â—ight and in his presence it is necessary that we shoâ—ld effectually acknowledge believe and remember and upon all occasions meditate of the omâ—â—science and omnipresence of God after the example of David who was in respect of his integrity and uprightnes a man according to Gods owne heart Ps. 139 the first 12. verses â—or if we doe powerfully acknowledge and effectually believe and remember 1. that the eye of the Lord is in every place beholding the just and unjust Pro. 15. 3. 11. and that he knoweth all things even those which are most hidden and secret and namely that he knoweth the â—eart and scarcheth the reynes that he knoweth our thoughts before we think them Ps. 139. 3. and that no thoughts can be hidden from him Iob 42. 3. we thereby be moved to behave our selves as in the sight of God labouring to approve not onely our words and deeds but also our inward thoughts and affections to God who not onely knoweth the heart but especially looketh to the heart It is the argument which David useth to move Solâ—mon to uprightnesse 1 Cor. 28. 9. And thou my son Solomon saith he Know thou the God of thy father and serve him with an upright heart and willing minde for the Lord searcheth all hearts and understandeth all imaginations of the thoughts 2. If we would meditate of the omnipresence of God that God is at all times in all places present with us and that we cannot Psal. 139. 7. possibly avoid ouâ— of his presence that would make us behave our selves as in the presence of God Inferiours when they are in the sight and presence of their Superiours are very carefull of their behaviour He were an ungracious sonne or a lewd servant that would misdemeane himselfe in the sight and presence of his father and of his Lord She were a very lewd and impudent wife that in the sight and presence of her husband would prostitute her selfe to another man This is our case God is our father we are his children he is our Lord and we are his servants he is our husband we are his spouse and we alwayes are in his sight and presence If therefore we could truly and effectually believe and remember this which is a most certain and undoubted truth and no lesse certain then that there is a God which of all truths is the most certaine truth we would abstain from sinne neither would we be so shamelesse as in his sight and in his presence to sinne against him see Job 31. 4. 34. 21. Psal. 119. 168. Prov. 5. 21. To this purpose Seneca Epist. 11. admonisheth his friend Lucilius that he would set before him Cato or Laelius or somâ— other grave and reverend person that so he might behave himselfe as in their presence for magna pars saith he peceatorum tollitur sâ— peccaturis testis assistat a great part of sins would be prevented if when we are about to sinne there were some witnesse present with us How much more would the presence of almighty God restraine us from sinne if we had the eye of Moyses the eye of faith to see him who is invisibly present with us alwayes and in all places Heb. 11. 27. 4. To the meditation of Gods omniscience and omnipresence let us joyne the consideration of his all-sufficiency For this is the argument which not onâ—ly the Prophet Hanani used to Asa 2 Chron. 16. 9. the eyes of the Lord perlustrate the whole â—arth to shâ—w himselfe strong in their behalfe whose heart is upright towards him but also which God himselfe used to Abraâ—am Gen. 17. 1. I 〈◊〉 God all-sufficient walke before me and â—e upright For what is the reason why men doe play the hypocrites Is it not because they desire to please men and to approve themselvs to them rather then to God And why doe they seek to please men rather then God is it not because they feare men more then God or trust in men more then in God But if we did effectually acknowledge Gods all-sufficiency we would learne to feare him and to trust in him above all knowing that no creature is able either to doe us good unlesse God use him as his instrument for our good or to hurt us unlesse God use him as his rodde to scourge us and therefore as we would feare him and trust in him rather then in his instruments so would we labour to please him above al. 5. Let us meditate of Gods bounty towards us whereby he hath shewed himselfe all-sufficient to us Deut. 33. 16. and for our good which argument is â—sed both by Samuel 1 Sam. 12 24. and by Iosua c. 24. 14. where having recounted Gods bleffings towards them even from Terah Abrahams father he inferreth this use Now therefore feare the Lord and serve him in uprightnesse and in truth But cheifly we are to meditate of his spirituall blessings and of the end for which he hath bestowed them For why did he elect us was it not that we should be â—oly and blamelesâ—e before him Eph. 1. 4. that is to say upright why did he redeeme us was it not that we should serve him in holinesse and righteousnesse before him hath he not reconciled us unto God that we should be holy and blamelesse before him Col. 1. 22. hath he not regenerated us according to Gods image that we should worship him in holinesse and righteousnesse of truth that is true and upright holinesse and righteousnesse Ephes. 4. 24. In vaine therefore do men professe themselves to be elected in Christ redeemed by him reconciled unto God regenerated by his Spirit if they be not upright For the end which God propoundeth to himself cannot be frustrated 6. Finally if the consideration of Gods benefits will not move us let us consider the terrour of the Lord as the Apostle calleth it 2 Cor. 5. 11. Let us set before our eyes our Saviour Christ sitting in judgement at the last day at which time he shall judge the secrets of men Rom. 2. 16. Eccl. 12. 14. that so we may endeavour in the meane time to walk uprightly before him and approve our selves to him that judgeth secrets that when he shall appeare we may have confidence and not be ashamed John 2. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not depart from him as hypocrites shall flying from the face of the lambe and desiring that the hilles would fall upon them and hide them from the face of him that sitteth on the throne and from the wrath of the lambe Apoc. 6. 16. For horrible will thy shame and confusion be if having profâ—sâ—ed religion and made shew of christianity before men thou shalt then before all the world not onely be discovered and convicted to have been an egregious hypocrite but also be condemned to have thy portion with hypocrites where shall be weeping and gnashing of teeth But on the other side if we shall walk uprightly in GODS Tabernacle we shall rest in the mountaine of his
