Lectures Upon Psalm 51

Lecture XLVIII. On Psalm 51.4. Febru. 6. 1626.

NOw followeth the reason, why David professing his repentance, and suing to God for mercy in the pardon of his sins, doth make confession of his sin, and accuse himself before God for it, not only in general terms, but in particular; and the reason is contained in these words. That thou mightest be justified when thou speakest, and be clear when thou judgest. For these words have reference, not to those that go immediately before them in this verse, as if his meaning should be, I have therefore sinned against thee, and done this evil in thy sight, that thou mightest be justified when thou speakest, &c. But these words have reference to the third verse, and his meaning is this. I acknowledge my transgressions, and accuse myself in this manner, that I may justify thee, and give glory unto thee and acknowledge thy righteousness, both in that which thou hast spoken and threatened against me by thy servant Nathan, and in those judgments also which thou hast already executed upon me, in taking away my child, and which thou shalt also hereafter be pleased to lay upon me for my sin.

So that you see there be two parts of this reason, why David doth thus confess his sin. 1 That God might be justified in whatsoever he had spoken. 2 That God might be cleared in the judgments he had already, or should further execute upon him.

So that the first thing we have here to observe, is this; that though the message the Lord had sent unto him, that which he had spoken to him by Nathan, were in it self very sharp and doleful; as you shall see it recorded, 2 Sam. 12.10—12. namely, 1. That the sword shall never depart from his house, 2. That he would raise up evil against him out of his own house, 3. That his wives should be defiled, and abused by his own son, and that before his own eyes, that is, himself should know it, 4. That all this should be done openly, all Israel should take notice of it; yet doth David 1 justify the Lord in all this, yea 2 he professeth here that he did therefore thus accuse himself, that he might justify the Lord, in all this that he hath said against him.

From whence this Doctrine ariseth for our instruction.

The Lord must be justified in whatsoever he hath spoken. The man that it truly humbled for his sins dareth not gain say or murmur against anything, that the Lord hath spoken, but is apt to justify him in it. Before I come to the confirmation of the Doctrine the terms of it must in a word be explained by answering two questions.

First, How doth the Lord speak unto men?

I answer, In old time God spake to his people. 1. Sometimes openly by a lively, and audible voice; thus he delivered to them the ten commandments the sum of the law; In which respect they are called lively oracles, Acts 7.38. 2. Sometimes secretly by dreams and visions, Acts 18.9. God spake to Paul by night in a vision. Now also God speaketh to his people but after another manner. 1. By the holy Scriptures, for by them the spirit of God is said to speak to the Churches, Rev. 2 7. They are therefore called the Oracles of God, Heb. 5. • 2. 2. By the ministry of his servants that speak to us by authority, and commission from him, and by warrant of his word. As that which Nathan spake here, David saith God spake. So saith our Savior, Luk. 10.16. He that heareth you, heareth me.

Secondly, How may men be said to justify the Lord in whatsoever he speaketh▪

I answer, 1. When they believe it to be true, and give credit unto it. 2. When they yield consent to it, and allow it to be just, and equal. 3. When they take it to heart, and submit themselves unto it. Thus must God be justified in whatsoever he hath spoken, in every part of his word. The word of God we shall find consisteth of four parts. 1. There is the word of Doctrine, and history, sundry truths are delivered, and affirmed in the holy Scripture, that are neither precepts, nor promises, nor reproofs or threatenings. 2. There is the word of precept or commandment. 3. There is the word of promise. 4. There is the word of reproof and denunciation of God's judgments against sin.

First, We must undoubtedly believe, and give credit to whatsoever God [ 1] hath spoken; though the thing seem never so unlikely, never so much against reason, yet when once God hath spoken it, when we have his word for it, we must make no do doubt nor question of it. See this 1 in the word of Doctrine and history in all truths taught us in the holy Scripture. As that the world was made of nothing, only by the word of God. Heb. 11.3. Through faith we understand (know, and are fully persuaded) that the worlds (this, and that that is to come) were framed by the Word of God. And that the bodies of all men howsoever they died, shall rise again at the last day, Job 19.26. I know (and am fully persuaded) that though after my skin the worms destroy this body, yet in my flesh I shall see God. See it 2 in the word of precept. What a strange commandment was that that Abraham received from God, Gen. 22.2. to sacrifice his own son, and that that Paul received, that he that had been so bitter a persecutor, and so infamous for it, throughout the whole world should go and preach the Gospel both to the Jews, and Gentiles? How many reasons might they have alleged against these commandments? yet when God had once spoken it, they were fully persuaded they must do it, and went about it presently, without all reasoning or disputing against it. And as Paul saith, Gal. 1.16. Immediatly (so soon as I had received this commandment) I conferred not with flesh, and blood. See this also 3 in the word of promise. What a strange promise was that which God made to Abraham when he was an hundred years old that he would give him a feed and posterity that should be as innumerable as the stars in the firmament, Gen. 15.5. and that by Sarah an old, and a barren woman, Gen. 17.16. How many things might they both have objected against this? Yet they did not, but undoubtedly believed it should be, even as God had spoken, they justified the Lord when he had spoken the word. As Paul saith of Abraham, Rom. 4.20, 21. He staggered not at the promise of God through unbelief but was strong in faith, giving glory to God, and being fully persuaded that what he had promised, he was able also to perform. And of Sarah he saith, Heb. 11.11. She judged him faithful who had promised. 4 and lastly, See a proof of this first degree in the word of reproof, and threatening (which most directly suiteth with my Text here, though the words be so general, as they may not be restrained to that only) What likelihood was there in that reproof, and threatening which God delivered to Noah, and would have him to preach, and publish to the whole world. Gen. 6.13. The end of all flesh is come before me, for the earth is filled with violence through them; and behold I will destroy them, with the earth? And how would God destroy them? By a flood, verse 17. I even I do bring a flood of waters upon the earth, to destroy all flesh. How unlikely, how impossible would this seem to all wise men in the world? How would they scorn and deride Noah's preaching of such a doctrine as this? Yet did Noah verily believe this and preached this, 2 Pet. 2.5. Why? Because God had said it, he justified the Lord in that he had spoken. As the Apostle saith, Heb. 11.7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark. So what likelihood of truth was there in the reproof and threatening of vengeance that Jonah preached to the Ninevites, Jonah 3.4. He cried and said yet forty days and Nineveh shall be overthrown. Yet because God had said this (though he spake this to them not immediately, nor by an Angel neither, but by a man, a stranger, a weak man) they verily believed it would be so, if they by extraordinary repentance, and humiliation did not prevent it. For so it is said, Jonah 3.5. So the people of Nineveh believed God, and proclaimed a fast. Thus you see the confirmation of the doctrine in the first degree of proofs; we must believe whatsoever God hath delivered to us in his word without all reasoning against it; we must justify the Lord, in whatsoever he hath spoken.

[ 2] The second degree wherein God must be justified in whatsoever he hath spoken▪ is this. We must not only believe everything to be undoubtedly true which God hath spoken, but also allow, and approve of it as most just and equal without all murmuring against it. See the truth of this 1 in the word of Doctrine, and of all those truths that God hath revealed to us in his word. Psal. 19.9. The judgments of the Lord (by which he meaneth the whole word, not the law only as appeareth plainly by the effect of them mentioned verse. 10.) are true (and not so only but) righteous altogether. According to that which the Lord speaketh of them, Pro. 8.8. All the words of my mouth are in righteousness, there is nothing that is froward or perverse in them. There is not one Doctrine taught, nothing appointed, but it is most holy and pure, and good. Thus must we justify the Lord, in whatsoever he hath spoken. 2 In the word of precept, even those commandments of God which are most against us, and those corruptions that are strongest in us. So speaketh David, Psal. 119.128. I esteem all thy precepts concerning all things, to be right. And Paul Rom. 7.12. The law is holy, and the commandment is holy, and just, and good. 3 So must we also justify the Lord in all his reproofs, and threatenings how sharp soever they have been. So did the King, and Princes of Judah when they were sharply reproved and menaced by Semajah the Prophet they replied not, nor fretted against the Prophet but confessed 2 Chron. 12.6. The Lord is righteous. And Hezekiah when Isaiah dealt roundly with him in the name of the Lord, for showing all his treasures to the King of Babylon's Ambassadors, 2 King. 20.19. Good is the word of the Lord, which thou hast spoken. Yea the Lord requireth this of all his people, that they say Amen, and set their seal to every curse of his law, and that upon pain of his eternal curse. Deut. 27.26. Cursed be he that confirmeth not all the words of this law, and all the people shall say Amen.

[ 3] The third, and last degree wherein God must be justified in whatsoever he hath spoken, is this, we must receive, take to heart, and submit ourselves to the word in all things. So it is said of John's hearers, Luk. 7.29, 30. All the people that heard him and the publicans justified God, being baptized with the baptism of John, (they took to heart the things that God spake by him, and submitted themselves to God's ordinance in his ministry) but the Pharisees and Lawyers (that did not so) rejected the counsel of God against themselves. See this 1 in the word of doctrine. Of Peters hearers it is said that they received the Word with gladness, Acts 2.41. they found sweetness in it. Every truth revealed in the Word, is sweet to a good heart, Psal. 119.103. O how sweet are thy words unto my taste? yea sweeter then any honey unto my mouth. 2 See it also in the word of precept. Though we be not able to obey some commandments of God exactly, and in all points, yet must we love all God's commandments, and delight in them, and be glad God hath given us such laws to curb our corruptions, and to guide us; and we must endeavor to keep them. As Paul speaketh of himself, Rom. 7.22. I delight in the law of God, in my inner man. 3 See this in the word of promise. We must not only believe every promise to be true, but we must be affected with God's promises, and take comfort in them. So Paul speaketh of the faithful, Heb. 11.13. Having seen the promises (concerning Christ) a far off, and being persuaded of them, they embraced them 〈 in non-Latin alphabet 〉 kissed them, and hugd them. 4 and lastly. See this in the word of reproof, and threatening; we must be moved and affected with the rebukes, and menaces of the word. So it is said of Noah when God had revealed to him his purpose for the destruction of the world. Heb. 11.7. He was moved with fear and prepared the ark for the saving of his house. And of Josiah, 2 Chron. 34.27. That his heart was tender, and he did humble himself before God when he heard the law but read, and what God had threatened to bring upon that place.

The reasons, and grounds of this Doctrine why we should in this manner justify the Lord in whatsoever he speaketh even by his servants, and Ministers, to believe it as most true to allow of it, and subscribe to it as most just, & righteous, and consequently to take it to heart, and submit ourselves to it; are two

The first respecteth the speaker himself. It is the Lord, saith Eli, 1 Sam. 3.18. when Samuel a child declared to him, what God had threatened to bring upon him, and his house. As if he had said, It becometh me to believe this, it becometh me not to murmur against it, it becometh me to humble, & submit myself unto it It is the Lord. In every truth that is taught us, in every commandment that is pressed upon us, in every reproof that is given us, in every threat that is denounced against us, if it be done by warrant of the Word (whosoever the messenger be) it is the Lord that speaketh unto us; as David here acknowledgeth in that that was spoken by Nathan. It is God that crieth out against us, and our sins in the ministry of his Word, the preachers are but his voice as John the Baptist saith, John 1.23. And it becometh us all to justify God when he speaketh. How shall we escape (saith the Apostle, Heb. 12.25.) if we turn away from him that speaketh from heaven?

The second reason respecteth the things themselves that are spoken. For whatsoever the Lord hath spoken in his Word, be it doctrine or commandment, or reproof, or threat, it is spoken in love to all his people, and it is for our good, that he hath spoken as he hath done. Do not my words (saith the Lord, Mic. 2.7.) do good to him that walketh uprightly? As if God should say, Is there anything in all my Word that is not wholesome, and profitable unto my people? This moved Hezekiah to receive that sharp message so well, 2 King 20.19. Good is the Word of the Lord which thou hast spoken.

The use that this Doctrine serveth unto is for reproof principally. For this is a common sin, yea a mother sin, and cause of most other sins, that men do not justify God when he speaketh, give not that honor to the Word of God that is due unto it. Four sorts of men especially there be, that offend this way.

First, Such as though they hear, and read the Word ordinarily yet give not [ 1] credit unto it; but after many years enjoying of the Word, are not fully persuaded of many truths, many articles of the faith, that are clearly revealed and taught in the Word; many duties that the Word enjoineth, they cannot be persuaded that they are bound unto them; many sins that the Word reproveth, they cannot be persuaded that they are sins. Before I show the danger that these men are in I will give you certain cautions, to prevent the mistaking of it.

First, A man is not bound to believe everything, that cometh under the [ 1] title, and name of God's Word; not everything that the best Minister doth teach because he teacheth it, and you are well persuaded of him. But you may, yea you ought to try before you trust in this case, examine how we ground that we teach upon the Word, before you believe us. 1 Thess. 5.21. Prove all things: and then hold fast that that is good. It was a noble disposition (as the Holy Ghost saith, Acts 17.11.) in the men of Berea that they were not so servi • ely addicted to any teachers, how excellent soever their gifts were, as to receive anything upon their credit but they searched the Scripture daily to see whether the Doctrine were sound, and true which they did teach, and yet they are said to have received the Word with all readiness of mind for all this. God requireth no greater readiness then this of any of his people, in receiving or believing his Word.

[ 2] Secondly, it is no sign of infidelity for a man, to move questions and to have doubts in himself of some things that he hath heard, and read in God's Word, so he do it with reverence, and out of an humble desire to be instructed and resolved in the meaning of them. For so did the blessed Virgin doubt, and make a question of that which the Angel Gabriel had said unto her, Luke 1.34. How shall this be seeing I know not a man? This questioning, and moving of doubts was used in the Church of the Jews, and our blessed Savior approved it by his own example, Luke 2.46, 47. He sat in the midst of the Doctors, and both asked them questions, and answered the questions they propounded unto him. This was the course the Apostles much practiced, they moved questions to the people, and gave them liberty to propound their doubts unto them. So it is said of Paul, Acts 17.2. that he reasoned with the Jews, out of the Scriptures. A happy thing it were, if God's people nowadays were more given then they are, to these doubts, and questions.

[ 3] Thirdly, it is no sign of infidelity nor of an ungracious heart in a man, to have thoughts rising sometimes in his heart to doubt of the most clear and evident truths that are revealed in the Word, thoughts of infidelity, of atheism, of blasphemy. For they may come sometimes from the temptation, and suggestion of Satan. And such evil motions of Satan our blessed Savior himself was subject unto, he was tempted by the devil to make away himself, Mat. 4.6. and to fall down, and worship the devil, Mat. 4.9. And they may come sometimes from the corruption of our own heart. And such evil motions the holy Apostle was subject unto, 2 Cor. 12.7. he felt a thorn in his flesh ; which he calleth the messenger of Satan, because he stirred up this corruption of his heart, and furthered it. Neither is it an argument of an heart void of grace, to be borne down for a time by the violence of these motions of infidelity and suddenly to yield unto them. For Sarah was so, Gen. 18.12, 13. when she laughed within her self and said, Shall I that am so old have a child? And David was so when Psal. 116.11. he said in his hast, all men are liars. These Prophets will lie as well as other men. Provided always that they that have these motions of infidelity 1 Do abhor them, resist them, and not yield unto them. For so did our Savior, Mat. 4.10. Get thee hence Satan. 2 Do mourn and are humbled for them as for a great affliction, and judgment of God upon them. For so did David when he had a motion of Atheism to doubt of God's providence and to think Psal. 73.13. Verily I have cleansed my heart in vain. This did so trouble him that he saith verse 21. His heart was grieved, he was pricked in the reins. And so did Paul when he felt the evil motions of his flesh it was unto him as a thorn in his flesh, it pained and grieved him exceedingly, he besought the Lord thrice that it might depart from him, 2 Cor. 12.7, 8. Yea he saith that this was given him of God of purpose to humble him. And so may I say to every child of God that is thus troubled with these motions of Atheism and blasphemy, certainly they are given thee of God to humble thee; be of good comfort, God intendeth to do thee good by them.

But now to come to these that I told you were to be reproved by this Doctrine, that man that cannot believe nor give credit to the Word of God, nor be certainly persuaded of any truth, that is clearly revealed in it, can never grow to any certainty in religion, cannot justify the Lord when he speaketh, and is never troubled for this, never striveth to believe, never prayeth against his infidelity; as (alas) this is the case of most men; and he is certainly in a most dangerous, and damnable estate. For thus our blessed Savior speaketh of such, John 8▪46. If I say the truth, why do ye not believe me? Then he addeth, verse 47. shall I tell you the cause? Ye therefore hear not (that is believe not) because ye are not of God ; and 10.26. Ye believe not because ye are not of my sheep, as I said unto you ; and 12.39, 40. Therefore they could not believe, because he hath blinded their eyes, and hardened their hearts.

The second sort that are to be reproved by this Doctrine, are such as give [ 2] themselves liberty to gainsay, and dispute against many things that God hath spoken in his Word, they that call into question many main points of our Christian religion, clearly revealed in the Word, because they see not how they can stand with reason, that turn all religion into disputation, they that do thus, do not justify God when he speaketh, rest not upon the authority of his Word, but accuse and condemn him rather. These men are guilty of most heinous sin. These men's case the Apostle layeth down plainly, 1 Tim. 6.3, 4, 5. Of these men that consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he saith that they are proud, and know nothing, but dote about questions and strife of words, &c. The man that hath truth of grace, and hath felt the saving power of God's Word in himself, hath his thoughts captivated, as the Apostle saith, 2 Cor. 10.5. and will say as 2 Cor. 13.8. We can do nothing against the truth, but for the truth. And is apt to say of God's Word as David doth of God's corrections, Psal. 39.9. I was dumb, and opened not my mouth, because thou hast spoken it. No man should dare to oppose, or reason against any truth that God hath in his Word taught, and revealed, but it becometh all men to lay their hands upon their mouths in this case; according to the speech of the Prophet, Hab. 2.20. Let all the earth keep silence before him.

