for comfort Vse 2 And here is a corsiue for wicked men past feeling their state is wofull for it argueth that they haue not attended to the law of God to come by the true knowledge of sinne or haue not vsed to turn their eyes to looke into themselues Happily they haue oft looked on other mens Dyals but neuer marked how the clocke strikes in their owne bosome wildly passing on and thinking all well or grosly iudging of sinne by their owne corrupt reason and so blind to see and sencelesse to feele theyr owne euils and therfore know not what neede they haue of Christ and consequently neuer seeke after him This sencelesnesse is a signe of no regeneration no-inhabiting of Gods Spirit no life or light of grace which is the fore-runner of glory and happinesse That wound sayth S. Austen is not best to be liked that feeles least paine for that may proceed of dead flesh within it but rather that which is quick of sence and feeleth the least touch so for the soule for corruption is not felt by corruption but by grace and the more grace a man hath the tenderer is his conscience and the more
the City in perils in the wildernesse in perils in the Sea in perils amongst false brethren 27. In wearinesse and painefulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse 28. beside those things that are without that which commeth vpon me dayly the care of all Churches 29 Who is offended and I burne not 31. The God and Father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not What naturall man in the world would not these troubles deepely amaze and driue into a desperate sence and set him at his wits end to cry out of his wretchednesse and miserable mishappes that fall so thicke vpon him especially falling so vndeseruingly as they did vpon Saint Paul But what sayth S. Paul himselfe vnto them Behold the patterne of a true Regenerate man I count sayth he that the afflictions of this present time are not worthy of the glory which shall bee shewed vnto vs Rom. 8.18 and 2. Cor. 4 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory and therefore he sayth 2. Cor. 12.10 I take pleasure in infirmities in reproches in necessities in persecutions for Christs sake And Act. 21 13. He protesteth that hee is not onely ready to be bound but also to die for the name of the Lord Iesus His troubles though great and manifold seeme nothing in his eyes but when hee lookes vpon the least sinne that is possible to be in man euen the least motion of the flesh that stirreth against the Spirit it doth so grieue him and seeme so odious in his eyes that hee cryeth out in the agony of his soule O wretched man that I am who shall deliuer mee from this body of death Vse Excellent and diuine Apostle A comparison of our State with S. Paules In malis eulpae in malis paenae how farre doest thou out-goe vs on the one side in all holinesse and righteousnesse and on the other side in crosses and afflictions and yet passing ouer thy afflictions with ioy that are so great many onely cryest out of thy sins that are so few and small and we at euery light affliction are ready to murmur and rage with impaciency but for our sins whose magnitude and multitude cannot bee esteemed we grieue not at all but remayne insensible O well were we thinke the most men if wee could liue in wealth and ease and pleasure in this world without any crosse or affliction to disquiet our minds or hinder our delights how well could we fat our selues with pleasure and neuer think of our sinnes to moue vs to sorrow and melancholy But alasse deere brethren we should make this vse of Saint Paules example to omit other to search our owne harts and courses and come to the knowledge of our sins and of our wretchednesse by them and be hartily sorry for offending our God defiling our selues 1. Pet. 4.13 The ouerflowing of wickednesse in the world and drawing heauy plagues and punishments vppon vs knowing that if the Righteous scarcely bee saued where shall the wicked and vngodly appeare Alasse who can looke into the World but he shall finde in all Estates and in all degrees in all theyr courses that there is no whole party no found part but from head to foot all ouerrunne with this soule Leprosie of sinne Tit. 4. last They professe that they know GOD but by Workes they deny him are become abhominable and disobedient and to euery good Worke reprobate Iust like the Cretians Tit. 1.12 lyars to the Trueth Euill beastes slow bellyes slowe to doe good but to any euill quicke and forward Who can goe into the streetes but hee shall heare store of wicked blasphemous oathes vngodly raylinges filthy talking rotten speeches in euery corner theyr mouthes are as open Sepulchres breathing out corrupt and filthy stinkes from the rotten carrion of their hearts as if the sound of the Gospell had neuer rung in their eares neuer suncke into their hearts to season them What iust Lot would not continually vexe his righteous Soule by dwelling amongst them and seeing their wicked conuersation 2 Pet. 2 7.8 What good Dauids eyes would not gush out with tears to see Gods lawes so contemned Psal 119.53.158 Ierem. 