the keeping of the law doth consist For when a woman out of the crowd cryed unto our Saviour blessed is the womb that bare thee and the papes that gave thee suck Our Saviour returned this answer Luke 11. 28. Yea rather blessed are they that heare the word of God and keepe it The same hath Salomon Prâ—v 29. 18. and who knoweth not that which the Apostle teach 1 Tim. 4. 8. Godlinesse hath the promise of the life that now is and of that which is to come and consequently of the happinesse both of this life and of the other life 3 To the parts of Gods worship as namely to holiness Apoc. 20. 6. Blessed and holy is the man who hath his part in the first resurrection Which testimony yeeldeth unto us a double proof First because he useth the terms of 〈…〉 of life And not only to holiness in generall but to the severall branches thereof is blessedness ascribed as to saving knowledge Prov. 3. 13. Ioh. 17. 3. to faith Luke 1. 45. Ioh. 20. 29. to assiance Psal. 2. 12. 34. 8. 40. 4. 84. 12. to hope Esayâ—0 â—0 18. Ier. 17. 7. to obedience Apoâ— 22. 14. to the feare of God Psal. 112. 1. 128. 1. 4. to humilitie Mar. 5. 3. Ioh. 13. 17. to patience Iam. 1. 12. 5. 11. 4 To righteousness Ps. 106. 3. Es. 56. 1 2. and not only to righteousness it self but also to the true desire of it Mat. 5. 6. Yeâ— and to the several branches of it as to mercifulness Mat. 57. Psal. 40. 1. 2. Prov. 14. 21. to meekness Mat. 5. 4. to peace-making Mat. 5. 9. And not only to the parts of Gods worship but also to the properties Fiftly therefore to the worship of God without fear of our enemies that is in confidence Psal. 146. 5. Whether you understand it without cause of fear because there is no condemnation to theâ— that are in Christ Jesus Rom. 8. 1. or without servile feâ—r in expectation of eterâ—al happiness Tiâ— 2. â—3 for this indeed is the top of our happiness in this life to worship God as without fear of damnation so in a found expectation of eternal life And this seemeth to be implyed in the Hebrew word Hithbaracu which being of a reciprocal signification signifieth that in Abrahams seed all Nations should not only be blessed but also should bless themselves that is esteem and accompt themselves blessed Sixtly To uprightness and integrity or to the worshipping of God in holiness and righteousness as before him Psal. 1 19. 1. Blessed are the upright in the way that is who walk uprightly So Psal. 84. 11. and not only the upright themselves but their children also after them are pronounced blessed Prov. â—0 7. If therefore blessedness be ascribed first of all to redemption 〈…〉 secondly to the true worship of God in general thirdly to holiness fourthly to righteousness fiftly to the worship of God without fear sixthly to integrity or to the worship of God as before him seventhly to perseverance or to the worship of God 〈…〉 days of our life Then seven times happy is that man who being delivered from the hand of his enemies hath grace given unto him to worship God without fear in holyness and righteousness before him all the days of his life By this conference of places we learn what the happiness of a Christian is in this life not to abound in wealth not to attain to great honours not to wallow in pleasures 〈…〉 graces above all the things in this world for what is our happiness that is our chief good esteeming all wordly things as dross and dâ—ng yea as loss in comparison thereof Phil. â— 8. 9 For as without these spiritual graces all wordly things are â—ain and unprofitable yea to them that set their hearts on them hurtful and peâ—â—icious So having fought and obtained these graces all temporal blessings shal be added unto us or if we seem to want any of them our seeming want thereof shall not hinder our happyness And therefore our Saviour pronounceth the faithful though living in poverty hunger sorrow and persecution happy and blessed Luke 6. 20. 21. 22. CHAP. IIII. Of the gift promised by this Oath in general and of the two parts thereof joyntly THus much of Zacharies exposition of Gods Oath now we come to the words thereof that he would give us c. The thing then promised in this Oath is a gift Of this gift we are to speak first in general and then in particular In general we may observe first the main difference between the Covenant of works made with all mankind and the Covenant of Grace made with Abraham and his seed the heires of promise In the former the Lord 〈◊〉 perfect obedience to the performed by our selves to our justification and salvation and denounceth his fearful câ—rse against those that do not continue in a total and perfect obedience In the latter the Lord iâ— in stead of requiring perfect obedience to be performed of us to our justification and salvation promiseth to those which believe redemption and justification without works and being redeemed and justified by faith he promiseth to give them grace to walk in new obedience as being an unseparable fruit of our redemption and justification and as the high-way wherein we are to walk towards our glorification Of this new Covenant the holy Ghost prophesieth by Ieremy Chap. 31. vers 31. 32 33. Behold the days come saith the Lord that I wil make a new Covenant with the house of Israel and with the house of Judah not according to the Covenant which I made with their fathers when I brought them out of Aegypt which was the covenant of works but this shal be the Covenant that I wil make with them I wil put my law in their inward parts write it in their hearts c. which is the covenant of grace recited by the Apostle Heb. 8. v. 8. 9. 10 of which being a better Covenant Christ is the mediator v. 6. according to that Iohn 1. 17. This Law was given by Moses but grace and truth came by Iesus Christ. The same Covenâ—nt repeated by Ezekiel Chap. 36. 26. 27. The Gospel therefore or Covenant of Grace is not a new law nor Christ a new law-giver as the Papists absurdly teach confounding the Law and the Gospel saving that they teach that the Gospel requireth more perfect obedience to be performed by our selves then the Law it self doth prescribe unto justification but to them that are redeemed and justified by faith it promiseth grace to walk in new obedience Howbeit this is true that as men deprived themselves of what was promised in the Old Covenant by disobedience So if men do live in sin without faith and without repentance not so much as desiring caring and endeavouring to worship God in holyness and righteousness they can have no assurance that they are within the Covenant of grace made only with those that truly beleeve God having promised
