Saint Paules 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.
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,
THese words Are the shutting up of the discourse of that troublous Combat (which Saint Paul Describeth from the 13. Verse) betwixt the Flesh and the Spirit: that is, betwixt our natural corruption lusting one Way,
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.
but the Light and darkness of the mind, the heat and cold of the Will, so mixed and intermedled together throughout, that there is a continual Strife betwixt them, which shall overcome the other, and overrun the Soul.
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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,
This Combat the Apostle Describeth most movingly and feelingly in his own person, finding his own soul (as it were) distracted into two contrary factions,
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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;
and Subject to two contrary Rulers, and guided by two contrary laws (as a ship tossed by two contrary winds or tides.) The inner man, (or part Regenerate) ever Eyeing the law of God, & striving for perfection;
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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,
and striving both against his will (Vers. 15,) and against his knowledge (Verse 16.) to carry him away to sin (Vers, 17) so hindering the good which he would do, (verse 18.) and drawing him to the evil which he would not do (ver. 19.) which again he repeateth in the Verses following,
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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?
as a thing never enough observed, At the last, as one amazed, and much astonished to find in himself so much imperfection, he breaks out into this passionate exclamation, Oh wretched man that I am, who shall deliver me from the body of this death?
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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:
5 And lastly, that this makes them earnestly seek for Comfort and deliverance. These Are great points, worthy our handling, worthy your attention. 1 For the First:
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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,
for what I would do, that do I not, but what I hate that do I, and verse 16. If then I do that which I would not, I consent to the law, that it is good,
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.
Note secondly, that still he calls it Evil and Sin, and Here The body of Death, by a Metonomya Effect, the very matter and cause of death, which Chap. 6.6.
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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.
I mean all kind of Lustiest, not only libidinous Desires, but those also of Malice, Pride, Covetousness, Gluttony, Ease, Disobedience, and such like. They Are all sin. The Reason is. I.
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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.
so not to love him withal thy power, is a sin: the one turning aside from thy duty, the other coming short of thy duty: both faulty, both Sins.
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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;
It is still corruption, uncleanness, imperfection, and is indeed the stirring and moving of that corruption of Nature, which in S. Augustine's time began to be called Original Sin, which is not only Languor Naturae, (as many have called it) nor only Carentia iustitiae debitae inesse (according to that famous definition of Anselm) a want of that righteousness which ought to be in man;
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For Adam sinning in person, hath corrupted our whole nature, so that together with our substance is mixed a matte• of corruption, which in the framing and growing of our members, groweth,
For Adam sinning in person, hath corrupted our Whole nature, so that together with our substance is mixed a matte• of corruption, which in the framing and growing of our members, grows,
so that being conceyued and borne man, wee are conceyued and borne sinnefull men, according to that of S. Bernard, Parentes ante fecerunt damnatum quam natum:
so that being conceived and born man, we Are conceived and born sinful men, according to that of S. Bernard, Parents ante fecerunt damnatum quam natum:
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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:
so Are we all by Nature the children of wrath, Ephesians 2.3. This corruption is called The old man Rom. 6.6. and Here The Body of Death, which we must labour to mortify, crucify, and destroy:
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for this without yeelding vnto, is Originall sinne, but with yeelding and delight groweth into Actuall sinne. Saint Hierom distinguisheth betwixt Pathos and Propatheia, passion and fore-passion. Pathos is passion with consent.
for this without yielding unto, is Original sin, but with yielding and delight grows into Actual sin. Saint Hieronymus Distinguisheth betwixt Pathos and Propatheia, passion and fore-passion. Pathos is passion with consent.
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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, in this 7. Chapter 6. times, in the 8. thrice.
Secondly, he calls it in plain terms ▪ Sin, yea it is observed by Chemnitz (a worthy judicious Divine) that in the 6. Chapter he calls it fiue times since, in this 7. Chapter 6. times, in the 8. thrice.
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:
and Saint Augustine's Latin, and say they speak both unproperly, calling that Peccatum, which is but fomes peccati, the matter and tinder of sin, where Tolet yet Confesses plainly two things:
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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 Are they that so magnify the Father's in show, but reject them in deed, both for Interpretations and Dogmata, for the sense of places and points of Doctrine.