9.1 Lament what good Ieremie would not melt away in Lamentations to see the wickednesse and to foresee the miseries of his people yea What good Christian can temper himselfe from crying out in theyr behalfe O Wretched men that wee are who shall deliuer vs from this body of death Alasse wretched men whether shall wee turne vs Little mortification whose liues are nothing but a continuall practise of sinne who very weakely and coldly resist these motions of sinne that stirre in our natures but suffer them to get the vpper hand ouer vs. What shall become of them that resist not at all Or none at all but rather fostering of sin full motions Iob. 20.12 but gladly and willingly entertaine them and like a man that hath gotten a sweet morsell in his mouth turneth it with his tongue and delights in the chewing it as Iob sayth that take pleasure and delight to thinke and muse and feed their corrupt fancies with ruminating and studying of their sin and wish time and oportunity to execute them and put them in practise so farre from resisting and mortifying that they are sorry for nothing so much as that they haue not strength enough by nature or liberty enough by law to glut their desires with the ful fruition of them the drunkard in his swinishnesse the Lecher in his gotishnesse the couetous in his rauenousnesse the malicious in his poysonousnesse and others in theyr seuerall wickednesse that labour not to bridle their lustes but more to kindle and enflame them to the vttermost of theyr power and if theyr owne weakenesse did not restraine them or the feare of humane Laws and punishments curbe them they would be yet more outragiously wicked and damnably sinfull Alasse wretched men who shall deliuer them from the body of this death whom could it not iustly astonish in this light of the Gospell Sinning contumaciously and â—â—th a hie band to see such a stupid carelesnesse of sinne possessing all men such a deadnesse and vnmoueablenesse to any goodnesse notwithstanding all that euer can bee sayd or done Nay to behold a verie carefulnesse a desire and a forwardnesse to offend God and oppose our selues against his precepts that men account it their onely glory and valour to liue irregularly with contempt of all good fashions order gouernment yea with contempt of God and Man as for example when the Lord pronounceth a woe to them that are mighty to drinke Wine and strong to poure in strong drinke Esay 5.22 some that are not ashamed still to call themselues Christians count it a gallant matter and a great glory to drinke
downe one another and be able to carry it away as if they would purposely oppose themselues against God and his laws and stand at defiance with him and not content with old sins known to former ages will needs be the inventers of new sinnes new arts of drinking whoring cheating and other villanies their wits tongues health wealth and strength giuen them for Gods seruice they turne all to serue sin strongly fight against God with his owne weapons and horribly rush against his commandements and curses with sport and pastime So when Christ sayth Sweare not at all for whatsoeuer is more then yea and nay proceedeth of euil they holde it a point of valour and stoutnesse Mat. 5.34 to rap out oathes couragiously and fill vp theyr vnperfect speeches with damnable swearing Colos 4.6 When the Lorde commaundeth that all our talke be sauoury and tend to edification they delight in vnsauoury idle 8. Cor. 15.33 filthy talke and such words as are fittest to corrupt good manners and make themselues sport with sin And yet wretched men what profit is there in these sins what great pleasure what benefite to draw them The Prophet speaketh in the Lords name as wondring that men will rush into sinne and endaunger their soules for small matters for a handfull of barley and a peece of bread Ezech. 13.19 but our people sweare blaspheme vse all beastly talke and filthy behauiour for no profite at all for no credite but only for a custome in sinning a deuelish desire to doe that they are forbidden or in the folly of their conceites and the currish rage of their pride or to shew courage that they care neyther for God nor man But in those sinnes that are ioyned with profite if you looke vpon worldlings what villany doe they sticke at to rake to themselues to oppresse the poor Specially where Mammon raigneth to betray the innocent to defraude theyr next kindred to cosen their dearest neerest friends to racke poore Tenants to teare it out of their maws to grind their faces nay worse to turne them out of doores to pull down towns and houses and like Canibals to