are alwayes open as it is often shewed especially Psal 34.15 It is said His eares are open to their prayers and his eyes to see their afflictions Quest But with what kinde of eye doth God see the afflictions of his children Sol. He sees them with a tender compassionate eye for he aboundeth in those affections which he hath put into a Father and a Mother there is no Mother would suffer her childe to miscarry if shee could helpe it God sees surely some afflictions are for our good or he would releeve us for as he hath a compassionate eye so he hath a tender heart and a powerfull hand He sees wicked men also but his eyes in regard of them are like a flame of fire not onely because he is quicksighted Reve 1.14 15. but because he sees with a revengfull eye and as his eyes are like a flame of fire so likewise he hath feet of brasse to tread them to pouder Vse 1 And this likewise is no little part of our comfort for when we suffer any thing in this world it is from ill men for the most part except it be in those afflictions wherein we more immediately deale with God as in sicknesse c. But in persecution in the world our trouble lies with men therefore it is our comfort God sees our trouble and their malice and as he is ready to helpe the one so he is to revenge the other Vse 2 And as it is a point of comfort so of great incouragement to be bold in Gods cause what shall we be baser then the base creatures take but a dog in his masters sight you see how hee will fight Take the meanest and basest creature when it hath a superiour nature to it selfe that is wiser and greater that incourageth and sets it on that it knowes will see it take no harme these base creatures will be couragious which otherwise if it had none to set it on had no courage at all at least not so much And shall we in the sight of God and when we are set in his quarrell and have his incouragement and his command with promise of his presence and assistance flinch and flie of then It argues a great deale of atheisme and infidelity of heart God sees mee and lookes on mee while I fight and while I stand for his cause Gods cause is true and just God sees me and he sees who opposeth mee In regard of the eye of God therefore let us be couragious in these things that are agreeable to the mind of God whatsoever they be whether matters of justice or piety Vse 3 Againe if God have such an eare to heare us let us have an eare to heare him and an eye to looke to him let us have Moses eye to looke on him who is invisible his eye is upon us and let our eye be to him both may be together When these two eyes meet when my heart tells me that God seeth me and that I see God looking upon me this makes couragious Therefore as God heares and sees us so we must have an eye to see him that is invisible And so wee passe from these words I have heard him and observed him and what the Prophets meaning is I have heard him and will heare him I have observed him and will observe him For they containe a perpetuall action in God not that he hath and will not doe it now but what he hath done and will doe that hee sets downe here in borrowed speeches for he saith also I will be like a greene firre tree to him from mee is thy fruit found God will be like a greene firre tree in regard of shadow a Firre tree is a high tree a goodly smooth tree barren in regard of fruit but it hath thicke leaves which hinders raine from falling upon those who rest under the shadow thereof and likewise keepes the Sunne from annoying them so it is a fit tree for shadow and the fitter because it hath no fruit for usually those trees which spend not themselves this way they spend themselves in leaves and have a perpetual greenenesse which is supplied with that which should be fruit in fruitfull trees Therefore he sets it downe by this comparison of a firre tree that so God will keepe backe all showers tempests and stormes and all annoying heat and he will doe it perpetually as the firre tree hath a perpetuall greenenesse and he will doe it with pleasure and delight as it is a delightfull shadow But because the Firre tree hath no fruit on it God will not onely be a shadow to his children to keepe ill from them but he will be a fruitfull tree to them From me saith God shall thy fruit be found that is whatsoever good thou doest thou shalt have it from me all fruitfull comfort comes from me and all grace whatsoever is good for thee for prosperity of soule or body all is from me So we see how God conveyeth himselfe and his mercy here by sweet comparisons dealing very familiarly with us and speaking to us in our owne language wee will take both in order as they lye God will be as a firre tree in regard of shadow to the passenger and keeping off of stormes the great God and the good God who is goodnesse it selfe hath provided in this world not onely good for us but hath also promised defences against all annoyances In the comparison it selfe we will observe somewhat concerning the goodnesse of God for as in this life we are subject to many inconveniences wants and necessities so God hath supply for all even outward necessities wee are subject to cold for that we have the element of fire we are subject to stormes he hath provided garments and skill to make them so in our travells he hath provided some trees especially to shelter us Wee cannot name any inconvenience of this life but the rich God in his goodnesse hath provided a sutable supply Doth God take care for this fading perishing life which is but as a vapor and hath he good things for it and â—ences from the ill and annoyances of it till we have fulfilled our pilgrimage upon earth and will not that God have a care of our best life of grace that shall end in glory that we shall have all things necessary for life and godlinesse which hath the promise not of this life onely 2 Pet. 1.3 but of a better he that is so good to this naturall life will be much more in things concerning a better life which he would have us mind more I will be as a greene firre tree unto him God will be as a firre tree especially in regard of shadow to keepe from all annoyance both of storme and of the Sunne for the Sunne in those hot counteries annoyes them very much as the Spouse complaines of her blacknesse because the Sunne had shined upon her to be blacke as the tents of Kedar Cant. 1.5 c. Whence we may
or backeward for affections are planted in the soule answerable to things aimed at by it For as in the nature of things there be good and bad delightfull and hatefull hurting or pleasing so answerably God hath framed the soule to the nature of things That the soule hath affections suitable to the things it aimeth at For good things God hath planted affections in us to joyne claspe imbrace them and welcome them as Love Joy Delight and such like And for evill things he hath planted affections to avoid them That Religion is especially in the affections as indignation hatred and the like Indeed Religion is mainely in the affections whereof there is excellent use take away them and take away all Religion whatsoever A man were it not for his affections is like Mare mortuum the dead sea that never stirreth Therefore it is but a doting idle conceit of these rigid men that take away affections much like the follie of them who because they have beene drunke with wine doe therefore cut up all the vines But the way were to moderate the excesse not to cut up the vines So for the affections wee must not roote them up or cut them downe but order them aright For what doth the first Commandent require Thou shalt have no other gods but mee But a right ordering of all the affections of the soule Ioy delight trust and feare and the whole frame of them to be carried to God For the inward worship of God is nothing else but the excellent working of these affections sutably to the Law with the detestation of the contrary It is not knowledge that makes a man a good man but the affections the Divell and wicked spirits know much but they have no love joy or delight in them Therefore we must value our selves and things as we are in our