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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.
But let us Learn to speak of that great Father Saint Augustine, and of his great Father Saint Paul: rather then of Tolet or Bellarmine, or any other Cardinal or Iesuit.
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3 Yet further Saint Paul calles it not onely Sin, but Deadly sinne, the Body of Death, as hee speakes elsewhere generally of all sinne without distinction:
3 Yet further Saint Paul calls it not only since, but Deadly sin, the Body of Death, as he speaks elsewhere generally of all sin without distinction:
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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:
All Sins with him Are Mortal, he knew not these venial, trivial, peccadilia, little trifling Sins, not worthy to be called Sins, which Papists so mince, and make nothing of:
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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?
but even for these, the least of all other, he Cries out, as At deadly wounds of his soul, Oh wretched man that I am, who shall deliver me from this body of Death?
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.
By his own merit, Mortal, by Christ mercy, venial: Mortal is the natural fleshly, unregenerate man (for he that Believeth not is condemned already, John. 3.18.
For 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.
For he can not but sin damnably) But Venial to the Regenerate, though still sin, Rom. 8.1, There is no condemnation to those that Are in christ Iesus.
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Quibus (saith Austen) remissus est reatus culpae & peccati, quamuis maneat actus . The distinction is not in the sinne, but in the couenants, and in the persons:
Quibus (Says Austen) remissus est Rheatus Culpae & peccati, quamuis Maneat actus. The distinction is not in the sin, but in the Covenants, and in the Persons:
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but the least deserueth iudgement, that is death (sayth Maldonate ) So among the Iewes were foure capitall punishments, strangling, heading, stoning, and burning:
but the least deserves judgement, that is death (say Maldonate) So among the Iewes were foure capital punishments, strangling, heading, stoning, and burning:
A grieuous thing for good Iob to be all ouerrunne with filthy ouzing sores and vlcers, to sit scraping them with a potshard vpon the ashes, sterquilinium super sterquilinio, sitting like one dunghill vpon another, no better then a liuing and a walking dunghill:
A grievous thing for good Job to be all overrun with filthy ouzing sores and ulcers, to fit scraping them with a potshard upon the Ashes, Dungheap super sterquilinio, sitting like one dunghill upon Another, no better then a living and a walking dunghill:
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,
like a cloth defiled with menstruous blood, which corruption if it break not out into monstrous Sins, (as it does in many) yet the being of it in us should much abash us,
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.
and as our diseases grieve and humble us, so much more should our sinful corruption: as the First death terrifies, so much more should the second affright us
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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,
This should also make us careful and heedful, to watch over and keep down our inbred corruptions, that they break not out into actual sin, by getting consent, gaining delight,
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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,
the more it is to be suspected, the more dangerous to be accounted, and the more careful and heedful we must be, to keep it under, that it get no power over us But of this more hereafter. The second point is,
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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 Cardinal Tolet, and many other of their Fellows (though not all) understand all this Combat to be described in the person of a man unregenerate, still under the Law, not under Grace,
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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,
but when his diligence was more awaked to search, and his judgement ripened to discern, by his often conflicts with the Heretics of his time, he retracted that opinion and Interpretation,
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.
To which sense Saint Augustine was induced by two Arguments: one from the substance of the Text, rhe other from the consent of the Father's 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:
In the Text, these words (Saith he) Enforced me, vers. 22. I delight in the Law of God according to though inner man, which cannot agree to any but the Regenerate:
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.
but afterwards I yielded to better, and more intelligent Divines, or rather (as I must confess) to the truth it self, that I might see in these words of the Apostle, The Groves of God's Saints, striving against fleshly Lustiest.