deuoure one another The greater sort as tyrants preying vpon the inferiors without pitty or loue at all but treading vpon them to stand the higher the inferiour as slaues againe without any loue or reuerence to the higher but grudging at them as at an vnsupportable lode which if they had strength they would shake off The height commonnesse of Sinne. Generally what is the skill and cunning of a man but to entrappe one another without being intrapped their wisedome but a fine cleane conueyance of villany their profession but a cloake of hypocrisie all theyr outward vertue but a false colour to hide theyr inward vices and how are the finest wits bestowed but in smoothing ouer foule actions with fayre glosses and varnishing ouer their crackes and flawes that they bee not spyed and in contriuing wicked practises cunningly to bring them to passe effectually with theyr best aduantage and least clamour of the world or penalty of Lawes all without any regard of God his commandements or any sense of Religion as if thou O God wast not the Iudge of the world but som dead Idol which had no care of what we do here below or heard not or saw not those things that ate done in the world Alasse Wretched men that we are who shall deliuer vs from this body of death Reuerend men and Brethren I would be sory that these wordes should bee without all exception verefied of all God forbid I speake of many A revocation and preparation to the last Doctrine not of all of the general course of the world out of which God hath reserued some that abhorre such wickednesse yea blessed be his name there are some and that a good some euen in this place that shine as lightes in the midst of this crooked and wicked generation Phil. 2.15 Acts 24.16 that labour with Saint Paul to keepe a cleare conscience towards God and men to be a holy Nation 1. Pet. 2.9 Tit. 2.14 a royall Priesthood a peculiar people zealous of good works and shew forth the vertues of him that hath called them out of darkenesse into his maruellous light Blessed bee God for them and God encrease the number of them but the greater sort are carryed away with the streame of the world and go the broad way of destruction and euen the best while they are in this flesh are not without imperfections and this mouing of the body of sinne within them as Saint Paul was and had neede to crye out as S. Paul did O wretched men that wee are who shall deliuer vs from this body of Death As for the other that drinke downe sinne like water and denye nothing to their hearts lusts that they stand vnto what hope can they haue to be deliuered most wretched men that we are who shall deliuer vs from this bodie of death and the plagues thereto belonging Yes there is a meane yet to be deliuered if they would seeke it if they would consider Gods lawes and search their own consciences and so come to the feeling the acknowledging and sorrowing for their sins and thinke themselues wretched for them as S. Paul did here then should they goe forwards with him to that which I propoūded to speake of in the last place To seeke and finde a Remedie to deliuer them For he that seeketh findeth he that asketh receyueth and he that knocketh at the doore of Gods mercy shal haue it opened the last doctrine is Doct. 5 The true feeling of our sinnes will make vs earnestly seeke for a remedie As Saint Paul did heere finding himselfe wretched by sin cryeth Who shall deliuer me Reason For it is naturall for all men disquieted discontented and grieued to seeke for ease yea for all creatures the sillyest worme in the world doth naturally seeke all contentment decline and auoyde all things hurtfull and seeke remedyes for griefes and the wiser the creature is the more it doth it And therfore as the sight and feeling of our wounds makes vs seek to the Chyrurgion our sicknes to the Physitian our wrongs to the Magistrate and Lawyer so our sins for remedie from aboue But as sinne is of all euils the greatest the Regenerate of all other the most sensible thereof so they seeke for the remedy of this euill aboue all others yea sinne in all men doth so much offend the Conscience when it is awaked that beyond all naturall griefe it growes restles and beyond all measure vnsupportable trying all possible means of ease which if it finde not it growes desperate and ventureth vpon any violent death to be his own executioner to make an ende of the present torment for it is more vntollerable then death it selfe as wee see in Iudas who when his eyes were opened to see his sinne went to the high Priests confessed