will and affections for so God valueth us and we should value others thereby This well done would bring us a wondrous deale of comfort and stop our too much and rigid judging and censuring of others Ephraim shall say what have I any more to doe with Idols Now in particular we see here that Ephraim not onely leaveth Idols but there is planted in him a sound indignation against them whence we may learne Observ That it is not enough to leave sinne but we must loath sinne also A notable place to this purpose we have in the Prophecie of Isaiah what they should doe after their conversion in the case of hatred to Idolatry Isa 30.22 Yee shall defile also the covering of thy graven Images of silver and the ornament of thy molten Images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence There is a hatred and a strong loathing indignttion against sinne when it is discovered in the pollution and vilenesse thereof which affection of hatred God hath planted to draw the soule away from any thing that is truely hurtfull to it It is not enough to leave sin for some by ends as feare of punishment shame and the like but we must loath it also The Prophet David when he professeth his love to the law Psal 119.163 how prooveth he it I hate and abhorre lying Psal 13â— 21 And so againe Doe not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I account them mine enemies Here is hatred and perfect hatred with abhomination Reason 1 The Reason is because God is a Spirit and lookes to the bent of our spirits seeing what we love and what we hate Iohn 4.24 therfore the strength of this consideration draweth the soule to hate and love with God as hee hates and loves and as much as may be to hate sinne as he doth Reason 2 And then againe he requireth our heart especially My sonne give me thy heart Give me thy love in that which is good and hate that which is ill What ill we leave we must hate first and what good we doe we must first love or else we shall never doe either of them acceptably to purpose What the heart doth not is not done in Religion if it hath no hand in the avoiding of ill it is not avoided if it have no hand in the doing of good it is not done before God Therefore in true conversion there must be a loathing of sinne Reason 3 Thirdly Because in all true conversion there is a new nature put in us now the New Creature which partaketh of the Divine Nature whereby we resemble God it hath an Antipathy to the greatest ill which is sinne the cause of all other evils whatsoever which maketh us opposite to God defileth the soule and hindereth our sweet communion with him A new Creature we know hath a new disposition and is opposite to the works of the flesh they are contrary to one another so that we see it cleere that we must not onely leave but loath sinne Quest. But how may we know discerne and trie this true hatred of sinne Answ Our hatred of sinne is 1. when it is universall First true hatred is universall he who hates ill truely hates it universally in the whole kinde As we see in wicked men and divels who hate God and all goodnesse so on the contrary those that are good hate all ill whatsoever whether it pleasure or displeasure them they stand not upon it they hate the very nature of all ill Those whose obedience and affections are partiall they hate some evills but not others which is not true hatred wrought by the Spirit of God for that is universall to the whole kinde 2. Implacable Then also wheresoever true hatred is it is unplacable and unappeasable there 's no true end of sound hatred but by the abolishing altogether of that thing it hates as we see the hatred of Satan to the Church and people of God is unappeasable and unquenchable nothing in the world can stay Satans hatred nor the hatred of his instruments who hate the remembrance of Gods people Therefore the very name of Calvin and Luther must be put out of their bookes to satisfie their hatred Not onely when they are dead burne their bones but abolish their memory if they can So there is the like disposition in Gods people to that which is ill A godly disposition it hateth sinne even to the death and is not quiet untill all sinne be abolished Whereupon it is never quiet in this life but desires Heaven not enduring patiently the least reliques and rags of sinne desiring that that which it so hateth might have no being at all Those who mince and cull things who are so gentle and tender towards their sinnes and corruptions in themselves and others is this that hatred which is unappeasable and never rests till it see either a through Reformation or abolishing of what it so hateth Wherin it is a
is set downe a further effect of this Repentance and gratious worke in them A sound and strong well rooted Indignation against their former darling sinnes Ephraim shall say what have I any more to doe with Idols Backt with a strong Consolation I have heard him and observed him c. Verse 8. 6. The Divers Event and Jssue of this Gods so Gratious Dealing is shewed both in the godly and Wicked 1. The Wise and Prudent understand and know that the wayes of the Lord are right and shall walke in them But 2. The Transgressors shall fall therein Ver. 9. O Israel Returne unto the Lord thy God for thou hast fallen by thine Iniquity Every word hath his waight and in a manner is an Argument to inforce this Returning O Israel Israel we know is a word of Covenant Iacob was Israel a Prince and Wrestler with God as they also ought to be Therefore he enforceth you also ought to Returne because you are Israel And 2. It was also an Incouragement for them to Returne because God so acknowledgeth them to be Israel and will be Gratious unto them though they were such hideous siners Returne saith Hee unto the Lord Iehovah Who is the chiefe good for when a man returneth to the creature which is a particular changable good unsatisfying the soule he is restlesse still untill he come unto Iehovah who is the all-sufficient universall good who fills and fills the soule abundantly therefore Returne to him who is the fountaine of all good and giveth a Beeing unto all things Ierem. 2.13 and not to broken Cisternes Hee is Iehovah like himselfe and changeth not And then He is thy God Therefore Returne to him who is thy God in Covenant who will make good his gratious Covenant unto thee and did choose thee to be his people before all the nations of the world this therefore is also an Incouragement to Returne And then Thou hast fallen by thine Iniquity Therefore because thou art fallen by thy Iniquities and thine owne Inventions have brought these Miseries upon thee and none but God can helpe thee out of these Miseries seeing he only can and is willing to forgive thy sinnes and revive thee Therefore O Israel Returne unto the Lord thy God for thou hast fallen by thine iniquity Now in that he forewarneth them of the fearefull Iudgements to come which were to fall upon them unlesse they were prevented by true Repentance hence in generall it is to be observed Obser That God comes not as a suddaine storme upon his people but gives them warning before hee smites them This is verified in Scripture when the crie of Sodome and Gomorrah was great Gen. 18.20.21 The Lord said Because the Cry of Sodome and Gomorrah is great and because their sinne is very grievous I will goe downe now and see whether they have done altogether according to the crie of it which is come unto me and if not I will know And wherefore was the Arke of Noah so long in building but to give warning to that sinnefull age which were nothing bettered by it The like we have of Pharaoh Exod. 11.1 and all the Egyptians who had so many warnings and miracles shewed before their destruction came Thus God dealt in Amos Therfore thus will I do unto thee and because I will doe this unto thee Amos. 4.12 Prepare to meet thy God O Israell O Hierusalem Matth. 