Câ—mmandement proceeding from faith unfained It worketh in us affiance Foâ— when we believe that Christ is our Saviour we rest upon him for salvation It worketh in us hope for when we believe that the promises belong unto us we expect the performance Faith having begotten affiance and hope and working by love begetteth zeale peace of conscience Rom. 5. 1. rejoycing in God and joy in the Holy Ghost thankfulnesâ— voluntary and cheerfull obedience patience and comfort in afflictions c. And indeed how can a man love his neighbour for Gods sake who lovâ—th not God much more how can a man love God as he ought who is not perswaded of Gods love towards him in Christ which perswasion is this special Faith And if he cannot love God without Faith much lesse can he have the zâ—alâ— of God foâ— zeale is the servency of love How can a man have affiance in Christ and rest upon him for salvation who is not by Faith perswaded and in some measure assured that he is his Saviour How can he hope and wait for thâ— performance of the promises that doth not believe that they belong unto him Fâ—ith being the substance of things hoâ—ed for How can a man have true peace of conscience who is not perswaded that God is reconcled tâ— him How can a man rejoyce in God whâ— is not assured of Gods favour towards him How can a man trust in God that is not perswaded of Gods goodness towards him How can a man be thankfull unto God whâ— is not perswaded of Gods love and 〈◊〉 towards him How shall thâ—y fear Godâ— as sons that is fearing to offend so mercifull a Father who are not perswaded that he iâ— their Father in Christ Or when they have sinned how shall they be encouraged to return unto him if they be not perswaded of his fatherly respect to tâ—em How shall they perform voâ—â—ntary and cheâ—rful â—bâ—diencâ— who are not perswaded that their endevours are accepted of him How shall they pray who do not believe they shall be heard Or as the Apostle speaketh How shall they call â—pon him in whom they have not believed Rom. 10. 14. How shall they patiently and comfortably bear afflictions who are not perswaded they be fatherly chastisements or trials proceeding from Gods love and tending to their goodâ— Finally with what heart 〈…〉 worship God who are not perswaded that their service is accepted of him And as it worketh all other graces in us so according to the measure of our Faith such as I said is the measure of all other graces For the more a man is perswaded of Gods love and favour towards him in Christ that is by how much the greater is a mans speciall Faith so much the more he loveth God and his neigâ—bour for Gods sake so much the more is he inflamed with the 〈◊〉 of God so much the more confidently doth he rest upon Christ for salvation so much the more he hopetâ— for and expecteth the good things promised so mucâ—â—he more he rejoyceth and gloâ—ieth in God so much the more he is thankfull to God for his goodnesse so much the more he trusteth in God so much the more the feareth to offend so gracious a God and so 〈◊〉 a Father 〈◊〉 offended he will 〈…〉 return unto God so much the more 〈◊〉 comfortably he beareth afflictions saying with Iob Though he kill me 〈◊〉 will I pâ—t my trust in himâ— Iob. 13. 15. So much the more willingly and cheâ—rfully will he obey and serve the Lord. Wherfore it is evident that they which renounce this Faith as the Papists do discover themselves to be void of all saving graceâ— and to have no truth nor power of religion in them But whatsoever they think or speak of speciall Faith let us know and acknowledge these three things First that it is the duty of every true Christian that doth truly assent to the doctrine of the Gospell to apply also by special Faithâ— the promises of the Gospell unto himself For this is most profitable most comfortable most necessary Profitable because from this application of Faith all othâ—â— graces do proceed as hath been said Comfortable because by this application we grow to assurance as shall be shewed Necessary first because That beliefe or assent is not lively and effectuall as you shall heare which is not joyned with â— desire to apply CHRIST to thy self and with a resolution to acknowledge him to be thy SAVIOVR and to rest upon him for salvation For although he which at the â—â—rst believâ—th only by aâ—â—ent â—oth not yet actually apply the promises of the Gospâ—ll to himself yet that assent if it bâ—livâ—ly and â—ffectuall worketh both an earnest desire and setled resolution of â—pplication 2. He â—haâ— knoweth himself to believâ— by a true assent and refuseth to apply the promises to himself he maketh God a lyar as shall bâ— shewed 3. Where this application is not at least in desire resolution and endevour there is no other saving grace as I have proved The second thing which we are to take notice of is that it is the chiefest comfort and indeed happinesse of a Christian in this life by speciall faith to be assured of the â—ternall love and favour of God in Christ. For so Zaâ—hary in this place expoundeth our blessednâ—ssâ— to be this being redeemed by Christ to worship God without fâ—ar c. The third that seeing it is a thiâ—g so profitable so â—â—cessary and so comfortable that our happiness is to be repoâ—ed therein it is therefore our duty to do our best endevour to attain unto the assurance of salvation and to this speciall faith or as the Apostle Pâ—terâ—xhorteth â—xhorteth in other words to give diligâ—â—nce to make our calling and election sure 2 Pâ—t 1. 10. or as the Apostle Paul speaketh 1 〈◊〉 6. 1â— to lay up iâ— stâ—re a good foundation against the time to come that we 〈◊〉 lay hold upon etâ—rnall lifâ— For though the Apostle in that place doth by this argument exhort them that be rich to works of charity yet his meaning is not that those works are the foundation but that we by doing of them may gather assurance to our selves of our justification and salvation as by tâ—stimonies and evidences of our faith which assurance of speciall faith is so sure a foundation against the day of triall as they who hâ—ve built thereon cannot by any temptation bâ— removed but like mount Sion stand fast for ever or like to three-square or triangular bodies which howsoever they be tossed and turned keep alwayes their positure which 〈◊〉 undique sursum Now you must not think that full assurance is obtained at the first or at oncâ— but we must attain unto it by divers degrees And first we are to know that the ordinary way to exaltation by sound comfort and assurance is Humilâ—tion according to that generall rule given by our Saviour after 〈◊〉 had reported the notable humiliation of thâ— penitent Publican which
