perfect sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ful or compleat exampls of the first 1 King 8. 61. 11. 4. 15. 3. 14. 2 King 20. 3. 1 Chron. 28. 9. 2. Chro. 15 12. of the second Es. 38. 3. Of the last 1 Chron. 29 9. 16. 9. 19. 9. 25. 2. And in this sence they that are upright are said to have fulfilled after the Lord that is fully or entirely to have followed him Num. 14. 24. 32. 11. 12. Deut. 1 36. Ios. 14. 8. 9. 14. as contrariwise of those who are not upright but have a name that they live and yet are dead it is said that their works are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full or perfec before God Apoc. 3. 2 3. but dimidiata worshipping and obeying God by the halfes not fulfilling after him Num. 3â— 11. 5. By the whole heart being not legally but evangel cally understood as when duties are to be performed with the whole heart or with all the heart and with all the soule as Deut. 4. 29. 26 6 30 2. 1 Sam. 12 24 2 Kings 23 3 Psal 1 9 2. 10. 34. 9. Iâ—el 2 12 which being legally understood import a greater perfection then is incident to any man since the fall but being evangeliâ—ally understood according to the covenant of grace nothing else is meant thereby but that they are to be performed with an entire or upright heart or as David speaketh Psal. 119. 7. with uprightnesse of heart 6. Not with an heart and an heart after the manner of hypocrites who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 8. 4. 8 Psal. 12. 2. 1 Chro. 12. 33. 38. 7. Without guile that is hypocrisie Psal. 17. 1. 32. 2. 8. As the upright are called recti corde so also puri corde pure in heart Psal. 24. 4. 73. 1. Whereby is not meant that they are wholly pure of free from sinne for who can say I have made my heart clean I am pure from my sinne Prov. 20. 9. or if an â— shall say so in him there is no truth â— Ioh. 1. 8. But they are pure in heart who are sincere and upright purified from the leaven of hypocrisie Iam. 4. 8. in whose heart there is no guile Psal. 32. 2. who being indued with faith unfained which purifieth their hearts Act. 15. 9. as the instrument apprehending the blood of CHRIST which doth purge our hearts from sinne 1 Ioh. 1. 7. and purifieth our conciences from dead works to serve the living God Heb. 9. 14. and being also indued with this hope that they shall be like unto Christ in glory will 1 Ioh. 3. 3 purifie themselves even as he is pure But this is puritas inchoata not perfecta In the new Testament uprightnesse is expressed sometimes by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before God as not only in this but also in other places where we are taught to speak as before God in Christ 2 Cor. 12. 19. to preach as before God in Christ 2 Cor. 2. 17. commending our selves to every mans conscience in the sight of God 2 Cor. 4. 2. and to take care for the people of God as in his sight 2 Cor. 7. 12. to heare as before God Act. 10. 33. Thus both those persons which be upright are siad to be righteous before God Luke 1. 6. and those hypocrites whose heart is not right before God Act. 8. 21. and those actions and duties which are upright are said to be acceptable pleasing and unproveable before God 1 Tim 2. 3. 5. 4. Heb. 13. 21. 1 Ioh. 3. 22. Col. 1. 22. 2. Sometimes by the word truth Iohn 4. â—3 4. 1 Cor. 5. 8. 1 Iohn 3. 18. Phil. 1. 18. â—ph 4. 24. hence an upright heart is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true heart Heb. 10. 22. 3. Sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sincerity as 1 Cor. 5. 8. 2 Cor. 2. 17. and 2 Cor. 1. 12. where it is called the sincerity of God that is godly sincerity for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sincere or without mixture as bread without leaven 1 Cor. 5. 8. without the leaven of the Pharisies which is hypocrisie Luk. 12. â— or as hony without wax as the word sincere doth signify or as Hesychius expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pare sincere or without deceipt land true This sincerity the Lord required of the Israelites by forbidding divers sorts of mixture as to plant their vineyards or to â—ow their fields with divers sorts to plowe with an oxe and an asse together to wear a garment of divers stuffes as of woollen and linnen together Deut. 22. 9. 10. 1â— Levit. 19. 19. 4. Sometimes the upright man is signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a sound or an approved Christian such as are not only hearers but doers also of Gods word who are not only in the Church visible but also of the Church invisible who are sheep in Christs flockâ— and not goates wheat in Gods floore and not chaffe corne in Gods field and not tares children in Gods family and not bond-servants Ioh. 8. 34 35. and contrarywise those who are hypocrits or vnsound Christians are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9. 27. 2 Cor. 13. 5. 2 Tim. 3. 8. which doth not signify reprobate as opposed to the elect but reprovable as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is approved 1 Cor. 11. 19. there must be heresies that those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and approved may be knowne Iam. 1. 12. Blessed is the man who endureth temptation for when by triall he shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a sound and approved Christian he shall receive the crown of life For temptations and trials are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probations by enduring and overcomming whereof the upright or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have the priviledge of perseverance are discerned and known Sometimes the word is used with some addition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved in CHRIST that is an approved Christian Rom. 16. â—0 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved of GOD a Tim. 2. 15. for not he who commendeth himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he whom God commendeth 2 Cor. 10. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable or well-pleasing to GOD and approved of men Rom. 14. 18. 5. â—hat which is upright and sincere is somtimes signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be upright is not to be an hypocrite as Rom. â—2 9. 2 Cor. 6 6. 1 Pet. 1. 22 1 Tim 1. 5. 2 Tim. 1. 5. Iam. 3. 17. and somtimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. â— sincere or without guilâ— And they are said to be upright in whose spirit there is nâ— guile that is hypocrisie Psal. 32. 2. true Israelites in whom there is no guile Ioh. 1. 48. for such fooles are hypocriteâ— as that they dancing as it were in a net go