And with these disputers we may fitly rank the most of our people that can well endure to hear the religion they profess, any truth of God that they have heard, and received to be gainsaid and contradicted; that have no greater delight then this, to hear any point of religion wittily opposed, and disputed against by any man be he Papist, or Anabaptist, or whatsoever he be. Whereas if we ever learned to justify God when he speaketh, and to believe undoubtedly that which God hath revealed and to receive it with love, it would be a matter of extreme grief and trouble of mind unto us to hear anything that should give us cause to doubt of our religion; as it was to the two Disciples that went towards Emmaus, Luk. 24.17. Yea, and although difference in judgment about smaller matters ought not to cause that alienation of affection, and strangeness either among Ministers or people, as with many it doth; to the great hindrance of the growth of the Gospel; yet towards such as oppose themselves against the truth in main, and fundamental articles thereof, Christians are bound to show themselves strange, to shun all voluntary, and unnecessary familiarity with them, to show them no countenance. If we shall receive such into our houses, or bid them God speed we make ourselves partakers of their sins, 2 John 10, 11. Such we are bound to show our detestation unto and to hold them accursed, though they had the gifts of Angels, Gal. 1.9. If any man should go about to touch or undermine you in your freehold, and to find holes in your leases or evidence whereby you hold your lands, your hearts would rise against him, and you would count him as your utter enemy, that seeketh your undoing. And he that esteemeth not more of his religion, and of the truth of God, the evidence whereby he holdeth his interest to heaven, and his eternal salvation, did never yet find any sound comfort in it. According to that saying of David, Psal. 1 • 9.111. Thy testimonies have I taken as an heritage forever, for they are the rejoicing of mine heart.

The third sort that are to be reproved by this Doctrine are they that cannot [ 3] endure the word of reproof. Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God, yet cannot submit themselves to it, nor justify the Lord in that which he speaketh against them, but storm, and rage against the Minister, and cannot abide him for it. This was wont to be counted a dangerous sin, This people (saith the Prophet, Hos. 4.4.) is as they that strive with the Priest.

[ 4] The fourth and last sort that are to be reproved by this Doctrine are they that hear constantly, and do profess they believe what they hear, but take nothing to heart; that as they feel no sweetness at all in any of the promises of God, so do no reproofs or threatenings of the Word, work any sorrow or fear in their hearts. The judgments God hath threatened against any nation where such sins abound as do in ours; that is to say, Ier. 5.22.29. & Num. 35.31.33. & Ier. 17.27, &c. yea those that God hath threatened against such sins as themselves live in, as Zac. 5.4. & 1 Cor. 6.9, 10. & Mat. 11.24. & Rev. 21.8. do not move them at all to humiliation, to sorrow or fear, or to any care to make their peace with God.

But these two last sorts I do but point at, the time being past I must leave them to be enlarged in your own meditations.

Lecture XLIX. On Psalm 51.4. Febru. 20. 1626.

IT followeth now that we proceed unto the second reason why David doth in this manner confess his sins, accuse, and condemn himself before God which is contained in these words, And be clear when thou judgest.

Now for the understanding of the words, four questions are to be briefly propounded, and answered.

First, How is the Lord said here to judge any? To which I answer, that (not to trouble you with any other acception of this word) by God's judging David here meaneth God's correcting of men; So that his meaning is, as if he should have said, that thou mayst be clear when thou correctest. And so is this word used, 1 Cor. 11.32. When we are judged we are chastened of the Lord, and 1 Pet. 4.17. Judgment must begin at the house of God.

The second question is this. What correction or chastisement of God hath David special reference unto, in this place, wherein he desireth to clear the Lord?

Whereunto I answer, That he meaneth. 1. That correction which the Lord had already taken of him, both in smiting the child he had begotten in adultery, with grievous sickness first, and then in taking it away by death, 2 Sam. 12.15.18. 2. Those fearful plagues, God had told him by Nathan he would bring upon him afterward; which I mentioned unto you the last day out of 2 Sam. 12.10, 11. Yea 3 howsoever God should be pleased to judge him (for he limits not his speech either to that, that the Lord had already done upon the child, or to that that Nathan threatened he would further do, but speaketh indefinitely) as if he should have said, Whatsoever thou shalt inflict upon me, thou art clear when thou judgest me.

The third question is, How is God said to be clear when he judgeth?

I answer, 1. He is clear in himself from the least spot, or stain, or mixture of injustice in any of the judgments or corrections he layeth upon men. Ps. 119.137. Righteous art thou, O Lord, and upright are thy judgments. 2. He will be cleared, and acknowledged to be righteous in the judgment of all men, even of them that are most apt to cavil at his judgments. For so the Apostle citeth this place, and interpreteth the meaning of it, Rom. 3.4. That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

Then the fourth, & last questiō is, How could David by confessing his sin here, make the Lord clear from all injustice in his judgments, & corrections upō him?

I answer, He could not thereby make the Lord ever a whit more clear from injustice; for though he had not confessed his sin at all, though he had continued, and been hardened in it, the Lord should have been nevertheless clear, and pure in judging of him. And thus do the Angels of God profess of the plagues that God prophesieth he would bring upon the bloody Papists, and persecutors of his Saints, Rev. 16.5.7. Thou art righteous O Lord—because thou hast judged thus, for they have shed the blood of thy Saints, and Prophets, and thou hast given them blood to drink for they are worthy; and I heard another out of the altar say, even so, Lord God Almighty, true, and righteous are thy judgments. But yet David by accusing himself thus, and confessing his sin may be said to clear the Lord, that is to acknowledge the Lord to be clear when he judged him; for this made him able heartily and unfeignedly to acknowledge the righteousness of God in correcting him, when he considered his sins, and what he had deserved thereby. And indeed till men see their sins, and can confess them, and be soundly touched and humbled with the sense of them, they can never heartily acknowledge God's righteousness in correcting of them, but from the teeth outward; till we can accuse ourselves we can never justify the Lord. So it is said 2 Chron. 12.6. The Princes, and King of Judah were humbled in themselves before they could acknowledge the Lord is righteous. Nay till a man be soundly, and thoroughly humbled for his sin, he can never soundly, and thoroughly acknowledge God's righteousness in his corrections upon him, specially if they be sharp indeed, and more then ordinary; but there will be still in him some doubting of God's righteousness, some secret murmuring, and repining against him. This is plain in the Lord's speech to Job 40.8. Wilt thou also disannul my judgment? wilt thou condemn me that thou mayest be righteous? How could Job be charged to do thus? He was in some measure humbled and did confess his sin as appeareth verse. 4. Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth. But he had not yet done it so thoroughly, and sufficiently as after he did, Job 22 1—6. He had in himself a secret conceit that he was not so sinful as to deserve such afflictions as he had endured. And all this while he did not clear the Lord but disanulled his judgment; and did indeed condemn the Lord to have dealt unjustly with him. Thus therefore David did here by confessing his sin clear the Lord, thereby he was brought heartily to acknowledge God's justice in correcting of him. And when we do in this manner acknowledge the Lord to be just, we are said in the Scripture phrase, in God's acceptation to justify, and clear him, to make him just, and clear. So God's people are said to sanctify the holy one of Jacob, Esa. 29.23 & to glorify him, Mat. 9.8 & to magnify him in their soul, Luk. 1.46. & to justify his wisdom, Luk. 7.35.

The words then being thus opened, this Doctrine ariseth from them for our instruction.

That the man that truly knoweth his sins, and it humbled for them will be ready to clear the Lord from all injustice, and cruelty, from all aspersion of rigor, and extremity in any of his judgments, executed either upon himself or others. Thus did David here; And this is oft noted in the holy Scripture for a fruit, and sign of true humiliation, and repentance, in other of the servants of God, as well as in David here. This is that passive obedience that God requireth of all his children; and whereunto he bringeth all such as unto whom he hath effectually discovered their sins; whose hearts he hath conquered, subdued, and humbled by his Word, and Spirit, he maketh them apt to clear him when he judgeth them. See the proof of this in these four degrees.

First, They have bound themselves to silence in this case, so as they durst not [ 1] give liberty to their tongue or thought, to murmur or repine against any of God's judgments. Who will say to him (saith Job 9.12.) what doest thou? And as David saith, 2 Sam. 16.10. Who dare say wherefore hast thou done so? See an example of this in Aaron when God had executed a very strange judgment on his two eldest sons that were Priests, and that for a very small sin, as a man would have thought; because they had offered incense with strange fire, God devoured them suddenly with fire from heaven. How did Aaron their father brook this? The text saith, Levite. 10.3. Aaron held his peace ; not a word durst he speak against this. See another example of this in Job, whose afflictions you know were very strange, and such as as much exception might have been taken against God's righteousness in them, as in any we can ever read of. And indeed so extreme they were, that they wrung from him some speeches of impaciency; but he pleased not himself in it, but blamed himself for, and strove against it as a great corruption, as you may see, Job 40.4, 5. I will lay mine hand upon my mouth, once have I spoken, but I will not answer; yea twice, but I will proceed no further. See a third example of this silence in David, when some affliction was upon him, that was so grievous, as that he crieth out unto God, Ps. 39.10. Remove thy stroke away from me, I am consumed with the blow of thine hand. Yet even then he professeth, ver. 9. I was dumb, I opened not my mouth, because thou didst it. Nay we must not only bind our tongues to silence, from daring to speak impatiently against the Lord, when he correcteth; but our hearts also from inward fretting, and repining a gainst anything the Lord doth. Truly my soul (saith David, Psal. 62.1.) keepeth silence unto God.

[ 2] Secondly. We must be ready even to subscribe, and give testimony unto the righteousness of God, in his sharpest corrections upon us, & heartily to acknowledge all is just, and righteous that the Lord hath done. See an example of this in David, Psal. 119.75. I know ô Lord that thy judgments are right, and that thou in faithfulness hast afflicted me. The Babylonish captivity was the heaviest judgment that ever God had inflicted upon any people under heaven, as appeareth by that which is said of it, Lam. 1.12. and Dan. 9.12. yet the Church speaking of it professeth, Lam. 1.18. The Lord is righteous, for I have rebelled against him. and Neh. 9.33. Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly.

[ 3] Thirdly. We must submit ourselves unto God's corrections, & patiently, and willingly bear them out of this persuasion, that they are most just, and equal. And as it is said of our blessed Savior, Esa. 50.6. that in obedience to God, he gave his back to the smiters, and his cheeks to them that plucked off his hair, he hid not his face from shame, and spitting. and John. 18.11. Shall I not drink the cup that my father giveth me? So must all the members of Christ, in their measure, willingly drink the cup, that their heavenly father giveth them, acknowledge it is never a whit too much, nay not so much as they have righteously deserved. So it is said of God's people Lev. 26.41. when their uncircumcised hearts are humbled, they shall then accept of the punishment of their iniquity. See an example of this in Job, who when he had received those grievous losses in his goods and children, and that in so strange a manner, he was so far from repining, that he bursteth forth into these words, Job 1.21. The Lord gave, & the Lord hath taken away; blessed be the name of the Lord. And mark what the holy Ghost saith of him for this, verse 22. In all this Job sinned not, nor charged God foolishly. As if he should say. If he had not thus willingly accepted of God's correction, if he had not thus kissed the rod when his father did thus beat him, he had sinned, he had charged God foolishly. See also an example of this in the Churches speech mentioned. Mic. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And in that of Ezra, who speaking of the extreme judgment of God upon his people in the Babylonish Captivitie, saith Ezra 9.13. Thou our God hast punished us less then our iniquities deserve. And Lamenta. 3.22. It is of the Lord's mercies, that we are not consumed (utterly from being a people) because his compassions fail not. You see God's people have discerned and taken notice of some mercy, some mitigation of the rigor of justice, some cause of thanksgiving, and of admiring rather his indulgence towards them, then of repining against him, even in the most extreme afflictions that have befallen him. And from hence it is that they have grown to that pitch of blessed resolution, not only to submit themselves, and bear the cross that presently lieth upon them, how heavy soever it be, but as David here limiteth not his speech to the judgment he had felt in the loss of his child, nor to those that Nathan had told him should befall him, but speaketh indifferently, that thou mayest be clear when thou judgest, whensoever, or howsoever thou shalt judge & correct me. So have God's people that have been soundly humbled, professed a resolution to bear whatsoever God should further be pleased to lay upon them, whatsoever it should be. So speak the people of God, Judge. 10.15. We have sinned, do thou to us whatsoever seemeth good unto thee. And Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. And David when he fled from his son Absalom, when he was in extreme danger both to loose his kingdom and his life, 2 Sam. 15.26 If the Lord shall thus say, I have no delight in thee, behold, here am I, let him do to me, as seemeth good unto him. As if he should say, Though he cast me into hell, I shall have no just cause to say, he doth me any wrong.

Hitherto I have shown you three degrees of that passive obedience that everyone of us are bound to yield unto God in our afflictions. And there is never a one of these, but they are hard, yea, impossible for flesh and blood to do, till the mighty arm of God hath tamed our hearts, and subdued, and humbled them 〈◊〉 can never thus clear the Lord, when he judgeth us. A hard thing it is to hold our peace, when God correcteth us, not to utter words of discontent, & impatiency specially not to fret and repine in our hearts against the Lord. A harder 〈…〉 acknowledge heartily and unfeignedly, that God dealeth most justly with 〈◊〉 when he correcteth us. But the hardest thing of all it is, to submit ourselves to God's correcting, and willingly to bear it; to be persuaded that that we endure is nothing so much as we have deserved; to admire his fatherly indulgence, and love to us, even when he correcteth us most sharply.

But the fourth and last degree, of this obedience which I must now proceed [ 4] unto, is much more difficult; for in all those judgments, and corrections of God that befall ourselves or others, when the sins that deserved them are known, and evident unto us, it is no such hard matter to justify and clear the Lord in them. But there be many judgments of God, where no such cause can be known or discerned, no not by the wisest men. Thy judgments (saith David, Psal. 36.6.) are a great deep ô Lord, no man can dive to the ground, & bottom of them. And Rom. 11.33. How unsearchable are his judgments, and his ways past finding out? Now this is the fourth degree of obedience required of us, that we must not only clear the Lord in those judgments that we can discern the cause & reason of, but even in those that we can conceive no reason of; we must resolve with David, Ps. 119.137. Righteous art thou, ô Lord, and upright are thy judgments. and 145.17. The Lord is righteous in all his ways, and holy in all his works. Admiring with the holy Apostle, and adoring that which we are not able to comprehend, Rom. 11.33. O the depth both of the wisdom and knowledge of God.

Now for the reasons, and grounds of this Doctrine, they are principally two, the one of them respecteth the judge himself, and the other, them that are judged by him.

For the first. It is not possible that the Lord should do wrong to any of his creatures, or that anything he doth should be unjust, Deut. 32.4. All his ways are judgment, a God of truth, and without iniquity, just, and right is he. Doth God pervert judgment (saith Bildad, Job. 8.3.) or doth the almighty pervert Justice? As if he should say, that is impossible in the judgment of every man's conscience. Shall not the judge of the whole world do right? saith Abraham, Genes. 18.25. This reason the Apostle giveth for this doctrine, Rom. 3.5, 6 Is God unrighteous who taketh vengeance? God forbid (saith he) for then how shall God judge the world? This was that that stopped Eli’s mouth, that he had nothing to say against that grievous judgment God threatened against him, and his house, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. And why is it not possible, the Lord should do wrong to any of his creatures? 1. In regard of his Sovereignty, and Supreame, and undependant power he hath over all things that he hath made, even as the potter hath over his clay. This similitude the holy Ghost useth, Rom. 9.20, 21. Shall the thing formed, say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump, to make one vessel unto honor, and another unto dishonor? Is it not lawful for me to do what I will with mine own? saith the Lord of the vineyard. Matth. 20.13. In respect of this Sovereignty, and Supreame power of God, Elihu saith. Job 33.13. that God giveth not account of any of his matters. His manner is not, neither is he bound to give men account of his decrees, or of his judgments. 2. In regard of his will, it is not possible that he should wrong any of his creatures, for his will is the rule of all righteousness, and everything is therefore just, & right, because his will is so. Thus the Apostle proveth, it was no unrighteousness in God to love, and choose Jacob, and to hate and reject Esau, before either of them had done good or evil, even before they were borne, because his holy will was so. Rom. 9.14, 15. What shall we then say, Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. And this is the first ground and reason of the Doctrine taken from the consideration of the Judge himself.

The second, respecteth them that are judged, and corrected by the Lord. We must needs clear the Lord from wronging any man, in any of his judgments; because he never judgeth, nor punisheth any man, before he hath deserved that, and much more then that, that God layeth upon him. This reason Elihu giveth Job 34.10, 11. Hearken unto me ye men of understanding, far be it from God, that he should do wickedness, and from the almighty that he should commit iniquity, for the work of a man shall he render unto him, and cause every man to find according to his ways. And the Apostle, Rom. 3.19 That every mouth may be stopped, and all the world may become guilty before God. As if he should have said; Seeing all the world is guilty before God, and liable to his curse for the transgression of his Law, every mouth must needs be stopped; if not, yet certainly at the day of the Lord, no man shall be able to open his mouth against, or charge him with injustice, in any of his judgments upon men.

Now this Doctrine serveth unto two uses especially. 1. For instruction, and the informing of our judgments. 2. For exhortation and working upon our will, and affections.

For the first. This Doctrine serveth notably for convincing of an error that hath too much place in the minds of most men. All men by nature are apt (at least secretly in their hearts) to question the righteousness of God, in many of his judgments. When the Apostle had made this objection. Rom. 3.5. Is God unrighteous who taketh vengeance? He addeth presently these words, I speak as a man saith he. As if he should say; Every natural man is apt to speak and think so. This appeareth evidently by the general opposition that is made against the doctrine of predestination, which both our Church, and other reformed Churches have long taught, and received by clear warrant of the word of God. For not only the Papist, and the Anabaptist, and the Pelagian, but every natural man in the world is apt to cavil against this Doctrine, & to account it a most absurd, and unreasonable Doctrine, and all because they cannot conceive how it can stand with justice, that God should make such a decree as that is. But the Doctrine you have now heard, and the reasons of it being well understood and believed, will stop their mouths, and convince their error in this point.

This will be evident unto you if you will but observe these four points.

First, God had done no wrong, if in his eternal decree he had chosen no [ 1] man unto life but reprobated all men unto destruction. For he is our absolute sovereign Lord as we have heard; and it was lawful for him, to do with his own what himself pleased. And who hath deserved that God should choose him unto life? As the Apostle speaketh in this very case, Rom. 11.35. Who hath first given unto him, and it shall be recompensed to him again?

Secondly, God never condemneth any, nor did decree to condemn any but [ 2] for sin. For he will render to every man, according to his works, Rom. 2.6. So that if any man be damned the Lord is not the cause of it but himself. Thou hast destroyed thyself, saith the Lord to the wicked Jews, Hos. 13.9. And we have more cause to admire the mercy of God, that he hath ordained to save any, when he did foresee that all would cast away themselves; then to doubt of the justice of God in appointing some to destruction, which he did foresee they would by their voluntary, and willful transgression most justly deserve.