contained in this sentence that is to Do the things commanded to do them all and to continue in doing all therefore it cannot be denied but that in my self I am most accursed who to the not performing of these three degrees of obedience have added the three contrary degrees of disobedience For I have not only nor done the things commanded but also I have done the things forbidden I have not only not kept all Gods Commandements but also I have broken them all I have not only not continued in perpetuall obedience but I have also continued in a perpetual course of disobedience O therefore wretched man that I am and in my self thrice accursed O that I were delivered from the fearfull curse O that I were freed from this wofull state of damnation Thus by applying the sentence of the Law to themselves men come to see and acknowledge their own damnable estate in themselves whereby they are forced to seek for salvation out of themselves in Christ especially if to the application of the sentence of the Law they adjoyn a serious consideration of the day of judgement which the Apostle calleth the terrour of the Lord. at which time all of us shall appear before the judgement seat of God to receive according to those things which we have done in the flesh 2 Cor. 5. 10 11. But without this application men not seeing nor feeling their own misery neglect the promises of the Gospell not caring to apply them to themselves but most ungraciously suffring the most precious blood of Christ as much as in them lyeth to be spilt in vain as it is in vain to them unto whom it is not applied But when by the paedagogie of the Law which is a School-master unto Christ Gal. 3. 24. men are brought to see and to feel their misery O then how beautiful are the feet of those who bring glad tidings of salvation How acceptable is the promise of deliverance to them that are captives of justification to them that in themselves are accursed Of salvation to them that are lost In respect of these the Kingdom of God is said to suffer violence and these are they which with violence take it to themselves Mat. 11. 12. Thus then being schooled by the Law by which the Holy Ghost worketh in us the Legall faith which is a preparative to the Evangelical we become fit auditors of the Gospâ—l by which the Holy Spirit worketh in us the grace of justifying faith And therefore in the next place we must be diligent and attentive hearers of the Gospell by the hearing whereof commeth faith In which regard as the Gospell is called the Word of faith So also the Preachers of it are not only termed Ministers by whom you believe 1 Cor. 3. 5. but also are said to justifie men Dan. 12. 3. and to save them 1 Tim. 4. 16. 1 Cor. 9. 23. as being the instruments of the Holy Ghost working in us the grace of faith by which we are justified and saved By the Ministery of the Gospel the Holy Ghost worketh in us the grace of faith in two degrees The former is of assent the other of application As touching the former the Holy Ghost having prepared us by the Law doth in the ministery of the Gospell first reveale unto us the mercies of God in Christ. Secondly he stirreth us up by the Ministers of reconciliation to embrace Gods mercies 2 Cor. 5. 18. 20. and to be reconciled to him And thirdly having thus knocked as it were at the door of our hearts he himself doth open out hearts Apoc. 3. 20. as he did the heart of Lydia Act. 16. 14. not only to attend but as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth to assent unto or to believe the Gospel Neither is it to be doubted but that by that phrase is meant that the Holy Ghost did work in her the grace of faith And as touching the latter the Holy Ghost having opened our hearts to receive Christ by a true willing and lively assent which is the condition of the promise he teacheth us to apply the promise unto our selves as belonging to us Here therefore three things are to be done 1. We are to believe in Christ by a lively assent to the promise of the Gospell 2. So believing in Christ we are to apply the promises of the Gospell to our selves 3. Having by application attained to some assurance we must give all diligence that this assurance may more and more be encreased As touching the first we must be very carefull that our assent to the doctrine of the Gospell promising salvation to all that believe in Christ be willing true lively and effectuall otherwise though we may believe that Jesus the Son of the blessed Virgin Mary is the Son of God and Saviour of all that shall be saved which not only hypocrites and wicked men but the Devils themselves after a sort believe yet we cannot truly be said to believe in Christ. First therefore it must be a willing assent and therefore approving what we believe not forced as that of the devils and of some wicked men who being convicted with the evidence of the truth do whether they will or no know and believe the truth of the Gospell and with horrour acknowledge it Iam. 2. 19. Mat. 8. 29. Secondly it must be true lively and effectuall For as there is a two-fold knowledge the one literall swimming in the brain informing the judgment but not reforming the heart and the conversation serving only to purchase the more stripes Luk. 12. 47. the other spirituall not only informing the judgment but also reforming the heart and conforming our lives to the practise of that which we know which in Divinity is accompted the only true knowledge I Ioh. 2. 3 4. for the other though in regard of the object it is true because it is the knowledge of the truth yet it is not true formally and in respect of the efficacy or of the effect so faith which sometimes goeth under the name of knowledge or acknowledgment may be distinguished For there is a counterfeit idle dead faith which having neither root nor fruit is uneffectuall either to justification or to sanctification which is the faith of hypocrites and of all carnall and worldly Professours which the Papists themselves 〈◊〉 fidem informem And there is a true lively and effectuall faith which the School-men call formatam and not amisse saving that they hold Charity which as I have showed is a fruit and â—ffect of faith 1 Tim. 1. 5. to be the form thereof by which we receiving Christ and being rooted in him or engraffed into him do receive from him spirituall life Gal. 2. 20. For having by faith union with Christ we have also communion with him both in his merits to our justification and in the vertue of his death and resurrection to our fanctification Rom. 6. 3 4 c. Phil. 3. 9 10. Now this Assent is
