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
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
Zacharies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of victory which the Israel of God hath over the spirituall Pharaoh and all the enemies of our Salvation But I come to the words of the Exposition Salvation where we may out of the words going before repeat the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said Who I say hath wrought or raised Salvation that is saved us from our enemies and from the hand that is the power of all that hate us Verse 72. That he might work mercy with our Forefathers that is that he might perform his merciful promises made to our Fathers and remember that is shew himself mindful of his holy Covenant Then Verse 73. The Oath which is either to be read by apposition if with Theophylact we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit The Oath or to be referred to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might perform or remember the Oath which he sware to our Father Abraham In this latter Exposition as the words are multiplied and the phrases varied so the affection of the argument is also changed for whereas in the former Exposition it was said He visited that is Redeemed his people as he had graciously promised here it is said He visited that is Redeemed or saved us that he might perform his promise Where the keeping of his promise is made the end of his sending Christ to Redeem us to let us understand That as God was most gracious in promising our Redemption so most faithful and just in the performance So that the former part of this Psalm from the beginning thereof to the end of my Text is but one sentence or Axiome wherein there is relation of consequence the sum whereof is this Because the Lord hath visited that is hath Redeemed his people according to his promise and hath saved us that he might keep his promise and perform his Oath he is therefore to be Blessed that is magnified and praised This Analysis I have the rather propounded because we repeating this Psalm daily in our Lyturgy might as David exhorteth Psal. 47. 7. Sing with understanding as also because my Text being but a part of the sentence is not compleat in it self but must be perfected by repetition of that which goeth before after this manner The Lord God of Israel is therefore to be blessed because he hath visited that is hath sent his Son to Redeem us as he hath promised and to save us that he might keep his promise and perform his Oath which he sware to Abraham the tenor whereof was this That he would give us c. and this is the Coherence of my Text Out of which we may gather these three Observations First where it is said That God did therefore send his Son to Redeem us that he might keep his promise and perform his Oath we observe the immutable truth and fidelity of God in performing his promises For in Christ all the promises of Godare yea and amen 2 Cor. 1. 20. If therefore the truth of God be such that rather then he would go back from his word he did send his own Son to suffer death for our redemption yea if his fidelity were such as that therefore he sent his son that he might perform his promise then can we not doubt of the performance of any other promise of God this being the most difficult of all either for God to grant or for us to beleeve When the world was to be made the Lord did speak the word and it was created But when it was to be redeemed he gave his Son to be a price or ransome for us And who would ever have thought but that the Lord hath revealed this his unspeakable mercy in his word that God being of infinite Majesty and Glory and enjoying all self contented happiness would give his only begotten Son to dye for his enemies If therefore to make good this promise he gave his Son to dye for us how shall he not Rom. 8. 32. with him give us all other good things which he hath promised Such is the truth of God that every faithful man may say with the Apostle 2 Tim. 1. 12. I know whom I have beleeved and I am sure that what he hath promised shall in due time be performed For as he is omnipotent and therefore able so he is the God of truth Psalm 31. 5. yea truth it self Deut. 32. 4. and therefore willing he is Iehovah Exod. 6. 3. one that giveth being to his word who though he can do all things yet he cannot lye Tit. 1. 2. nor deny himself 2 Tim. 2. 13. Wherefore as the faithful who lived before the incarnation of CHRIST did faithfully and comfortably wait for the performance of that promise as being the consolation of Israel Luk. 2. 25. though between the making of it and the performance there did intercede four thousand years So whereas the Lord hath promised his second coming for our full redemption though it may seem to be delayed we are with comfort to wait for it with earnestnes to long for it and with undoubted certainty to expect it Secondly whereas Zachary praiseth the Lord for performing his promise concerning our redemption by CHRIST we learn what is our duty namely to praise and magnifie the name of the Lord as for all other his mercies so especially for the work of our redemption according to that Psa. 107. 