forgiven and it is absurd to imagine that the assurance that our sinnes be forgiven goeth before the forgivenesse of them For if a man must believe or be assured of the forgivenesse of sins before they be forgiven then he is bound to believe that which is false And lastly a man must ascend by divers degrees of assurance growing or proceeding from faith to faith before he can attain to ful assurance And here I hold it expedient briefly to touch a certain discourse of the learned Chamiers that it may evidently appear that they who do not acknowledge this distinction of justifying faith must of necessity be forced to it For whereas Vasques objecteth against us that we teach that we ought to believe that our sins are remitted to the end that we may be justified and may obtain remission of sins he answereth that it is a meer slander For saith he Quid monstri est credere sibi remissa peccata ut remittantur Sic enim constituitur fides remissionis prior reipsa ipsa remissione quod omnem absurditatent superat Enimveroè si prius remissa credimus quam sint remissa falsum nos oportet credene Quid plura Nobis potius est pâ—rsuasissimum remissa esse peccata antequam credimus c. It is a monster that a man should believe that his sins be forgiven to the end that they may be forgiven for so the faith that our sins be forgiven should go before the forgivenesse it self which surpasseth all absurdity Surely if we are to believe that our sins be forgiven before they be remitted then must we believe that which is false What should I say more We rather are fully perswaded that our sins be forgiven before we do believe c. But say I if no other justifying faith be acknowledged but the speciall faith whereby we are assured of the remission of our sins and if this also be true which the Scripture teacheth that by faith we are to obtain remission of sins that absurdity will necessarily follow which he so much diâ—claimeth For to hold that the sins of those who are adulti or come to years of discretion be forgiven before they do believe is as great an absurdity as the other because by faith we obtain remission of sins neither is remission promised to any who are of years but only to those that believe Of necessity therefore we must hold this distinction of faith viz. that there is one degree of justifying faith which in order of nature goeth before remission of sins by which we obtain forgivenesse of sins and by which we are justified before God and that there is another degree of justifying faith which followeth after justification and remission of sins whereby we being perswaded and in some measure assured of the remission of our sinnes are justified in the court of our own conscience And of this indeed it is true that our sins be forgiven before we believe or be assured that they be forgiven 6. For the further clearing of this distinction of Faith let us distinctly consider the differences between the two degrees for 1. By the former as I have said we are justified before God in the Court of Heaven by the latter we are justified in the court of our own conscience by the former we are justified properly by the latter we are assured of our justification 2. Of the justification which we have by the first degree which properly is called justification there are no degrees but of that which we have by the second degree which properly is not justification before God but the assurance of it in our own consciences there are degrees according to the measure of our faith 3. The first degree goeth before the remission of sins the second followeth after 4. Every man is bound upon pain of damnation to have the first degree of faith which is truly and firmly to believe that JESUS the Son of the blessed Virgin is the Eternall Son of God and Saviour of all that truly believe in him but no man ought to have the second who hath not the first for a man must first have â—ustifying Faith which is the condition of the promise before he ought to believe that the promise of remission of sins or of salvation belongeth to him 5. The former degree seemeth more properly to be the work of the Spirit regenerating us 1 Ioh. 5. 1. the latter of the same Spirit as it is the Spirit of adoption sealing us after we have believed Ephes 1. 13. 4. 30. Rom. 8. 15 16 17. 6. The former is begotten ordinarily by the ministry of the Gospell and not by the ministry of the Sacraments which notwithstanding were ordained of purpose as I shall shew hereafter that they who have the first degree might attain to the second For to him that believeth truly according to the first degree the Sacrament is a seal of the righteousness which is by faith and a pledge to assure him that so certainly as the sign so also the thing signified which is Christ with all his merits are communicated to him 7. The former as hereafter I wil make plain is fides principiorum the latter of conclusions deduced from thence by application and by necessary consequence 8. Of the former the four first notes of happiness Mat. 5. are the signs and fruits of the second the four latter For though the Papists make of them eight Beatitudes yet there is but one Beatitude in this life whereof Christ is the foundation and Faith is the instrument whereby we receive and apply Christ unto our selves of which those eight are so many notes For these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pronunciations of blessednesse the Lord Jesus directeth to his Disciples and in them to all the faithfull saying Blessed are you poor c. Luk. 6. 20. The foure first Beatitudes as I said are the Notes of the former degree for those that have the first are not at the first happy in their own sense and apprehension but rather the contrary being poor beggars in spirit mourning for their wants subdued by the sense thereof unto meeknesse hungring and thirsting after righteousness which they find themselves to want and yet our Saviour pronounceth them blâ—ssed which proveth that they are justified before God though not assured thereof in their own conscience The foure latter are markes of the second degree For when we are in some measure assured of Gods mercy towards us we become mercifull to others for Gods sake when we have assurance of salvation we endevour to purifie our selves as he is pure when being justified by faith we have peace with God we become peace-makers among men When men have obtained the assurance of Faith to them it is given not only to believe in Christ but also to suffer for him 2. Thus much of assent which being lively and effectuall is the very condition of the Evangelicall promise Now I come to application whereby we do attain to assurance