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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,
Thus have Hilary, Gregory, Ambrose understood the place, and other holy and famous Doctors of the Church, etc. And this was afterwards Saint Austen's perpetual and constant Interpretation of this text,
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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,
and take up strangely an Interpretation by him retracted (such is often their following of the Father's) yet they grant the point I speak of, that Concupiscence still remaineth in the Regenerate, (though they Are loath to call it sin,
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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,
Augustine interpreting the First words of Rom. 8. Teaches that Lustiest rebelling against the law of the mind, Are Original since, which in the unregenerate is damnable,
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 S. Gregory interpreting this place of S. Paul, of the regenerate man say, The most perfect men grieve At the simple motions of the Flesh sustained against their wills:
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,
And if any other Father's count it not since, their meaning is that which S. Austen Expresses (Remissus est Rheatus Culpae, quamuis Maneat actus) It is not imputed as since to the person,
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1 For our spirituall exercise of our Faith, Patience, Watchfulnesse, Inuocation, to humble vs, to make vs know our selues, & what need we haue of Christ:
1 For our spiritual exercise of our Faith, Patience, Watchfulness, Invocation, to humble us, to make us know our selves, & what need we have 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;
to keep us waking, to shake off security and drowsiness, to gather our wits and forces together, to stand upon our guard, to depend upon God, to call upon him for aid, to fly and cleave fast unto him;
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:
These Are (say S. Augustine) the nations left in Canaan (which their Iosua, our Iesus cast not out) Quas dereliquit Dominus vt erudiret in eis Ierusalem:
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:
2 Again, that God's children may be Examples of all holy Virtues to Others (and thereby glorious to his name) which were nothing if the Object and matter whereon they work 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,
where were Patience if there were no afflictions? where Grace if no temptations? where Mortification if no Lustiest to mortify? where Temperance, Sobriety, Purity, if no opposition, no motions to sin? where were the battle, the victory, the crown,
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.
which were to make them molliores, not meliores, more tender to themselves then tendering their duties, to seek to built a Heaven upon Earth, without desire of a better.
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,
My deer brother, thou that art weak and doubtful of thy state, faint thou not, be not too much dejected and dismayed (as if thou Wertenberg out of God's favour) Because thou Feel such motions in thee,
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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,
The mere Natural and civil man (who have yet no true feeling of Religion) may think highly of their own righteousness (as the Pharisee did, Luke, 18.) Because he was no gross extortioner) but the true Regenerate man will find imperfections enough in himself,
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:
to keep Whole legen the Whole law, with every branch and particle thereof, and that totaliter, and toto vitae tempore, his Whole life throughout, without, omitting any minute or moment thereof:
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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,
And Therefore with S. Paul he shall find no perfection in himself to justify him. (Philip. 3.12.) but rather sin to condemn him (as Here) and consequently will be driven out of himself to seek for aid,
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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?
And ever when he looks advisedly into himself, he will be so Far from thinking himself just, that he will rather cry out of his imperfections with S. Paul Here, Oh wretched man that I am, who shall deliver me from the body of this death?
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3 Trust not to the superogatory merites of Gods Saints, they are so vnable to helpe thee, that they were not sufficient to saue themselues, their workes still needing Gods mercy to forgiue,
3 Trust not to the superogatory merits of God's Saints, they Are so unable to help thee, that they were not sufficient to save themselves, their works still needing God's mercy to forgive,
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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.
and still savouring of Some imperfections of right and infection of sin. Saint Paul Here disableth himself, and Rom. 3.19.23. Concludeth all men within sin, that God might have mercy upon all.
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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,
It is a fine Dream of the Papists, that the superabundant merits and sufferings of holy men, more then needed for themselves, 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 imputed to other men that will give well for them, whereupon is grounded that Great trading of Pardons, whereby the merits of Saints Are often sold (but never Delivered) to men that need,
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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.
and these merits Are called the Treasures of the Church, and so they Are indeed (as our excellent King notes in his Preface to Christian Princes) for they bring great treasures to the Popes coffers.
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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.
If any fallen by occasion into any fault, you that Are spiritual, restore such a one with the Spirit of Meekness, considering thy self, lest thou also be tempted.
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& 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!
& goads in our sides, and thorns in our eyes, and when we shall not cry out, Oh wretched men who shall deliver us? but joyfully sing, Oh happy men that Are so graciously Delivered from this body of death!