2. Let them praise the Lord whom he hath redeemed and delivered from the hand of the enemy But of this more hereafter Thirdly whereas Zachary giveth thanks to God for a benefit not as yet received for as yet CHRIST was not born and much less had he as yet redeemed us we learn That we are to give thanks not only for the benefits already received but for such also as are promised for this is a notable fruit of a lively Faith setting forth also most notably the truth of God in his promises when a man in the assurance of Faith which is the substance of things hoped for Heb. 11. 1. giveth thanks for those benefits and blessings which as yet he hath not as though he had already received them It is the commendation of the faithful Hebr. 11. 13. who having not received the promises but having seen them afar off as Abraham Joh. 8. 56. saw the day of Christ beleeved them embraced them and rejoyced in them For if he who praiseth God for benefits received doth glorifie God Psal. 50. 23. then much more doth he glorifie him and magnifie his Truth who praiseth him for benefits which he hath only promised because this is a fruit of a greater Faith Thus David shewed himself thankful to God for the favors which he had promised by Nathan 2 Sam. 7. and thus ought we to be thankful for the promises of a better life So much of the Context CHAP. II. The Text resolved into his parts the first
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
whereof are the parties between whom this Covenant was made NOw I come to the Text it self the contents whereof as you see is an Oath wherein we are to consider both the parties between whom it was made and also the tenor of the Oath it self The parties as well him that sweareth viz. The Lord God of Israel as he to whom the Oath was made viz. Abraham our Father Concerning the tenor we are to know That whereas some Oaths are assertory wherein some truth is avouched others promissory wherein some promise is made this is of the latter sort containing the promise of a gift for so he saith That he would give us This gifs is twofold viz. Redemption in those words That we should be delivered from the hand of our enemies and the fruit and end of our Redemption which is the true worship of God in those words That we should worship him c. which worship of God is set forth both by the parts and properties thereof The parts are two Holiness and Righteousness for by Holiness we are to understand the duties of the first Table which we owe unto God and by Righteousnesse the duties of the second Table which we owe unto man The properties are three The first respecting our enemies from whom wee are deliveâ—ed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear of them the second respecting God in the words before him the third respecting the continuance all the dayes of our life The first of these is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirituall security the second is uprightnesse and sincerity the third is constancie or perseverance Of these in order Concerning the party which did swear we are to consider these three things 1. By whom hee sware 2. How or after what manner 3. To what end For the first it is the manner of men in their oathes to swear by a greater But the Lord when he made this Covenant with Abraham because he could not swear by a greater he sware by himself Heb. 6. 13. By my self have I sworn saith the Lord c. Gen. 22. 16. Concerning the manner we may gather by that which the Lord requireth in our oathes what he performed in his own Ier. 4. 2. There are three properties required in an Oath Truth Iudgement and Righteousnes Truth opposed to falshood oâ— perjury Iudgement to rash and common swearing Righteousnesse to unjust and unlawful oaths For the first that the Lord did swear in Truth it is most certain because it is impossible that the Lord in his promise and in his oath should lye Hebr. 6. 18. and therefore we may be assured of that wherewith Micah concludeth his prophecy Mic. 7. 20. that the Lord will undoubtedly performe his mercy which by oath he promised to Abraham From whence we may learn this most profitable instruction That seeing the oath of the Lord whereby he promiseth to give to all them that are delivered from the hand of their spirituall enemies that is to all that are redeemed by CHRIST grace to worship him in holinesse and righteousnesse is infallible we should therefore be carefull to bring forth these fruits of our redemption otherwise we can have no assurance that we are the redeemed of the LORD Yea on the contrary it may be verified of us that if we do live in sin and do not at the least desire and endevour to serve God in the duties of holinesse and righteousnesse it is as certain as the Oath of God is true that as yet we have no part in the redemption wrought by CHRIST And the reason hereof is evident for to be a servant of sinne and to be redeemed from the bondage of sinne are things repugnant and imply a contradiction For whom Christ the Sonne of God maketh free they are free indeed Joh. 8. 