23.37 Hierusalem saith Christ thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a henne gathereth the chickens under her wings and ye would not What need wee stand upon proofes are not all the Threatnings of Scripture as so many warning peeces of approaching Iudgements The Reason hereof is His owne nature hee is a Reason 1 God of long suffering Exod. 34 6. he made the world in six dayes yet hath continued it six thousand yeares notwithstanding the many sinnes and provocations thereof His mercies being over all his works Psal 145.9 And partly from a speciall regard to his owne Reason 2 deare children these terrible thretnings not being killing and wounding but like Ionathans warning Arrowes who though he shot yet ment no other harme to David 1. Sam. 20. Vse save to forewarne him of harme Let us therefore observe Gods gratious and milde dealing in so much mercy who giveth us so many warnings by his servants lesser judgments which wee have had amongst us Let us take notice and believe so as beliefe may stirre up feare and feare may provoke care and care stirre up indeavours to provide us an Arke even a hiding place beimes before winter and worse times come upon us Hence issueth another generall Point Observ That The best provision for preventing of destruction is spirituall meanes God himselfe is a Spirit and spirituall means reach unto him who is the first mover of the great wheele of all the affaires of this world It is preposterous to beginne at the second cause we trouble our selves in vaine there when wee neglect the first Wee should therefore begin the worke in Heaven and first of all Take up that quarrell which is betwixt God and our soules If this be done first we need not feare the carriage of second things Rom. 8.28 all which God out of his good providence and gratious care will frame to worke for good to his for whose sakes rather then helpe should faile he will create new helpes Isa 4.5 Wherefore in all things it is best to beginne with God The third generall point is this That Obser Of all Spirituall meanes The best is to returne to the Lord. In Returning 1 There must be a stop In this Returning 1. There must be a stop those who have run on in evill waies must first stop their lewd courses for naturally from our birth and childhood we are posting on to Hell and yet such is our madnesse unlesse the Spirit of God shew us our selves to be angry with these who stand in our way To make this stop then which is alwayes before Returning 1. There must be Examination and Consideration whether our wayes tend there be stopping Considerations which both waken a man and likewise put rubs in his way If a man upon Examination find his waies displeasing unto God disagreeing from the Rule and consider what will be the end and issue of them nothing but death and damnation and withall consider of the day of Iudgment The houre of Death The all-seeing eye of God and the like So the Consideration of a mans owne wayes and of Gods wayes towards him partly when God meetes him with goodnesse I have hitherto beene a vile wretch and God hath beene good to me and spared me and partly when God stops a wicked mans waies with thornes meetes him with crosses and afflictions these will worke upon an ingenious spirit to make him have better thoughts
Lebanon IT was a good speech of S. Austin those that are to petition great persons they will obtaine some who are skilfull to frame their Petitions least by their unskillfullnesse they provoke Anger insteed of carrying away the benefit desired So it is here with Gods people being to deale with the great God and not being able to frame their owne petitions God as we heard before doth it for them and answers them gratiously with the same mercies which he had suggested them to aske his answer being exact to their petitions I will heale their backsliding I will love them freely c. wherein God exceeds all Physitians in the world whatsoever for they have nature to helpe them Physicke is the mid-wife of Nature helping it to doe that which it cannot doe of it selfe Physick can doe nothing to a dead man but God is so great a Physitian that hee first gives life and after that spirituall Life is in some degrees begun by little and little he heales more and more I will heale their backslidings We have an error crept in amongst some of the meaner ignorant sort of people who thinke that God sees no sinne when he hath once pardoned men in Justification who falsely smooth themselves in this wicked sensuall conceit thinke they can commit no sinne offensive to God as though God should frame such a Justification for men to blindfold him and cast dust as it were in his eyes or justifie men to make them loose and idle No it is false as appeareth by this place for how can God heale that he sees not He sees it not to be revenged on them for it but hee sees sinne to correct it and to heale it He sees it not after a revengefull wrathfull justice to cast us into Hell and damne us for it but he sees it after a sort to make us smart and lament for it and to have many times a bitter sense of his wrath and forsaking as men undone without a new supply of comfort and peace from Heaven Let a man neglect Sanctification daily sorrow and confession of sinne and now and then even craving new pardon for sinnes past casting all upon a fantasticke conceit of faith in their justification what followes but Pride Hardnesse of heart Contempt of others and neglect of better then themselves and pronenesse out of Gods judgement to fall from ill to worse from one error to another In this case the heart is false and deceitfull for whilst it pretends a glorious faith to looke back to Christ to live by faith and lay all on him by justification it windes it selfe out of all taskes of Religion sets the heart at liberty neglects Sanctification and Mortification of lusts and beautifying the image of God in them giving too much way to the flesh Therefore away with this false and selfe-conceited opinion which drawes poyson out of that which God speakes to confirme and stablish us That hee sees no iniquity in Iaakob c. Whence from these Hyperbolicall speeches they thinke that God seeth not that which we our selves see But hee heales our backslidings therefore hee sees them for how can he heale a wound if he see it not He sees it but not to their destruction who are freely justified by his grace But we will leave this point it being too much honour to them to spend time in confutation of it and will rather say unto it as Isay speakes of a menstruous cloth get thee hence Isa 30.22 Now as God is a most gratious God never weary of well doing and comforting his people because it is his nature to be mercifull So hee hath suteable expressions of it hee goes on with mercy upon mercy loving kindnesse upon loving kindnesse Hee had promised before I will heale their Backeslidings take in summe all their Apostacie all shall bee healed But this is not all hee answers all the accusations and doubts of Satan who is still objecting against us our unworthinesse miserie wretchednesse to have such favours conferred on such filthy creatures Therefore hee takes of all with this which followeth as they had prayed Receive us gratiously So the answer is full and suitable to their request I will love them freely Put case they out of conscience of their own guilt should see no worth in themselves or cause why they should bee respected yet I see reason in mine owne love I will love them freely Quest But may some say How can God love freely Answ Aske thy selfe doth not a father and a mother love their child freely what doth the child deserve of the father and mother a great while Nothing but the mother hath many a weary night and foule hand with it Hath God planted an affection in us to love our children freely and shall not God much more who gives this love and plants it in us bee admitted to love freely But indeed there is absurdity and infidelity in distrust For it is against reason to deny the mighty God that which wee have in our selves If hee did not love freely how could hee love at all what could hee fore-see in us to love us for before hand the very manhood of Christ deserved not the grace of union it was freely given I will love them freely That which first of al we observe hence is this much Observ That God loves his