his sinne and his wrong vnto the Innocent cast downe the Money but finding no comfort went and hanged himselfe But to his Children God sendeth a comfort in due season when it is truely and faithfully sought which is to them the welcomest and gladsommest thing in the world Therefore the Law was profitably giuen vt sit Pedagogus ad Christum Gal. 3.24 to be our Schoolmaster vnto CHRIST non vt sanet sed vt aegrotum te esse doceat not to heale thee but to shew thee thy sicknes and make thee seeke to the Physition for that makes vs finde what neede we haue of Christ A man neuer knowes the worth of Christ till hee see his owne vnworthinesse and danger neuer seekes for ease and comfort till hee feele the loade and burthen of his sinnes and is grieued at the loathsomnes of his corruptions and foresees the misery they bring vpon him But when his eyes are once opened to see this doubtlesse hee will seeke to be deliuered and the wiser hee is the sooner Vse 1 And therefore me thinks I may make this vse of this Doctrine To stirre vp men to seeke remedie for their sinne that hee that seekes not for deliuerie from this body of death eyther he feeles it not or is exceedingly besotted in loue with his owne sicknes eyther he is blinde and sees not his estate or seeing it is madde that seekes not to relieue it Choose all you impenitent sinners in whether of these ranks you wil be placed amongst blinde men or mad men that will not see or seeing will not seeke Deliuerance from this bodie of death For it is not possible that a man fallen into a pit should not desire to be helped out that a man dangerously sicke should not desire to recouer that a man grieuously wounded should not desire to be cured that a man in Prison and durance should not desire libertie at least if hee feele his euill and the danger of it eyther blindnesse or madnesse possesseth him But indeede no man can be so madde except he be first blinde blinded with the custome of sinne that makes vs vnsensible or with the prince of darkenesse that luls men a sleepe with the pleasures of sinne 2. Cor. 4 4. to forget their estate or blinded with some Pharisaicall opinion of their owne righteousnes like the Laodiceans that sayd they were rich and had need of nothing and knew not they were wretched and miserable Rev. 3.17 and poore and blind and naked for if they had the true eye-salue and that their eies were opened to see their wofull estate by sinne this should be the first thing they would goe about the greatest businesse they would intend to seeke some deliuery and to com to some comfortable assurance of Gods fauour Vse 2 Luk. 10.42 Matth 13.46 Phil. 3.8 This should be the vnum necessarium the pretious pearle that the Marchant would sell all that euer he had to purchase and they would with Saint Paul count all other things all honour wealth pleasure worldly contentments but losse and dung in respect of it Highly to esteeme of this Remedie So sweete and ioyfull would it bee vnto theyr soules Saint Paul seemes to insinuate so much by the very marshalling of his wordes and phrases in deliuering this doctrine When he looked vpon his sinnes though they were as small as possibly could bee in any man they seemed so foule in his eyes so grieuous to his conscience so contrary to his cleane desires that he counted himselfe wretched for them and passionately seeketh for deliuerance but finding no meanes in himselfe but a plaine impossibility by reason of his deplored imperfections hee goeth out of himselfe and asketh Who shall deliuer me and vpon asking the question presently giues the solution not in plaine termes for the fulnesse of his heart and the greatnes of his ioy would not let him but in a dutifull protestation of thankefulnesse I thanke God through Iesus Christ our Lord as if he should say It is the mercy of God that hath sent his sonne Iesus Christ to redeem vs by whome wee are deliuered from this body of death by him wee are iustified from our sinnes and sanctified by his Grace to represse sinne and though sinne still dwell in vs Yet there is no condemnation to them that are in Christ Iesus Rom. 8.1 that walke not after the flesh but after the Spirit that haue not the flesh but the Spirite for their guid and though they walke weakely and faintingly after it yet still they follow it as their desired guid as wel as the weakenesse of their nature will suffer This seemed so worthy a benefite in Saint Paules eyes vpon the thought of his sinnefull vncomfortable estate on the one side and that most gladdsome deliuerie on the other side that hee cannot without an eiaculation of thankefulnesse expresse it I thanke God through Iesus Christ our Lord. Which wordes I cannot stand vpon onely I note Saint Pauls Phraze teacheth vs that this worthy benefite of our deliuery of our Redemption and Saluation is neuer to be spoken of without thanksgiuing neuer to be thought of without a gratefull lifting vp of our hearts vnto God neuer to be named without great admiration and reuerence Conclusion with a recapitulation of the first Doctrine and vses And therefore wee thanke thee O Lord for this amongst all other benefites for this aboue all other