Thirdly, Though God did foresee that such and such would by their sins [ 3] and continuance in infidelity justly deserve eternal damnation, yet it was not the end God aimed at, and propounded to himself in the decree of reprobation, that wicked men might perish; for that is a thing God never took pleasure in. As I live, saith the Lord God ( Ezek. 33 11.) I have no pleasure in the death of the wicked. But the thing that moved God to make that decree, and the end he intended, and aimed at in it, was the manifestation of his own glory, Pro. 16.4. The Lord hath made all things for himself, yea even the wicked for the day of evil. 1. The manifestation of his glorious justice and wrath against sin, upon the reprobate, Rom 9.22. 2. The manifestation of his glorious mercy towards his elect, which could never have been so glorious, if it had been common to all mankind. And this reason also is gven by the Apostle, Rom. 19.23.

Fourthly, The Lord's decree as it is not the cause of the damnation of any but [ 4] their own sin, so neither is it the cause of their sin; It doth not impose a necessity upon any to sin, but notwithstanding this decree every man sinneth voluntarily, and unconstrainedly; neither is the Lord, but his own corruption only, and Satan the cause of his sin, I am. 1.13, 14. So that to conclude this first use. Let everyone of us strive to suppress and to reject with detestation, and trembling all thoughts that shall rise in our hearts to call into question the righteousness of God, in any of his decrees or judgments. According to the example of the Apostle, Rom. 3.4. who when he had but (by occasion of this doctrine of reprobation) mentioned this objection, Is there unrighteousness with God? abhorreth it presently, and rejecteth it in this manner, God forbid, saith he. And if we be not able to comprehend how anything that the Lord hath decreed, or done, can stand with equity, and justice, let us ascribe it rather to our own weakness and shallowness of understanding, then impute the least shadow of injustice unto the Lord, and check ourselves in that manner, that holy Job did, Job 42.3. I have uttered that I understood not, things too wonderful for me, which I knew not.

Lecture L. On Psalm 51.4. Febru. 27. 1626.

IT followeth now that we proceed unto the second use that this Doctrine serveth unto. And that is to stir up everyone of us, that we should strive, and labor for this grace to be able to do as David doth here, when it shall come to be our own case; to yield this passive obedience unto God in all the degrees of it that we have heard of, whensoever, or howsoever the Lord shall be pleased to judge, and correct us. The necessity of this exhortation will appear to us in three things.

[ 1] First, There is never a one of us can assure ourselves for any one day that we shall be exempted from crosses, and afflictions in one kind or other, in one degree or other. God judgeth the righteous, (saith the Prophet, Psal. 7.11.) and is angry with the wicked every day. And our Savior, Mat. 6.34. Sufficient for the day is the evil thereof. Every day (for the most part) bringeth with it some evil, and affliction, some cross, and occasion of grief or other. Specially this falleth out to be so, with them that live in the Church of God, and profess his truth. The just God (saith the Prophet, Zeph. 3.5.) is in the midst thereof; every morning doth he bring his judgment to light; he faileth not. Yea the better proceedings that any of us have made in Christ's School, the more grace is in us, the more sure shall we be to meet with crosses every day. All the day long (saith David, Psal. 73.14) have I been plagued, and chastened every morning. So that in this respect, you see this exhortation unto patience, and submitting ourselves humbly to the will of God, in all his corrections, is of daily use for everyone of us.

[ 2] Secondly, Admit we were for the present never so free from troubles, and crosses, yet have we all cause to look for troublesome, and evil times; We (I say) even we in this land, if ever people in the world had cause so to do. We have enjoyed a long summers day of light, of peace, and prosperity; but if we consider our great sins, to us may now be applied that speech of the Prophet Ier. 6.4. Woe unto us, for the day goeth away for the shadows of the evening are stretched out. Many signs there be that our day will not last long, that our night approacheth apace. In the morning (saith our Savior, Mat. 16.3) ye say it will be soul weather, for the sky is red, and louring; O ye hypocrites ye can discern the face of the sky, but can ye not discern the signs of the times? Certainly our sky is now red, and louring, and he is a senseless, and secure hypocrite that doth not expect some great storm, and tempest. In this respect therefore we have also need of this exhortation everyone of us. It is wisdom in summer to provide for winter; as the Lord teacheth us by the example of the Pismire, Pro. 6.8. She provideth her meat in the summer, and gathereth her food in the harvest ; and to get our weapons in a readiness, and skill also to use them well, before the time of war do come, as the Apostle teacheth, Ephes. 6.13. Take unto you the whole armor of God, that ye may be able to withstand in the evil day.

[ 3] Thirdly, and lastly, The necessity of this exhortation will appear, if we consider well how hard a lesson this is to learn, how prone the best of us all are to impatiency and murmuring against the corrections of God. Affliction is in its own nature as bitter as any gall to flesh, and blood; our nature abhorreth nothing more. No chastening (saith the Apostle Heb. 12.1.) for the present seemeth to be joyous, but grievous. It is no easy thing, when we shall feel God's stripes to smart indeed, to keep down our unruly passions, and to bear them without some repining, and murmuring against God. Our afflictions are called our infirmities, 2 Cor. 11.30. the best are apt to bewray weakness in them. Even where the spirit is most ready, the flesh will show it • else to be weak, as our Savior speaketh, Mat. 26.41. Specially it will be hard for such as we are, that have enjoyed so long peace, and ease, and prosperity to endure any sharp affliction, such as our poor brethren in the Palatinate, Bohemia, Germany, and France have done. This made the cross a great deal heavier to the Church then otherwise it would have been, as she complaineth unto God, Psal. 102.10, Thou hast lifted me up, and cast me down. As if she had said, If thou hadst not lifted me up so high, with many favors, and blessings of thine that I did enjoy, my fall would not have been half so painful unto me as now it is. We have therefore all need of this exhortation to patience under God's corrections, of what kind soever they shall be, in these three respects as you have heard; yea we have need to have it pressed upon us in the most forcible, and effectual manner that may be.

And to this end I will endeavor to force it upon myself, and you all. 1. By showing the notes, and properties of true patience whereby it may be discerned from that, that is counterfeit. 2. By giving you certain motives that may stir us up, and persuade us to seek for this grace. 3. By directing you to the means that are to be used for the attaining to it. For the first then, I must give you seven notes, whereby we may know what true patience is and whether we have yet obtained this grace.

First, True patience is a fruit, and effect of repentance, and humiliation for [ 1] sin. So it was here in David. If then their uncircumcised hearts be humbled, (saith the Lord, Levite. 26.41,) and they then accept of the punishment of their iniquity. It is not a sign of true patience to be unsensible under God's judgments; though many please themselves greatly in this, they have had such, and such crosses, and they never murmured (they thank God) nor were disquieted with them. This is a great sin not to take notice of God's judgments when they light upon us. Esa. 42.25. He hath poured upon Jacob the fury of his anger, and the strength of battle, and it set him on fire round about, yet he knew it not; and it burned him, yet he laid it not to heart. When God showeth himself to be angry with us by smiting, and correcting us, shall we think this a virtue in us, not to be affected with it. Oh no, this is a grievous sin. Ier. 5.3. Thou hast stricken them, but they have not grieved. If our mortal parents should show themselves displeased and angry with us, would it not trouble and humble us? Num. 12.14. how much more when God showeth himself so? This is an extreme height of rebellion, to despise God's judgments, Esa. 22.12—14. The man that is truly patient is very sensible of God's strokes, and of his sins that made God to strike him, and yet he beareth them patiently; and therefore he beareth them patiently, because he knoweth his sin is the cause of them. See an example of this in the mirror of true patience, blessed Job, even when he shown his patience most, and could say Job 1.21. Naked came I out of my mothers womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord ; Yet was he deeply humbled with the strange judgments of God; verse 20. He rent his mantle, and shaved his head, and fell down upon the ground, and worshipped God.

Secondly, True patience is a fruit of faith. 2 Thess. 1.4. Paul gloried of the [ 2] Thessalonians in the Churches of God, for their patience, and faith in all their persecutions, and tribulations that they did endure. And he desireth the Hebrews, Heb. 6.12. that they would be followers of them that through faith, and patience inherit the promises. And I am. 1.3. The trying of your faith, worketh patience. True patience riseth out of this persuasion that the cross that befalleth us, is from God, that he hath a special hand and providence in it. This was the root of David's patience, 2 Sam. 16.10. The Lord hath said to him, curse David. Yea that this God that sendeth the cross, is our God, and loving father in Christ, and that maketh the child of God bear it patiently. John 18.11. The cup which my father hath given me, shall I not drink? The man that wanteth this faith though he be never so quiet under any cross, yet if his quietness grow from this conceit it is but his ill fortune, and destiny, as the Philistines said, 1 Sam. 6.9. It was a chance that happened to us, he cannot be said to be truly patient.

Thirdly, True patience is a fruit of our obedience unto God, and of an [ 3] heart subdued, and made able to yield unto God in all things; yea it is indeed a chief part of our obedience unto him. So speaketh the Apostle, of the patience our blessed Savior shown in all his sufferings. Phil. 2.8. He humbled himself, and became obedient unto the death. Because he knew it was the will of God he should suffer those things, though he were deeply sensible of them, how grievous, and intolerable they were, therefore he did so patiently endure them. His patience was a willing subjecting of his own will, to the will of his father, Mat. 26.39. O my father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt. So then, that quietness, and temper that many show in great afflictions which riseth only out of a natural courage, and stoutness of heart, and out of this manly resolution I see no way to avoid this cross; sorrowing and fretting at it is but a childish, and womanish thing, and will do no good at all, and therefore I must, and will endure it (as the Jews are said to speak, Ier. 10.19. Truly this is a grief, and I must bear it ) this hardening of a man's self in sorrow as Job speaketh, Job 6.10. this patience perforce as we use to call it, without all reference to the will of God, and respect of their obedience unto him, deserveth not the name of true patience.

[ 4] Fourthly, True patience consisteth not in bearing of some crosses, and afflictions but of those that the will of God is to exercise us by, whatsoever they be. We have a proverb that beggars must be no choosers. If we be truly patient we must learn to bear our own cross. If any man will come after me (saith our Savior, Luk. 9.23.) let him deny himself, and take up his cross daily. I have learned (saith the Apostle, Phil. 4.11) in whatsoever estate I am, therewith to be content. They therefore that will be their own carvers, and can say if my cross were but as such or such a ones is, I could well bear it, but alas no man is in my case, none could endure that that I do, are far from true patience. He that is truly patient, will do the Lord that honor, as to judge that the fittest, and best cross for him, which he thinketh good to lay upon him. And resolve with Moses, Deut 32 4. His work is perfect (it could not have been better done) for all his ways are judgment.

[ 5] Fifthly, True patience will make a man more desirous to profit by his affliction then to be rid of it, it will keep a man from desiring to shake it of till God have finished his work, that he intended to do upon him by it. Let patience have her perfect work saith the Apostle, I am. 1.4. We should be of Jacob's mind, Gen. 32.26. we should be unwilling that God, when he hath been wrestling, and striving with us by his corrections, should depart from us, till he have left a blessing behind him. No wise man will desire to get from under the Surgeons hand, till he be cured of his wound or past all danger. That which the Prophet saith Esa. 28.16. He that believeth, shall not make hast, may fitly be applied even unto this case. This was Asas sin, 2 Chron. 16.12. he sought to the Physicians to be cured of his disease, but not to the Lord to be cured of his sin, which was the cause for which that disease was laid upon him.

[ 6] Sixthly, True patience will make a man able, so to depend upon the will of God in all his afflictions, as he dares not ease himself of his cross by any unlawful means, by any other way then such as the Lord hath appointed, or permitted him to use. The Apostle speaking of the faithful that endured most grievous persecution under Antiochus in the days of the Maccabees, saith of them, Heb. 11.35. that they would not accept of deliverance (he meaneth upon unlawful conditions) that they might obtain a better resurrection. And we have a notable example of this in David, 1 Sam 26.8—11. who when God had delivered Saul his enemy into his hand, and Abishai offered him with one blow to have eased him of him, and all the extreme miseries he endured by his means, would by no means accept of it but answereth him thus, verse 10, 11. As the Lord liveth the Lord shall smite him, or his day shall come to die, or he shall descend into battle, and perish; the Lord forbid, that I should stretch forth my hand against the Lord's anointed. And what patience is there then in those men that (how quiet soever they seem in their afflictions) will neglect no means that either themselves can think of or others shall suggest unto them (though it be by a witch or wizard, that is, by the devil himself) to help themselves by, as Saul did, who in the height of his impiety (as the greatest sin that ever he committed) sought to the witch of Endors devil and familiar spirit for help and comfort, 1 Sam. 28.7.

Seventhly, and lastly. True patience whereby we obediently submit our [ 7] selves to the will of God in our afflictions, will moderate our passions, and make us more meek spirited even towards men, yea towards such men as have had any hand, or been any instrument in our afflictions. This property of Christian patience, is commended to us in the example of our blessed Savior, 1 Peter 2.23. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. The Apostle persuading unto patience, hath these words, I am. 5.9. Grudge not one against another brethren (he saith not rage not, rail not, revenge not) lest ye be condemned; behold, the Judge standeth before the door. See two notable examples of this in David ; The one Psalm. 38.12, 13, 14. When they that sought after his life, laid snares for him, and they that sought his hurt, spake mischievous things, and imagined deceits all the day long: yet was he as a deaf man that heard not, and as a dumb man that opened not his mouth; he was as a man that heard not, and in whose month there was no reproofs. The other example of his, is that in Shemeies case, 2 Sam. 16.10, 11. O how meek was he towards that wretched man? he would not be revenged of him, he would not suffer him to be chidden or reproved for that he did. And what was the cause of this his mildness of spirit towards such enemies? Certainly his patience, and humble submission of heart to the will of God in these judgments, was the only cause of it. They therefore that pretend they acknowledge God to be righteous in all their afflictions, and patiently submit themselves to his hand in them, but they can bear nothing at the hands of men, they are apt to break out into choler and wrath, into rage, and fury against men, that shall do them the least wrong, they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them; these men (I say) do miserably deceive their own souls, if their hearts did indeed patiently submit themselves to the will of God, in any of the crosses that are upon them, they would then be more patient towards men, who are but the Lord's instruments, and rods, whereby he afflicteth them. Thus spake David of the worst enemies he had, Psal. 17.13, 14. Deliver my soul from the wicked, which is thy sword, from men which are thy hand O Lord. Certainly it is the rebelliousnesse of our hearts towards God, that we cannot stoop to him, nor humble ourselves under his mighty hand, in his judgments that are upon us, that maketh us so froward, and impatient towards men, so desirous to be revenged of them that have done us any wrong. And these are the properties whereby true patience may be known, and discerned; these are the notes whereby we may try whether we have yet obtained this grace, whether we have yet learned to clear the Lord, when he judgeth us.

Lecture LI. On Psalm 51.4▪ March 6. 1626.

NOw for motives that may persuade us, to submit ourselves patiently to the will of God in all things, that may befall us, there be very many, but I will insist but upon these three considerations only. 1. The unavoidablenesse of affliction. 2. The hurt we do ourselves by impatiency, and the good that cometh to us by patience. 3. The hand that God hath in all our afflictions.

For the first. Every child of God must look for affliction, even for much affliction; it should not seem strange to us, when it cometh upon us, it should [ 1] rather seem strange to any of us, that we have been so long free from any great affliction. This motive the Apostle Peter useth, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery trial—as though some strange thing happened unto you. It cannot be avoided but (if we belong to God) we must endure affliction, at one time or other, in one degree or other. This was the Doctrine that Barnabas and Paul taught in all Churches, and whereby it is said they did confirm the disciples souls (that is, prepare them for trouble, and arm them with patience to bear it, when it should come) Acts 14.22. that we must through much tribulation enter into the Kingdom of God. 1. The way to heaven is through tribulation; 2. Yea through much tribulation. 3. Yea, we must, a necessity is laid upon us, either that way we must go to heaven, or we [ 1] shall never come thither. And why must we do so? 1. Because it is the immutable decree of God, it should be so, 1 Thess. 3.3. No man should be moved by these afflictions, for yourselves know, that we are appointed thereunto. [ 2] 2. Because it is the way, that all God's people have gone to heaven by, 1 Peter 5.9. Knowing that the same afflictions are accomplished in your brethren that are in the world. Yea the best and choicest of them, and those that have been most dear to God, have gone to heaven through many tribulations. Take my brethren (saith the Apostle James 5.10.) the Prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. So that indeed we have so small cause to be dismayed with our afflictions (which be they what they can be, are but flea-bitings in comparison of those that the choicest of God's servants have endured) that on the contrary side, we should have just cause to doubt, and suspect our own estate, if we were not subject to them. If ye be without chastisement (saith the Apostle, Heb. 12.8.) whereof all are partakers, then are ye bastards and not sons. As they that desire to find Christ in this life, where he seedeth, where he lieth at noon, must go their way forth by the footsteps of the flock, as our Savior directeth his spouse, Cant. 1.8. So they that would go to heaven, must go also by the footsteps of the flock, they must go in that way that Christ's faithful flock and people have trodden, and beaten before [ 3] them, or certainly they shall never come there. 3. and lastly, Because this is the way whereby Christ himself our head and Savior went to heaven, even the Captain of our salvation (as the Apostle speaketh, Heb. 2.10.) was made perfect (that is, brought unto glory) through sufferings. And God hath decreed, that all his members should be conformed, and made like unto him in this point, as the Apostle teacheth, Rom. 8.29. Whom he did sore-know, he also did predestinate to be conformed to the image of his son. So that in these three respects, it must needs be, that through much tribulation, we must enter into the kingdom of God.

[ 2] The second motive, is the consideration of this, that we can no way ease or help ourselves in any cross, by impatiency, and fretting, the way to make our cross easy, is to bear it quietly and patiently. First. Impatiency will not ease us at all, but make our cross more grievous unto us; as striving and struggling doth with the foul that is in the snare, and with the beast that is in the yoke. There is no father, but if he see his child show stubburnesse, and rebellion, while he is in correcting him, he will beat him the more, and not give him over, till he see him humbled. And even so is it with our heavenly father. No sin will provoke him more, then our murmuring against his corrections. When the people complained (saith Moses, Numb. 11.1.) it displeased the Lord, and the Lord heard it, and his anger was kindled, and the fire of the Lord burnt among them. And ver. 10. Moses heard the people weep (tears they were, not of repentance, but of discontentment, and murmuring) throughout their families, every man in the door of his tent, and the anger of the Lord was kindled greatly. Rebellion (even this kind of rebellion) is as the sin of witchcraft, in the sight of God, 1 Sam. 15.23. Secondly, on the other side, by our patience we may lighten our crosses and afflictions, and make them more easy and tolerable to ourselves.