people freely So Rom. 5.8 9. Saith the Apostle God commendeth his love towards us in that while we were yet sinners Christ dyed for us much more being justified by his blood wee shall bee saved from wrath through him The like wee have in Ezekiell saith God Ezek. 36.22 Therefore say unto the house of Israell thus saith the Lord God I doe not this for your sakes O house of Israell but for mine holy Names sake which ye have profaned among the heathen whether ye went Adam when hee had sinned that maine great sinne what did hee fly from God run away Gen. 3.12 13. and when God called to him and debated the matter with him he accused God and excused himselfe Yet for all this God pittied him and cloathed him and made him that promise of the blessed seed What desert was there here in Adam nay rather the quite contary yet God loved him freely The same may bee said of Saint Paul for the time past a persecuter what deserving was therein him none at all yet hee found Gods free love in his conversion Act. 9.15 for saith God to Ananias Hee is a chosen vessell unto mee to beare my name before the Gentiles Heere was no deserving in Saint Paul Act. 9.5 but Gods free election which in time tooke place and so wee may say of the Prodigall having spent all Luk. 15.20 his Father pardoned all and loved him freely Reason 1 The Reason hereof is 1. Because it is his name and nature to bee gratious Exo. 34.6 and to loue freely and whatsoever is Gods nature that hath a freedome in the working
the devices of men See then the vanity of Idolaters Mat. 15.9 who though they would doe nothing in vaine yet doe all their will-worship in vaine Jt is not onely Idolatry but obstinate Idolatry the Romish doctrine We would have cured Babel but she would not be cured Ier. 51.9 Js this a light cause of our comming out of Babylon doe we leave them for trifles when they stand guilty of abhominable Idolatry you may see here if so be Ephraim out of holy affection say what have I now any more to doe with Idols What to think and judge of those that would bring God and Jdols together if Ephraim had beene of the temper that many men now are he might have said How some men slight Idolatry tush what need we care for Idols Crucifixes and the like there is not such a distance betwixt them and us why may not both Religions stand together This new fangled nicenesse is but the distempered devices of some few giddy headed men who know not what they would have This is the wisdome of many men in our times who reckon that there is not an eternall irreconcileable distance betweene light and darkenesse the service of God and that of Idols We cannot serve two masters saith Christ Mat. 6.24 Yes say they wee may serve two masters Anti-christ and Christ God and Beliall O but what saith Ephraim What have I now any more to doe with Idols There can be no mixture you know where there is abhomination That Church Reve. 3. which was neither hot nor cold may paralell many now in our times who are neither hot nor cold Papists nor Protestantes but politicke Atheists who will be both or neither whatsoever may best serve and advance their worldly ends How doth God looke upon such saith he I will spew them out of my mouth God hates such most of all now I would thou wert either hot or cold If this be the affection of Gods people towards Idols and Idolaters an utter aversation and shall we thinke to jumble and mingle contrary things together to serve God and the Divell Christ and Anti-christ Thus we see what to thinke of the temper of these men That in some lesser matters we may use our owne opinions Phil 3.15 in lighter matters indeed wee may enjoy our own private opinions in some things As Saint Paul saith in lesser things If any men be otherwise minded God shall reveale it unto him But vvhen he comes to the point of justification by Christ in Gods worship vvhat saith he If any man be otherwise minded God shall reveale it No but if I or an Angell from Heaven teach otherwise let him bee accursed Gal. 1.8 Now vvhen men teach another doctrine and worship joyning with grosse Idolaters in that worship there we must be of Pauls spirit If I or an Angell from Heaven teach otherwise let him be accursed The Holy Ghost at first appeared in the forme and shape of a Dove which is a meeke and milde creature Mat. 3.16 that hath no tallons to hurt with Yet notwithstanding at another time hee appeared in fiery tongues Act. 2.3 to shew that the same Spirit that in lesser things maintaineth peace and love when it is set against any sinne especially against that sinne of sinnes Idolatry which brings Gods vengeance upon Kingdomes and states and rootes them out there the Holy Ghost must appeare in fire that element must be in the hearts of people against that sinne that though to persons that have their slips and in lesser matters there must be the spirit of a dove yet there must be in men the spirit of courage indignation abhomination and hatred unto the Idolatry of the times That wee may say from our hearts with Ephraim What have I now any more to doe with Idols Conclusion Therefore let us joyne with those that we shall live for ever with in Heaven and goe in the best courses and wee shall never need to feare seperation nor want incouragements to well doing Thus shall we neither grieve nor be ashamed to say with Ephraim What have I now any more to doe with Idols At the length the Kings of the earth who adore the whore they shall come and eate her very flesh Rev. 17.16 So it will be the end of those that raigne in other mens consciences and in a manner will be accounted gods that all which is gotten with wrong to God shall be renounced with griefe shame and detestation of the persons of those that make Idols of others and will be made Idols in the hearts of others thinking themselves not enough respected unlesse they command the conscience the end of such cannot be good all this must end in loathing shame and detestation What have I now any more to doe with Idols said Ephraim and what have J now any more to doe with such and such profanenesse hypocrisie double-dealing and the like shall such persons thus sinnefull say one day with shame and horror of conscience Wherefore let us meet God betimes and renounce our Idols of all sorts that God may come to heare us observe us and bee as a greene firre tree unto us c. Whereof if God please wee shall heare more the next time The end of the eleventh Sermon THE TWELFTH SERMON HOS 14.9 Ephraim shall say what have J any more to doe with Idols J have heard him and observed him J am like a greene firre tree from me is thy fruit found THE words as wee heard heretofore are a gratious answer unto the prayer which God himselfe by his Spirit had dictated to Ephraim as likewise a reward of Ephraims Reformation Ayded by grace Ephraim shall my 〈…〉 What have I now any more to doe with Idols God will heare him and observe him and be like a greene firre tree unto him For saith God from mee shall Ephraims fruit be found Whereby we see that whensoever God doth alter the soule by his grace there he also breeds divorce and division betweene it and all Idolatry a disposition in some sort like himselfe having those Sympathies and antipathies hee hath towards sinne and goodnesse Now because God is a jealous God and cannot abide Idols therefore Ephraim being sanctified by the Spirit of God is minded as God is What have I any more to doe with Idols God hath framed the soule that it may injoy the cheefe good and avoid the cheefe ill especially for pettie goods and pettie ils are not so behoovefull Yet notwithstanding God will have us avoid all ill and imbrace all good and he hath made the soule into an answerable condition Therefore hath hee planted affections therein tending to good as Love and Joy and delight especially made for the imbracing of the maine good thereby to goe out of it selfe and close with that maine cheefe good in closing wherewith it may be happy And then to avoid the cheefe ill sinne and damnation hee hath planted affections