benefites and we beseech thee to giue vs grace to looke into our selues light to see our sinnes and life to feele them that we may be humbled by them and seeke to mortifie them The second that we may know see feele what vnperfect state we liue in here in this flesh wherein thy dearest children feele these prickes in the flesh these Cananites and Iebusites as prickes and goades in theyr sides and thornes in theyr eyes these messengers of Sathan to buffet them that therby With the Vses we may bee out of conceyte with our own righteousnesse and all humane merites as not able to satisfie thy iustice and cleaue the more stedfastly to thy mercy and to the merites of thy sonne our Sauiour and yet be not cleane deiected as men vtterly secluded from thy fauour by means of our vnperfect sanctification since such thou wilt haue the state of thy children here vpon earth but that wee may labour to ouercome all temptations and be examples of all holy vertues to others walke before thee in feare and trembling euermore hungring and thirsting after that heauenly life wherein all those imperfections shall be done away Lord make vs sensible of all our wants corruptions that there be no sinne in vs which wee doe not see and feele by thy light and grace and labour to mortifie it and to hate it as the greatest euil in the world that it may bee as vnpleasant vnto vs as it is vnto thee and that we may heartily seeke a remedy and with all thankefulnesse embrace it and growe dayly in grace and all holy vertues till we become perfect men in Iesus Christ to the glory of thy great name the assurante of our adoption the adorning of our profession the good and comfort of others and the eternall comfort of our owne soules FINIS
our selues to please our desires The great Enchauntresse of the world to satisfie our owne lusts the more it is to be suspected the more dangerous to be accounted and the more carefull and heedfull we must bee to keepe it vnder that it get no power ouer vs. But of this more hereafter The second point is Doc. 2 II This sinne remayneth in the Regenerate For here Saint Paul speakes in his owne person Valent de Missa contra Herbrandum Tolet Comment in Rom 7 22 As if Paul spake in his owne person by a figure onely O wretched man that I AM who shall deliuer ME But Gregorius de Valentia a famous Iesuite and Cardinall Tolet and many other of their fellowes though not all vnderstand all this Combat to be described in the person of a man vnregenerate still vnder the Law not vnder Grace and to be betwixt Reason and Appetite or Sensuality like that of the Poet Video meliora proboque Deteriora sequor Indeed Saint Augustine in his younger yeares took it and taught it so Tolet ibid annot 22 but when his diligence was more awaked to search and his iudgement ripened to discerne by his often conflicts with the Heretikes of his time hee retracted that opinion and interpretation and afterward expounded the whole discourse of this Combat as spoken properly in the person of S. Paul Aug contra duas Epistolas Pelagiani lib 1 cap 10 Vim mihi fecâ—iunt illa verba Condelector legi Dei secundum intetioreÌ„ homineÌ„ Aug. li. 6. contra PelagianuÌ„ cap 11. Ego cuÌ„ aliter intellexcram vel potius non intellexeraÌ„ sed postea melioribus intelligentioribus cessi vel potius ipsi quod fatenduÌ„ est veritati vt viderem in illis Apostoli vocibus gemiuÌ„ esse Sanctorum coÌ„tra carnales concupiscentias dimicantiuÌ„ Sic Intellexit Hilarius Gregorius Ambrosius caeteri ecclesiae Sanctj notique Doctores c. Aug. lib. 2. Retract cap. 1. lib. de praedest sanctoruÌ„ cap. 4. lib. coÌ„tra ep Pelag cap. 10. cap 11 lib. 6. contra Iulianum Pelag cap 11 Tolet in Ro 7. annot 10. Tolet tractat secuÌ„do in loca quaedam epist ad Rom cap 7 Vora inquit etiam est doctrina qua homo iustus in hoc seculo noÌ„ valet bonuÌ„ sacere absque pugna carnis vellet bonuÌ„ sine coÌ„tradictione operari at non valet in hoc mortali cotpore donec per gratiam resurrectionis liberetur omnino Radix peccati evellatur Aug lib 1. cont 2. epist Pelag cap 13. a man excellently regenerate yet natural corruption remayning in him not wholly abolished mouing and drawing him one way and the spirite of God another way To which sence Saint Augustine was induced by two Arguments one from the substance of the Text rhe other from the consent of the Fathers before him In the Text these words sayeth hee enforced me vers 22. I delight in the Law of God according to tho inner man which cannot agree to any but the Regenerate as also those words the last ver Then I my selfe in my mind serue the Law of God and those To will is present with me for the vnregenerate hath no such will And for the consent of former Fathers he sayth Heretofore I vnderstood this combat otherwise or rather I vnderstood it not but afterwards I yeelded to better and more intelligent Diuines or rather