36. but he that is a servant of sin is not freed indeed Now every one that committeth sin as habituated in sin that is in whom sin raigneth he is the servant both of sin Ioh. 8. 34. and of Satan 1 Ioh. 3. 8. Secondly in Iudgment a man is said to swear in judgment when he sweareth advisedly upon just and necessary occasion for Oaths are then only good when they are necessary This necessity of the Lords Oath ariseth from our weakness and infidelity who will not beleeve the Lord without an Oath and therefore the Lord in great mercy to relieve our infirmities hath confirmed his Promise which in it self needeth no confirmation as being truth it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 16. more abundantly then otherwise needed by Oath which as it argueth our great corruption so it ought to be a remedy for the same It is great infidelity not to beleeve the Word and Promise of God but greater not to beleeve his Oath In not beleeving his Promise thou makest him a lyar 1 Iohn 5. 10. In denying credit to his Oath dost thou make him any better then a perjured person And yet this is the estate and condition of many professing the Name of Christ. God hath swoâ—n and will not repent That to those whom he Redeemeth grace shall be given to worship him in holiness and righteousness These men do not so much as desire care or endeavor to worship God in holiness and righteousness but live in sin and go on in sin without repentance and yet for all this they will needs perswade themselves that they are the Redeemed of the Lord contrary to the express Oath of God Thirdly in Righteousness men are said to swear in righteousness when that which they promise by Oath is lawful and good and this goodness is measured by the reference which it hath to the glory of God and good of man Neither doth the Lords Oath want this property for what could be either more glorious to himself or more profitable unto us then that which by this Oath is promised For as touching the glory of God among all the works which God ever wrought there is not any that setteth forth more the glory both of his Mercy and of his Justice then the work of our Redemption with the fruits thereof For hereby appeareth his mercy to be such as that rather then he would suffer us most miserable sinners to perish in our sins he gave his own and his only begotten Son to die for us His justice such that rather then he would suffer the sins of his own elect children to go unpunished he hath punished them in the death and sufferings of his only begotten Son And if you consider our profit it is evident that as hereafter you shal hear in the things promised by this Oath our happiness doth consist Neither doubt I to affirm that by the things promised in this Oath our estate becometh better then that which we lost in Adam Adam though he were just stood righteous before God but in his own righteousness but we being redeemed by Christ stand righteous before God in the righteousness of Christ which far
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—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
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
holinesse if we bee sound and upright members of the Church militant we shall be inheritors of glory in the Church triumphant if we be sheepe in CHRISTS flock and not goates we shall be set at his right hand and receive that blessed sentence Come ye blessed of my Father inherite the kingdome prepared for you from the beginning of the world Matth. 25. 34. The signes of uprightnesse Now forasmuch as the Lord hath promised to all the sonnes of Abraham the heyres of promise that is to say to all the faithfull that being redeemed from the hand of our spirituall enemies he will give us to worship him in holiness before him it beâ—â—veth us seriously to try and examine our selves whether we be upright with the Lord our God or not Deut 18. 13. For if we be hypocrites and unsound Christians we can have no assuâ—ance that we are the redeemed of the Lord. God having sworn that to those whom he redeemeth he will give grace to worship him in holinesse and righteousnesse before him And to the same purpose and with the same labour we are also to try our selves whether we be hypocrites or not For such is the immeâ— diate opposition betweene uprightnesse and hypocrisie that if we be not hypocrites then are we upright and contrariwise But here it will be said that hypocrisie is in all men either more or lesse and that as all men are subject to lying so also to hypocrisie This the Papists whose profession notwithstanding of Christianity being for the most part a meere formality of religion denying the power thereoâ— is meere hypocrisie will hardly grant namely that the sinne of hypocrisie is in all For they teach that a man who is justified as every one of them is who either in his infansie is baptized or absolved preist when he is come to yeeres is with-without sinne and that there is nothing in him that God hateth nothing that properly can be called sinne untill he draw upon him the guilt of some mortall sinne Thus saying that they have no sinne they are convinced to have no truth in them 1 Iohn 1. 