from God therefore I must serve him and serve him as he must be served in Spirit and Truth What makes a man reverence another Ioh. 4.24 I depend upon him without him J sinke will this make a man serve man and will it not make us serve God and serve him with feare what breeds an awfull feare this that if he withdraw his influence I fall into sinne despaire and discomfort so that the ground of all feare of God and service springing from this feare it is from hence that from him all my fruit all my grace and comfort is found therefore I must have grace to serve him as a God in feare For if the soule be not possest and seasoned with this heavenly doctrine that all comes from him then surely where is Gods service what becomes of it where is that adoration and magnifying of God in our hearts where 's that putting off our selves upon him in all condions Vse 4 Againe this inforceth another part of Gods spirituall and heavenly worship cleaving to God in our affections especially these two in our Faith and Love that as all comes from and by Christ Jesus so thereby we may draw from him the fruit of grace and comfort So that this spiritual cleaving and uniting of our soules to Christ it comes from this that I have all from him therefore I must cleave to him seeing whatsoever is spirituall holy and comfortable I must have from him Therefore if we would worship God in Spirit and Truth as we should doe and set him up in his due place in the soule let us labour to have our judgements sanctified in this that all comes from God If we were surely grounded in the Goodnesse Mercy and Riches of Gods grace and knew that all our fruit comes and is from him this would make us to conclude that therefore it is reason that we should worship him and depend upon him strictly As the Prophet speakes of Idols Ier. 10.5 that they can neither doe us good nor harme inforcing that they should not feare them so wee may say of all other things distinct from God they can neither doe good nor harme except God inable them Will you be slaves to men they cannot doe good nor harme but as God uses them whose creatures they are Therefore the worship of God is also founded hence that God does all good or harme if men doe it they doe it from him he gives them leave as it is said of Shimei 2 Sam. 16.10 God bid him raile on David If they doe us good they are his conduits whereby he deriveth good to us therefore all is from him we see then how all the true and hearty worship of God comes from this From mee is thy fruit found Vse 5 This should make us likewise as to worship God in spirit and in truth so to be resolute in good causes whatsoever come of it looke for a ground and then be resolute because all comes from God who will sand by us in his owne cause and quarrell But if I forsake this and that suppoâ—t I shall lay open my selfe to injuryes and wrongs Marke what the Spirit of God saith Ye that love the Lord hate that which is evill Psal â—9 10 But if I hate that which is evill Idols c. As Ephraim here doth I shall be despised and trampled upon No saith he God preserves the soules of his hee will be a shield and a buckler Psal 84. a Sunne and a shield and no good thing shall be wanting to them that leade a godly life God will be a Sunne for all good and a shield to keepe off all ill therefore let us be resolute in good causes Whence comes all shifting halting imperfect walking and inconstancie in the wayes of God but from this that men know not where to have men they are not grounded on this that whatsoever is fruitfull and good comes from God who will give whatsoever is fruitfull and good in depending upon him This made the three children in Daniell couragious they knew they should have fruit from God that is grace comfort and peace the best fruit of all And therefore know O King Dan. 3.18 that we will not worship thine Idoll nor fall downe before it So holy Hester being well grounded could say Hest 4.16 If I perish I perish I know the cause is good and if all helpe in the creature be remooved and taken away yet I shall have fruit in God Let us therefore carry this about us as a principle of holy life to know that our good is hid up in God and not in the creature so that if all helpe were taken away yet we have it immediately purer and better in the fountaine What if there were not a creature in the world to helpe me what if all were against me yet God may make all their powers and indeavours fruitfull There is such fruit from God that he can make the worst things which befalleth us fruitfull when he pleaseth there is a blessing in curses and crosses a good fruit in them who can doe him harme that God turneth the bitterest things he suffers to his good Let none be daunted in a good cause but goe on resolutly seeing God hath all in himselfe Was not Moses forty dayes without any earthly comfort on the mount Exod. 34.28 Mat. 4.2 and Christ also without naturall sustentation so long did not God give light without a Sunne in the first creation we are tyed to meanes but he is not We thinke if such friends and helps be taken away that then all is gone but what were they were not they meanes which God used at his good pleasure and cannot hee give comfort without them yes certainely the greatest comfort and grace is oft-times given immediately from God when he salutes the soule by his owne Spirit as he did Paul and Sylas in the dungeon who in the midst of discomfort Act. 16.25 had their spirit inlarged to sing hymnes at mid-night God reserving that comfort for that time Therefore seeing all comfort is from God and hee is not tyed to this or that meanes nay can blesse all contrary meanes is not this a ground of Resolution Vse 6 Therefore now make a Use of Comfort of it Of comfort seeing all fruit is from God who is in Covenant with his Children in Jesus Christ and who will improove all his attributes for their good his Wisdome Goodnesse Power and Mercy let them therefore take comfort to themselves that howsoever the world may take their friends from them Riches Liberty and what you will can they take God and fruit from them No From me is thy fruit found If they could take away the Spirit of God grace and comfort from us it were something but can they doe that no the worst they can doe is to send us to Heaven to the Fountaine of all grace and comfort so that in this world they cannot cast us
the Prophet begins to shew the divers effects these right wayes of God have in two sorts of people the godly and wicked 1. That the just shall walke in them 2. That the Transgressors shall fall therein Who be just men The just shall walke in them who be the just men here spoken off Such are just men who give to every one their due that gives God his due in the first place and man in the second place whereby it is framed The just shall walk in them that is they shall proceed and goe on in them till they be come to the end of their race the Salvation of their soules And more particularly They respect all Gods Commandements Just men first are such who have a respect unto al Gods commandements Psa 119.6 Though in their disposition they find some more hard to them then others yet they doe not allow themselves to breake any but strive so much the more earnestly and constantly to observe them as they finde their natures opposite to them Now Hypocrites howsoever they doe many things in shew yet like Herod and Iudas their hearts run in a wrong channell they allow themselves to live in and like of some sinne The young man in the Gospell had not a respect unto all Gods Commandements Mat. 19. though Christ loved his aimiable parts to this purpose Iames saith Iam. 2.10 Whosoever shall keepe the whole Law and yet off end in one point he is guilty of all That is hee who alloweth himselfe in any one sinne he is guilty of all Aske Iudas is murder good he would have said no but he was covetous and allowed himselfe in it and so drew upon him the guilt of all the rest God is he who forbids sinning against them all he who forbids one forbids all and being rightly turned to God the same authority makes us leave all it is not sinne but the allowance of it that makes an Hypocrite Againe they doe things