this present answer Lord I believe help thou my unbeliefe Mark 9 23. 24. The Eunuch though a new convert when Philip told him he might be baptized if he did believe with all his heart answered I believe that Iesus Christ is the Sonne of God Act. 8. 37. We believe and know that thou art that Christ the Sonne of the living God John 6. 69. so John 11. 26 27. This is that which Augustine affirmeth Videt fidelis ipsam sidem suam quase credere sine cunctatione respondet The faithfull man feeth his owne faith whereby that he doth believe he answereth without delay Object Yea but many recite the Creed saying I believe c. who notwithstanding doe not believe and much lesse know it Ans. The question is not what hypocrites and unsound Christians do or can do of whom there is no question but that seeing they doe not believe they cannot know themselves to believe But every faithfull and sound Christian whom the Seriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he professeth that he doth believe doth not onely believe in deed but also knoweth that he doth believe and he which doth not know that he doth believe hath just cause to suspect himselfe that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sound and approved Christian. But for this there is an evident proofe 2 Cor. 13. 5. Examine your selves whether you be in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try your selves whether you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not Know you not your owne selves how that Iesus Christ is in you except you be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not sound nor approved Christians Those that are commanded to try themselves whether they be in the Faith may upon triall know it Those that may know that CHRIST is in them may know they do believe because CHRIST is in us by faith and if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsound who doe not know that CHRIST is in them then all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound approved Christians doe know it And wehereas some Papists take acception that the Apostle speaketh of the true doctrine which is called the Catholike faith I answer first that a man caÌ„not know that he is in the catho like faith unlesse he also know that he doth believe it 2. The Apostle speaketh of that faith whereby Christ dwelleth in us which is not the doctrine but the grace of Faith 3. The Apostle vindicateth and proveth his calling by theirs as we prove the truth of our Church and of our Ministery against our Separatists who before their separation seemed very forward Christians Try whether you have a true Faith and if you have acknowledge that to have beene a true Ministery by which it was wrought For how can they believe in him of whom they have not heard and how can they heare without a Preacher and how can they preach unlesse they be sent Rom. 10. 14. 3. These things saith Saint Iohn have I written to you that believe on the Name of the Sonne of GOD 1 Iohn 5. 13. that you may know that you have eternall life which they could not know unlesse they knew themselves to believe 4. At that day viz. after the sending of the Holy Ghost you shall know that I am in the Father and you in me and I in you saith our Saviour Iohn 14. 20. 5. The minde is not ignorant of its owne a'tions when it understandeth it knoweth it selfe to understand when it discourseth it knoweth it selfe to discourse so when it aâ—â—enteth it knoweth it self to assent when it desireth any thing it knoweth that it doth desire it when it purposeth or resolveth it knoweth that it doth purpose or resolve much more being holpen by the Spirit of God whom we have received from God that we might know the things which are given unto us of God 1 Cor. â— 12. 6. How should any man glory in the testimony of his owne conscience that he doth believe or that he doth walk uprightly before God which is the chiefest 2 Cor. 1. 12. Esay 38. 3. comfort of all sound Christians who is not conscious to himself that he doth believe and walk uprightly before God Est ergo quidam modus in conscientis glorâ—andi ut noveris sidem tuam esse sinceram noveris esse spem tuam certam noveris charitatem tuam esse sine simulatione In Psal. 149. saith Augustine And againe suam de Trinit li. 13. c. 2. quisque fidem apud seipsum videt C. I. fidem videt quisque in corde suo esse si credit non sicut corpora Non sic videtur fides in corde in quo est ab eo cujus est sed eam tenet certisima scientia clamatque conscientia And againe though we see not the things which we doe believe ipsam tamen fidem quando inest in nobis videmus in nobis Epist. 112. c. 4. Menti nostrae fides nostra conspicua est So much of the assumption Upon these premisses necessarily followeth the conclusion which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or verdict of speciall Faith concluding the certainty of salvation by application of the promises to him that hath the first degree of faith Which in my poore opinion is a most comfortable doctrine But against speciall Faith so proved the Papists still object divers things 1. That it cannot be truly termed faith and that for three reasons For 1. vere fidei falsum sub esse non potest the object of true faith cannot be that which is false but of this the object may be false because a man may be deceived in the application I answer as there is a double knowledge the on of principles manifest in themselves called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other of conclusions not manifest in themselves but manifested by discourse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there is a twofold Faith the one of principles contained in the word of God the other of conclusions deduced from thence which conclusions though they are not absolutely necessary yet the premisses being true they cannot be false But the premisses of this practicall syllogisme made by a faithfull man are true therefore the conclusion cannot be false Indeed if the syllogisme be made by an hypocrite or ungrounded Christian the conclusion is not necessary because the assumption is false or at the least uncertaine false if he doe not believe uncertaine if he doe not know himselfe to believe and then the assumption at the most is but this but I doe suppose that I doe believe and the conclusion must be answerable therefore I suppose that I shal be saved But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithfull and sound Christian who doth not onely believe But knoweth himselfe to believe as he assumeth I doe know and I am sure that I doe believe so he concludeth therefore I know and am sure that I shal be saved 2. True Faith is grounded upon the Word the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