And that we may soundly apply the promise to our selves we must first be assured that we have the condition of the promise which is the first degree of justifying Faith whereof I have spoken that is a true lively and effectuall assent which we may know our selves to have if our belief be effectuall as before I said both to justification as it is when by it we receive CHRIST who is our Righteousnesse not only in our judgements but also in our hearts and in our willes and also to sanctification as it is when it produceth the duties of repentance Having therefore the condition of the promise and knowing that thou hast it thou art bound in conscience whatsoever the Papist faith to the contrary to apply the promise to thy self as belongeth to thee Doest thou therfore truly believe that Christ is the Saviour of all those that truly believe in him then thou art bound to believe that he is thy Saviour that he died for thy sins and rose againe for thy justification that by him thou hast remission of sins and that by him thou shalt be saved Otherwise if thou knowest thy self to have the condition of the promise and wilt not apply it to thy self that is if knowing thy self truly to believe that Christ is the Saviour thou wilt not believe that he is thy Saviour thou makest God a lyar saith S. Iohn in not believing the record which God gave of his Son And this is the record that God hath given to us that believe in Christ eternall life and that this life is in his Son He that hath the Son as every true believer hath hath life and he that hath not the Son hath not lifâ— These things saith he I have written to you that believe on the Name of the Son of God that you may know that you have eternall life and that you may believe on the Name of the Son of God The meaning of which last words seemeth to be this I have written to you that believe on the Name of Christ by a true and lively assent but have not perhaps as yet attained to any sound assurance that you applying the promises of the Gospell to your selves and gathering testimonies to your selves that they belong to you by such markes as I in this Epistle have set down may attain to assurance and so proceed from Faith to Faith For without absurdity the Words cannot be understood of the same degree of Faith I have written to you that already believe in Christ that you may believe in him What No otherwise then already they do believe Yes no doubt that they which believed in a lower degree without assurance might know that they have eternall life and that so attaining to a higher degree of faith might thereby be assured of salvation by Christ. Now this application is made by a practicall Syllogisme the proposition whereof which some cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the undoubted Word of God Whosoever truly beleeveth in Christ he shall be saved The assumption is the testimony of our own spirit which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I through Gods mercy do truly believe in Christ. For the Holy Ghost having opened my heart as he did the heart of Lydia Act. 16. 14. to assent unto or to believe the Gospel I do receive Christ not only in my judgement by a firme willing and unfaned assent but also in mine heart by an earnest desire to be made partaker of him which is the desire of application and in my will by a setled resolution whatsoever the Law mine own conscience or the Devill can object to the contrary to acknowledge him to be my Saviour and to rest upon him for salvation which is the resolved purpose of application The conclusion which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the verdict or testimony of the Holy Spirit testifying with our spirits in the assumption according to the word in the proposition Therefore I through Gods mercy shall be saved which is the voice of speciall Faith The consequence of this and all other formall Syllogismes is such that the conclusion cannot be false if the premisses be true Otherwise a contradiction would be implied that is contradictories would be true together which is impossible For if this conclusion should be false then either the Proposition is not true that whosoever truly believeth in Christ shall be saved or the assumption that I truly believe in Christ. Of the proposition of this Syllogisme there can be no doubt it being the undoubted word of God and the main promise of the Gospel Against the assumption two things may be objected the one out of the doctrine of our Divines the other out of the doctrine of the Papists For some of our Divines define faith to be a full assurance of the love of God concerning the remission of our sins and eternall salvation by Christ or in other words to the like effect But the faith mentioned in the assumption is no such assurance I answer that our Divines defining the speciall Faith are not to be blamed for defining it according to the perfection thereof for so every vertue and grace ought to be defined that so we may learne not to content our selves with that imperfect measure whereunto we have already attayned but may aspire towards perfection But if any shall hereupon inferre that no man doth truly believe who hath not that full assurance as some vnadvisedly have done he shall give occasion to the greatest part of believers either to dispair that they have not Faith because they have not ful assurance or because they woul not be thought without Faith to presume that they have a full assurance which notwithstanding men doe not attayne unto at the first nor at once but by divers degrees after much practice of piety and long experience of Gods goodnes towards them and never is so fully obtained before the end of this life but that somewhat still may and ought to be added to it The objection of the Papists against the assumption is that a man doth not know that he doth believe and therefore not being assâ—red that he doth believe he can have no assurance of salvation This is in deed the thing which they must stand unto if they will deny as they doe the certainty of salvation For if a man may be assured that he doth truly believe he may also be assured that he shall be saved But that the faithfull may know that they believe I prove 1. Because every beleever is taught to say I beleeve in God the Father I believe in God the Sonne I believe in God the Holy Ghost This profession of Faith every true Christian is bound to make with confidence therefore every true Christian is bound to know that he doth believe The father of the demoniack though indued but with a weake faith when our Saviour told him that the cure of his Sonne was possible if he could believe returned