to a good end They doe things to a good end the Glory of God and the good of man For want heereof the almes prayers and fasting of the Scribes and Pharisees because they did nothing out of love to God or man but for vaine glory and carnall respects are condemned of Christ So some are brought in at the last day saying Lord Lord have we not in thy name prophecied Mat. 7.22 and in thy name cast out Divels and in thy name done many wonderfull works and yet Christ professeth not to know them but calleth them workers of iniquity They had Gifts and Calling and delivered true doctrine c. But heere was their failing They prophecied in his name but not for his Name Their actions were good in themselves and for others but the end of them was naught and therefore both they and their workes are condemned Yet this is not so to be understood but that Gods children have some thoughts of vaine glory which accompanieth and creepeth into their best actions but they doe acknowledge this for a sin confesse it and desire the Lord to pardon and subdue it and then it shall never be laid to their charge Because having of infirmities is not contrary to sincerity but allowing of them and living in them in which case the Lord is more pleased with our Humiliation for our sinne then the motions to vaine-glory did offend him Thirdly a desire to grow in grace and to become better and better is a signe of uprightnes A desire to grow in Grace Christian Righteousnes as it sees still need so it still desires more grace and lesse sin because hee who hath a true heart seeth both the want and worth of grace and feeleth his want A man feeles not the want of Faith Humility and Love till he have it in some sort as it is said Philip. 3.15 As many as are perfect are thus minded to wit so many as are upright all is one By love of the Brethren 1 Joh. 3.14 Lastly this just uprightnesse is knowne by love of the Brethren By this we know we are translated from death to life because we love the Brethren Contrary to which is that disposition which envieth at all things which suites not with their humours Jam. 2.2 as Iames speaketh of those who preferre men and have their persons in admiration in regard of outward things despising inferiours Vse 1 If therefore we will ever be counted righteous persons let us keepe these rules set downe here have a respect to all Gods commandements doe all things to the glory of God desire to grow in grace and love the Brethren Vse 2 And so it is also for Consolation unto such who are thus qualified for unto them belongeth all the promises of this life and of that to come They are in a blessed estate 1 Cor. 3.22 for all things are theirs because they are Christs therefore it is their bounden duty having an upright heart to rejoyce in God as the Prophet speakes Rejoyce in the Lord yee righteous Psal 33.1 Psal 52. ult for praise is comely for the upright None have cause to rejoyce but upright men 1. Because they of all others have title and right to joy 2. Because they have command to doe it seeing Heaven is theirs all the promises are theirs and they are heires of all things it is a comely service and the worke of Heaven Object Against this some object O but I find many sinnes passions and infirmities in my selfe how then can I joy in God Answ To this we answer briefly that the passions and infirmities of Gods servants are not contrary to Christian uprightnesse and righteousnesse for Saint Iames saith Jam. 5.17 that Elias was a man subject to like passions and infirmities as we are yet he was a righteous man though a man subject to the like passions as we are Therefore the passions of Christians are not contrary to Christian but to legall Righteousnesse But we are not under the Law but under Grace Rom. 6.15 The first Covenant of works bids us have no sinne The other Covenant bids us allow no sinne this much is for that Question what is meant by just men It remaines now that we should further enquire into that mysterie how it is that just men walke in the wayes of God and prosper therein when yet wicked men called Transgressors fall therein But this being a mistery by your patience wee will take time to unfold what we have to speake heereof the next time if God bee so pleased The end of the fifteenth Sermon THE SIXTEENTH SERMON HOS 14.10 The wayes of the Lord are right the just shall walke in them but the transgressors shall fall therein GODS children have their times of deadnesse and disertion and againe their times of quickning and rejoycing weeping doth not allwayes remaine unto them for their portion Psal 30.5 but joy commeth in the morning in the worst times the Saints have alwayes
another but God hath provided some defence against it p. 383 384. Antimonians Antimonians error refuted page 170. Association In Association we must joyne with those that are good p. 223. All wicked Associations will end in everlasting hatred page 326 327. Assurance Assurance of Gods love causeth thankfullnesse page 53 54. B Blessings Blessings of God not to bee spent on our lusts page 60. Outward Blessings may bee praied for page 36 37. Blessings how to know they come from Gods love p. â—7 c. Backesliding Backesliding Gods children prone too page 131. Barrennesse Barrennesse in goodnesse ought not to discourage us page 213. Barrennesse under meanes not endur'd by God page 254. Baptisme Baptisme made an Idoll by Papists page 337. Bread Bread in the Lords Supper made an Idoll by Papists p. 338. Beleeving Beleeving more honours God then our sinnes dishonour him p. 150 151. Boasting Boasting is Idolatry page 82. C Confidence Carnall Confidence the danger of it page 84. Confidence not placed on the creature by a true Christian page 78 79. Confidence in outward helpes men prone to by nature page 60. Confidence in the creature when exceeded in page 80. Creature The Creature not able to help us in our greatest need page 71. Creature the vanity of it page 72. Creatures emptinesse discovered in sundry respects page 85 86. The most comfortable Creatures in their excesse hurt p. 384 385. Christians Christians why hated of the world page 105. Christians place no confidence in the creatures page 78 79. Christian course to be in love with it page 417 418. A Christians glory is to bee fruitfull in his places page 253 c. Christians their comfortable estate page 243 253. Christians compared to Lillies in regard of their growth in grace page 219. Christians ought all to be excellent in their kinde page 204 205. Christians compared to Corne in sundry respects p. 279 c. Christians are fruitfull under good meanes page 279. Christians like Vines for fruitfullnesse page 283 c. Christians that are unfruitfull are the worst of men page 285. Christians that are fruitfull God takes a speciall care of page 287 288. Christians that are weake not to bee discouraged page 289 290. Christians how they come to send forth a sweet sent page 292 293. Church Church how God governes it by contraries page 286 c. Church in misery to be prayed for page 111. The Church yeelds a shadow page 264 c. Out of the Church no salvation page 267. Church the benefits of being in it page 267. Church who live out of it are in a wofull estate page 274. Churches outward condition despicable page 284. Church of God weake of it selfe page 286. Children Children ought not to hinder our standing out in a good cause page 114. Children ought not to make us worldly page 115. Children at our death in faith to be commended to God page 117 118. Children of God are alwaies in his sight page 379 380. Comfort arising from hence page 380 381. Children of God have a contrary disposition to the world page 457 c. Children of God not to feare future things page 416. Confession Confession to whom to bee made page 24. Confession of our sins is a signe of the forgivenesse of our sinnes page 29. Conviction Want of Conviction of sinne makes us carelesse of sin p. 140. Comforts Comforts abused proove snares page 385. Comfort naturally accompanieth good actions page 294. Comforts of Christians why not apprehended by them page 230 231. Conversation