as I must confesse to the truth it selfe that I might see in these words of the Apostle The Groues of Gods Saints striuing against fleshly lusts Thus haue Hilary Gregory Ambrose vnderstood the place and other holy and famous Doctors of the Church c. And this was afterward Saint Austens perpetual and constant interpretation of this text as may appeare by fiue seuerall places ìn his later workes where he had occasion to speake of it But though these Iesuites reiect Saint Augustine and all the vniforme consent of Doctors and Fathers by him alleadged and take vp strangely an Interpretation by him retracted such is often their following of the Fathers yet they graunt the point I speake of that Concupiscence still remayneth in the Regenerate though they are loath to call it sinne as Saint Paul doth here and that the Regenerate must labour to represse it by the Spirit as much as may be This doctrine is true also saith Tolet that a iust man cannot in this world doe good without the fight of his flesh and hee would doe good without contradiction but in this mortall body he cannot vntill by the grace of the Resurrection he bee freed and the root of sin wholly plucked out For this was the perpetual doctrine of the ancient Church Augustine interpreting the first wordes of Rom. 8. teacheth that lusts rebelling against the law of the mind are Originall sin which in the vnregenerate is damnable but in the regenerate a RationeÌ„ culpae non habeÌ„t quia remissus est reatus culpae peccata quamvis maneat actus are not accounted sins because the guilt of the fault and sinne is forgiuin though the act remayne And S. Gregory interpreting this place of S. Paul of the regenerate man sayth The most perfect men grieue at the simple motions of the flesh sustained against their wils and that sinne inhabiting in them moues them against themselues And if any other Fathers count it not sin theyr meaning is that which S. Austen expresseth Remissus est reatus culpae quamuis maneat actus It is not imputed as sin to the person though it remaine in the nature the guilt being remitted to the regenerate by the indulgence of God Gregor lib 5. in lib 1. Reg cap 1. Quid est quod deplorat legem inesse meÌ„bris legi mentis repugnantem si extinctis alijs alij in fugam versi sunt nisi quia perfecti viri hoc ipsum quod simplices motus carnis contra voluntatem sustinent vehementer dolent vellent quippe sic manere in carne vt contra mentis voluntatem de carne nulla sustinerent quod quideÌ„ quia impossibile est praemisit dicens velle adjacet mihi posse non inuenio non enim quod volo bonum hoc ago sed quod odi maluÌ„ illud facio quasi dicat vellem esse in carne non ea perfectione qua perfectus in carne perfectus est sed sicut Angeli Dej in Coelo sed hoc posse non invenio quia quamdiu mors peccati absorpta in futura resurrectione non fuerit illud quod in me peccatum inhabitat mouet me contra me Fran. White Obser 2. Sect 2. Augustine vt supra The Reasons why God loueth these irregular motions stil in the Regenerate we may learne out of the Fathers also 1 For our spirituall exercise of our Faith Patience Reason 1 Watchfulnesse Inuocation to humble vs to make vs know our selues Ambros Apopologia David cap. 2 in fine See Greg. Moral Lib. 33. ca. 11
Hieron aduers Pelag. lib. 2. Austen lib. de Cor. gra cap. 9. in sine Aug. de bapt Parv. cap. 39. Iudg. 3 1. what need we haue of Christ to keepe vs waking to shake off security and drowsinesse to gather our wits and forces together to stand vpon our guard to depend vpon God to call vpon him for ayde to flye and cleaue fast vnto him knowing that if his Grace doe not continually supporte vs we are not able to stand These are sayth S. Augustine the Nations left in Canaan which their Iosua our Iesus cast not out Quas dereliquit Dominus vt erudiret in eis Ierusalem which God left to teach and exercise his people withall and which if they grew carelesse should bee as prickes and goades in their sides and thornes in theyr eyes and that they should not thinke they were come yet to theyr finall rest but should still looke for a better Reason 2 2 Againe that Gods children may be examples of all holy vertues to others and thereby glorious to his name which were nothing if the obiect and matter whereon they worke were abolished where were Patience if there were no afflictions where Grace if no temptations where Mortification if no lusts to mortifie where Temperance Sobriety Purity if no opposition no motions to sinne where were the battell the victory the crowne if no aduersary to striue withall 3 Againe lest men should become religious only to be freed from this disquietnesse of the soule diseases of the body and other griefes and penalties of this life which were to make them molliores not meliores more tender to themselues then tendering their duties to seeke to build a Heauen vpon