1. 5. 3. Thirdly his fidelity in regard whereof he is also willing to performe his oath 1 Cor. 10. 13. 1 Thess. 5. 23 24. 4. Fourthly his Fatherly providence Esay 54. 17. Rom. 8. 28. and protection Psal. 91. 5. Fiftly CHRISTS protection of us as our King who having vanquished all the enemies of our salvation and deliveder us out of their hand none shal be able to hurt us Esay 54. 14. 17. and much lesse to pluck us out of his hand Iohn 10. 28. 6. Sixtly his intercession for us as our Priest Rom. 8. 34. 1 Iohn 2. 2. 7. Seventhly his union with us as our Head with whom our life is hid in God Col. 3. 3. Now as whiles the head as they say is above the water the members cannot be drowned so whiles our Head is in glory sitting at the right hand of his Father none of his members can perish but as himselfe hath promised because I live you shall live also Ioh. 14. 19. wherefore we are to thinke of our selves as of the members of CHRIST whom the Lord hath quickened together with CHRIST and hath raised us up together and made us sit together in heavenly places in CHRIST JESUS Eph. 2. 5 6. 8. Eightly the testimony of the Holy Ghost the Comfortor who shedding Rom. 5. 5. abroad the love of God in our hearts testifying with Rom. 8. 16. our spirits that we are the sonnes of God becometh the earnest 1 Cor. 21. 5. 5. of salvation sealing us Eph. 1. 13. 14. untill the day of our full redemption and not only freeth us from the spirit of bondage and of feare as being the spirit of adoption by whom we cry Gal 4. 6. in our hearts Abba father but also worketh in us peace of conscience Gal. 4. 6. Rom. 8. 15. Rom. 5. 1. 5. 14. 17. and joy in the Holy Ghost which St. Peter calleth unspeakable and glorious 1 Pet. 1. 8. CHAP. X. Of uprightnesse and of the worshipping of God in holinesse before him THe second property of our new obedience is uprightnes signified in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him Whereby is meant that we are to serve God in holines and righteousnes not as before men in eye-services as men-pleasers but as before God in sincerity and truth And so the Lord himselfe seemeth to expound this phrase Gen. 17. 1. I am God all-sufficient walke before me and be upright For to walke before God or to walke with God both which phrases are used in the Scriptures sometimes joyntly as 1 Kings 3. 6. somtimes severally with God as did Henoch Gen. 5. 22. 24. and Noah Gen. 6. 9. and as we are required to doe Mich. 6. 8. before God Es. 57. 2. as did Abraham Gen. 24. 40. and Isaaâ— Gen 48. 15. David Ps. 116. 9. Iotham who prepared his wayes before the Lord 2 Chro. 27. 6. it is to behave our selves as in the sight and presence of God setting God before our eyes admitting him to be the beholder witnes and judge of our actions that is to demeane our selves uprightly And this property is required not onely in the duties of piety which we performe directly to God but also in the duties of righteousnes which we owe unto men for so it is here said that we should worship him in holines and righteousnes before him in which two being sincere and upright the image of God renewed in us doth consist Eph. 4. 24. in righteousnesse and holinesse of truth that is in true sincere upright and unfained righteousnesse and holinesse But first we are to speak of worshipping GOD in holinesse before him or of uprightnesse as it hath relation to GOD. In which sence it is opposed to hypocrisie and so what is upright is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without hypocrisie or unfained What uprightnesse is Now what this uprightnes is we may gather by those divers words and phrases whereby it is expressed both in the Old Test. and in the New As first by the word josher Psal. 25. 21. which signifieth uprightnesse and jashar which signifieth right or upright as Psal. 37. 37. Iob. 1. 1 8. 2 3. but more plainly and fully when it is joyned with some other word as right in heart signifying the inward disposition or right in the way signifying the conversation For so the upright are called rectiâ—orde right or upright in heart as Psal. 7. 10. 32. 14. 36. 10. 64. 10. 94. 15. 94. 15. 125. 4. and uprightnesse rectitudo cordis 1 King 3. 6. Psal. 119. 7. they are also called recti via Psal. 37. 14. upright of way Psal. 119. 1. or perfecti via ambulans integer Integer vitae Horat. Psal. 15. 2. whose way is uprightnesse Es. 26. 7. their way being made straighy by God Both which do concurre in the upright for he is properly integer who is both outwardly straight that is rectus via and inwardly sound that is rectus corde Both must conâ—urre 2 Chron. 25. 2. 2. By the word Emeth which signifieth truth for as there is truth in words opposed to lying so also in deeds opposed to dissembling and hypocrsie which is uprightnesse as Ioâ— 24. 14. Psal. 51. 6. Es. 8. 3. Psal. 145. 18. and as there is a saying â—2 Chron. 31. 20. so also a doing of the ruth Ioh. 3. 21. 1 Ioh. 1. 6. and walking â— truth 2 Joh. 4. and 3 John 3. hence to walk uprightly is to walk before God in â—ruth 1 King 2. 4. and 1 King 3. 6. in â—ruth and righteousnesse and uprightnesse of heart 2 King 20. 3. in truth with a perfect heart and to worship God uprightly is to worship him in Spirit and in truth Joh. 4. 23 24. or as Samuel exhorteth in truth with all our hearts 1 Sam. 12. 24. 3. The most usuall word to signifie either the upright is Tham or Thamim which commonly is translated perfect as Gen. 17. 1. Deut. 18. 13. Psal. 15. 2. 37. 37. 119. 1. 〈◊〉 uprightnesse is Thom or thamim which â—sually is translated perfection whereby â—ot legall perfection is meant which is â—bsolute and compleat not only in respect of the parts but also of degrees but evangelicall according to the covenant of grace which is nothing else the Lord 2 Cor. 8. 18. Gen. 22. 16. 2 Sam. 7. 2. c. accepting in his children the will for the deed but integrity or uprightnesse and is so expounded Psal. 25. 21. Ios. 24. 14. Iob. 1. 1. 8. 2 3. Psal. 37. 37. For very many in the Scriptures have this perfection attributed to them who notwithstanding had their imperfections as Noah Gen. 6. 9. Job 1. 1. 8. 2 3. Iacob Gen. 25 27. c. Of Asa it is said 2 Chron. 15. 17. that his heart was perfect all his dayes and yet in the next Chapter there are recorded three foul sinnes which he committed 2 Chron. 16. 7. 10. 12. 4. By the word Shalem which is the Greek is translaned sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
about with their flattering words and faire pretences to deceive â—od Psal. 78. 36. 6 As in the old tâ—stament so alâ—o in the new the upright are called pure in heart as Mat. 5. 8 and the upright heart is called a heartâ— Tim 1 5 â—im 2. 2â— 1 Pet 1. 22. 7. Lastly to walk uprightly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go with a right foot Gal 2. 14. neither treading awryâ—y dissimulâ—tion nâ—r halting as the Israelites did betwixt God and Baal 1. King 18 nor declining to the right hand or to the left Deut. 5. 32. 28. 14. 2 Chro. 34. 2. or as the Apostle speaketh Heb. 12. 