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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,
for they Are always reading on 2, Books, the Book of God's Law (teaching what they should do) and the book of their own conscience (registering what they do.) They attend & harken to the Law of God,
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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 humbly reforming their Judgments, and by the Dictates of the Law (which is the perfect Rule of righteousness) they come to the true knowledge of sin (as Saint Paul Saith Here, I had not known that Concupiscence was sin,
but that the Law sayth, Thou shalt not lust, ) 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, and leades them into all Truth:
but that the Law say, Thou shalt not lust,) So they have Lumen Internal & externum, External of the Word, which is a Light and a lantern, Internal of the Spirit, which Enlighteneth the eyes of their understanding, and leads them into all Truth:
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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,
so it is with the Natural man, he perceiveth nothing, but thinks all is well, (for he walks in darkness) and Wants Light or list to look into himself,
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Againe, as he hath light beyond that of Nature to see, so hee hath life and quicknesse of the Spirite to feele, the skinne of his conscience is tender,
Again, as he hath Light beyond that of Nature to see, so he hath life and quickness of the Spirit to feel, the skin of his conscience is tender,
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And therefore whereas others, at horrible, abominable, and odious sins are nothing moved (as being dead in sin, their consciences feared and past feeling:) S. Paul at the smallest sins that can be felt,
And Therefore whereas Others, At horrible, abominable, and odious Sins Are nothing moved (as being dead in since, their Consciences feared and past feeling:) S. Paul At the Smallest Sins that can be felt,
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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.
and of a tender conscience, that he hath Light to see, and life to feel, that which by Nature he could neither see nor feel, such a heart is now prepared for Comfort.
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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,
Happily they have oft looked on other men's Dials, but never marked how the clock strikes in their own bosom, wildly passing on and thinking all well,
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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.
This Senselessness is a Signen of no regeneration, no-inhabiting of God's Spirit, no life or Light of grace, which is the forerunner of glory and happiness.
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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:
That wound (say S. Austen) is not best to be liked, that feels least pain, (for that may proceed of dead Flesh within it) but rather that which is quick of sense, and feeleth the least touch:
as sinne doth here, to cry out, O wretched man that I am, who shall deliuer me? All the euils in the world are sorted into two rankes, Malum culpae, and Malum paenae: sinne and paine:
as sin does Here, to cry out, Oh wretched man that I am, who shall deliver me? All the evils in the world Are sorted into two ranks, Malum Culpae, and Malum Paenae: sin and pain:
so sinne is our sicknesse, paine is our physicke, and though the physicke bee bitter, (as much wholesome physicke is) yet euery wise man will endure it rather then the disease.
so sin is our sickness, pain is our physic, and though the physic be bitter, (as much wholesome physic is) yet every wise man will endure it rather then the disease.
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but eryes out most bitterly of his sin, O wretched man that I am who shall deliuer me? Philip. 3.6. He sayth touching the righteousnesse of the Law, he liued vnrebukeably, even before hee was conuerted, mans eye could spie no fault in him, and 1. Cor. 4.4. he sayth, he knew nothing by himselfe: And Act. 24.14.
but eryes out most bitterly of his since, Oh wretched man that I am who shall deliver me? Philip. 3.6. He say touching the righteousness of the Law, he lived vnrebukeably, even before he was converted, men eye could spy no fault in him, and 1. Cor. 4.4. he say, he knew nothing by himself: And Act. 24.14.
avoweth to the face of his most quicke sighted aduersaries, that hee truely worshipped the God of his Fathers, beleeuing all things in the law and the Prophets, had hope in the resurrection of the dead,
avoweth to the face of his most quick sighted Adversaries, that he truly worshipped the God of his Father's, believing all things in the law and the prophets, had hope in the resurrection of the dead,
When hee was now ready to be offered, and the time of his departing was at hand, his conscience could giue him this testimony, I haue fought a good fight,
When he was now ready to be offered, and the time of his departing was At hand, his conscience could give him this testimony, I have fought a good fight,
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how he was violently taken by his owne nation out of the holy Temple, what an vprore was there about him, that he hardly escaped tearing in peeces of them:
how he was violently taken by his own Nation out of the holy Temple, what an uproar was there about him, that he hardly escaped tearing in Pieces of them:
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and therefore hee was examined, and reexamined, and for all his Innocency, must eyther bee deliuered into the hands of his bloody enemies, vnder pretence to be iudged at Ierusalem,
and Therefore he was examined, and reexamined, and for all his Innocency, must either be Delivered into the hands of his bloody enemies, under pretence to be judged At Ierusalem,
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Yet all these troubles are easie to that great throng of evils, which hee reckoneth vp of himselfe, 2. Cor. 11.23. In Labours aboundant, in stripes aboue measure, in prisons frequent, in death often: 24. of the Iewes 5. times receyued I40.