Earth without desire of a better But here God will haue vs still prouoked with these still militant and in the Combat to fight the Lords battels as against other enemies so against our owne lustes to striue for the victory to obtaine the Crowne to bee wayned from the loue of this world and long for the perfection glory of the world to come Vse 1 Since then this body of death is not yet dead in the best Regenerate My deare brother thou that art weake and doubtfull of thy state faint thou not bee not too much deiected and dismaied as if thou wert out of Gods fauour because thou feelest such motions in thee and haply thinkest that Gods beloued children are free from such temptations It is not so they bee the Symptoms and passions of the best men left still in them by the dispensation of Gods wisedome to good purpose That wee should not thinke them of higher nature then our selues Amb. apol David c. 2. but subiect to the like passions to which end they are sometimes suffered to fall and theyr falles recorded and as ill may wee spare the knowledge of theyr falles for consolation as the examples of their vertues for imitation S. Paul confesseth he felt these motions Gods blessed Saints on earth were neuer free from them It is obserued in S. Hierom which he bewrayes in many places of his works that his whole life was a continuall war with his own lusts This is not the difference betwixt the Regenerate and vnregenerate that the one is free from euil lusts the other feeles him but this The one labours to mortifie them Epiphanius heres 64. Sicut quando caprificus agit radices in muro leu aedificio quantum cunoue scindatur manet radix opus est murum destruere tunc reaedificabitur sine radice sic in corpore isto mortali fit in quo radix manet peccati concupiscentia nempe rebellis donec moriatur iterū reaedificetur per resurrectionem This Similitude is alledged and allowed by both sides by Tolet the Iesuite Tractat. 2. in loca Ep. ad Rom. cap. 7. And by D. Field that learned Protestant Lib. 3. of the church c. 26. the other giues the raigne vnto them If thou doest then mislike them labour to suppresse and mortifie them and so shew the power of Gods grace working in thee Thou art a happy man and in the case of Gods blessed children the greater thy temptations are the more noble is thy resistance the more exemplary thy life and vertues and the greater shall bee thy Crowne and glory S. Paul cryeth out to the Lord 2. Cor. 12.8 9. to be deliuered frō this pricke of the flesh this Messenger of Sathan sent to buffet him but the Lord answered My grace is sufficient for thee for my strength is made perfect in thy weakenesse Gods grace is sufficient to enable vs to represse them though it bee not his pleasure to free vs from them Vse 2 2 Presume not of thine owne righteousnesse as if it could satisfie Gods iustice stand betwixt thee and thy condemnation They that doe so I doubt are farre from true Regeneration which makes a man see into himselfe and finde many thinges to craue pardon for nothing wherein he may greatly glorie The meere Naturall and ciuill man who haue yet no true feeling of Religion may thinke highly of theyr owne righteousnesse as the Pharise did Luc 18. because he was no grosse extortioner but the true Regenerate man will finde imperfections enow in himselfe as S. Paul doth here and though hee dayly labour that his righteousnesse may exceed the Pharisees yet his opinion of it will alwayes come short of Aug. Lib 3. de Doctr. Christiana c. 23. speaking of Davids and other Saintes sins teacheth that no man can brag of his iustice or contemno others Cum videat tantorum virorum cavendas tempestates slenda naufragia theyrs He will learn to know that the law is straight and requireth totum hominem the whole man with all the parts and powers of body and soule to keepe totam legē the whole law with euery branch and particle thereof and that totaliter and toto vitae tempore his whole life throughout without omitting any minute or moment thereof for Iames. 2.10 Whosoeuer shall keepe the whole Law and yet offend in one point he is guilty of all And as the Law is straite so the Curse is large Gal. 3 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them And therefore with S. Paul he shall finde no perfection in himselfe to iustifie him Philip. 3.12 but rather sin to condemne him as here and consequently will be driuen out of himselfe to seeke for ayde euen to Iesus Christ who is made vnto vs Wisdome and righteousnesse and Sanctification and Redemption 1. Cor. 1.30 And euer when hee looketh aduisedly into himselfe hee wil be so farre from thinking himselfe iust that he will rather crie out of his imperfections with S. Paul heere O wretched man that I am who shall deliuer me from the body of this death Vse 3 3 Trust not to the superogatory merites of Gods Saints they are so vnable