13. to make steight or right pathes to our feet according to the exhortation of Solomon Prov. 4. â—6 as it is rendred by the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make right pathes to thy feet and order right thy wayes decline v. 27. not to the right hand nor to the left and as he exhorteth v. 25. let thine eyes look right on and let thine eye-liddes look straight before thee would you know then what it is to worship God in holinesse before him it is to walk with God or before God without hypocrisie in sincerity and truth with perfect with pure with our whole hearts that is to say with entire or upright hearts walking in the way of religion and godlines with a right foot looking right before us declining neither to the right hand nor to the left neither treading awry by dissimulation nor halting down-right either as neuters in religion betwixt CHRIST and Anti-Christ or as worldlings between GOD and Mammon nor worshipping or obeying GOD by halves but approving our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entire and sound Christians to him that tryeth and searcheth the heart and the reynes setting God alwayes before our eyes and behaving our selves as in his sight and presence doing that which is right in his sight Arguments to move us to integrity Now that we may be moved to labour for this integrity and uprightnesse of heart I will use the 3. usual arguments of commendation viz. the excellency the profit and the necessity of it as it were a triple chaine 1. The excellency of ir is such that first it goeth under the name of perfection and those thing which are done though with great weaknesse and much imperfection with an upright heaâ—t that is to say with a sincere desire unfained purpose and upright endeavour to please God are accepted of God as done with a perfect heart 2. Uprightnesse is the inward beauty of Christs spouse in regard whereof though she be outwardly despicable in the eyes of the world yet she is glorious within Psal. 45. 13. like to the Tabemacle which was a type of the Church which though outwardly covered with Rammes skinnes and Badgers skinnes Ex. 36. 19. which made but a homely shew was neverthelesse most beautifull and glorious within Or as the spouse in the Canticles c. 1. 5. saith I am black but comely black without as the tents of Kedar who were scenitae having tents of sackcloth comely within as the hangings of Solomon within his house as the lining thereof 3. Integrity is of all things most pleasing to God Psal. 51. 6. Behold thou art delighted with truth in the inward parts I know also my God that thou triest the heart and hast pleasure in uprightnesse 1 Chron. 29. 17. Yea I may say more that to be upright is not only pleasing to God but also the pleasing of him Prov 11. 20. the upright in the way are Gods delight The Hebrew word jashar which signifieth right is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing and the verbe wâ—iâ—h signifieth to be right signifieth also to please 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often times so translated as the noue Exo 15. 6. Deut. 6. 18. 12 25. 13 18 21. 9. the verbe Iud. 14. 3. 7. the young woman of Timnah was right in Samsons eyes that is she pleased him well so 1 King 9. 12. 2 Chro. 30. 4 Ier. 18 4 Dan 4 24 but most plainly Num. 23. 27. perhaps it will seeme right in the eyes of God that is as we also translate it peradventure it will pâ—ease God In like manner the phrase of walking with God or before God is every where by the 72. translated by the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to please God As Gen. 5. 2â— 24. where it is said that Henock walked with God they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pleased God so Gen. 6. 9. 17. 1. 24. 40. 48. 15. Psal. 116. 9. the sonne of Syrach speaking of Henoch observeth the same translation Eccles. 44. 16. so doth the Author of the book of Wisedome ch 4. 10. and so doth the Apostle himself Heb. 11. 5. Henoch before his translation had this testimâ—ny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he pleased God 4. The excellency of uprightnesse is such as that it is that vertue which God cheifly reâ—uireth Gen. 17. 1. Michâ— 6. 8 1 Sam. 12 24. which he most highly esteemeth Gen. 5. 22. â—4 which hath alwayes been the chief commendation of the faithfull as of Eâ—och Noah Iob c. 1 King 3. 6. The chief thing wherein the faithfull are to rejoyce in time of prosperity 2 Cor. â— 2 and their chiefest stay and comfort in dâ—stresse Esaiah 38. 3. Act. 23. 1. The profit 2. Put come we to the profit by which most men Psal 4. 6. are drawn In generall it is said that God is good to those that are of a clean heart Psal. 73. 1. according to Davids prayer Psal. 125. 4. more particularly Psal. 84. 11. the Lord is a sun and shield the Lord will give grace and glory and no good thing will 〈◊〉 withhold from them that walke in uprightâ—esse He is a sun that is the Author of all â—omfortable blessings which are signified â—y light according to that Psal. 112. 4. to the upright there ariseth light in darknesse that is to say comfort in afflictions yea to them that are upright the conscience of their own integrity doth minister singular comfort It was Ezechias his stay and comfort when he had received the sentence of death Es. 38. 3. and this was Paul his rejoycing the testimony of his conscience that in simplicity and godly sincerity he had his conversation here in the world 2 Cor. 1. 12. Act. 23. 1. For God to him that is good before him that is upright â—iveth joy Eccles. 2. 26. yea to them all 〈◊〉 joy and praising of God with joy and â—ladnesse is appropriated Psal. 32. 11. 33. 64. 10. For lighs is sowen for the righteâ—us and gladnesse for the upright inâ—inâ—heart Psal. 97. 11. And as the life of the upright is comportable is upright conscience being unto â—im as a continuall Prov. 1. 15. feast â—his end is happy Psal. 37. 37. Observe the perfect man and behold the upright for the end of that man is peace So Esay 57. 2. which is further proved because uprightnesse
laboureth to keepe his conscience cleare towards God and towards men The hypocrite preferreth the opinion of others concerning himselfe before the testimony of his owne conscience not regarding the verdict of his owne conscience condeÌ„mning him so he may have a good reputation among men commending him not caring though he be dead so he may have a name that he liveth desiring to seeme to be good rather then to be so and to be evill rather then to seeme so which is extreame madnesse seeing it is better to be good then to seeme good and worse to be evill then to seem evill The speciall notes respecting The spiciall notes respect either good things intended by the upright and pretended by the hypocrite or evil things whether of sinne or of punishment Good things as their Profession of Religion Worship of God Obedience Graces The profession of the upright is iâ— truth Both in respect of the Purpose and desire of his heart Practice of his life The purpose of his heart is sincere without any sinister sinnefull or worldly reâ—spects or if any worldly respects may seeme to concurre yet they are not the chiefe or those for which he professeth religion but secondary respects which he subordinateth to his profession and to his care of keeping a good conscience being resolâ—ed Luke 14. 28. 13. not to forsake his profession for a world nor willingly and wittingly to violate his conscience though he might gaine never so much for what would it profit a man to gaine the whole world and to loose his owne soulâ— Mark 8. 36. The hypocrite maketh his profession in pretence Phil. 1. 