Yet all these Troubles Are easy to that great throng of evils, which he Reckoneth up of himself, 2. Cor. 11.23. In Labours abundant, in stripes above measure, in prisons frequent, in death often: 24. of the Iewes 5. times received I40.
stripes saue one. 25. Thrice was I beaten with rods, Once was I stoned, thrice I suffered shipwracke, a night and a day haue I bin in the deepe, 26. In iourneying often, in perils of waters, in perils of Robbers, in perils by my owne Countrymen, in perils by the heathen, in perils in 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.
stripes save one. 25. Thrice was I beaten with rods, Once was I stoned, thrice I suffered shipwreck, a night and a day have I been in the deep, 26. In journeying often, in perils of waters, in perils of Robbers, in perils by my own Countrymen, in perils by the heathen, in perils in the city, in perils in the Wilderness, in perils in the Sea, in perils among false brothers: 27. In weariness and painfulness, in watchings often, in hunger and thirst, in Fastings often, in cold and nakedness, 28. beside those things that Are without, that which comes upon me daily, the care of all Churches. 29 Who is offended and I burn not: 31. The God and Father of our Lord Iesus christ, which is blessed for evermore, Knoweth that I lie not.
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,
and Set him At his wits end, to cry out of his wretchedness and miserable mishaps, that fallen so thick upon him, especially falling so undeservingly,
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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 an Eternal weight of glory, and Therefore he say, 2. Cor. 12.10. I take pleasure in infirmities, in Reproaches, in necessities, in persecutions for Christ sake.
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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 on the other side in Crosses and afflictions, and yet passing over thy afflictions with joy that Are so great & many, only Christ out of thy Sins that Are so few and small:
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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.
and we At every Light affliction Are ready to murmur and rage with impaciency, but for our Sins (whose magnitude and multitude cannot be esteemed) we grieve not At all, but remain insensible.
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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, and drawing heauy plagues and punishments vppon vs, knowing, that if the Righteous scarcely bee saued, where shall the wicked and vngodly appeare.
and come to the knowledge of our Sins, and of our wretchedness by them, and be heartily sorry for offending our God, defiling our selves, and drawing heavy plagues and punishments upon us, knowing, that if the Righteous scarcely be saved, where shall the wicked and ungodly appear.
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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,
Alas, who can look into the World, but he shall find in all Estates, and in all Degrees, in all their courses, that there is no Whole party, no found part,
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Who can goe into the streetes but hee shall heare store of wicked blasphemous oathes, vngodly raylinges, filthy, talking, rotten speeches in euery corner:
Who can go into the streets but he shall hear store of wicked blasphemous Oaths, ungodly railings, filthy, talking, rotten Speeches in every corner:
What iust Lot would not continually vexe his righteous Soule by dwelling amongst them, and seeing their wicked conuersation? What good Dauids eyes would not gush out with tears to see Gods lawes so contemned, what good Ieremie would not melt away in Lamentations to see the wickednesse,
What just Lot would not continually vex his righteous Soul by Dwelling among them, and seeing their wicked Conversation? What good David eyes would not gush out with tears to see God's laws so contemned, what good Ieremie would not melt away in Lamentations to see the wickedness,
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Alasse wretched men whether shall wee turne vs? 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,
Alas wretched men whither shall we turn us? whose lives Are nothing but a continual practice of sin? who very weakly and coldly resist these motions of sin that stir in our nature's,
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 Others in their several wickedness, that labour not to bridle their lusts, but more to kindle and inflame them, to the uttermost of their power,
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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.
and if their own weakness did not restrain them, or the Fear of humane Laws and punishments curb them, they would be yet more outrageously wicked, and damnably sinful.