is evermore attended with perseverance to the end as hereafter shall fully be proved in the Treatise of perseverance For the integrity of the upright doth guide and preserve them Prov. 11. 3 Psal. 25. 21. the upright man who is not only a hearer but also a doer of Gods word is like the wise man which built his house upon the rock which could not be overthrowne Mat. 7. 24 25. wherefore the upright shall never be moved but his righteousnesse endureth for ever Psal. 112. 3. 6. The Lord is also a shield to them that walke uprightly Prov. 2. 7. For the eyes of the Lord perlustrate the whole earth to shew himselfe strong in their behalfe whose heart is perfect or upright towards him 2 Chro. 16. 9. which David applying to himselfe saith Psal. 7. 10 God is my shield who saveth the upright in heant He giveth also grace and glory grace in this life and glory in the life to come Grace for uprightnes being the soundnes of all graces God hath therefore layed up in store for the upright Tushijah whatsoever is sound and truly good as Solomon saith Pro. 2. 7. And such is the concatenation of all saving graces that where any of them in truth as they are in the upright there is a concurrence of them all in some measure some going before as â—auses producing the rest others following and presupposing the former As for example where is faith unfained there is also hope and charity and where these are in truth no other saving grace can be wanting and therefore â—od may truly be said to give al manner of graces to the upright as saving knowledge and true wisedome Eccles 2 26. which David found by his owne experience Psal 119. 98. 99 100. and so of the rest And upon this foundnesse of grace followeth the increase of grace peace of conscience and joy in the Holy Ghost 2 Cor. 1. 12. Eccles. 2. 26. assiance and confidence Pro. 28. â— when feare surpriseth the hypocrites Es 33. 14. patience constancy and perseverance Luke 8. 15 by which the upright and sound Christians are knowne when contrarywise the double-minded man that is the hypocrite is inconstant in all his wayes I am 1. 8. and his heart being not right with God neither is he stedfast in his covenant Ps. 78 37. but is subject to defection â— Iohn 2. 19. as having built upon the sand Mat. 7. 26. The Lord also giveth glory to the upright for whosoever walketh â—orightly shall be saved Pro. 28. 18 they shall dwell in the presence of God Ps 40 13 in the mountaine of his holynes Ps 15 12. Ps. 24. 3 4. the pure in heart shall see God in which vision of God our eternall happines doth consist and therefore they are blessed Mat 5 8 Ps 119 1. and not onely themselves are blessed but their children also after them Pro. 20. 7. Ps 112 2. Of this happines we have a notable example in Henoch whom because he walked with God the Lord translated into the kingdome of glory Gen. 5. 24. Heb. 1â— 5. to let us understand by this precedent as being the first mentioned in this kinde what accompt he maketh of uprightnes Now if the Lord doe graunt them glory in his owne kingdome it may not be thought that hee will Ps. 84. 11. withhold any thing from them that is good Luk. 12. 32. any good thing I say which they shall aske at his hands for the prayers of the upright are accepted of God Pro. 15. 8. and he is neere to all that call upon him in truth Ps. 145. 18. insomuch that whatsoever they doe aske they doe receive because they doe those things which are pleasing in his sight 1 Iohn 3. 〈◊〉 3. But if neither the golden chaine of excellency will allure nor the silver chaine of profit draw us then must the iron chaine of necessity compell us to uprightnesse The necessity may be shewed by these considerations 1. As with uprightnesse the smallest graces and the weakest meakest measure of obedience are accepted with God so without it the best graces which we may seeme to have are but counterfeit and the best worship that we performe without it is but hypocrisie For the soundnesse of all grace and of all worship standeth in uprightnesse Our faith therefore must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained 1 Tim. 1. 5. 2 Tim. 1â—5 or â— els it is no true faith our charity also must be unfained Rom. 12. 9. 2 Cor. 6. 6. 1 Pet. 1. 22. that is we must love in deed and in truth and not in word only and from the teeth outward 1 Ioh. 3. 18. Iam. 2. 15 16. Our wisdome likewise must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3. 17. not that mixtâ—â— prudentiâ— of our Polititians which is mingled with disguising and deceipt for such is earthly carnall and devilliâ—h Iam 3. 15. Our repentance also must be unfained and from the bottome of our hearts Ioel. 2. 12 13 not like that of the Israelites when the hand of God was upon them who made shew of repentance but their heart was not upright with God Psal. 78. 34 36 37. Likewise our obedience must be from the heart Rom. 6. 17 Yea it must be performed with our whole heart Deut. 26. 16. 30. 2. 2 King 23. 3. Psal. 119. 34. 69. If with Amasiah we do that which is right before God but not with a perfect that is upright heart we may fall away from God as he did 2 Chro. 25. 2. 14. for when mens hearts are not upright with God neither are they stedfast in his covenant Psal. 78. 37. If therefore without uprightnesse our faith be dead our love fained our wisedome divelish our repentance unfound our obedience counterfeit and so of all other graces then is uprightnesse as necessary I say not as any one grace but as all of them put together uprightnesse being the truth and foundnesse of them all without which they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed and in truth for ens verum convertuntur And therefore that which is not a true faith is not faith indeed and so of the rest And as the graces which we seem to have without uprightnesse are but counterfeit so all our worship and service of God without it is meer hypocrisie Our worship therefore of God must be in spirit and in truth Ioh. 4. 23 24. we must seek the Lord with our whole heart whereby seeking we are to understand the whole worship and service of God Deut. 4. 29. Psal. 119. 2. Thus David sought the Lord Psal. 119. â—0 Thus Asa and his subjects did make a covenant to seek the Lord with all their hearts 2 Chro 15. 2. Thus Iehosaphat 2 Chro 22. 9. It is not our bodily exercise 1 Tim 4. 8 but our reasonable and spirituall service that is acceptable to God Râ—m 12. 1. It is the heart that the Lord requireth Prov. 23 26 and that he respecteth 1 Sam. 16 7. If therefore
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