18. pretending religion to his worldly and sometimes to his wicked respect and first for his worldly respects whereunto he subordinateth his profession and his seeming caâ—e of keeping a good conscience careing indeed for neither â—urther then they may stand with the fruition of his worldly desires halting betwixt God and Mammon and dividing himselfe between them but so as to God he giveth the outward shewe and to Mammon his heart of such Mammonists the Apostle speaketh Phil. 3. 18 19. There be many saith he that walk oâ— whom I have told you often and now tell you weeping that they are the enimies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame and who are these of whom all this evil is spoken viz. such as walk that is make profession of christian religion and yet minde and affect principall earthly things These men when they are brought to this exigent that either they must make ship-wrack of a good conscience and perhaps forsake their profession or forgoe their worldly desires they will readily violate their conscience and renounce their profession rathâ—r then they will be disappointed of that worldly thing which they principâ—lly affect and which is in deed their God Such a profession made Saul 1 Sam. 18. of providing 〈◊〉 when in his covetousnesse he sparâ—d all the best of the cattell which he ought to have destroyed Iudas Iohn 6. 71. â—2 6. who for his gayne followed Christ being a those and for all his faire shewes a Devill The people that followed our Saviour that they might be filled Iohn 6. 26. Ananias and Sapphâ—ra who seemed â—orward professors but were worldlings Act. 5. and in a word all such to whom not godlinesse is gaine but gaine is godlinesse 1 Tim 6 5 6. These men professing themselves Christians doe withall professe themselves to be pilgrimes on earth Heb. 11. 13. citizens of heaven whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and countrey is above Phil. 3. 20 but in deed behave themselves like earth-wormes being wholly addicted and as it were glewed to the earth and worldly desires not desiring nor expecting a better countrey Heb. â— 14. 1â— but placing their Paradise upon earth Sometimes also they pretend religion to their wicked designes as the Scribes and Pharisees Mat. 23. 14. who devoured widowes houses and for a pretence made long prayers even as the Priests and Jesuits at this day do prey upon their devout Proselites Absolom when he intended rebellion pretended the performance of a vow 2 Sam. 15. 7. Iezabel when shee meant to have Naboth unjustly condemned appointed a fast to be proclaimed as a preparative to that judgement 1 King 21. 9. Herod maketh a shew to the Wiseman that he would come and worship CHRIST when he meant to kill him Matth. 2. 8. Thus men many times pretend conscience either to the not doing of their duties as they will lend no more because they have vowed the contrary or to the committing of sinne because they think they are bound thereto by oath as Herod rather then he would break his oath beheaded Iohn Baptist so they sinne double first in their promise but much more in the performance The high priest Caiphas Matth. 16. 25. when he sought most unjustly to condemne our Saviour unto death in an hypocriticall zeale rent his clothes pretending that he had spoken blasphemy And what zeale soever those Priests and Pharisees which most hotly pâ—rsecuted our Saviour pretended towards God and his Law yet their true intent was This is the heire come let us kill him and let us seize upon his inheritance Mat. 21. 38. In respect of the desire of his heart the upright is a forward professour and iâ— some measure Tit. 2. 24. zealous of religion The hypocrite is backward carelesse and luke warme Apoc. 3. 17. So much of the intent purpose and desire of the heart now followeth the practise The upright being Christians within Rom. 2. 10 and not without onely doe Walk in the truth 2 John 4. 3 John 3. endeavouring to frame their lives according to their profession and as the truth is in Iesus Ephel 4. 21 22 23 24. joyning workes with faith Iam 2. 24 and doing with hearing Iam 1. 2. and well-doing with saying well sanctification with justification 2 Cor. 17. living not after the â—lesh but after the spirit which by the Apostle is propounded as the proper signe of those who be in CHRIST Rom 8. 1. The hypocrites being Châ—istians without Rom. 2. 28 and not within professe the truth but doe not walk in the truth not framing nor desirous to frame their lives according to their profession but live after the flesh and not after the spirit professing â—aith Iam. 2. 14 without works justifiâ—ation without sanctification saying well but doing ill being hearers of the word but not doers being fruitlesse branches in the vine John 15. 2. 6. siggetrees in Gods vineyard bearing no sigges Luke 13. 6. having leaves but no fruit like the fig-tree which Christ cursed Matth 2â— having lamps but no oyle like the foolish virgins Mat. 25. Of such our Saviour speaketh Mat. 7. 21 22 Luke 13. 25 26 that notwithstanding their profession they shall at the last day be excluded from the kingdome of heaven Gods worship Now I come to the worship of God first in
wisâ— a◠〈◊〉 â—o also simplâ—â— as dâ—ver Mat. 10. 16. that thâ—y may be blameâ—esse and simple or sincere as tâ—e so â—nes of GOD wiâ—hout reâ—uke Pâ—il 2. 5. For that which in this behalfe is required in the dutyes of servanâ—s is â—o be observed in aâ—l the duty â—s of righteousnesse which we are to performe unto men in singlenesse of heart as unto Christ not with eye-services as men pleasers but as the servants of Christ doing the will of GOD from the heart Eph. 6. 5 6. or as the same Apostle speaketh to the like effect Col. 3. 22. 23. not with eye-sâ—rvices as men pleasers but in singlenesse of heart fearing GOD. And what soever you do doe it from the heart As to the Lord and not to men Commended 1. as an excellent vertue as being that for which the first Christians are highly commended Act. 2. 46 that they conversed together in singlenesse of heart As that wherein we are to take comfort and to rejoyce namely when our conscience testifieth unto us that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we have had out conversation in the world 2 Cor. 1. 12. 2 As most profitable as having the reword not onely of safety and security for he that walketh in integrity walketh safely But he that perverteth his wayes as dissemblers doe she'be knowne that is shal be made an example of punishment Pro. 10. 9. but also of blessednesse Ps. 32. 2. Blessed is the man in whose heart there is no guile 3. As necessary as being the proper marke and cognizance of those that shal be saved For the Lord being consulted by David who is a true Christian and an inheâ—itour of the kingdome of heaven returneth this answer he that walketh before God uprightly without hypocricy and towards men sincerely and without guile speaking the truth that is in his heart Ps. 15. 2. this is Iacob or this is the generation of Iacob that is Israell Ps. 24. 6. who fâ—om his integrity or uprightnesse is called Ieshurun Deut. 33 5. 26. Es. 44. 2. for he is not a law that is one outwardly but he that is inwardly whose praise is not of men but of God Rom. 2. 