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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, 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,
Alas, wretched men, who shall deliver them from the body of this death? whom could it not justly astonish in this Light of the Gospel, to see such a stupid carelessness of sin, possessing all men, such a deadness and unmovableness to any Goodness, notwithstanding, all that ever can be said or done? Nay, to behold a very carefulness, a desire,
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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,
and a forwardness to offend God, and oppose our selves against his Precepts, that men account it their only glory and valour to live irregularly, with contempt of all good fashions, order, government,
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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 strong to pour in strong drink (Isaiah 5.22.) Some (that Are not ashamed still to call themselves Christians) count it a gallant matter and a great glory to drink down one Another,
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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 stand At defiance with him, and not content with old Sins, known to former ages, will needs be the inventers of new Sins, new arts of drinking, whoring, cheating,
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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 other villainies, their wits, tongues, health, wealth and strength given them for God's service, they turn all to serve since strongly, fight against God with his own weapons,
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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,
and endanger their Souls for small matters, for a handful of Barley and a piece of bred, (Ezekiel 13.19.) but our people swear, Blaspheme, use all beastly talk and filthy behaviour,
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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, 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,
But in those Sins that Are joined with profit (if you look upon worldlings) what villainy do they stick At? to rake to themselves, to oppress the poor, to betray the innocent, to defraud their next kindred, to Cousin their dearest & nearest Friends, to rack poor Tenants, to tear it out of their maws, to grind their faces,
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,
as Tyrants preying upon the inferiors, without pity or love At all, but treading upon them to stand the higher, the inferior as slaves again without any love or Reverence to the higher,
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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:
Generally, what is the skill and cunning of a man, but to entrap one Another, without being entrapped, their Wisdom but a fine clean conveyance of villainy, their profession but a cloak of hypocrisy:
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, not of all:
Reverend men and Brothers, I would be sorry that these words should be without all exception verified of all (God forbid) I speak of many, not of all:
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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, that labour with Saint Paul to keepe a cleare conscience towards God and men, to be a holy Nation, a royall Priesthood, a peculiar people, zealous of good works,
yea (blessed be his name) there Are Some (and that a good Some) even in this place, that shine as lights in the midst of this crooked and wicked generation, that labour with Saint Paul to keep a clear conscience towards God and men, to be a holy nation, a royal Priesthood, a peculiar people, zealous of good works,
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:
and even the best, while they Are in this Flesh, Are not without imperfections, and this moving of the body of sin within them (as Saint Paul was,) and had need to cry out as S. Paul did:
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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:
and so come to the feeling, the acknowledging, and sorrowing for their Sins, and think themselves wretched for them, (as S. Paul did hear) then should they go forward with him, to that which I propounded to speak of in the last place:
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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,
And Therefore as the sighed and feeling of our wounds, makes us seek to the Chirurgeon, our sickness to the physician, our wrongs to the Magistrate and Lawyer,
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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,
when it is awaked, that beyond all natural grief, it grows restless, and beyond all measure unsupportable, trying all possible means of ease, which if it find not, it grows desperate,
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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,
for it is more untolerable then death it self, (as we see in Iudas, who when his eyes were opened to see his sin, went to the high Priests, confessed his sin,
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,
A man never knows the worth of christ, till he see his own unworthiness and danger, never seeks for ease and Comfort, till he feel the load and burden of his Sins,
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And therefore (me thinks) I may make this vse of this Doctrine, that hee that seekes not for deliuerie from this body of death, eyther he feeles it not,
And Therefore (me thinks) I may make this use of this Doctrine, that he that seeks not for delivery from this body of death, either he feels it not,
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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 seeing it, is mad, that seeks not to relieve it, Choose (all you impenitent Sinners) in whither of these ranks you will be placed, among blind men,
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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 passionately seeks for deliverance, but finding no means in himself, but a plain impossibility, by reason of his deplored imperfections, he Goes out of himself,
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 the greatness of his joy would not let him) but in a dutiful protestation of thankfulness, I thank God through Iesus christ our Lord, as if he should say, It is the mercy of God, that hath sent his son Iesus christ to Redeem us, by whom we Are Delivered from this body of death ▪ by him we Are justified from our Sins,
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.
and that most gladdsome delivery on the other side, that he cannot without an ejaculation of thankfulness express it, I thank God through Iesus christ our Lord.