some darling sinne from which he will not be reclaimed But as he who truly repenteth of any one sin repenteth of all in respect of the desire and purpose of his heart being not willing to retaine any so he that repenteth not of all repenteth of none at all in deed and in truth Simplicity He that walketh in uprightnesse towards God without hypocrisy walketh also before men in simplicity and â—inglenesse of heart without guile Both implied in the word for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil saith or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysoft speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity of maners and of speech the character of an harmlesse or upright man But he that useth dissimulation and guile towards men is an hypocrite and so is called Mat. 22. 18 Mark 12. 15. So much of the notes that respect good things now follow those which respect evill And that either of sin or of punishment The 〈◊〉 man hateth sinne as well in himselfe as in others or rather more and more severely censureth it in himselfe then in others not excusing nor extenuating but rather amplifying and aggravating the same The hypocrite hateth sinne in others but not in himselfe and to that end he is curious to pry into other mens behaviour and neglecteth his owne He can see a mote in an other mans eye but cannot discerne a blame in his owne Mit 7. 3. 4. he is a sharpe censureâ— of other mens faults but flaâ—tereth and blesseth himselfe in his owne sinnes Ps 36. 2. Deut. 29. 19. examples hereof in Saul 1 Sam. 14. 44. in Iudâ— Gen. 85. 24. yea in Daâ—id whiles 〈◊〉 conceâ—led his sinne 2 Saâ— 1. 2. 5. Afflictionâ— The evill of punishment 〈◊〉 afflictions which God hath ordayned as tryalls to discerne the sound and upright from the unsound and hypocrite by the patient bearing whereof the faithfull are found to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is found and approved Iam. â—12 For tribulation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 7. Iam. 1. 3 the trial of our faith worketh patience and patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. 4. that is as Chrysostome with whom others agree expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it maketh him approved that is tryed as we see in Iob and in the three children Dan. 3. in the faithfull Iewes Ps. 44. 7 and in all the faithfull but chiefly in all that are martyrs By afflictions likwise the hypocrite being tryed is discovered and as it were unmasâ—ed by the not patient bearing and enduring thereof For either he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set light by the affliction and not take it to heart or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he fâ—inteth under it contrary to the counsell of the Holy Ghost Heb 12. 5 cited out of Pro 3. 11. He that taketh not to heart an affliction cannot be said patiently to beare it for in patiendo est patientia in suffering is patience and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not suffering as â—ppeareth in the examples of Iob Iob. 1. 20. and David Pâ— 6. 38. 6. And this is the cause many times why the hypocrite doth not profit by affâ—ctions because he is not sensible thereof Ier. 5. 3. and being unsensible becommeth incorrigible 〈◊〉 2 30. And the cause hereof is because hypocrites not walking with God doe not acknowledge his hand but ascribe their affliction either to misfortune or to secondary causes which are but the instruments of God Or if they doe acknowledge the hand of God yet they are not humbled under it neither doe they bewayle their sinnes nor crave pardon of them nor turne to him that smiteth them Es. 9. 18. nor promise amendment or if they doe they meane not or at least afterwards they doe not performe nor submit themselves meekly to beare their affliction nor learne obedience by that which they suffer neither are they bettered by them but become worse Es. 1. 5. If they take it too much to heart then either they impatienly beare it murmuring against God and fainting in themselves or they seeke an evasion out of it by some sinne and so fall away from God by which their defection their hypocrisie is discovered To these tryals by affliction we may adde other temptations as by the doctrine of false teachers either aâ—â—uring to idolatry which the Lord sometimes permitteth to prove us whether we love him intirely or not Deut. 13. 3. or to heresies which the Lord also suffereth that those which are approved may be knowne 1 Cor. 11. 19. CHAP. XI Of uprightnesse towards men NOw we are to speak briefly of integrity as it hath reference to man For as we are to serve God in holinesse before him that is in uprightnesse of heart without hypocrisie so also in righteousnesse before him that is in simplisity and singlenesse of heart without guile For this simplicity whereof we are now to speak is not that which is opposed to discretion as being want of wit for the simplicity of doves must be tempered with the prudence of serpents we must be without guile as doves without gall but we must not be like Ephraim Hos. 7. 11. as silly doves without heart but is opposed to dissimulation disguising doubling deceipt and guile From which the redeemed of the Lord are free according to the testimony of the Prophet Zephany c. 3. 13. and according to the oath of God in this place worshipping the Lord in righteousnesse before him That is performing the duties which they owe unto men as in the sight and presence of God Now this simplicity is expressed by the same â—ermes which signified uprightnesse being referred to men and where they are put absolutely without relation either to God or man both are or may bee implyed as alwayes going together Thus the word Thamim may be understood in this larger sence And therefore where Iacob is called Ish thâ—â—inâ— Gen. 25. 27. it is to be understood as wel of his simple and sincere dealing among men as of his uprightnesse towards God and so the 72 interpret it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free from fayning or dissembliug and Aquila by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple hearted man free from doubling and deceipt and so the word is used sometimes to signifie simplicity Gen. 20. 5 6. 2 Sam. 15 11. The like is to be understood of Iob and other holy men to whom that attribute is given in the scriptures who are also noted to have performed their duetyes to men in uprightnesse or integrity as David Ps. 78. 72. is said to have sed that is ruled the people of God according to the integrity of his heart The want whereof is objected by Iotham to the men of Shechem Iud. 9. 16. 19. that they had not dealt in truth and integrity with Gedeon his father And therefore even â—uch as dissemble with men are sometimes called hypocrites Mat. 2. 18. and their disguising is called hypocrisie Mâ—rk 12. 15. or as Luke termeth
