Of free justification

That I may answer the Argument, it is a Sophistical Argument from secundum quid, to simpliciter, because in the Major those are called perfect, who walk in the Precepts of the Lord, and frame their life according to them: it is true in them who simply and perfectly perform all those things, which are commanded in the Law, according to that perfection which is requisite. According to which Rule, if the ⟨p. 158⟩major be understood, that which is assumed in the minor must be upon ¹this account denied. For though God hath promised to his Saints, that the Assisting grace of his Spirit shall not be wanting, which may help forward pious attempts in his Elect, and stir up their endeavours after more holy obedience; but where hath he at any time promised, or on whom hath he bestowed that happiness in walking, which turns no where to the right hand, nor to the left? which stumbles not through the whole life? which in all kind of virtues, by a constant perseverance so conforms the course of life to complete innocency, that it never fails in any thing? The Adversaries use for the defence of their own cause, to catch at the words, that were just now cited out of Jerem. chap. 31. and ²Ezek. chap. 26. I will cause you to walk in my Precepts, and keep my Judgments, &c. And then out of Deut. chap. 30. I will Circumcise, saith the Lord, the fore-skin of your heart that ye may love the Lord with all your heart, and with all your soul. I know indeed, that in these words there is a glorious promise contained of the gift of the Holy Ghost, and the restoring of new obedience; but ³because there is a twofold perfection, and a twofold righteousness according to Hierom. one, ⟨p. 159⟩which is suited to the virtues of God, another which is agreeable to our frailty. And again, seeing, according to the Authority of Augustine, there is a twofold kind of Obedience; one that is seen in