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.
and Salvation, is never to be spoken of without thanksgiving, never to be Thought of without a grateful lifting up of our hearts unto God, never to be nam without great admiration and Reverence.
and life to feele them, that we may be humbled by them, and seeke to mortifie them, 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,
and life to feel them, that we may be humbled by them, and seek to mortify them, that we may know, see & feel what unperfect state we live in Here in this Flesh wherein thy dearest children feel these pricks in the Flesh, these Canaanites and Jebusites,
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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 yet be not clean dejected, as men utterly secluded from thy favour, by means of our unperfect sanctification (since such thou wilt have the state of thy children Here upon earth) but that we may labour to overcome all temptations,
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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.
and be Examples of all holy Virtues to Others, & walk before thee in Fear and trembling, evermore hungering and thirsting After that heavenly life, wherein all those imperfections shall be done away.
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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 that we may heartily seek a remedy, and with all thankfulness embrace it, and grow daily in grace and all holy Virtues, 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,
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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.
See S. August. lib. 3. de peccatorum Meritis & remission cap. 6. & 7. Augustine was the First that wrote of Original sin, teste Bellarmino. lib. 1. de pec. Origin. cap. 1.
Hieron. in cap. 5 Mathaei. NONLATINALPHABET, Hi•ron. in cap. 1. Amos. Pri•ū peccatum est cogitasse quae mala sunt: secundū, cogitationibus adquicuisse peruersis: tertius, quod mente decreueris, op re cōpless•: quartū, post peccatum non agere poenitentiam.
Hieron. in cap. 5 Matthew., Hi•ron. in cap. 1. Amos. Pri•ū peccatum est cogitasse Quae mala sunt: secundū, cogitationibus adquicuisse peruersis: tertius, quod mente decreueris, open re compless•: quartū, post peccatum non agere poenitentiam.
Bellarmin. de amissione gratiae. l•b. 1. cap. 11. verbis vlt. & passim in eo libro vbi Azorius haec habet: Non sunt peccata venial•• proprie contra legē, ne { que } perfecte simpliciter { que } peccat•.
Bellarmin. de amission Gratiae. l•b. 1. cap. 11. verbis Ult. & passim in eo libro vbi azorius haec habet: Non sunt Peccata venial•• Properly contra legen, ne { que } perfect simpliciter { que } peccat•.
Greg. de Val. De differentia veteris & novae legis, part. 2, c. 2. § Deni { que } ne intelligi quidē peccatū potest quod non sit legis alicuius transgressio.
Greg. de Val. De differentia veteris & novae Legis, part. 2, c. 2. § Deni { que } ne intelligi quidē peccatū potest quod non sit Legis alicuius transgressio.
Aug: contra duas Epistolas Pelagiani, lib: 1, cap: 10, Vim mihi fec•iunt illa verba, Condelector legi Dei secundum intetiorē hominē Aug. li. 6. contra Pelagianū, cap: 11. Ego cū aliter intellexcram, vel potius non intellexerā, sed postea melioribus & intelligentioribus cessi, vel potius ipsi (quod fatendū est) veritati, vt viderem in illis Apostoli vocibus gemiū esse Sanctorum cōtra carnales concupiscentias dimicantiū. Sic Intellexit Hilarius, Gregorius, Ambrosius, & caeteri ecclesiae Sanctj, noti { que } Doctores, &c. Aug. lib. 2. Retract. cap. 1. & lib. de praedest. sanctorū cap. 4. & lib. cōtra ep: Pelag: cap. 10. & cap: 11: & lib. 6. contra Iulianum Pelag: cap, 11 Tolet: in Ro: 7. annot: 10. Tolet: tractat: secūdo in loca quaedam epist: ad Rom: cap: 7 Vora (inquit) etiam est doctrina, qua homo iustus in hoc seculo nō valet bonū sacere abs { que } pugna carnis, & vellet bonū sine cōtradictione 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.