Conversation fruitfull the excellency of it page 297 c. Communion Communion with God to bee laboured for page 39 40. No Communion betweene God and Idols page 103 104. Communion with God will make us hate sinne page 321 322. Conscience A good Conscience ought not to be parted with page 113. Condition No Condition so disconsolate but God can alter it page 102. Crucifixes Crucifixes not to be used page 343. Causes In good Causes wee ought to be resolute page 413 414. Having God for our shelter wee ought to bee bold in good Causes page 395 c. Commandement Gods Commandements ought to be obeyed page 447. Company Good Company a meanes to enable us to walke resolutely in Gods waies page 468. D Destruction Destruction spirituall meanes the best to prevent it page 7. Distressed Distressed persons God very mercifull too page 109. Diseases Diseases of the soule how to know them page 134 135 c. Doubting Doubting kills thankfullnesse page 53. Doubting of Gods mercy a great sinne page 150. E Eye Eye of God continually on all his children page 379 380. Gods Eye being upon us should make our eye be upon him page 38â— Gods Eye being upon us should make us bould in his cause page 381. Extremities Extremities why Gods children suffered to fall into page 108 109. Example We must not live by Example page 4â—7 End To come to a right End the best way is to take Gods way page 448. Consideration of our End will make us walke resolutely in Gods waies page 468. F Falls Falls of Gods children made their gaine page 230. Fatherlesse Fatherlesse God especially mercifull too page 109. Family Family all under it the better for a godly Governor page â—08 Forces Forces home or forraigne not to be trusted too page 77. Forgivenesse Forgivenesse of sinnes how knowne to be truly desired page â—6 27. Forgivenesse of sins to be desired above all mercies p. 27 28. Forgivenesse of sins the misery of those that want it p. 31 32. Forgivenesse of sins not easily attained page 164. Free Free love of God to his people page 172 173 c. Free love of God the cause of all mercies page 179 c. Fruitfullnesse Fruitfulnesse the benefit of it page 256. Fruitfullnesse of Christians in their particular places is their glory page 253 c. Fruitfullnesse of Christians delightfull to God and man page 257 258. Fruitfullnesse in grace brings peace and comfort to a man page 298. Fruitfull Christians leave a good sent behind them p. 259. Fruitfull Christians compared to Vines page 283 c. Fruitfull Christians God hath a speciall care of page 287 288. Fruitfull Conversation the excellencie of it page 297 298. Fruitlesse Fruitlesse Christians of all men the worst page 285. G Good All Good comes from God page 405 c. No Good that is saving comes from man page 403. Good works why they cannot merit page 405. God God rightly apprehended makes us shake off all false trusts page 104. God is our All-sufficiency in all estates page 113. God in distresses to bee trusted in page 119. God is the great Physitian of the soule page 140 c. God is willing to heale and save our soules page 142 c. God loves his people freely page 172 173 c. God to make him our shadow page 394. God being our shelter and shadow wee should bee bould in good causes page 395. God being our shadow the comfort of it
and deeper considerations of true happinesse and the way unto it God puts into the heart of a man whom he intends to save serious and sad considerations what estate he is in whither his course leads and withall hee lets them feele some displeasure of his towards them in those waies by his wayes towards them where upon they make a stop 2. There must be Humiliation 2. Humiliation with displeasure against our selves judging and taking revenge of our selves working and reflecting on our hearts taking shame to our selves for our wayes and courses And withall there must concurre some hope of mercy for so long as there is hue and crie as we say after a Traitor he returnes not but flyes still and hasts away but offer a pardon Luk. 15. and he Returneth So unlesse there be hope of pardon to draw a man againe to God as the Prodigall was moved to Returne by hope of mercie and favour from his father wee will not wee dare not else Returne 3. 3. Resolution There must be a Resolution to overcome impediments for when a man thinks or resolves to turne to God Satan will stirre up all his instruments and labour to kill Christ in his Infancie and to quench good while it is in the purpose only the Dragon stood watching for the Birth of the Childe so doth Satan observe the birth of every good resolution and purpose so farre as he can know them to destroy them Vse Let it be thought of by us in all our distresses and in whatsoever other evidences of Gods anger whether this meanes have bin taken up by us It will be thus knowne 1. Turning is a change of the posture of the body so is this of the frame of the mind by this we know a man is in a state of turning the looke of his Intentions Purposes the whole bent of his soule is set another way even upon God and his word is the starre of Direction towards which he bends all his thoughts 2. His present actions also be contrary to his former there is not only a change of the disposition of his soule There is a Change of Actions Behold all things are become new Not some things but all not only new but with a Behold new 2. Cor. 5.17 This change undoubtedly sheweth that there is a true conversion and unfained By our association 3. By our association he that turnes to God turnes presently to the company of Gods people together with the change of his nature and course of life there is a change of company that is of such as we make choice of for amity and friendship Isa 11. other company by reason of our callings and occasionally may be frequented 4. It is a signe that one is not only Turned but hath gon backwards from sinne a great way when the things of Heaven only are great things in his eyes for as the further a man goeth from a place the lesser the things behind him seeme so the greater the things before he being neerer to them The more sublime and high thoughts a man hath of the wayes of God and the meaner thoughts of the world and worldly matters hee esteemed so highly of in the daies of his vanity the more hee is Turned unto God This Returning is further inforced saying Returne unto the Lord thy God It is very emphaticall and significant in the Originall returne usquè ad Iehovam even to Iehovah as though he should say do not only beginne to Returne towards Iehovah but so Returne as you never cease comming till you come to Iehovah Even unto the Lord thy God Obser It is not enough to make a stop and to forbeare the practising of our former sinnes but wee must come home even unto the Lord our God to be pardoned and healed of him The Prodigall serue Luk. 15. had beene never a whit the better to see his sinne and misery and to be grieved for his wicked life past unlesse hee had come unto his father for Pardon and Comfort Act. 2.38 And when those were pricked in their hearts at Peters Sermon asking Peter what they should do hee exhorted them To Repent every one to be Baptised in the name of Iesus Christ for the Remission of sins and so they should receive the Holy Ghost And when Christ invites all those who are wearie and heavie laden to come unto him Matt. 11.28 he bids them not now be further humbled and grieved for their sinnes but by Faith to come unto him to be healed and so they should find rest and peace to their soules It is not sufficient for a wounded man to be sorry for his brawling and fighting and to say he will fight no more but he must come to the Surgeon to have his wounds stopt dressed and healed or else it may cost him his life So it is not enough to be humbled and grieved for sinne and to resolve against it we shall relapse againe do what we can unlesse wee come under the wing of Christ to be healed by his blood Vse Many think they have repented and are deceived upon this false ground they are and have bin grieved for their sins and offences are determined to leave and forsake them and that is all they do they