First. This is the way to possess our own souls in any affliction, how grievous [ 1] soever it be, Lu 21.19. In your patience possess ye your souls, saith our Savior to his disciples, when he foretelleth them of great troubles, that should befall them. The man that wanteth patience, will be ready to loose, or sell his soul in his bodily afflictions, that is, the peace, and comfort of it, the faith, and holiness that seemed to be in it; but he that can in his afflictions yield, and submit himself patiently to the will of God, shall keep his soul in his own power, and possession still.

Secondly. This is the way to become conquerors in all our afflictions, and [ 2] to overcome, and get the victory over the most proud. and cruel enemy that the Lord shall use as his sword to afflict us by. The Apostle hath a strange speech concerning himself, and all the faithful, Rom. 8 37. Nay in all these thing • (And what were those things? that we shall see verse 35. Tribulation, distress, persecution, famine, nakedness, peril, and sword, in all these things saith he) we are more then conquerors, through him that lov • d us. Why how were they conquerors of whom he saith, verse 36. that they were killed. For thy sake are we killed all the day long? Yes, though they were killed, yet they were conquerors, yea, because they were killed, and willing to lay down their lives for the Lord, and his truths sake, and so to confirm and seal with their blood, the truth of God; therefore were they conquerors, yea more then conquerors over their enemies. So it is said of the faithful, R • vel 1 • .11. that they overcame the devil, the great dragon, the old serpent with all his instruments, the persecuting Emperors, and Popes of Rome. And how did they overcome him? Surely by the blood of the Lamb, and by the word of the testimony, and they loved not their lives unto death. They that love not their lives unto death, but can be willing to suffer even unto death it self, for the truths sake, they shall be conquerors over the proudest enemy that Satan can stir up to persecute, and oppress them. Thus did the blessed Martyrs in Queen Mary's days overcome all their bloody persecutors; it was not Boner, nor Gardener, but they and the truth of God which they suffered for, that prevailed, that won the field, and got the day, according to to that old saying. The blood of the Martyrs, became the seed of the Church of God.

Thirdly. This is the way even to overcome the Lord, and to put an end to our afflictions, when our hearts are by it subdued, and we can thus stoop, and [ 3] yield ourselves unto the Lord that correcteth us. Even the fiercest, and cruellest man that is, will be apt to relent towards him, that he hath been most incensed against; when having brought him under, and almost crushed him by his power, he findeth him to yield, and to humble himself unto him. So did Ahab (a man cruel, and fierce enough) towards Benhadad a mischievous enemy of his, 1 Kin 20.31, 32. And the Lord our God is a thousand times more ready to relent towards us, when we have most provoked him to afflict us, if he see his corrections have mastered, and subdued us; that we are willing to yield ourselves to his will, he hath done. Turn unto the Lord your God (saith the Prophet Joel 2.13.) for he is gracious, and merciful, flow to anger, and of great kindness, and repenteth him of the evil. Ye have heard (saith the Apostle, James 5.11.) of the patience of Job, and have seen the end of the Lord. (What was that? why so soon as Job was subdued, saw his own folly in the impatiency he had shown, and yielded himself unto God, as we may see Job 40.4, 5. & 42.5, 6, the Lord made an end of correcting him presently) And what reason doth the Apostle give for this? Surely this, that the Lord is very pitiful, and of tender mercy. Yea, there is a gracious promise made to them that are willing to suffer for his Name, that they shall suffer never a whit the more, but the less for that Luke 9.24. Whosoever will save his life (and resolve with himself he will suffer nothing for religion, or any other righteous cause, but whatsoever times shall come, he will be sure to save one, he will yield to anything, rather then he will loose either life, or liberty, or goods) this man (saith our Savior) shall loose it, (he meaneth he shall either loose the thing he so resolveth to save, or the comfort of it, which if he do loose, he were as good to loose the thing it self) but (on the other side saith our Savior) whosoever will loose his life for my sake (that is, is unfeignedly willing to suffer the loss of all, even of life it self, rather then he would forsake me) the same shall save it ; not only eternally, and in the life to come, as our Savior speaketh, John 12.25. He that hateth his life in this world, shall keep it unto life eternal (in which sense the promise never faileth) but even in this world oftentimes he shall, by his willingness to suffer loose of life, or liberty, or goods, in obedience unto God, save his life, & liberty, and goods, according to which sense of this promise our Savior speaketh, Mar. 10.29, 30. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels, but he shall receive an hundred fold, now in this time, houses, & brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come, eternal life, Certainly the suffering of anything in obedience unto God, is not the way to undo a man, or to make him miserable, it is the way to lighten our crosses, and make us less miserable, even in this life.

[ 3] The third, and last motive to persuade us to patience, is the consideration of the hand that the Lord hath in all our afflictions. Affliction (saith Eliphaz, Job 5.6.) cometh not forth of the dust, neither doth evil spring out of the ground. Shall there be evil in the City (saith the Prophet, Amos 3.6.) and the Lord hath not done it?

This consideration hath been of great force, to quiet the hearts of God's people. 1. From extreme fear of misery and trouble, before it cometh. 2. From being too much dejected with it when it doth come.

[ 1] For the first. If Satan himself, or any wicked men in the world, our enemies either at home or abroad, could do what they list, how could God's people have any quietness in their minds? But blessed be God, they can do nothing without our heavenly father, he sitteth at the stern, he hath both their hands, and their hearts in his power. This is that glad tidings, that God hath commanded us his servants, to publish to his people, Esa. 52.7. Say unto Zion, thy God reigneth, when all is done. Wicked tyrants may threaten us, and brag of their power, what they can do unto us, as Pilate did to our blessed Savior, Job. 19.10. Speakest thou not to me? (makest thou no more reckoning of me) Knowest thou not that I have power to crucify thee, and I have power to release thee? They may threaten I say, and brag what they can do, but they can do nothing of themselves. And so our Savior answered Pilate there, John 19.11. Thou couldest have no power at all against me, except it were given thee from above. Thus doth our Savior teach his disciples, to arm themselves against the fear of trouble, that might come to them through the malice of men, Mat. 10 29.31 Not one sparrow falleth to the ground without your father, but the very hairs of your head are all numbered, fear ye not therefore, for ye are of more worth, then many sparrows.

[ 2] And as this knowledge of God's special hand, and providence in all the troubles that can befall them, hath quieted God's people's hearts from fear of troubles before they come; so secondly, It hath kept them from dejectedness of spirit, and impatiency, when they have come. Nothing hath more force to quiet the heart in affliction then this. This was that that quieted Eli, 1 Sam. 3.18. It is the Lord. And Job 1.21. The Lord hath given and the Lord hath taken away. And David, 2 Sam. 16.10. The Lord hath said to him, curse David. And Ps. 39.9. I was dumb, and opened not my mouth, because thou didst it.

Will you see the ground of this? I will not mention now neither 1. his sovereign power he hath over us, to do with us what pleaseth him, nor 2. his justice whereby it is impossible he should do us any wrong, nor 3. his wisdom whereby everything that he doth, must needs be so well done, that it cannot be bettered (these points you have heard of, in the handling of the doctrine) I will give you but this one ground, why the knowledge of God's providence, and the hand that he hath in all our afflictions, should quiet our hearts, and cause us to bear them patiently, because, though to our feeling it doth not always appear so, yet to our faith it doth, that whatsoever he doth to any of his children, he doth it in love unto them. All the paths of the Lord (saith David, Psal. 25.10.) are mercy, and truth, unto such as keep his Covenant and his testimonies. In which respect, David professeth this as a main ground of his patience in all his afflictions, Psal. 119.75. I know ô Lord that thy judgments are right, and that thou in faithfulness hast afflicted me. This will appear to us in five points principally.

First. He doth not afflict any of his people willingly, he taketh no pleasure in [ 1] it, he never doth it, but when need requireth it, but when he is even forced unto it. He will not afflict, saith Elihu, Job 37.23. he hath no will to it. He doth not afflict willingly, nor grieve the children of men. Lamenta. 3.33. He (of his own disposition) delighteth in mercy, as the Prophet speaketh, Mic. 7.18. It is not with him, as with earthly parents, they oft correct their children for their pleasure ; but so doth not our heavenly father at any time, as the Apostle speaketh, Heb. 12.10. he hath no such pleasure, his pleasure and delight is rather to be showing mercy, then to execute judgments upon them. How can that be will you say? If he be not willing to afflict us, how can it be with us as it is? Who can compel him to it? Surely the need he seeth we have of it, and his love to us compelleth him to afflict us. Now for a season (saith the Apostle, 1 Pet. 1.6.) if need be, ye are in heaviness through many temptations. As if he should say; you should never be in heaviness, no not for the shortest season, if need did not require it. Unless he would see us perish everlastingly, he must needs a flict us. When we are judged, we are chastened of the Lord, that we should not he condemned with the world, saith the holy Apostle, 1 Corinth. 11.32. See this unwillingness of the Lord to afflict his (but only that the need he seeth we have of it, and his love to us compelleth him to it) notably expressed, Jer. 9 7. Thus saith the Lord of hosts, behold, I will melt them, and try them, for how shall I do for the daughter of my people? As if he should have said; how shall I save them? how should I keep them from perishing everlastingly, if I should not correct them? and this is the first point wherein his love in afflicting us doth appear. And who would not bear patiently the stripes of such a father, that is so unwilling to beat us, that never beateth us, but with tears in his eyes; according to that Isaiah 63.9. In all their affliction, he was afflicted.

Secondly. The end he aimeth at in afflicting us, is to do us good, yea some special [ 2] good that could not be done so well any other way. Time will not permit me to handle this point distinctly, & particularly, & show you how many ways the Lord useth to do his people good by affliction. This in general is certain. 1. that God doth by all outward crosses & sorrows, intend to make us partakers of some spiritual blessings & comforts, Heb. 12.10. He chasteneth us for our profit, that we might be partakers of his holiness, & 2 Cor. 4.17. Our light affliction which is but for a moment (in comparison) worketh for us a far more exceeding and eternal weight of glory Every cross will bring with it some blessing or other, if the fault be not in ourselves; yea the greatest cross will bring the greatest blessing. And experience hath proved this to be true, that such of God's servants, as have been most exercised with afflictions, have usually abounded in more holiness and comfort then any other. As the sufferings of Christ abound in us (saith the Apostle, 2. Cor. 1.5. so our consolation also aboundeth by Christ. 2. True it is indeed that this fruit of affliction doth not presently appear always in God's children, while the cross is upon them (though in hypocrites, all the good that affliction doth them, appeareth presently, and vanisheth as soon as the cross is gone, as you may see, Psal. 78.34.) nevertheless afterward (saith the Apostle, Heb. 12.11) it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. The Lord's manner is to leave a blessing behind him, as the Prophet speaketh, Joel 2.14. He humbleth us, to do us good at our latter end ; as Moses speaketh, Deut. 8.16. In which respect it may be said by the Lord, to every child of his, whom he doth correct, as it was said by Christ unto Peter, when he would wash his feet John. 13.7. What I do, thou knowest not now: but thou shalt know hereafter. Let the Lord alone till he have done his work upon thee, and thou shalt know it will be for thy good, that he doth thus afflict thee. 3. Admit thou couldst never be able to discern, how thy afflictions have done thee any good, yet is it enough for thee, that the holy Ghost so oft hath said, that the afflictions of the faithful shall certainly do them good, Job. 5.17. Behold, happy is the man whom the Lord correcteth: therefore despise not thou the chastening of the almighty. And Psal. 94.12. Blessed is the man whom thou chastenest O Lord. And I am. 1.12. Blessed is the man that endureth temptation. And 5.11. Behold we count them happy that endure. Object not thou then, that thou canst perceive no such thing, learn thou to walk by faith, and not by sense, 2 Cor. 5.7. And know assuredly the Lord by afflicting thee, intendeth to do thee good, if thou be his, and will do thee good in the end certainly. This way of teaching us; and bringing us to grace, & glory, is of such necessity, as few or none ever attained to it any other way Who teacheth like him? saith Eliphaz, Job 36.22. There can be no good expected, when there are no rods walking. This is noted to be a cause of the ungraciousnes of many, that they have had no affliction. Ps. 55.19. Because they have no changes, therefore they fear not God. And on the other side of the faithful it is said. Esa. 43.10. I have chosen thee (that is approved, declared thee to be one of my chosen) in the furnace of affliction. And of David himself it is said, that though he had been well taught from his youth. Ps 71.17. O God thou hast taught me from my youth ; yet had even he need of affliction, and learned by it much better to know God and himself, then he could have done without it, as he professeth, Ps. 119.71. It is good for me that I have been afflicted: that I might learn thy statutes. And this is the second point wherein the Lord's love in afflicting us, doth appear, he afflicteth us for our own good; And who would not willingly endure some pain for his own good?

[ 3] The third point wherein the love of God in afflicting his people, doth appear, is this, that whatsoever loss they have sustained by the afflictiō he hath laid upon them, he useth to recompense it unto them, so as in the end they shall no way be losers by it. This the Lord doth principally perform in those losses that his servants have sustained for his sake and the Gospels, but not in that case only. See the promise that God doth make unto his people upon their repentance, Joel 2.25. I will restore unto you the years that the locust hath eaten. Hereupon the Church grounded that prayer, Psal 90.15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. And so speaketh David, 2. Sam. 16.12. It may be the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day. God hath been wont in this kind of restitution, to keep a just proportion to pay them again in good measure. Luke 6.38. Insomuch as he hath used to recompense extraordinary afflictions, with extraordinary comforts, and blessings in the end. See two examples of this, in the case of the people of Israel. Great was their oppression in Egypt, but observe the manner of their deliverance, and you shall find it was recompensed to the full. 1. They went out like conquerors in a triumphant manner, Exod. 14.8.—and 13.18. 2. They went away with the • poiles of their enemies, laden with their silver, and gold, and principal jewels, Exod. 12.35, 36. 3. Their oppressors sued to them, requested, and urged them to be gone, Exod 12.33. 4. They grew to be in great credit, and high favor with their enemies, before they went, Exod. 11.3. 5. They saw all their enemies lie dead upon the sea shore, Exod. 14.30, 31. whereas there was not one sick or feeble person in all their tribes, Psal. 105.37. So likewise, great was the fear and perplexity that all God's people were brought • nto by the decree that Haman had procured against them; but mark their deliverance, and you will say that the Lord made them full restitution and satisfaction for it. 1. By the strange honor, and advancement that Mordecai was raised up unto, Est. 6.11. & 8.2.15. 2. In the shameful end God brought Haman their proud enemy unto, Est. 7.10. 3. In the hand they had over all the rest of their enemies, Est 9.2, 3. 4. In the abundant joy and comfort that God gave to all his people, Est 9.18, 19. Yea the Lord hath been wont to restore with great advantage, all such losses as they have sustained by the afflictions that he hath laid upon them. For your shame you shall have double, saith the Lord to his people, Esa. 61.7. And thus dealt he with Job 42.10. The Lord gave Job twice as much as he had before. And upon this promise did David ground his prayer, Psal. 71.20, 21. Thou which hast shown me great, and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth; thou shalt increase my greatness, and comfort me on every side. And this is the third point wherein God's love in afflicting his people doth appear. And who would not be willing to endure the loss of any comfort, from the hand of such a God as is both able, and willing so abundantly to recompense whatsoever loss we sustain from his hand; as the Prophet told Amaziah the King of Judah which took thought, how he should do for the hundred talents he had disbursed upon the Israelites, 2 Chron. 25.9. The Lord is able to give thee much more then this.

The fourth point wherein God showeth his love in afflicting his people is [ 4] this, that he doth moderate all their troubles; both for the time how long, they shall endure, Ye shall have tribulation ten days, Rev. 2.10. Yea he hath set the very hour both for the beginning, and ending of them. John 7.30. His hour was not yet come. As also for the measure, and quantity of them. The cup is in the Lord's hand, Psal. 75.8. He correcteth them not in his anger but in judgment, and discretion, Ier. 10.24. Proportioning his corrections by the strength of the party, that he doth correct; laying greatest trials upon them whom he hath made strongest to bear them, 1 Cor. 10.13. For he knoweth the weakness of any of his servants, Psal. 78.38, 39. He did not stir up all his wrath, for he remembered that they were but flesh. And 103.13, 14. Like as a father pitieth his children, so the Lord pitieth them that fear him, For he knoweth our frame, he remembereth that we are dust. He will so correct his children, as he will not lose the weakest of them, either through the continuance, or the extremity of any affliction, he layeth upon them, Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous: lest the righteous put forth their hand unto iniquity. I will sist the house of Israel (saith the Lord, Amos 9.9.) even as corn is sifted in a sive, yet shall not the least grain fall upon the earth.

Fifthly and lastly, The Lord when he hath brought his people into the briars [ 5] of affliction, leaveth them not there, nor forsaketh them, but he will be sure to be with them, in all their troubles, and never showeth himself to be more graciously present with them, then when they are in that case, I will be with him in trouble, saith the Lord, Psal 91.15. And how will he be with them? 1. To take notice of their wrongs, and miseries, his eye is then specially upon them to that end, Acts 7.34 Psal. 56.8. Psal. 31.7. 2. To assist and strengthen them that they may not be overcome of them, Psal. 37.24. Esa. 41.10, 13, 14. & 43.2. So as though they may be moved and shaken with their afflictions, they shall not greatly be moved, Psal. 62.2. 2 Cor. 4.9. And though God do discover their weakness to them, and they feel themselves ready to faint yet even then he will strengthen them, Esa. 40.29. He giveth power to the saint, and to them that have no might, he increaseth strength. Insomuch as they have been able to say they never felt his strength more in sustaining them then when they have felt themselves most weak, 2 Cor. 12.10. 3. To comfort them in all their distresses, and heaviness, Acts 23.11. Mica 7.8. 2 Cor. 7.6.

Lecture LII. On Psal. 51.4. March 20. 1626.

IT followeth now, that we proceed unto the means that God in his Word hath directed us to use, for the obtaining of this grace to bear the cross patiently to bear all kind of affliction patiently and comfortably, whensoever God shall be pleased to exercise us by it. And those I find to be eight principally.