Aug: contra Duas Epistolas Pelagian, lib: 1, cap: 10, Vim mihi fec•iunt illa verba, Condelector Legi Dei secundum intetiorē hominē Aug. li. 6. contra Pelagianū, cap: 11. Ego cū aliter intellexcram, vel potius non intellexerā, sed postea melioribus & intelligentioribus cessi, vel potius ipsi (quod fatendum est) Veritati, vt viderem in illis Apostles vocibus gemiū esse Sanctorum cōtra Carnales Concupiscences dimicantiū. Sic Intellexit Hilary, Gregorius, Ambrosius, & Caeteri ecclesiae Sanctj, noti { que } Doctors, etc. Aug. lib. 2. Retract. cap. 1. & lib. the Predest. sanctorū cap. 4. & lib. cōtra Epistle: Pelagius: cap. 10. & cap: 11: & lib. 6. contra Julian Pelagius: cap, 11 Tolet: in Ro: 7. Annot: 10. Tolet: Tractate: secūdo in loca quaedam Epistle: and Rom: cap: 7 Vora (inquit) etiam est Doctrina, qua homo Justus in hoc seculo nō valet bonū sacere abs { que } pugna carnis, & vellet bonū sine contradiction operari, At non valet in hoc mortali cotpore donec per gratiam resurrectionis liberetur, & Omnino Radix peccati evellatur. Aug: lib: 1. contentedly: 2. Epistle: Pelagius: cap: 13.
Gregor. lib: 5. in lib: 1. Reg: cap: 1. Quid est, quod deplorat legem inesse mēbris 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 quidē quia impossibile est, praemisit, dicens: velle adjacet mihi, posse non inuenio: non enim quod volo bonum hoc ago, sed quod odi malū, 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.
Gregory. lib: 5. in lib: 1. Reg: cap: 1. Quid est, quod deplorate legem inesse mēbris Legi mentis repugnantem, si extinctis Alijs, alij in fugam versi sunt: nisi quia perfection viri hoc ipsum quod simplices motus carnis contra voluntatem sustinent, Forcefully dolent? vellent quip sic manner in Carnem, vt contra mentis voluntatem, de Carnem nulla sustinerent, quod quidē quia impossibile est, praemisit, dicens: velle adjacet mihi, posse non Invenio: non enim quod volo bonum hoc ago, sed quod Odin malū, illud facio, quasi dicat, vellem esse in Carnem, non ea perfection, qua perfectus in Carnem perfectus est, sed sicut Angeli Day in Coelo, sed hoc posse non Invenio, quia Quamdiu mors peccati absorpta, in futura resurrection non fuerit, illud quod in me peccatum inhabitat, Movet me contra me. France White. Observation 2. Sect: 2. Augustine, vt supra.
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.
Ambos Apopologia David cap. 2 in fine: See Greg. Moral. Lib. 33. circa 11, & Hieron. aduers. Pelagius lib. 2. & Austen. lib. de Cor. & gram. cap. 9. in sine. Aug. the Bapt. Parv cap. 39. Judges 3, 1.
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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.
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, Concupiscence nempe Rebellis, donec moriatur, & iterū reaedificetur per resurrectionem. This Similitude is alleged and allowed by both sides, by Tolet, the Iesuite, Tractate 2. in loca Epistle ad Rom. cap. 7. And by D. Field that learned Protestant. Lib. 3. of the Church. c. 26.
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.
Aug. Lib: 3. de Doctrine Christian, c. 23. speaking of Davids and other Saints Sins, Teaches that no man can brag of his Justice, or Contemno Others. Cum Videat Tantorum virorum, & cavendas tempestates, & slenda naufragia.
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Aug. lib. 3. de Civitate Dei cap. 1. Mala paenae magis odio haberi a malis, quam ▪ mala culpae: contra mala culpae magis odisse bonos, quam mala paenae. Saint Paules righteousnes.
Aug. lib. 3. de Civitate Dei cap. 1. Mala Paenae magis odio haberi a malis, quam ▪ mala Culpae: contra mala Culpae magis Odyssey bonos, quam mala Paenae. Saint Paul's righteousness.