never lay hold on Christ and come home to God For thou hast fallen by thine Iniquitie Here divers points might be insisted on 1. that Obser Where there is a falling into sinne there will be a falling into miserie and judgement This is made good in the experience of all times ages persons and states still the more sinnfull any were the more fearefull judgements fell upon them and as soone as any man came into a sinfull state he entered into a declining state as Iacob said of his sonne Reuben who had defiled his bed unstable as water Thou shalt not excell Genes 49.4 because thou wentest up to thy fathers bed So sinne still debaseth a man so much sinne so much losse of excellencie The Use hereof is first against those that complaine of their troubles and miseries as Vse 1 though God and men had dealt hardly with them whereas their owne waies indeed have brought al these evills upon them Lam. 3.39 God is a sufficient wise and holy disposer and orderer of all the wayes of men and rewarder of good and evill doings God being wise and just in his disposing of all things it must needs follow that it shall goe well with those that are good as the Prophet speakes Say unto the just that it shall be well with them for the reward of their workes shall be given them And if it fall out otherwaies then well with men the blame must be laid on their owne sinne As the Church confesseth and therefore resolveth Micah 7.9 I will beare the indignation of the Lord because I have sinned against him untill hee plead my cause and execute judgement for mee hee will
bring mee forth in the light and I shall see his Righteousnesse If Adam sinne hee shall find a Hell in a Paradice if Paul returne and returne to God hee shall finde a Heaven in a Dungeon It should move us therefore to seeke unto God Vse 2 by unfained Repentance to have our sinnes taken away and pardoned or else howsoever wee may change our plagues yet they shall not bee taken away nay wee shall still like Pharoah change for the worst who though hee had his judgements changed yet sinne the cause remaining hee was never a whit the better but the worse for changing untill his finall ruine came Rom. 6.23 The wages of sinne is Death Sinne will crie till it hath its wages Where Iniquitie is there cannot but be falling into judgement Therefore they are cruell to their owne soules that walke in evill wayes for undoubtedly God will turne their owne waies upon their owne heads Wee should not therefore envie any man be hee what hee will who goeth on in ill courses seeing some judgement is owning him first on last unlesse he stop the current of Gods wrath by Repentance God in much mercie hath set up a Court in our hearts to this end that if wee judge our selves in this Inferiour Court wee may escape and not be brought up into the higher if first they be judged rightly in the Inferiour Court then there needs no review But otherwise if wee by Repentance take not up the matter sinne must be judged some where either in the Tribunall of the heart and conscience or else afterwards there must be a reckoning for it Vse 3 Thirdly hence wee learne since the cause of every mans miserie is his owne sinne that therefore all the power of the world and of Hell cannot keepe a man in miserie nor hinder him from comfort and happinesse if hee will part with his sinnes by true and unfained Repentance as we know Manasses 2 Chro. 33.12 13. as soone as he put away sin the Lord had mercie upon him and turned his captivity So the people of Israel in the Iudges looke how often they were humbled and returned to God still he forgave them all their sins as soone as they put away sinne God and they met againe Psal 106.43 44. Psal 107.19 So that if we come to Christ by true Repentance neither sinne nor punishment can cleave to us Thou hast fallen c. Fallen blindly as it were thou couldest not see which way thou wentest or to what end thy courses did tend therefore thou art come into misery before thou knowest where thou art A sinner is blind 1 Cor. 4. the god of this world hath put out his eyes they see not their way nor foresee their successe The Divell is ever for our falling that we fall into sinne and then fall into misery and so fall into despaire and into hell this pleaseth him Cast thy selfe downe saith he to Christ downe with it downe with it saith Edom Hell is beneath the Divell drives all that way Take heed of sinne take heede of blindnesse ponder the path of your feet Vse keepe your thoughts heaven-ward stop the beginnings the first stumblings pray to God to make our way plaine before us and not to lead us into temptation Verse 2. Take with you words and turne to the Lord say unto him c. These Israelites were but a rude people and had not so good meanes to thrive in grace as Iudah had Therefore hee prompts them here with such words as they might use to God in their returning Take with you words whereby we see how gratious God is unto us in using such helps for our recovery and pittying us more then we pitty our selves Is not this a sufficient warrant and invitation to returne when the party offended who is the superiour 2 Cor. 5. desires intreates and sues unto the offending guilty inferiour to be reconciled God is willing to be at peace with us But this is not all he further sheweth his willingnesse in teaching us who are ignorant of the way in what manner and with what expressions we should returne to the Lord. He giveth us not onely words and tells us what we shall say but also giveth his Spirit so effectually therwith as that they shall not be livelesse and dead wordes but as Rom 8.26 with unexpressible sighes and groanes unto God who heareth the requests of his owne Spirit Christ likewise teacheth us how to pray wee have words dictated and a spirit of Prayer powred upon us As if a great Person should dictate and frame a Petition for one who were affraid to speake unto him Such is Gods gratiousnesse and so ready is he in Jesus Christ to receive sinners unto mercy Take unto you wordes None were to appeare empty before the Lord at Ierusalem but were to bring something So it is with us we must not appeare empty before our God If we can bring nothing else let us bring wordes yea though broken wordes yet if out of a broken and contrite heart it will be a sacrifice acceptable This same taking of words or petitions in all our troubles and afflictions must needs be a speciall remedie it being of Gods owne prescription who is so infinite in knowledge and skill whence wee observe That They who would have helpe and comfort against all sinnes and sorrowes Observ must come to God with words of Prayer As wee see in Ionahs case in a matchlesse distresse words were inforcive and did him more good then all the world besides could for after that hee had bin humbled and praied out of the whales belly the whale was forced to cast him out againe Luke 15.18 So the Prodigall sonne beeing undone having neither credit nor coyne but all in a manner against him yet hee had words left him Father I have sinned against Heaven and before thee and am no more worthy to bee called thy sonne make mee as one of thy hired servants After which his father had compassion on him And good Hezekiah Isa 38.2 being desperately sicke of a desperate disease yet when hee set his faith a worke and tooke with him words which comfort onely now was left unto him wee know how after hee had turned his face towards the wall and prayed with words God not only healed him of that dangerous disease but also wrought a great miracle for his sake causing the Sunne to come backe ten degrees Thus when life seemed impossible yet words prayers and teares prevailed with God Iehoshaphat also going to warre with Ahab 2 Chron. 18.31 against Gods commandement and in the battell being encompassed with enemies yet had words with him readie and after prayer found deliverance James 5. Eliah likewise after a great drowth and famine when raine had bin three yeares wanting and all in a manner out of frame for a long time Tooke with him words and God sent raine aboundantly upon the earth againe The Reason