28 29. And by the testimony of our Saviour he is a true Israelite in whom there is no guile Ioh. 1. 48. For a true Christian doth in some measure resemble the disposition of Christ who left us an example that we should follow his steps who did no sinne neither in his mouth was found any guile 1. Pet. 2. 21. 2â— And thereâ—ore as he was called a lambe so his follwers must be as they are called not foxes nor wolves but sheepe But if our minde being corrupted with dissimulation and guile doe degenerate from that simplicity which becommeth those that are in Christ Iesus 2. Cor 11. 3. or if as Iob speaketh chap 31. 5. we have walked in vanity and leasing or if our feet have hasted to deceipt we discover our selves to be no true Israâ—liâ—es nor sheepe of Christ. For if they be true Christians in whom there is no guile what shall we think of them in whom no simple or plaine dealing is to be found If true Christians be the sheepe of Christ imitating the simplicity of the lambe of God in whom was found no guile what may we think of those foxes and wolves who resemble the old serpent in guile and deceipt If those which shall inhabite the mountaine of God be such as walke uprightly both towards God and towards man where shall all hypocrites and dissemblers have their portion see Mat. 24. 51. If in the remnaur of Isreall that shal be saved a deceiptfull tongue shall not be found Zephâ— 3. 13 then doe they not belong to the Israel of God whose hearts are fraught with â—uile and their tongues are full of deceipt To conclude this necessity is proved from this oath of the Lord. Who hath sworne that he will give to all true Christians who are the children of Abraham that they being delivered from the hand of their enimies shall serve him in righteousness before him that is with simplicity and singâ—enesse of heart without doubling dissimulation or guile They therefore whose conversation is in dissimulation or guile can have no assurance that they are the redeemed of the Lord. But of this argument of integrity and uprightnesse I have now spokâ—n the more briefly in this and some other poynts because I have handled the same more largely in my lectures on Ps. 15. 2 Whereunto I referre the Christian reader as to the first treatise that ever I saw of this most pâ—ofitable and necessary argument CHAP XII Of the certainty of Persevâ—rance and the necessity of this doctrine THe third property of our new obedience is constancy or perseverance noted in these words All the dayes of our life The meaning of the words Sect. 1 Of which words the meaning is not that all those who are in the covenanâ— of grace doe alwayes worship God in holinesse and righteousnesse from their first birth for who then could assure himselfe that he is within the covenant of grace but from their new birth and from the time of their actuall redemption and reconciliation with God For so God hath promised to all the heyres of promise Luk 1. 73 74 75 that he will give us that being delivered from the hand of our spirituall enimies we should worship him all the dayes of our life But before we be actually redeemed by the merits of CHRIST that is actually made partakers of the benefit of redemption justified by faith and reconciled unto God we cannot worship God aright as before wee have shewed Neither are the words to be understood of every day and every moment as tho the Lord did promise to the faithful that they shall continue in a perpetuall course of obedience without any interruption or intermission whatsoever Indeed every man that is redeemed is bound with his perseverance to joyne both assiduity in a continuall practise of piety every day and also to increase dayly in godliness and in the grace of the Spirit being renewed in the inner man from day to day 2 Cor. 4. 16. But yet this is not the thing which by oath the Lord hath promised in the covenant of grace to all that are redeemed for who then might not think himself excluded out of the covenant of grace seeing in many things we offend all Iam. 3. 2. and there is not a righteous man upon earth that doth good Eccles. 7. 20 and sinneth not But they are to be understood of our whole life neither do they so much import quando when as quam diu how long as being uttered in the accusative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the children of God howsoever they fall in many particulars besides or contrary to their generall purpose yet for somuch as they alwayes rise againe and hold out to the end having a constant purpose to serve
is the Gospell which is the truth of GOD in CHRIST or his truth concerning salvation by CHRIST Now to give a willing lively and effectuall assent to his truth farre exceedeth the strength of corrupted nature John 6. 44. Matt. 16. 16. 17. These things thus premised I come to his argumentation and first to the proposition which if it were universally true as it is propounded whatsoever the understanding by the onely light of Nature judgeth to be honest that the will can desire by the onely strength of Nature then might I as lawfully assume and conclude thus to the great comfont of the Pelagians and Arminians whom in divers other points he doth worthily But by the onely light of nature the understanding judgeth it to be an honest and a good thing to believe in God and to obey him to believe in him I say not onely as true in his word but also as faithfull in his promises and consequently to trust in him for the performance thereof likewise to obey God commanding us any duety as namely to turne unto him by unfained repentance and to lay holde upon CHRIST by a true faith therefore by the onely strength of nature the will may desire or will any of these acts namely to turne unto God by unfained repentance to lay hold upon CHRIST by a true faith to 〈◊〉 unto God for the performance of his promises to us which in his conceipt is the very act of Faith as it justifieth I come to the assumption where I confesse in a confused generality the understanding by the onely light of â—ature judgeth it an honest and good thing to believe what God revealeth indefinitely but when you come to the particular object of justifying Faith viz. that IESUS CHRIST is the Soâ—â—e of GOD and Saviour of all that believe in him this either they will deny to be revealed by GOD as to the Jewes the preaching of CHRIST crucified was a stumbling block 1 Cor. 1. 