[ 1] First, He that would bear trouble, and affliction patiently, and comfortably when it cometh must oft think upon it, and expect it, and prepare for it before it come. Thus did Job 14.14. All the days of my warfare (for so I render it with Arias Montanus ) will I wait, till my change come. He thought of, and looked for a change continually. Neither did he thus only in the time of his misery, look for a change and alteration of his estate into the better, but when he was in greatest prosperity he lived in continual expectation of trouble, and of a change of his estate; as he professeth, Job 3.25. The thing which I greatly feared in come upon me, and that which I was afraid of, is come unto me. God's people should in the time of their best health think oft of death, in the time of their greatest peace and prosperity think oft of trouble. O that they were wise, (saith the Lord of his people, Deut. 32.29.) that they would understand this, that they would consider their latter end. This is an high point of wisdom. To this purpose tendeth that counsel of Solomon, Eccle. 11.8. If a man live many years, and rejoice in them all, yet let him remember the days of darkness (the time that he must spend in the grave, and in the state of the dead) for they shall be many. A longer time by far then he hath spent in this life (in which respect we call our grave, our long home) and therefore it is fit we should oft think of our future estate. True it is these thoughts of death, and of trouble will breed fear, and heaviness in the hearts of men, as you heard they did in Job 3.25. But the fear and heaviness that these thoughts breed is very wholesome and profitable for us. In which respect Solomon saith, Eccl. 7.2, 3, 4. It is better to go into the house of mourning, then to go to the house of feasting; for that is the end of all men, and the living will lay it to his heart. Sorrow is better then laughter: (this sorrow he meaneth that groweth from the thought of our death) for by the sadness of the countenance, the heart is made better. And thereupon he inferreth, The heart of the wise is in the house of mourning (even when his body cannot be with them, that mourn for the sickness or the death of their friends, for the miseries they are subject to through persecution, banishment, imprisonment, war, yet his heart is with them, he thinketh oft of them) but the heart of fools is in the house of mirth.

[ 1] Three notable benefits we may receive by thinking oft of our death, and of the times of trouble, and affliction, that we have cause to look for. 1. It would season all our pleasures, and earthly contentments, so as we should not surfeit, nor take hurt by them, so much as usually we do. Our Savior being at a great feast in Bethany (a great feast I say for there was such costly ointment bestowed at it, for the anointing of his feet, as a pound of it cost above three hundred Roman pence, which amounteth to above nine pound seven shillings, and six pence of our money, insomuch as not Judas only but the rest of the Disciples were much troubled, for to see such wast, and superfluity, Mat 26.8. Mar. 14.4, 5.) at this great, and sumptuous feast I say our Savior fell into a meditation, and speech of his death and burial, Job. 12.7, 8. to teach us, that thoughts of our death, thoughts of the troubles, and miseries that Christ in his members doth endure, thoughts of our own dangers, and of the troubles ourselves have cause to look for, are very seasonable, even at our greatest feasts. In which respect the Prophet noteth this for a great sin in his time, Amos 6.6. that at their feasts they drunk wine in bowles, and anointed themselves with the chief ointments, but had no thoughts of the miseries of God's Church, they were not grieved for the affliction of Joseph. This benefit it appeareth Joseph of Arimathea made of the meditation, and remembrance of his death. The Sepulcher that our blessed Savior was buried in, was his (as you know) he had newly made it for himself as you may read, Matth. 27.60. But where made Joseph this honorable man his tomb? Even in his garden the place of his delight, and pleasure, and refreshing as you shall find John 19.41. And so had other great men done before him, 2 King 21.18. And why in their gardens? Surely that when they were taking their pleasure, delighting and refreshing themselves, they might be put in mind of their death, and so kept from exceeding in that kind.

The second benefit we may receive, by thinking oft of our death, and of the [ 2] change, and alteration of our estate, that we have cause to look for, is this, that it would have great force to restrain from sin, and breed in us a care to please the Lord in all our ways. This is plain in that prayer of Moses, Psal. 90.12. Teach us so to number our days (that is to consider how few they are) that we may apply our hearts unto wisdom. And on the other side, Nothing hath more force to corrupt our hearts, and lives, then the putting out of our mind, all thoughts of our death, and of the evil day. When David discribeth the most wicked man, of whom he saith God is not in all his thoughts, he is a very Atheist towards God, his ways are always grievous, he is an oppressor, and tyrant towards men, Psal. 10.4, 5. He giveth this for the reason of it, verse 5, 6. Thy judgments are far above, out of his sight. He never discerneth nor thinketh of any judgments of God that are approaching. He hath said in his heart I shall never be moved, I shall never be in adversity. And thus speaketh the Prophet also, Amos 6.3. The putting far away the evil day was the cause why they approached to the seat of violence.

The third, and last benefit we may receive, by thinking oft of our change of [ 3] the evil day, and of the troublesome times we have cause to look for, is this, that it will make our afflictions, and trials, yea death it self less bitter, and terrible unto us, it will make us better able with comfort, and patience to bear them, when they shall come. For the suddenness, and unexpectednesse of any judgment, maketh it far more grievous, and intolerable, then otherwise it would be. And so it is oft threatened as a circumstance, that doth greatly aggravate God's judgments upon wicked men, Pro. 6.15. His calamity shall come suddenly, suddenly shall he be broken, without remedy. And 1 Thess. 5.3. When they shall say peace and safety: then sudden destruction cometh upon them. So our Savior having foretold the destruction of Jerusalem, and of the Temple, charged his Disciples (of whom he did foresee some should live unto that day) to take heed Luk. 21.34. that that day came not upon them at unawares. Therefore also he so oft foretelleth them of his death, and of the heavy times and troubles they were to look for. Matth. 24.25. Behold, (saith he) I have told you before. And why did he foretell them? Surely that this knowing, and thinking of them before, might make them the less grievous unto them when they should come. John 16.4. These things have I told you, that when the time shall come, ye may remember that I told you of them.

And surely this is to be acknowledged as a great mercy of God, that he striketh us not suddenly with our deadly stroke; but hath given us many warnings, he hath threatened us oft, and shaken his rod at us fearfully; he hath long given us, and doth daily give us so palpable signs of a desolation approaching, as every natural man that hath any brains in his head, can take notice of it himself, and speak of it to others. But what is the use that we should make of all these warnings, and of all these signs that God giveth us? Surely, we should so think of the evil times that are at hand, that we may prepare ourselves for them, and fit ourselves to bear them with patience, and comfort when they shall come. According to the speech of the Holy Ghost, Pro. 22.3. A prudent man forseeth the evil, and hideth himself ; provideth for his own safety, and comfort in the evil day. And how that may be done you shall hear in those seven directions that follow.

[ 2] Secondly, He that would bear great troubles, and afflictions patiently, and comfortably when they shall come, must before hand labor to wean his heart from the love of all earthly things, and inure himself to bear patiently those ordinary losses, and crosses that he is subject to in them. If any man will come after me, (saith our blessed Savior, Luk. 9.23. and the Text saith, he said these words to them all ) let him deny himself, and take up his cross daily, and follow me. The denying of ourselves, and taking up of our daily crosses will make us fit to follow Christ through thick, and thin, and even to endure the fiery trial for his sake. It is good for a man (saith the Church in their miserable captivity, Lam. 3.27.) that he bear the yoke in his youth ; that he have been accustomed before great troubles come, to bear small crosses, to cross, and deny himself in his earthly contentments. The holy Apostle professeth of himself, 1 Cor. 15.31. that he did die daily ; by the daily crosses he did endure and willing forsaking of the comforts of this life, he did learn to die, and to part with them all willingly. And he counselleth Timothy, 2 Tim. 2.3. To endure hardness, as a good soldier of Jesus Christ. Nothing maketh us so unwilling to die, or to suffer anything for Christ's sake, or to endure any great affliction, as the overmuch love that we do bear, unto these earthly things. Therefore we shall find that our blessed Savior, when he would prepare his Disciples for those heavy times that should come upon them after his death, did beat upon no point so much, in all his Sermons as this, Mat. 10.37. He that loveth father or mother more then me, is not worthy of me; and he that loveth son or daughter more then me, is not worthy of me. And Luk. 14.26. If any man come to me, and hate not his father, and mother, and wife, & children, and brethren, and sisters, yea and his own life also (that is love them not less then me, or carry himself not towards them, when they prove draw-backs from me, as he would do towards the thing he most hateth) he cannot be my Disciple. True it is we cannot be without these earthly comforts. Your heavenly father knoweth that ye have need of all these things, saith our Savior, Mat. 6.32. The Lord alloweth us the use yea the liberal use of them, 1 Tim. 6.17. He giveth us richly all things to enjoy. But the love of these things, is a deadly enemy to grace, specially to this grace of Christian patience. The love of money (saith the Apostle, 1 Tim. 6.10. and that which he speaketh of the love of money, may be said likewise of the love of any worldly thing, as appeareth by comparing with this place that of 1 John 2.15. The love of peace, of ease, of pleasure, of credit, of friends, of good cheer, and good clothes) is the root of all evil, which while some have coveted after, they have erred from the faith, fallen quite from religion, rather then they would suffer anything for it.

If we would therefore make ourselves fit, either to die willingly, or to endure persecution, and trouble patiently and comfortably, we must take heed of setting our hearts upon any earthly comfort, of admiring and affecting it much, and labor to bring our hearts to a more mean conceit of these things, to be more indifferently affected towards them. If riches increase, set not your heart upon them, saith David, Psal. 62.10. And describing the man that shall go to heaven, he saith, Ps. 24.4 he is such a one as hath not lift up his soul to vanity. No man that warreth (saith the Apostle, 2 Tim. 2.4.) entangleth himself with the affairs of this life. And 1 Cor. 7.31. They that use this world must take heed of over-using it, they must not be 〈 in non-Latin alphabet 〉 for the fashion of this world passeth away. We must part with all these things, and the faster our hearts do cleave, and are glued to them, the more painful will it be unto us to part with them. In which respect certainly, as it may be said of our whole land that if the Lord should bring these miseries upon us, which the Palatinate, and Bohemia, and Germany have long endured, we should be far worse able to bear them, then they or any other nation under heaven, because we are so tender and delicate by the long peace, and abundance of all things we have enjoyed. So may I say to everyone of you that are rich, and to you that are given to ease and to pleasure, that the cross, and persecution, the troubles, and afflictions we have cause to look for, will be more heavy and intolerable to you, then to others of God's people. If Moses had not learned to make light account of riches, and of pleasures, he could never have so willingly, and patiently endured to suffer affliction with the people of God, as the Apostle observeth, Heb. 11.25, 26.

Thirdly, He that would be able patiently, and Christianly to endure troubles, [ 3] and afflictions of what kind soever they be; must before hand acquaint himself well with the Word of God, he must be well seen, and exercised in it. And indeed, this is one principal cause why the Lord hath given us his holy Word in wri • ing that by it he might prepare us for affliction, and breed true patience, and comfort in us. Whatsoever things were written asore time (saith the Apostle, Rom. 15.4.) were written for our learning (what learning may you say? What is it that God would have us learn by them?) that we through patience, and comfort of the Scriptures might have hope. Many of the Philosophers have given in their writings excellent rules, and grounds of patience, but that 〈 in non-Latin alphabet 〉 and patience that was wrought in men by their precepts, and rules was stupidity, and senslessenesse rather then true patience; the patience, and comfort of the holy Scripture is the only true, and Christian patience. In which respect our Savior giveth this title to his holy Word, he calleth it the Word of his patience, because (saith he, Rev. 3.10.) thou hast kept the Word of my patience, I will also keep thee from the hour of temptation. The holy Scriptures are fitly resembled, and typified by that tower of David (mentioned, Cant. 4.4.) built for an armoury, wherein there hang a thousand bucklers (under which a man may without fear, and with great safety encounter with the strongest, and fiercest temptation, and affliction that can assault him) all shields of mighty men ; all armor of proof, such as all the Lord's Worthies ( Job, and David, and Paul, and the rest) have had good proof, and trial of in all their afflictions. Hear what Job saith of this armor, Job 23.12. I have esteemed the words of his mouth, more then my necessary food. As if he should say, No food (no not my necessary food) did ever so sustain, and strengthen me, so refresh, and revive my fainting body, as the Word of God, hath my soul in all my afflictions. Hear what David saith of this (who was also a man of sorrows, one that was much exercised with afflictions of all kinds) Psal. 119.50. This (that is to say, the Word of God of which he had spoken in the former verse) is my comfort in my affliction, for thy Word hath quickened me. And verse 92. Unless thy law had been my delights: (he speaketh in the plural number, As if he had said instar omnium instead of all manner of delights unto me) I should then have perished in mine affliction. And verse 143. Trouble, and anguish have taken hold on me, yet thy commandments are my delights. As if he should say, In my greatest trouble in the extremist anguish of my soul, thy Word yielded comfort unto me. Therefore also you shall find he crieth for nothing so earnestly in all his affliction, as for understanding, and knowledge in the Word. Psal. 119. When he had spoken verse 143. of the trouble, and anguish he was in he crieth in the next verse, Give me understanding (in thy testimonies he meaneth) and I shall live. And verse 169. Let my cry come near before thee, O Lord; give me understanding according to thy Word. And verse 171. My lips shall utter praise, when thou hast taught me thy statutes. See also the proof that Paul had of this armor, of the patience, and comfort of the Scriptures in all his afflictions. For speaking 2 Cor. 6.4, 5. that he, and all the rest of the Apostles did in all things approve themselves as the Ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumules ; he telleth how, and by what means he attained unto this grace to endure so much misery with so great patience, he reckoneth verse 6, and 7. this for a principal, by knowledge (saith he) and by the word of truth.

And surely 1 if there were nothing else to breed in our hearts an high esteem of the Word of God, to cause us to seek the knowledge of it, to exercise ourselves with delight in the reading and hearing, and meditation of it, this were sufficient to do it, even the patience & comfort it will yield us in all our afflictions. The remembrance of one sentence of holy Scripture, will be more effectual to yield us comfort in the evil day, in the hour of temptation, will have more force to repel Satan in his fiercest assaults, then is in all the wisdom of the world, in all the counsel of our friends, that shall be then about us. For it is the sword of God's spirit ; as the Apostle calleth it, Ephes. 6.17. It is the only weapon whereby Christ our Savior, the Captain of our Salvation, did overcome the devil, and drive him away as you may see in the story of his temptations, Matth. 4.4, 7, 10. Therefore also our Savior when he promiseth his Disciples to send them the Comforter, after his departure from them, he telleth them how, and by what means he should comfort them, John 14.26. He shall teach you all things, and bring all things unto your remembrance, whatsoever I have said unto you. By giving them understanding in the Scriptures, and bringing the Word unto their remembrance, he should be their Comforter. 2. And for a conclusion of my speech touching this third means of patience, let me say to such as are despisers of the Word, that have not so much as a Bible in their houses; or if they have, take no delight in the reading or hearing of it, but say unto God in their hearts with the Atheist in Job 21.14. Depart from us, for we desire not the knowledge of thy ways ; if persecution should come, and the sword of the enemy, with what patience, and comfort will you suffer that have no grounded knowledge out of the Word, whether the religion you profess be the truth or no? No man can with comfort suffer for the truth, that is not certain it is the truth. When Paul prayeth for the Colossians that their hearts might be comforted, Col. 2.2. he prayeth that God would give them all riches of the full assurance of understanding, to the acknowledging of the mystery of God. He that is fully assured, with understanding that that is the truth of God that he suffereth for, he may suffer with comfort, and none but he. Nay I will say more unto you, what patience or comfort can such as you, that make no more reckoning of the Word, have on your death beds whensoever that hour shall come? Certainly none at all, for (as you have heard) there is no true patience, nor comfort, nor hope to be found, but in the knowledge of the Scriptures. And therefore it is spoken of as the very upshot of the misery of a wicked man, Pro. 5.23. He shall die without instruction. O they are in a miserable case that die without instruction; and (alas) how many thousands are miserable this way? Let me therefore say to everyone of you, as Solomon doth, Pro. 19.20. Hear counsel, and receive instruction, that thou mayest be wise in thy latter end. If nothing else will cause you to esteem of the Word, yet let this do it, that you may die with comfort, that you may finish your course with joy.

Fourthly, He that would be able patiently and meekly to bear afflictions, [ 4] and to submit himself obediently to the will of God in them, must labor to get a true knowledge and sense of his own sins. Nothing hath more force to tame the heart of man, and to breed patience in it under the cross, then this hath. I will bear the indignation of the Lord, (saith the Church, Mic. 7.9) Because I have sinned against him. This is also plain in the order of the three first Beatitudes, Mat. 5.3—5. Blessed are the poor in spirit, and then blessed are they that mourn, and then blessed are the meek. Poverty of spirit, sight, and sense of sin will cause mourning, and humiliation, and these two will make us as meek as lambs under the corrections of the Lord. It is the privy pride of our hearts, and the having too good a conceit of ourselves, that is the chief cause of all our impatiency and murmuring under the crosses that lie upon us. If we knew our sins well, and were truly humbled for them, we would easily acknowledge, that that which we endure is nothing to that that we have deserved at God's hands, we would say with David, Psal. 103.10. He hath not dealt with us after our sins; nor rewarded us according to our iniquities. And with holy Ezra 10.13. Thou our God hast punished us less then our iniquities deserve. It was the sense that David had of his sins, that made him thus to clear the Lord when he so sharply judge, and corrected him, and to bear it so patiently as we have heard he did. Let us all therefore when God's judgments lie heavy upon us, hearken to that counsel which the Church in her extreme affliction from her own experience doth give us. Lam. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? Let us search, and try our ways and turn again to the Lord.

But some will object. This is bad counsel certainly. If when the Lord hath cast me down by any of his judgments I should also cast down myself by calling my sins to remembrance, this were the way to bring me to despair; to make me utterly unable to bear anything, to make me to faint and to sink under mine affliction. And from this conceit it groweth, that men cannot abide (no not upon their death beds) that either themselves or their friends, should be put in mind of their sins.

But to these I answer, that the sight of sin when it is joined with true sorrow and humiliation of soul for it, is not the way to despair, it is the only way to bring us unto true comfort. He is worthy to be believed that said so, Mat. 5.4. Blessed are they that mourn (for the poverty of their spirits he meaneth, for that want of grace, and abundance of corruption they find in themselves) for they shall be comforted. God that comforteth those that are cast down (saith the Apostle, 2 Cor. 7.6.) comforted us.