assuring the party already sanctified and justified of his justification and salvation in that we are taught that we are justified by faith alone but in this we are justified that is assured of justification not onely by faith but by good workes and all other meanes by which we are to make our calling and election sure The eighth error that assent is not the act of justifying faith 8. The eighth that faith as it is an assent doth not justifie the contrary whereof speaking of a true lively and effectuall assent I have fully and as I hope sufficiently proved But let us examine his proofes the first is this The Act of justifying faith is supernaturall Eph 2. 8 this assent to the truth of the Gospell concerning salvation by Christ is not supernaturall ergo I deny the assumption and affirme that the true lively and effectuall assent is supernaturall and cannot be had without the helpe of the holy Ghost as being a proper work of the holy Ghost when he doth regenerate any of us No man can say that Iesus is the Lord 1 Cor. 12. 3. but by the holy Ghost And who knowes not that it is the proper work of the holy Ghost in the ministery of the Gospell to open the hearts of the elect as he did the heart of Lydia Act. 16. to assent unto the word To use arguments to perswade the hearers to embrace the Gospell and to receive Christ may be the worke of the Minister but to perswade the hearer thereunto is the worke of the holy Ghost Againe that whereby we become the sonnes of God is not a work of nature but of the regenerating spirit by this lively assent we become the sonnes of God For By this effectuall assent as I have shewed we receive CHRIST But as many as received him to them he gave this power to become the sonnes of God Iohn 1. 12. 13. even to them that believe oâ— his name which are begotten or borne not of blood nor of the will of the flesh nor of the will of man but of GOD. Would you therefore know who is borne of GOD Whosoever believeth that Iesus is the Christ Iohn 5. 1. is borne of God But the assumption he proveth thus Whatsoever the understanding by the onely light of nature judgeth to be honest and good that the will can desire or will by the onely strength of Nature But by the onely light of nature the understanding judgeth that it is an honest thing to believe Gods authority revealing any thing unto us Therefore 〈◊〉 will by thâ— onely strength of nature â—ay dâ—sirâ— this act of believing and so consâ—quently there is no need of grace to mâ—ve the Will 〈◊〉 command the understanding If aâ—y man imagine that this conclusion doth contradict mine assertion affirming such an assent as I have spoken of to be â—aith he must understand that I speake not of a baâ—â— assent to whatsoever God revealeth unto us but the assent must be â—hus qualified First it must be a willing or voluntary assent For the understanding whereof we must know that what soever the understanding conceiveth and judgeth to be true and good that the will doth receive as true and good for the will is intellectus extensus And such is the naturall harmony betweene the understanding and the will that as the will followeth the judgment and resolution of the practicke understanding so the will having received for true and good that which the understanding hath so conceived the minde or the reasonable soule doth both assent to it as true and approve it as good So that the assent and approbâ—tion of the minde is an act both of the understanding and of the will But how the will which naturally followeth the direction of the understanding should as he speaketh command the understanding to assent or approve I doe not conceive But on the contrary I supposâ— that the minde many times doth assenâ— not onely without the command but also without the consent of the will as namely when the understanding of a man or devill doth know a thing to be truâ— but doth not conceive it to be good but hurtfull and pernicious to himselfe That therâ— is a God who is the Iuâ—ge of the world that this God is just that he hath prepared hell for the wicked the divells and wicked men doe conceive and know to be true and because they cannot dâ—ny 〈◊〉 they doe acknowledge and after a sort assent unto 〈◊〉 but yet this truth they doe abhorre and with horrour they doe believe it Iam. 2. 19. The legion of 〈◊〉 did know our Saviour CHRIST and confesse him to â—ee the Sonne oâ— Go◠〈…〉 câ—me to torment them before their time Mark 8 〈◊〉 so that the wicked botâ— men and Angâ—lâ— doe many times believe that which they doe not willingly assent unto but abhorre and wish it were otherwise But the faith of Gods children is a willing assent Secondly it is a true lively and effectuall assent For in Divinity we are said to believe and by Faith to know no more then we believe effectually and know by a lively faith Now where there is a true lively and effectuall faith it worketh a disposition in us answerable to that which we believe and know The wicked doe believe after a sort that there is a God that he is just and good that he is infinite in essence power and wisdome c. that IESUS the Sonne of the blessed Virgin is the Saviour of the world c. Yet none of all this doe they truely and effectuall believe For if they did believe inded that there is a GOD they would not deny him in their deeds behaveing themselves as if there were no God If they did truly believe that he is good yea goodnesse it selfe they would love him if just they would feare him if omnipresent they would walke before him if omnipotent or all-sufficient they would either trust in him oâ— feare him if omniscient they would not play the hypocrites before him If they did truly believe that IESUS is the Saviour they would desire to be made partakers of his merits they would be carefull to apply them to themselves they would rest upon him for salvation they would obey and serve him as their Lord But he that saith he knoweth him that is believeth in him and hath no desire nor care to keepe his commandements John 2. 1. he is alyar saith Sant Iohn and there is no truth in him That faith therefore which is not lively and effectuall but a dead faith as Saint Iames calleth it Jam. 2. 10. is no more to be accompted a true faith then the carcase or counterfeit of a man is a true man 3. The formall object of this assent as it justifieth is not every truth reavled of God though it believeth whatsoever God hath revealed in his word but that onely which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called truth of God John 5. 33. 18 37. 1 Tim. 2. 4. that
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