8. But we confess that originall sinne which is equally in all men by nature is not onely a privation of all spirituall goodness but also an evill disposition and proneness to all manner of sinne as to infidelity pride self-love hardness of heart carnall security hatred uncleanness cotousness ambition lying and hypocrisie c. and that these sinfull corruptions being so many habituall sinnes remain in all men both regenerate and unregenerate but with this difference that in the unregenerate they remaine in their full strength and for the most part with increase as the incrementa of originall sin unless perhaps abated or restrained by the contrary sinnes which contrary vices being from evill dispositions grown to wicked habâ—ts are said to reigne in carnall men But in the regenerate these corruptions remaine onely as the reliques of originall sinne in some measure mortified in them some more some less All which are the infirmities of the faiâ—hfull but especially those which are less mortified All which like the scattered foâ—ces of rebels vanquished but not utterly destroyed still remaine ad agonem to encounter with us upon all advantages So that in the best of us there remaineth a spice as of infidelity pride selfe-love hardnesse of heart carnall security hatred uncleanenesse covetousnesse ambition lying so also of hypocrisy But so long as a man seeth and detesteth this corruption and laboureth to mortify it so long as he is carefull to a voide it and jelous over himselfe lest his profession or other his good endevours bee contaminated or taynted therewith though there be some matter of hypocrisie remayning in hin yet he is not formally an hypocrite but is reputed upright For as it is said both of the faithfull themselves in generall though partly spirit and partly flesh that they are men spirituall and regenerate having their denomination from the better part and also of their actions performed in odedience though taynted with the flesh that they are good workes so is it in this particular even as a wedge of gold in which there is much drosse is notwithstanding a wedge of gold though not of pure gold and as an heape of corne wherein is store of chaffe is called an heape of corne though not of pure grayne so the faithfull though some drosse of hypocrisie and as the Prophet called it tinne Es. 1. 25. remayne in them are notwithstanding upright Therefore though hypocrisie be in all men yet all are not hypocrites but they in whom this corruption reigneth without resistance Yea but in baptisme originall sinne withall his branches is taken away I answear with Augustine De Nâ—ptiis Concup 1. â— c. 25. it is taken away first in respect of the guilt non ut peccatum non sit sed ut in peccatum non imputetur not that it should not be at all but that it should not be imputed to them that believe Secondly in respect of the dominion for it is taken away not that it should not remayne at all but that it should not reygâ—e in the faithfull Rom. 6. 14. wherefore as I said though hypocrisie be in all men yet none of the faithfull are hypocrites Who is an Hypocrite For an hypocrite is he who being inwardly void of grace and full of wickednesse maketh an outward shewe of Christianity and piety dissembing that evill which is in him and making semblance of that goodnes which he hath not having as even now with the Apostle I said of the Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an outwâ—rd formality of religion but denying the power thereof Being as our Saviour saith like to whited sepulchers which in deed appeare beautifull outward but are within full of dead mens bones and of all uncleannesse Mat. 23. 27 like to those summer peares which being faire and mellow without are rotten at the core Now hypocrites are of two sorts for as of not speaking the truth that is lying there are two degrees the one is meâ—tiri which is coâ—tra mentem ire wittingly to lye and to avouch for a truth that which himself knoweth or at least thinketh to be an untruth the other mendatium dicere to tell an untruth unwittingly supposing it to be a truth so of not walking in the truth that is of hypocrisie there are two degrees viz. of such as be hypocrites either wittingly or unwittingly Both are deceivers the former knowing himselfe to be an hypocrite goeth about to deceive others yea God himselfe with his faire shewes the other not knowing himselfe to be an hypocrite but being deceived by the devill and his owne deceiptfull heart Jer. 17. 10. deceiveth himselfe as St. Iames saith ch 1. 22. Be yee doers of the word and not hearers onely deceiving your owne selves and v. 26. If any among you seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is in