Let me apply this (in a word or two) to you all that are now shortly to go to the Lord's Table. This holy Sacrament is a Feast wherein every Christian soul may receive more sound joy, and comfort then by any means that God hath given us under heaven besides. It is said that at the receiving of the Passover in Hezekiah's time, 2 Chron. 30.25, 26. all the congregation rejoiced, and there was great joy in Jerusalem. And yet that Sacrament was not so effectual a mean to breed joy and comfort in the hearts of God's people, as ours is. It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptism, Acts 8.39. He went away rejoicing. And yet there is not so much comfort to be received by that Sacrament neither as by this. This is the Supper of the Lord wherein the Body and Blood of our blessed Savior is represented, and exhibited by the elements of Bread, and Wine, creatures that God hath given (above all things) to strengthen and make glad the heart of man, Ps. 104 15. But (alas) how few are there that receive any sound comfort by this holy Sacrament, or that go away rejoicing from it? Would you know the true cause of it? Certainly this it is, we go not to it with souls humbled and mourning for our sins, and how then should we go away comforted from it? Christ was anointed, and appointed of God to bind up the broken-hearted to comfort such as mourn, Esa. 61.2, 3. and not such senseless creatures as we are. He biddeth such to come to him as labor, and are heavy laden, Matth. 11.28. and promiseth to give them rest. He never promised to give rest, and comfort to such as we are, that when we come to him never feel our sins, to be any burden unto us. In time of Popery at this time of the year all men held themselves bound in conscience to confess all their sins to the Priest, and they had directions given them to help them in calling to mind their sins. I know God required no such thing at their hands, and it was but a counterfeit humiliation, and repentance that was wrought that way. But surely they did not so much offend in superstition then, as we do in profaneness now. No man holdeth himself bound now to call his sins to remembrance, and make a particular confession of them unto the Lord, before he goeth to the Sacrament, and that is the cause why we find no more comfort in it. I therefore heartily pray everyone of you, that desire to receive Christ in the Sacrament to the comfort of your souls, that you would hearken unto and make conscience to do as the Apostle chargeth you to do, 1 Cor. 11.28. Let every man examine himself. And verse 31. If we would judge ourselves, we should not be judged of the Lord. If you would receive comfort by it, you must examine yourselves, and find out your special sins; you must judge and afflict your own souls for your sins; if you will not do this, you shall be so far from receiving comfort by the Sacrament, as you shall become the worse by it, God will judge and afflict you for coming unworthily unto it.

Lecture LIII. On Psal. 51.4. April 3. 1627.

FIftly, He that would attain unto this grace of true patience, and be able to [ 5] clear the Lord (as David doth here) when he shall judge him, to bear patiently and comfortably whatsoever troubles, and afflictions God shall be pleased to exercise him withal, must (before that time cometh) get a true, and a lively faith, even a comfortable assurance of his reconciliation with God through Jesus Christ. This power that there is in faith, to make a man able patiently, and comfortably to bear afflictions, of what kind or degree soever they be; is plentifully taught in the holy Scriptures, and confirmed to us by the experience of the Saints of God. The holy Apostle speaking of all the parts of the Christian armor, and among the rest of that whereby the feet and legs are to be defended, he calleth it Ephes. 6.15. The preparation of the Gospel of peace. His meaning is, that when once we are assured of our peace and reconciliation with God, which is wrought by the Gospel, then are we prepared to follow Christ through thick and thin, through the most hard and stony, the most sharp and thorny way, of any persecution, and trouble whatsoever. Being justified by faith (saith the same Apostle, Rom. 5.1.) we have peace with God, through our Lord Jesus. And what followeth upon that? Why when once we are justified from our sins, and have peace with God, then verse 3. We glory in tribulations. And so doth the Apostle make this the ground of the strange patience of the Saints in the days of the Maccabees, when they were tortured, and were tried with mockings, and scourgings, with bonds and imprisonment, when they were some stoned, and some sawne in sunder. What made them able to endure such things, and not to accept of deliverance when it was offered unto them if they would have yielded a little? Surely their faith as you shall find Heb. 11. 33.37. by faith they attained to this strength, to this measure of patience. I shown you in the handling of the Doctrine, that God's servants and Martyrs could not be overcome, nor made to yield unto adversaries, when they endured such torments as were impossible for flesh and blood to endure, but became conquerors yea, more then conquerors in them all, as the Apostle speaketh Rom 8.37. But would you know how they came to this valor, to this admirable strength to hear, and to overcome such intolerable torments? Surely it was their faith, whereby they were assured of their peace with God, that made them able to do it, as the Apostle speaketh in the same place, and in the very next words. For I am persuaded (saith he verse 38, 39.) that neither death nor life, nor Angels, nor principalities—nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. He that is so confidently persuaded of God's unchangeable, and everlasting love towards him in Christ, no marvel though no affliction be ever able to overcome him, though he become more then a conqueror in the greatest tribulations that can befall him, So when it is said of the holy Martyrs, Rev. 12.11. that they overcame the great Dragon, in all the bloody, and extreme persecutions that he raised up against them, under the cruel Emperors, and Popes of Rome, the means is also mentioned whereby they got such strength, and patience to endure, and overcome him. They overcame him (saith the holy Ghost) by the blood of the Lamb. The faith they had in the blood of Christ, which was sprinkled upon their hearts, made them able to bear, and overcome so bitter torments as they did endure; and so will it certainly do any of us in the like case. This is the victory that overcometh the world, even our faith, saith the Apostle, 1 John 5.4. And this is the promise of God, we shall find Psal. 91.9. Because thou hast made the Lord which is my refuge, thy habitation, mark what followeth ver. 13. thou shalt tread upon the Lyon, and adder, the young Lyon, and the Dragon thou shalt trample under thy feet.

You see what testimony the holy Scripture giveth to this fifth means, that is to say, that faith will work patience, and make a man able to endure anything; consider also three effects of it, and you will easily discern it must needs • ee so.

For first. Faith worketh in the heart that hath it, a light esteem of all worldly [ 1] things, and he that is brought to that once, will be easily able to suffer, yea, even to die, it is the over-much love we bear to these earthly things, that maketh us so unwilling to die, or to endure any trouble. By Christ (saith the Apostle, Galat. 6.14.) the world is crucified unto me. They in whose hearts Christ dwelleth by faith, the World becometh base and contemptible unto them, they feel the love, and high esteem of worldly things, decayed in them.

Secondly. Faith certifieth the heart that hath it, of God's love, and he that is [ 2] sure of that will be able to endure anything with patience, from God's hand. Thus doth Job stop the mouth of his impatient and foolish wife. Job. 2.10. What (saith he) shall we receive good at the hand of God, and shall we not receive evil? Shall we that have enjoyed so many months, and years, of great prosperity and comfort, think much to endure affliction, and trouble for a few days? We that have received so many demonstrations of God's fatherly and unchangeable love, shall we think much to receive correction from him? Thus did our blessed Savior confirm his own heart in patience, against those intolerable sufferings he was to endure for us, John 18.11. The cup which my father hath given me, shall I not drink? When we are once assured God is our father, we shall be made well content to take the bitterest potion from his hand. And thus doth the holy Apostle reason, Rom. 5. for when he had said, that being justified by saith, we are able even to glory in tribulations, he giveth this for the reason of it verse 5. Because the love of God is shed abroad in our hearts, by the holy Ghost that is given unto us. As if he had said; When once the love of God is shed abroad in our hearts, and soaketh into them, so as we have a comfortable sense and feeling of it, how can we choose but bear tribulations patiently, and even glory in them?

[ 3] Thirdly and lastly. Faith maketh the heart that hath it, undoubtedly certain of those promises God hath made to his people in their afflictions (of which we heard when I spake of the motives unto this duty) as namely. 1. That they shall tend to our good in the end, Heb. 12.10 He correcteth us for our profit. And 2. that in the mean time, he will not forsake us in them, but assist and support us, Psal. 91.15. I will be with him in trouble, I will deliver and honor him. These promises (I say) faith maketh the heart certain of, Heb. 11.1. Faith is the evidence of things not seen. And he that is sure of these promises, how can he choose but bear affliction patiently? And say with David. Psal. 56.4. In God will I praise his word (as if he should say, I will praise God for his word and promise) And what followeth in the same verse? In God have I put my trust, I will not fear what flesh can do unto me.

Let me apply this briefly, 1. By way of exhortation. 2. By way of comfort.

First. Seeing faith will stand us in that stead in the evil day, and yield us that strength and comfort in all afflictions, it standeth us upon, to get it in time, and to look well to ourselves, that that faith we think we have, be such as will abide the trial in the furnace of affliction, such as will not deceive us in the evil day. It is the exhortation of the Apostle, 2 Cor. 13.5. Examine yourselves whether you be in the faith: prove your own selves. For, alas, if we have no true faith, no sound assurance that we are in Christ, when death shall come, when the troublesome time of persecution, when the sword of the bloody enemy shall come, what shall we do? How shall we be able to bear it? What patience, what comfort can we look to have in that day? 1. Extreame affliction is wont to awaken the conscience, and set it on work, to bring a man's sins to his remembrance, that he never thought of, nor was troubled with before. As you have heard from the example of Joseph's brethren. Gen. 42.21. And what will quiet the conscience when it falleth on brawling, and exclaiming upon a man? Certainly nothing but faith that sprinkleth the blood of Christ upon it, as the Apostle teacheth us, Heb 9.13, 14. 2. In the evil day, Satan will be apt to cast into men's souls, his darts of desperation, his fiery darts, as the Apostle calleth them. And what is it that will quench these darts? Surely nothing but faith, as the Apostle teacheth, Ephe. 6.16. Above all, take the shield of faith, whereby ye shall be able to quench all the fiery darts of that wicked one. Let us therefore look well to our faith, since our patience and comfort in affliction dependeth so much upon it. Two notes I will give you to try it by.

[ 1] First. By the means and manner how it was wrought in thee. How camest thou by it? Did the Lord work it in thee by the ministry of his word? Did thy saith come by hearing. Rom. 10.17. Canst thou say, that before ever Christ came into thy heart, John the Baptist came before him to prepare his way? Mark. 1.2. That the ministry of the law, that effectually discovered thy sins and miserable condition unto thee, was thy schoolmaster to bring thee to Christ? Gal. 3.24. That before the Lord spake peace to thy heart, by the still soft and sweet voice of his Gospel, he prepared thy heart to receive it, as he did Elijah's, 1 Kin. 19.11, 12. by great terror? This is certainly the ordinary way, whereby God bringeth his elect to faith; If thou came not to thy faith this way, but in some other more extraordinary manner (as I do not deny but it is possible thou mightest, for who can limit the holy one of Israel, Psal. 78 41. or tie him to certain rules?) thou hast the more cause to suspect it, and to try it the more diligently by the second note, and that is this.

Secondly. Try it by the effects of it in thyself. How hath thy faith thou sayest thou hast in Jesus Christ, wrought with thee? What change hath it made [ 2] in thee? We have all of us very lately renewed our faith, and made solemn profession of it, and confirmed it in the holy Sacrament; In it we have by faith, fed upon the Lord Jesus, or else that bread we did eat at the Lord's Table, will be as gravel between our teeth one day, as Solomon speaketh in another case. Prov. 20.17. that cup we drunk of there, will be as a cup of deadly poison unto us. As therefore I exhorted you the last day to examine yourselves well before you went to the Lord's table, so do I now exhort you to an after examination of yourselves. Hast thou Indeed by faith fed upon the Lord Jesus so lately? Then certainly 1. Thou shalt find some abatement of the strength of thy corruptions, and lusts. Where Christ is by faith received, he will purify the heart, Act. 15.9. The woman that had the bloody issue, when she had by faith touched but the border of his garment, she felt such virtue coming from him, as dried up & stanched the issue of blood, as you shall find, Luke 8.44. And is it possible that we should have by faith, not only touched his garment, but eaten and drunk his very body and blood, and yet feel no virtue at all come from him to dry up the fountain of our corruption, but it runneth as fresh and freely, as ever it did? 2. If thou hast by faith fed upon the Lord Jesus, some increase of spiritual strength to resist temptation, and to walk in God's ways, is wrought in thy foul by it. Didst thou ever with a good appetite eat thy corporal food, but thou receivedst some refreshing, and strength by it? Arise and eat (saith God to Elijah the second time, 1 Kin. 19.7, 8.) for thou hast a great journey to go, and he arose, and did eat, and drink, and went in the strength of that meat, forty days, and forty nights. And is there not as much virtue in the body & blood of Christ being fed upon by faith, to give, and increase strength in the soul, as ever there was in any corporal food to strengthen the body? My flesh is meat indeed (saith our Savior, John. 6.55, 57) and my blood is drink indeed; he that eateth me, even be shall live by me. Wilt thou say then thou hast fed on Christ, that hast received no strength by this food to resist temptation, that hast not been able to go in the strength of that meat forty days, nor forty hours? No, no, trust not to such a faith as this, this will never abide the furnace of affliction, nor bear thee up in it.

Secondly, Let me apply this to the comfort of the weakest soul among you; [ 2] even to thy comfort, that because of the weakness of thy faith, tremblest when thou hearest of the troublesome times we are to look for, tremblest when thou thinkest of death; ô sayest thou, I shall never be able to endure in the evil day Yet hast thou truth of faith in thee, though in great weakness, For 1. thou mournest unfeignedly for the weakness of thy faith, and desirest to believe all the promises of God, and neglectest no means, whereby thy faith may grow, like to that poor man, Mar. 9.24. 2. This weak faith of thine hath drawn virtue from Christ, whereby the issue and fountain of thy corruption beginneth to be dried up, and is not so strong as once it was; and whereby also thou hast received some strength even to resist temptation, as Joseph did, Gen. 39.9. Be thou of good comfort, certainly if thou hast the least measure and degree of true faith in thee, thou shalt be able to bear troubles when they come, much more patiently, and comfortably then thou thinkest. For be thou assured. 1. That Christ will not so overcharge thee with trials, and afflictions, as to smother and put out those weak beginnings of grace, that he hath wrought in thee, but will tender & nourish them, Mat. 12.20. 2. The strength whereby any of God's people are enabled to stand in the day of trial, is not their own, but the Lord's only. Be strong in the Lord, & in the power of his might, Ephe. 6.10. In the deepest sense of thine own weakness, learn to fly out of thyself, & to rely wholly upon the Lord, & on the power of his might. Know his grace is sufficient for thee, 2 Cor. 12.9. Yea, thou shalt be holden up, for God is able to make thee to stand. Rom. 14.3.3. Remēber the promises God hath made unto his people in this case, Ps. 29.11. The Lord will give strength to his people. The Lord delighteth to show his might most in them that are weakest in their own sense, 2 Cor. 12.9. God's power is made perfect in weakness. So it is said of the holy Martyrs, in the days of the Maccabees, Heb. 11.34. that by faith out of weakness they were made strong. And that made the Apostle say from his own experience, 2 Cor. 12.10. When I am weak, then am I strong. And if Peter had been weaker in his own sense beforehand, he had had more strength in the day of trial, then he had, Mar. 14.31.

Lecture LIIII. On Psalm 51.4. April. 17. 1627.

[ 6] THe sixth means to attain unto true patience, is Hope. He that would with patience, & comfort, stand in the evil day, must get assurance beforehand, that when he dieth, he shall go to heaven. He that knoweth not what shall become of this soul when he dieth, whether it shall go to heaven or to hell, can never endure any great afflictions, and troubles, with patience and comfort. Such men must needs be through fear of death (as the Apostle speaketh, Hebr. 2.15.) all their life time (but specially when any great troubles shall come upon them) subject unto bondage, & miserable slavery. But on the other side, he that knoweth death is the worst that can befall him, in the most troublesome times, and that death will make him a happy man, he that can say to his soul, as Pro. 23.18. Surely there is an end, and thine expectation shall not be cut off ; that man must needs be patient and comfortable in any affliction that can befall him. We rejoice even in tribulations (saith the Apostle, Rom. 5.23.) in hope of the glory of God. And 12.12. Rejoicing in hope, patient in tribulation. What maketh God's people, not only so patient, but even so comfortable, and full of joy in all tribulations? Surely the hope they have of the glory that is prepared for them, they know the end will pay for all. This made Moses to choose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, and to esteem the reproach of Christ, greater riches then the treasures of Egypt. For (saith the Apostle, Hebrews 11.25, 26.) he had respect to the recompense of the reward. Heaven was ever in his eye, and that made him to endure the reproach of Christ so comfortably. And of the faithful Hebrews he saith 10.34. that they took joyfully the spoiling of their goods, knowing in themselves (inwardly, assuredly, feelingly) that they had in heaven, a better, and an enduring substance. In which respect, this hope of heaven is compared to an helmet. Ephe. 6.17. that defendeth the head, and keepeth us from the most Capitall temptations, and dangers. Heb. 6.19. The Apostle calleth it, the anker of the soul, both sure and steadfast. It will stay the soul, and make it steady against all waves, and tempests. And in the same chapter, verse 18. he compareth it to a place of refuge. We have strong consolation (saith he) who have fled for refuge, to take hold upon the hope that is set before us. If a poor man that had all his wealth about him, should fall into the hands of thieves, and be robbed, and rifled by them, he must needs cry, and take on pitifully, for alas he is clean undone, he hath nothing left at home to succor him and his family withal. But a rich man that hath store of money at home safe locked up in his chest (unless he be a base and miserable wretch) will never complain much, nor be disquieted, when he hath twenty or forty shillings taken from him. For worldlings to rage and take on, when they must loose their life, or their peace, or their wealth, it is no marvel; for alas, when these things are gone, they have nothing left, they are quite undone; But a Christian that knoweth, and considereth what he is borne unto, and what he shall enjoy when he comes home, so soon as he dieth, he cannot do so. O then (to apply this in a word) as we desire to endure with patience, and comfort, the troublesome times that are at hand, let us in time make this sure to ourselves, that when we shall die, we shall go to heaven. I know most men will say, they hope well to do so, but it standeth us upon, to examine our hope, whether it be such as will abide the trial, when we shall come into the furnace of affliction. The hypocrites hope shall perish in that day, as Bildad speaketh, Job 8.13. Yea, the hope of every wicked man shall perish, saith the holy Ghost. Proverbs 10.28. But of true hope it is said, Romans 5.5. that it maketh not ashamed, it will not deceive nor disappoint him that hath it, when he shall have most need of it. A few notes I will give you to try your hope by.