23. and to the Greekes foolishnesse or if they doe give a kinde of assent unto it yet they neither doe or can believe it by a lively and effectuall assent His second reason That is no act of justifying faith which is fâ—â—nd in devils hereticks hypocrites and reprobases But this assent to divine revelations because of GODS authority is to be found in devils hereticks hypocrites and reprâ—bâ—tes Therefore this assent is no act of justifying faith Answ. The proposition is not univâ—â—sally true for so much of faith as is found in the wicked either men or Angels is common to them with the faithfull and elect and without it there can be no faith If therefore justifying Faith doe assent to divine revelations because of GODS authority and there can be no justifying faith without this assent then it followeth that to assent is an act of justifying Faith But I answer to the assumption that this assent meaning a willing lively and effectuall assent to the truth of GOD in Christ is not to be found in divels whose assent is not so much as willing but with horrour even to that which they abhor as himselfe confesseth not in hereticks who as they are hereticks dissent from the truth For though that assertion of the Papists that any one act of infidelity bereaveth a man of faith be wicked and desperate yet this is true that howsoever the proper object of faith as it justifieth is Christ notwithstanding by the same faith by the which we are justified we believe not onely all other articles of the Christian faith but also whatsoever GOD hath revealed in his word and whosoever doth refuse to believe whatsoever GOD hath revealed in his word he hath not a true faith Nor in hypocrites and reprobates whose seeming faith is neither lively nor true but dead and counterfeit not formata but informis Indeed this distinction of faith that it is formata or informis according to the meaning of the schoole-men and Papists is to be rejected and that in two respects first because they propound it as a distinction of a true justifying faith when as it is not possible that that faith which wanteth his forme and which is dead and therefore hath not his true being should justifie neither is it possible that that Faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is effectuall by an active efficacy as namely to justifie which is called actus secundus which hath not the formall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is called actus primus Secondly because the Papists in this distinction imply that Charity is the forme of faith and as it were the soule thereof which they seeme to ground on Iames 2. 26. For how can one habit be the forme of another especially such an habite as is the fruit and consequent of the other For Charity which is the end of the law 1 Tim. 1. 5. proceedeth from faith unfayned For when wee are by faith perswaded of GODS love towards us in Christ then are we moved to love GOD and our neighbour for GODS sake and the more we are assured of GODS love the more is our heart inflamed with fervent love towards GOD as I have shewed And if the habit of Charity cannot be the forme of faith then much lesse can good works which are the outward fruits both of Faith and Charity or as the Apostle speaketh of faith quae operatur per charitatem which worketh by love Gal. 5. 6. Neither doth the Apostle St. Iames compare workes to the soule but to the breath as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to breath doth properly signify and so is used in many places where it is called the Spirit of the mouth and the Spirit of the nostrils so that the meaning of St. Iames is as the body without the breath is dead even so Faith without good workes which are as it were the breathing of a lively Faith is dead Not that ever it lived but because it is without life as many things are said to be blind which never saw and dumb which never spake But howsoever this distinction in the Popish sence is to be rejected yet it cannot be denyed but that as knowledge is either literall which is an idle knowledge swimming in the braine but not working on the heart and Conscience or Spirituall which is a powerfull and operative knowledge so faith is â—ither a true lively and effectuall or else a counterfeit and a dead Faith which some call a bare historicall Faith answerable to the literall knowledge The former is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers places and Gal. 5. 6. It is said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fficax effectuall as that prayer which availeth much is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 16. or effectually working or active having in it duplicent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double act both the first and the second the first which is as it were the form wherby it truly is and in respect whereof it may be called formata which as Solomon speaketh of other graces Pro. 3. 21. Tushijah the very essence and entity the soundnesse and integrity of it in respect whereof it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it liveth and is effectuall having efficacy in it selfe The other which is actus secundus whereby it is lively active and effectuall in bringing forth the acts and operations or the fruits and effects of Faith In respect of the former it is said to have root whereby I understand that apprehensive and attractive power of Faith in apprehending and receiving Christ in respect of the latter it is said to be fruitfull and working by love the latter which is not unfained is counterfeit having neither roote Luke 8. 13. Nor fruit and therefore is as St Iames saith dead Jam. 2. 20. 26. Now as the counterfeit of a man is not truely a man though called by his name so this counterfeit and dead Faith which is the faith of hypocrites though it have a name of faith is not faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and truely but aequivocè and being not a true faith is not Faith for ens verum convertuntur and in this sence it may well be called informis That faith therefore which is common to devils to hereticks to hypocrites and reprobates is not true but counterfeit not lively but dead not formata but informis And thus have I defended that necessary and as I am perswaded most comfortable truth which I delivered in the Discourse concerning the certainty of Salvation FINIS a By singular dispensation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in x Chrysost. in Eph. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. y Nihil vnlet nist ad peceandum De spiritu lit c. 1. z Ad â—â—â—facium 〈…〉 Pelag. lib. 3. cap. 8. * Bellorâ— Iustif. â—ib 4. tap 5. * Prov. â—9 14. The spirit of a man will sustain his infirmity but a wounded spirit who can â—ear * Being prâ—pared by the Law and other legall means we must attend to the Gospel Rom 10. 8. 17 * By which the Holy Ghost worketh in us faith and that in two degrees * A gâ—pi 112. ad Paulinâ—â— c. 2. Ment 〈◊〉 vides vitâ—m vâ—lâ—ntateâ— cogiâ—atem cogitationem memoriam cogitationem intelligentiam sientiam fidentuam * Aug. de corrept gracia c. 7. Horum sides quae per dilectionemoperâ—tur profectâ— aut omninò nâ— deficit aut si qi sunt quorâ—â— deficit reparatur antequam vita ista â—iniatur deleta quae intercurrerat inique itate usque in finem perseverantia deputatur * Boeth in Top. Ciâ—er Re Pâ—gnantia dicuntur contrariorum consequentiaâ—adalterum contrariem relata vigilare dormiâ—e contraria â— in t stertere a item et vigilare sunt repâ—gnantia