First. He that hath true hope, got it by the Word, and the ministry thereof. [ 1] So saith the Apostle, Rom. 15.4. That by patience and comfort of the Scriptures, we might have hope. The holy Scriptures are the breeders of true hope. Yea of hope it may be said, as it is of saith, Hope cometh by hearing. When he had spoken, Col. 1.5. of the hope they had of that happiness that was laid up for them in heaven, he showeth the means whereby it was wrought in them, Ye have heard of it before (saith he) in the word of the truth of the Gospel. He calleth it therefore, verse 23. the hope of the Gospel.

Alas then, such as never received good by the word, never felt any power or comfort in it, never regarded nor took delight to read or hear it, are not acquainted with it, nor exercised in it at all; what sound hope can they have to go to heaven when they die? No, no, their doom is set down, Ps. 119.155. Salvation is far from the wicked, sor they seek not thy statutes. They that care so little for God's Word, are far off from any true hope of salvation.

Secondly. True hope is grounded upon true faith in Christ. For Christ is our [ 2] hope, as the Apostle calleth him, 1 Tim. 1.1 the only ground we have to hope we shall go to heaven. And Col. 1.27. Christ is in you, the hope of glory. Till Christ be in us by faith, we can have no hope of glory. And Rom. 15.13. The God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost. Without faith, no hope, as faith aboundeth, so will hope also.

O then, they that talk much of their hope, and yet (with Papists) hold it presumption to say they are assured that Christ died for them, and that their sins are forgiven them, will be found in the time of trial to have no true hope in them. They that are without Christ, have no hope, saith the Apostle, Ephes. 2.12.

Thirdly. He that hath true hope, cannot choose but think oft of heaven, & mind [ 3] heavenly things more then earthly. Where the treasure is (saith our Savior, Mat. 6.21) there will the heart be also. God's spirit is compared unto fire, Mat. 3.11. and will cause the heart it dwelleth in, to mount upward, and to think oft of heaven. Our Savior in that perfect form of prayer he hath given us, teacheth us, we can never pray well, unless our thoughts be in heaven. For he teacheth us to direct our prayers to our father which is in heaven. Matth. 6.9. to lift up our hearts to heaven when we pray; yea, he teacheth us to pray to God that his kingdom may come, ver. 10 to desire and look after the glory, and happiness of the kingdom of heaven. And these should be our thoughts, not only when we pray, but at other times also. Set your affections (saith the Apostle, Col. 3.2, 3.) on things above, not on things on the earth, for your life is bid with Christ in God. He that is persuaded his life, & happiness is in heaven, cannot choose but have his thoughts, and affections much set upon the things above. Thus the Apostle saith of Abraham, Isaac, and Jacob, Heb. 11.15, 16. that they were not mindful of that country from whence they came out, but desired a better country, that is an heavenly (all their mind was of that) wherefor God was not ashamed to be called their God (because they minded heaven so much) for he had prepared them a City.

He then that never speaketh, nor heareth, nor thinketh of heaven with any delight, that feeleth in himself no desires, nor longings that way, but all his thoughts and affections are ever groviling upon the earth, certainly hath no true hope in himself to go to heaven when he dieth. For of them that mind earthly things (only or chiefly) the Holy Ghost hath given sentence, Phil. 3.19. that their end is destruction they shall never go to heaven.

[ 4] Fourthly and lastly, He that hath true hope to go to heaven, will be careful to prepare, and fit himself for it. 1. By ridding his heart, and hands from everything that will keep him out of heaven. Everyone (saith the Apostle, 1 John. 3.3.) that hath this hope in him, purifieth himself, as he is pure. He knoweth no unclean thing must come there. Who shall ascend into the hill of the Lord? (saith David, Psal. 24.3, 4.) and who shall stand in his holy place? He (and none but he) that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully. 2. He exerciseth himself in those things that may be of most use to him, when he comes there. Lay up for yourselves (saith our Savior, Mat. 6.20.) treasures in heaven Seek to be rich there. Our Merchants that trade into Turkey or Persia or such far countries, count it good husbandry, to lay out their monies here before they go upon such commodities as they know will be of best esteem and sell best in those countries. And so will the wise Christian do, that hopeth to go to heaven. Our trading, that we busy ourselves in, 〈 in non-Latin alphabet 〉 is for heaven, saith the Apostle, Phil. 3.20. This is that that our Savior meaneth, Luk. 12.33. Give alms, and so provide yourselves b • ggs that wax not old, a treasure in the heavens that faileth not. As if he should say, that that is so bestowed, will prove more to your advantage when you shall come there, then all that you keep by you, or lay out otherwise. Our works will follow us, Rev. 14.13. yea they will be there before us, Luk. 16.9. Certainly the hope we have to go to heaven, if it be sound, will have great force to restrain us from sin, and work in us a care of a godly life. When Paul had spoken at large of the assured hope, and longing desire that was in him, and all the faithful of their going to heaven, he concludeth thus, 2 Cor. 5.9. Therefore we labor that whether present, or absent (living or dying) we may be accepted of him. And 2 Pet. 3.14. Wherefore (beloved) seeing ye look for such things, (such happiness and glory in heaven) be diligent that ye may be found of him in peace, without spot and blameless.

Alas then, what hope can most men have to go to heaven, when they die, that have no care at all to prepare themselves, for that place, while they live. Be not deceived (saith the Apostle, 1 Cor. 6.9, 10.) neither fornicators, nor thieves, nor covetous persons, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. They that will not, or cannot forsake their sins, how can they hope to go to heaven? They that spend all their time in providing for this life, but make no provision for heaven, have no care to do that, that may yield them profit and increase, when they shall come thither, what hope can they have to go to heaven when they die? Be not deceived, (saith the Apostle, Gal. 6.7, 8.) God is not mocked, for whatsoever a man soweth that shall be also reap; he that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap everlasting life.

[ 7] Seventhly, He that would with patience, and comfort bear troubles and afflictions when they shall come, and stand in the evil day, must be careful before hand to lead a godly life, and to get a good conscience. The godly man that maketh conscience of all his ways, may seem to get no good by it at all, but to be rather a great looser by it in the world, while the days of peace, and plenty, and jollity do last. Long peace and plenty hath in all ages bred in worldly men a humor to hate, and scorn true piety. Ye have shamed (and dashed out of countenance, saith the Lord, Psal 14.6.) the counsel of the poor (and humbled Christian) because the Lord is his refuge. And Esa. 59.15. He that departeth from evil (and dareth not do as other men do) maketh himself a prey ; everybody will be apt to do him wrong But shall we think that piety will never stand a man in more stead then thus even in this life? Yes yes beloved. When the evil day shall come the godly man shall find his labor hath not been in vain, he shall certainly find more strength and comfort in that day then any other man can do. Riches profit not in the day of wrath (saith Solomon, Pro. 11.4.) but (righteousness doth) righteousness delivereth from death. Unto the upright (saith David, Psal. 112.4.) there ariseth light in the darkness ; comfort in time of greatest heaviness. Thy light shall rise in obscurity (saith the Lord, Esa. 58.10. When there shall be a palpable darkness in all the land of Egypt, God's people shall have light in their dwellings, Exod. 10.22, 23.) and thy darkness (thy trouble and affliction) shall be (for comfort, and joy) as the noon day. The Apostle mentioning the means, whereby he was enabled to bear with such patience such afflictions, necessities, distresses, stripes, and imprisonments ; among others reckoneth this, 2 Cor. 6.7. by the armor of righteousness, on the right hand, and on the left. And speaking of all the parts of the Christian armor, Ephes. 6.14. he calleth this the breast plate. Certainly the testimony that our conscience shall give us that we have endeavored in all our ways to please God, will be as armor of proof unto us in the evil day. It will be so, to us that are Ministers, as we shall find in two notable examples. The first is Jeremiah's, Ier. 17.16, 17, I have not hastened from being a pastour to follow thee (as Jonah did) neither have I desired the woeful day, (this woeful captivity that thou hast caused me to denounce) that which came out of my lips, was right before thee. As if he had said, I have dealt faithfully in my ministry. And what followeth? Be not a terror unto me, thou art my hope in the day of evil ; God will not be a terror to such Ministers, but their hope, and comfort in the evil day. The other example is Paul's, 2 Cor. 1. Who having spoken of the troubles he had in Asia, wherein (saith he, ver. 8.) we were pressed out of measure, above strength, insomuch that we despaired even of life ; telleth you verse 12. what it was that yielded him comfort, in that great distress even the testimony of his conscience, that in simplicty and godly sincerity, not in fleshly wisdom (as the flaunting Corinthian preachers did) he had exercised himself in his Ministry. And as this will be a great supporter to us, that are Ministers in all our afflictions, so will it certainly be to you that are God's people also. See this in the example of good Hezekiah who when the doleful message was brought him from God, by the Prophet, to set his house in order for he must die and not live, comforteth himself in this testimony of his conscience, Esa. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart. This will comfort a man on his death bed. And so our Savior assureth us, Matth. 7.24, 25. that he that heareth the Word, and doth it (maketh conscience to practice what he knoweth) is like the wise man that built his house upon a rock, and though the rain fall, and the winds blow, and the floods beat upon him, that is, the most sore and violent temptations or afflictions come that can come, yet shall he be able to stand, and abide them all.

O think of this, you that are so careless of your practice, careless of your consciences, whose religion standeth only in hearing and in a profession of the truth; certainly when the evil day shall come, you will be found to be foolish builders that have built upon the sand, when the rain shall fall, and the winds blow, and the floods beat upon you, when great troubles and afflictions shall come upon you, you will never be able to stand out you must needs fall, and sink under them, and your fall will be great as our Savior speaketh there, Matth. 7.26, • 7.

The eight, and last means whereby this grace of Christian patience, to bear [ 8] all troubles and afflictions comfortably, may be obtained, is prayer. If any man lack wisdom (saith the Apostle, I am. 1.5. and by wisdom he meaneth patience in that place) let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him. Here is a plain promise you see. And the Apostle when he had exhorted the Romans, Rom. 12.12. to be patient in tribulation, he addeth immediately continuing instant in prayer. Instant and earnest prayer and continuing in it, is the means to make us patient in tribulation. So speaking of the complete armor whereby a Christian, may be made able to bear and stand out in the evil day, he nameth this as a principal part of it, Ephes. 6.18. Praying always (not by fits and starts) with all prayer, and supplication (according as our own, and the Churches various necessities shall require) in the spirit (fervently, not formally and with lip labor only) watching thereunto (against distractions and wandering thoughts) with all perseverance ; holding out, and not giving over, when we speed not at the first. This was the way whereby Job sought strength to bear his afflictions, Job 16.20. My friends scorn me: but mine eye poureth out tears unto God. And David when many of his mortal enemies compassed him about, but I give myself unto prayer, saith he, Psal 109.4 Nay this was the way, whereby our blessed Savior sought strength to bear his extreme sufferings, Heb. 5.7. He offered up prayers, and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared ; though the cup were not removed, yet strength was given him to bear it with patience.

Let me apply this in a word or two. 1. Would you know the true cause you have so little patience, surely it is because you do pray so little. 2. Let the signs God giveth us every day of marvelous troublesome times that are at hand, make us all more frequent, and fervent in prayer. 3. We should call upon and exhort God's people to fasting and prayer. Is there any such means either to stand in the gap, and keep out God's judgments, or to prepare us with patience and strength, to bear them as fasting and prayer is? Well take this for a conclusion to your comfort which you shall read, Act. 2.20, 21. When the Sun shall be turned into darkness, and the Moon into blood, when the darkest, and saddest times shall come, that can come, yet it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. He that can pray shall do well enough.

Lecture LV. On Psalm LI. 5. April XXIIII. MDCXXVII.

W E have already heard that David in suing unto God for the pardon of his sins, doth make confession of them unto God; And not content to have done it generally in the 3. verse; he doth it in the former verse, in this that I have now read and in that which followeth more fully, and particularly. I have done this evil that Nathan hath charged me with. Yea he amplifieth and aggravateth his sin, by these three considerations. 1. Of the person against whom he had sinned, in the fourth verse, Against thee, thee only have I sinned, and done this evil in thy sight. 2. Of the fountain and root whence these his sins did spring in this verse. 3. Of the knowledge and truth of grace that he had received from God, before he fell into these sins, in the verse following.

Now for the better opening of the words of this verse, (that so the Doctrine contained in it, may more naturally arise) two questions are to be moved, and resolved concerning this, what David meaneth by the iniquity and sin that he here complaineth he was borne, and conceived in. For the Anabaptists, and such others as gainsay the Doctrine of original sin, and deny that infants stand guilty of any sin in the sight of God, object two things against the proof that is brought out of this most pregnant place, against them.

First, The word iniquity (say they) that David saith he was borne in, is not to be taken properly in this place, for sin but for the punishment of sin; and his meaning is no more but this; as if he should have said, I was borne in thy displeasure, and in the punishment which thou didst justly inflict upon all women for the sin of Eve ( Gen. 3.16. I will greatly multiply thy sorrow, and thy conception, in sorrow thou shalt bring forth children ) in this punishment, in this sorrow, was I borne. And two reasons may be pretended for this interpretation. 1. That the word iniquity and sin is oft in Scripture taken not properly, but by a metonymy for the punishment of sin; as Gen. 19.15. Least ye be consumed in the iniquity of the city, that is in the punishment of the city. And Numb. 14.33. Your children shall wander in the wilderness forty years, and bear your whoredoms ; that is, the punishment of your whoredoms. 2. That the word Cholel that David here useth, signifieth to bring forth with pain, and trembling, and cometh of the root Chol which signifieth to sorrow, and tremble, whereby it may seem that David had in this word respect to the pains, and sorrows his mother felt in her travel when he was borne, rather then to any iniquity that himself then stood guilty of.

Now for answer unto this cavil I say. First, That though the word iniquity, be sometimes taken in Scripture not for sin but for the punishment of sin; yet it followeth not, that it is so taken here, but by that that you shall hear in my further answer to this cavil, and in the handling of the Doctrine, it shall appear unto you, it cannot be so taken in this place.

Secondly, Though the word Cholel that David useth here do in the primitive sense signify a bringing forth with sorrow, and trembling, such as women have in their travel, yet it is far more often and commonly used in the Scriptures, to express any kind of making or bringing forth of things, even without such sorrow or pain at all. As Job 26.13. His hand hath formed the crooked serpent. And the son of God speaking of his eternal generation saith, Pro. 8.24, 25. When there was no depth, I was brought forth, before the mountains I was brought forth. So Deut. 32.18. Thou hast forgotten God that formed thee. And Psal. 90.2. Before thou hadst formed the earth. And when the birth of man is spoken of, without all reference or respect to the sorrow and painefullnesse of his birth, Job 15.7. He saith, Wast thou made before the hills? And Esa. 45.10. Woe to him that saith to his mother, what hast thou brought forth? So that it may well be that David here speaketh of his birth, without any respect at all to his mothers pains, and sorrows in it.

Thirdly, The iniquity that he speaketh of here, he mentioneth for his further humiliation before God, that is the scope he aimeth at, in this place; as we have heard. Now he would never have mentioned the sorrows, and pains his mother endured in his birth (as a punishment, and sign of God's displeasure upon that sex for the sin of Eve ) for to further his humiliation before God, at this time. The mentioning of those judgments God by Nathan threatened to bring upon himself, had been much more effectual to that end, then those that were upon his mother (specially so ordinary, and common to all women as that was) yet forbeareth he in this Psalm, to speak of them, at all. Nothing but sin troubled him at this time; he complained not of any punishment, he knew to be due to sin, but of his sin only.

Fourthly and lastly. The iniquity he speaketh of here he confesseth unto God, and craveth mercy of God for the pardon of it, he desireth God to wash him thoroughly, and to cleanse him from it. It is therefore certainly the sin he was borne in, and not any punishment of sin that he complaineth of in this place.

The second question (rising from a second objection of the Anabaptists against this place) is this. Was it not the sin of his parents in begetting and conceiving of him that he here complaineth of, rather then any sin of his own, that he was guilty of in his first conception? And doth not the word in the original imply so much, And in sin did my mother being in heat (of lust as Gen. 30.38, 39, 41. that which is translated conceiving is in the original being in heat ) conceive me.

I answer, no. It was not his parents sins, but his own, that he here confesseth [ 1] unto God. For First, It was no sinful act in his parents to beget, and conceive him. For as marriage it self is no filthy and sinful estate but reverend and honorable ; according to that speech of the Apostle, Heb. 13.4. Yea it is commanded of God to them that have not the gift of continency, 1 Cor. 7.2. To avoid fornication, let every man have his own wife, and let every woman have her own husband. So neither is the use of it in the marriage bed a filthy or sinful act, but honorable, and undefiled as the Apostle there speaketh, Heb. 13 4. Yea commanded also of God, 1 Cor. 7.3—5. And though original corruption be derived by it unto the child, yet is not the pollution and sin the parents, so much as the child's own; neither do the parents so much defile and pollute the child in the begetting and conceiving of him, as the child doth the parents. In which respect there was no such uncleanness by the ceremonial law imputed to the man or woman, that had known one another in lawful matrimony as there was to the woman that did bear and bring forth a child, Levite. 12.2.

Secondly, Admit that his parents had sinned in begetting and conceiving of [ 2] him, yet would he never have been so humbled, nor so earnestly have begged of God the forgiveness of their sin as he doth here; for he knew God would not impute unto him the sin of his parents; according to that Ezek. 18.20. The soul that sinneth it shall die; the son shall not hear the iniquity of the father. It is therefore his own sin and corruption, that he bewaileth certainly; and not the sin of his mother, that conceived him.

Now the words of this verse being thus cleared two things are principally to be observed in them. 1. The doubling of the words of this complaint, he maketh of his natural corruption. I was borne in iniquity, and in sin did my mother conceive me. As if he had said, so soon as I was borne; yea before that, so soon as I was conceived, or had any being in my mothers womb I was a wretched sinner, I had in me iniquity and sin, that is all manner of sin, the seeds of all sin were in me. 2. The word and note of attention, he setteth before this acknowledgement of his original sin, and natural corruption, Behold. As if he should say, this, this is it that abaseth, and humbleth me most of all, that doth much aggravate both my adultery, and my murder that they proceeded from so filthy and corrupt a fountain; that I have not only thus sinned against thee, and done this evil in thy sight, but that I have been wholly corrupted from the very womb of my mother, and brought with me into the world a very fountain of all sin and corruption.

And the Text being thus opened doth offer unto us three special points for our instruction. First, That the youngest infant is guilty of sin. 2. That the sin that the infant is guilty of is derived to it by the parents. 3. That this sin that every infant is guilty of, and which it derived from the parents, is the chief sin of all others, and that that maketh us most odious unto God.

The first Doctrine that we have to learn from hence is this.

That the youngest infant originally, so soon as it is borne or conceived is guilty of sin in the sight of God, and deserveth to be damned. Every infant is even by nature a filthy loathsome creature, and in himself by reason of his sin odious unto God.

Now before I come to the proof of this point, three objections must be answered and removed that may breed in you a prejudice against it.

First, All infants (even the infants of idolaters, & most wicked men) are called innocents in the holy Scripture. For the Prophet Ier • my speaking of those infants whom their parents being wretched idolaters, offered in sacrifice to Baal and Molech saith, Ier. 19.4. They have filled this place with the blood of innocents.

I answer, They are so called, not because they were without all sin in the sight of God; but First, In respect of men that shed their blood for they had deserved [ 1] no such things at their hands, that put them to death. And so speaketh the Prophet Psal. 105.38. They shed innocent blood, even the blood of their sons and daughters, whom they sacrificed to the Idols of Canaan. So the Scripture calleth all such innocents, and their blood innocent blood that men have put to death without just cause. And not only such as private men have slain so, Pro. 1.11. Let us lurk privily for the innocent without cause ; but even such as the Magistrate hath unjustly put to death, Exod. 23.7. The innocent, and the righteous slay thou not. And so we say of sundry that have been unjustly condemned, and executed for murders or robberies that they never committed, that they died as innocents, though they were otherwise most lewd, and wicked men.

[ 2] Secondly. Infants may be called innocents even in the Lord's account, in comparison of other men; for they are not guilty of so much sin as men and women are. 1. Though they have much corruption in them, yet is no corruption so strong in them, as in us. In which respect, Christ propounded them as patterns, and examples, even to his Elect disciples, and Apostles, Matth. 18.2, 3. Jesus calleth a little child to him, and setteth him in the midst of them, and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. And the Apostle, 1 Cor. 14.20. bids us to be as children in maliciousness. 2. Sin in them, is but in the seed, or bud, in us, it is grown to further ripeness and perfection. And it is a greater degree of sin, to break forth into bad words, and actions, then to have evil thoughts only, Pro. 30.32. If thou hast thought evil, yet lay thy hand upon thy mouth. 3. The sins that we commit, are in one degree or other, against knowledge. We hold the truth in unrighteousness, as the Apostle speaketh, Rom. 1.18. We violently and unrighteously suppress, and smother the light that God hath given us. So do not infants; of them it is said, Deut. 1.39. that they have no knowledge between good and evil.

Secondly. The infants of the faithful, yea, where but one of the parents is a believer, are said, not to be unclean but holy, 1 Cor. 7.14. Else were your children unclean, but now they are holy.

I answer. They are so called, not because they are without sin, but because (in the judgment of the Church) they are to be esteemed, not infidels, as other children of Pagans, but Christians, and believers, and holy, and true members of the Church of God, even because their parents are believers. Thus Paul speaketh of himself, and the rest of his country-men, Gal▪ 2.15. That they were Jews (that is, members of the true Church) by nature, and not sinners of the Gentiles. And in this respect also the infants of believing parents, have two privileges above all other infants.

First. So soon as they are borne, they have title to the seal of God's Covenant, [ 1] and the Church may not deny it unto them. Thus it is said of the infants of the Jews. Gen. 17.12. He that is eight days old, shall be circumcised amongst you. And of the infants of Christians also. The Apostle Peter, when he had exhorted the three thousand converts, to be baptized, he giveth this for the reason, Acts 2.39 For the promise (whereof baptism is a seal) is unto you, and to your children ; to all your children, not only to the males, but to the females also; not only to them that were eight days old, but to all. And why may not the Church deny baptism to any child of a believing parent? Surely because the Church is bound to esteem every such child, not an infidel, but rather a believer, and a true Christian. For a Turk or an infidel, the Church may not baptize. Well, this is (I say) the first privilege that the children of believing parents have in this life, they have title to the Sacrament of Baptism, the seal of God's covenant.

[ 2] Secondly, when the infants of believing parents do die, yea, though they die before they be baptized, we are in Christian Charity, to judge that they die in God's favor, & in the state of salvation, For so did David of his child, though it died, when it was but seven days old (and consequently before it was circumcised, yea though he knew it was begotten in adultery) 2 Sam. 12.23. I shall go to him, saith he. Which he would never have said, if he had doubted of the salvation of the child. But you will (happily) reply upon this answer I have given to the second objection. Must the Church esteem the infants of believing parents, to be holy, if they be not holy indeed? And if they be holy indeed, as the Apostle calleth them, how say you then in your Doctrine, that every infant is guilty of sin, and deserveth to be damned; that it is a most filthy▪ and loathsome creature, and odious unto God? I answer. 1. The Church is bound so to judge of these infants, by reason of the covenant God hath made with the believing parent, which we shall read of Gen. 17.7. I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 2. Though the Lord through his free, and gracious covenant do account, and make them holy, yet are they in themselves, and by nature, such as the Doctrine speaketh of, even most filthy and loathsome creatures, and odious unto God.

Thirdly, Of some infants it is said, that before they were borne, they were in the state of grace. For of Jacob God said before he was borne, Jacob have I loved, Rom. 9.11, 13. And of John the Baptist, that before he was borne, he had true faith in Christ. For as soon as the voice of Mary's salutation sounded in his mothers ear, he leaped in her womb for joy, Luk. 1.44.

I answer. That though the Lord in his eternal decree, hath purposed to call many infants out of this cursed estate, and draw them out of this filthy puddle, that they were plunged into, and do also indeed oft execute this his gracious decree upon them, by working faith, and sanctification in them, through his immediate power, or by applying Christ, and his merits unto them, yet are they by nature, such as the Doctrine hath described them unto us, even most filthy and loathsome creatures, and odious unto God.

Let us therefore now see the proof of this Doctrine. 1. By the plain testimony of the holy Scripture. 2. By the judgments, whereby God hath from heaven revealed his wrath even upon infants for their sin.

And for the first, we have here David's own testimony, that he was even by nature guilty of sin, and consequently worthy of eternal death; ye was he (we know) the Elect child of God. And what infant can be thought to be in better state by nature, then he was? So speaketh the Lord of all men. Gen. 8.21. The imagination of man's heart, is evil from his youth ; or childhood. For the root from whence in the original the word that is here translated youth, is taken, is used for a babe, Exod. 2.6. This is that also that Job meaneth, who when he had spoken of man's birth, he breaketh out into these words, Job 14.4. Who can bring a clean thing out of an unclean? As if he should have said, It is not possible, but man should be filthy and unclean, even in his birth. So speaketh Solomon, Prov. 22 15. foolishness (which in Solomon's phrase, is nothing else but wickedness and sin) is bound in the heart of a child, as a fardle or pack on a horse back, which he can never of himself shake off. And lastly, thus speaketh the Lord of the whole nation of the Jews, which were then the only Church he had in the World. Isaiah 48.8. Thou wast called a transgressor from the very womb. And as these five places prove, that every infant standeth guilty of sin so soon as it is borne; so this sin it standeth guilty of, is such as maketh it odious unto God, as is plain by the Apostle, who speaking of himself, and the rest of God's Elect, saith Ephe. 2.3. We all were by nature the children of wrath, as well as others.

Now for the second kind of proofs, we shall find, that God hath been very terrible in his judgments, even upon infants. See three notable examples of this, 1 Sam. 15.3. God commanded Saul to slay the very infants and sucklings of the Amalekites, and forbad him to spare, or show pity to any of them. And Psal. 137.9. the Lord pronounceth him happy, that shall take the little ones of the Babylonians, & dash out their brains against the stones. And Gen. 19.25. we shall find that in the destruction of Sodom, none of the inabitants were spared, no not the infants & sucklings, but God rained down fire & brimstone even upon them. The like we shall find in these places also, Numb. 16.27. Eze. 9.6. Josh. 7.24, 25.

If any shall say, these were the children of most lewd men, Amalekites, Babylonians, Sodomites ; and God forbid but there should be a difference made between our children & theirs, or that ours should be as odious to God as theirs were.

I answer. 1. Many heavy judgments have befallen the infants even of God's own people; have not many of them been born natural fools, or deaf, or blind? as we see John 9.1. have not many of them been smitten with many grievous and strange diseases? as David's child was, 2 Sam. 12.15. 2. The infant of a Christian, yea, the elect infant is by nature no better then the infant of a Sodomite, as we heard out of Ephes. 2.3. 3. The sin of those infants that they stood guilty of, was the cause why the Lord, the righteous judge, did thus deal with them, Rom. 5.12. And he hateth sin as much in our infants, as in theirs, without all respect of persons, Psal. 5.5.

If any shall say, yet these were but temporal judgments that fell upon those infants, and do not prove that any sin that is in infants, doth make them odious unto God, or doth deserve eternal death, Eccle 9.2.

I answer. 1. That even those temporal judgments are in themselves fruits of the wrath of God, and part of that curse that is due to sin, Ephe. 5.6 And God even by these judgments upon infants, hath reviled from heaven, that his wrath is due unto them, Rom. 1.18. 2, Upon infants they are more certain evidences of his wrath against their sin, then upon his people, that are in years. For to them they are sometimes only for trial, 1 Pet. 1.6, 7. Sometimes only as chastisements, to reform and better them, Ps. 119.67, 71. but they cannot be so to infants though I deny not but there may be an evasion for infants out of the cursedness of these judgments, 3. It is evident that God hath witnessed his wrath against the sin of infants, not only by hating their sin, but even their persons also. Rom. 9.11.13. And not only by inflicting temporal punishments upon them, but even by casting them into hell. For of those that perished in Sodom and Gomorrah, it is expressly said, Jude 7. that they were not only consumed with fire and brimstone, but that they suffered the vengeance of eternal fire. And the Apostle proving infants to be sinners by this argument, because death reigneth over them, Rom 5.14. showeth plainly, he meaneth not a temporal death only, but such as he calleth condemnation, ver 16. Such as he opposeth to justification verse 16. and to eternal life, verse 21.

The reasons and grounds of this Doctrine are two.

First. Every infant so soon as it is borne, standeth guilty of the first sin of Adam, in whom (saith the Apostle Rom. 5.12. for so is that place to be rendered) all have sinned. Adam being then not as one particular person, but as the common stock, and root of all mankind, that that he received by his creation, he received not for himself alone, but for all mankind; and that which he lost by his fall, he lost not from himself alone, but from all mankind. Therefore is this sin imputed unto all mankind, Esa. 43.27.

Secondly. Every infant hath originally from the very birth and conception, a sinful nature, which consisteth in three points. 1. They have in them by nature no seeds, no inclinations unto anything that is good indeed, I know (saith Paul, Rom 7.18) that in me (that is in my flesh) dwelleth no good thing. 2 Cor. 3.5. We are not sufficient of ourselves, to think anything as of ourselves. 2. There is in them a natural untowardnes unto everything that is good, yea an averseness from it, and proneness to shun and dislike it. The wicked (saith David, Ps. 58.3.) are estranged from the womb. Being alienated (saith the Apostle, Eph. 4 18.) from the life of God. 3. and lastly. There is in them a natural proneness, disposition, and inclination to everything that is evil; as there is in the youngest whelp of a Lyon, or of a Bear, or of a Wolf, unto cruelty, or in the very egg of a cockatrice, before it be hatched, which is the comparison that the holy Ghost useth, Esa. 59.5. And from hence it cometh that the imagination of man's heart (as the Lord speaketh, Gen. 8.11.) is evil from his very youth ; and that (as David speakeh Psal. 58.3.) men go astray so soon as they be borne.

Now the use that this doctrine serveth unto is. First, for confutation of the Anabaptist, who to maintain his error, that infants should not be baptized, holdeth (with the Pelagians of old) 1. that they have no sin. 2. that there is no Original sin at all. 3. that no sin cometh by nature, but it is learn • only by example, and imitation of others. 4. that all that die in their infancy shall certainly go to heaven. Against these damnable errors, you have heard it evidently proved. 1 That all infants are sinners, and deserve damnation. 2. That many infants have been vessels of wrath, and fire-brands of hell. 3. That all sin is not learned by example or imitation (for what example had Cain to teach him to be an hypocrite in God's service, or to murder his brother?) but our very nature carrieth us unto it. Insomuch, as if it were possible to keep children from ever hearing a lie, or seeing the practice of any filthiness, or cruelty, yet their very nature (upon occasion offered) would carry them to these sins.

The second use of this Doctrine is for instruction; to teach us what great need there is, that infants should be baptized; for this maketh greatly for the confirmation of the faith, and comfort of their parents for the present, and of their own afterwards, that as they are by nature so filthy & loathsome in the sight of God, so the Lord hath in the blood of Jesus Christ (whereof the water in baptism is a sign and seal) provided a laver to wash & cleanse them in, even the laver of regeneration, as the Apostle calleth it, Tit. 3.5. yea, a fountain opened (as the Prophet calleth it, Zac. 13.1) for sin, & for uncleanness, sufficient to cleanse them from all this filthiness, and corruption of their nature.

The third use that this Doctrine serveth unto, is both for exhortation, & humiliation also; to persuade us to observe and take notice of the sharp and heavy judgments that oft light upon little ones; yea, to take them to heart, and to be much affected with them, as with most evident demonstrations of God's wrath against sin, even against the sin of our nature. We read of our Savior, that when he was to cure the man that was deaf, and had an impediment in his speech, Mark. 7.34. he sighed to behold that judgment of God, and sign of God's anger upon man for sin. How much more doth it become us to do so in this case? The Lord in his judgments upon us, that are of years, may have other ends and respects (as we heard even now) but in those upon infants, he can have no other (if we respect the infants themselves, and without consideration of God's covenant) but only to make known upon them, his wrath against sin. God's people were wont in certain extraordinary cases, to bring their infants and sucklings with them, and made them to keep fasts, 2 Chron. 20.13. Joel 2.16. though these little ones were most unable, and unfit to do it, that by beholding what was due even to the poor infants, and what misery they were in, through want of food, themselves might be more affected with, and humbled for their own sins. And surely this use should we make of the miseries we see poor infants in oftentimes. For thus should everyone of us reason with ourselves, if God be so angry for the sin of the infant; alas, what measure of wrath is due to me, that besides the sin of my nature, wherewith I am every whit as much defiled as it can be, have so many actual sins to answer for, and have sinned in a far more odious manner, then this infant hath done? If this be done to the green tree (saith our Savior Luke 23.31) what shall be done to the dry?

Fourthly and lastly, this Doctrine serveth for reproof of such as think it folly to be offended, or troubled with the sins of little ones, with their lying, or swearing, or cursing, or profaneness in the time, and place of God's worship. They are wise men (say they) that will be troubled with children's faults. O beloved, the very original sin of the infant, the sin of his nature, before it doth thus burst forth, deserveth damnation (as you have heard) and maketh him odious unto God; how much more will these cursed fruits of the same do it? See in an example, how odious the sins even of little ones are unto God in those forty that were devoured by Bears, for mocking of the Prophet. 2 Kin 2.23, 14.

Lecture LVI. On Psalm 51.5. May 1. 1627.

IT followeth now that we proceed to the second Doctrine that ariseth from the words of this verse; for from this, that David saith here, In sin did my mother conceive me ; this Doctrine doth arise for our instruction.

That the sin which every infant is guilty of, and whereby it is (by nature) made so loathsome a creature in the sight of God (as we heard the last day) is derived unto it from the parents. The parents infected it. Of the actual sins that men, and women commit, there may be other causes assigned. 1. Themselves may be said to be the causes of their actual sins, I am. 1.14. Every man is tempted, when he is drawn away of his own lust, and enti • ed. 2. The world; that is, the evil examples and allurements they receive from other men, is a great cause why men are so bad as they are, 1 John 2.16. The lust of the flesh, and the lust of the eyes, and the pride of life, is not of the father, but is of the world. This is plain by the Prophets complaint. Esa. 6.5. I am a man of unclean lips, and I dwell among a people of unclean lips. As if he should say. How should I. how can I be better, that live in such an age, among such a people. 3. Satan is a cause of their sins, men could not be so bad as they are, if they were not led to it by the devil, if he did not reign in them, if they were not his captives and slaves. It is he that now (saith the Apostle, Ephes. 2.2. of his time, and so may we say of our age, now, and never more then now, he) worketh in the children of disobedience. And as he saith, • Tim. 2.26. They are taken by him captives at his will ; they are wholly at his will and commandment, or else they would never do as they do. Yet of the Original sin, and natural corruption that is in infants so soon as they are borne and conceived, no other cause can be assigned, no root, no fountain but this, that they received it from their parents. So speaketh David here, In sin my mother conceived me. And Job when he would give the reason, why man, every man, young as well as old, is not only subject to so many troubles in this life, but also so filthy & sinful, alledgeth none but this, Job 14.1. Man that is borne of a woman, he is born of a woman, and therefore must needs be so. So again, Job 15.14. and 25.4. And though the mother only be named by Job & David, yet is this corruption derived to the child, not from the mother only, but from the father as much as from the mother. In which respect it is said Gen. 5.3. that Adam after his fall begat a son in his own likeness, after his image ; sinful, and corrupt, as himself was. And the Evangelist making an opposition between the causes, from whence corruption and grace cometh, saith John 1.13. the one cometh from blood, and from the will of the flesh, and from the will of man, but the other cometh from God alone. And from hence it hath come to pass, that there was never any that had parents (a father to beget him, & a mother to conceive him) that was free from this original sin and corruption of nature; no not such as had the godliest parents that ever lived. Two evident demonstrations there be for this. 1. That the most holy parents that ever were, have had children that have been most ungracious, as Noah Abraham, Isaac, David, Jehoshaphat. 2. That the best of their children had need of circumcision, Gen. 21.4. which signifieth, the cutting away of the filthy fore-skin of their hearts, this original corruption, as the Prophet expoundeth it, Ier. 4.4. Insomuch as it was necessary that our blessed Savior (who could not have been a fit high Priest for us, if he had not been, even in respect of his humanity, holy, harmless, undefiled, separate from sinners, as the Apostle speaketh, Heb. 7.26.) it was necessary (I say) that he (though he were very man, and the son of Adam as well as we, as the Evangelist calleth him, Luke 3.38.) yet should not become man in the same manner, nor be begotten and borne of parents as we are, but conceived of the holy Ghost, and by him made of the substance of the blessed Virgin, as the Apostle speaketh, Gal. 4.4. because otherwise, though she was a most holy woman, yet could he not have been free from original sin.