The Returning Backslider, Sermons · Sermon 1
SERMON. I.
Hos. 14.1, 2.
O Iſrael, Returne unto the Lord thy God: For thou haſt fallen by thine iniquity.
Take with you words, and turne to the Lord, ſay unto him, take away all iniquity, &c.
THE whole frame of Godlineſſe is a Myſterie, The Apoſtle calleth it, a great Myſterie, comprehending all under theſe particulars: God was manifeſted in the fleſh, Iuſtified in the Spirit, 1 Tim. 3.16.Seene of Angels; Preached unto the Gentiles: Beleeved on in the world: received up into Glory. Amongſt which Myſteries, this may well be the Myſterie of Myſteries; God was manifeſt in the fleſh: which includeth alſo another Myſterie; The Gratiouſneſse and abundant tender Mercy of God towards miſerable wretched and ſinnefull Creatures, even in the heigth of their Rebellion; appointing ſuch a remedie to heale them: which is the ſubject of this Chapter, and laſt part of this Prophecie: which as in thunders out Terrible Iudgments againſt hardhearted impenitent ſinners: (ſuch as were the moſt part of Iſrael) So is it mingled full of many and ſweet Conſolations to the faithfull in thoſe times, ſcattered amongſt the wicked troup of Idolaters then living.
The time when Hoſea prophecied was under the Reigne of Vzziah, Iotham, Ahaz, and HeZekiah Kings of Iudah: and in the daies of Ieroboam, the ſonne of Ioaſh, King of Iſrael: In whoſe daies Idolatry was firſt univerſally ſet up and countenanced by Regall power; This Ieroboam (who cauſed Iſrael to ſinne) that he might ſtrengthen himſelfe made uſe of Religion and profanely mixed it with his civill aſſures in carnall pollicie, and ſo leavened the whole lump of Iſraell with Idolatry; that ſhortly after the whole Ten Tribes for their ſin, and their injuſtice, cruelty, luſt, ſecuritie, and ſuch other ſins as accompanied and ſprang from this brutiſh Idolatry, were led away captive by the King, of Aſsyria, and the Lords Righteous judgment made manifeſt upon them.
There being notwithſtanding amongſt theſe ſome faithfull ones though thinly ſcattered, who mourned for, and by their good examples reproved theſe abhominable courſes. There being alſo a ſeed of the Elect unconverted, and of the converted ſome that were carried down to farr in the ſtrength of this ſtreame of wickedneſſe. In this Chapter therefore being the concluſion of this Propheſie there are many excellent and heavenly incouragements, alſo many earneſt incitements to repentance and returning to the Lord, with free and gratious promiſes not only of pardon and acceptance, but of great rewards in things ſpirituall and temporall to ſuch as ſhould thus returne.
O Iſrael, Returne unto the Lord thy God, for, thou haſt fallen by thine iniquity.
Take with you words, and turne to the Lord, ſay unto him, Take away all iniquity, &c.
In this Chapter,
1. We have an Exhortation to Repentance, with the Motives enforcing the ſame. [O Iſrael, Returne unto the Lord thy God]. V. 1.
2. The Forme [Take with you words, and ſay unto the Lord, &c.] Uer. 2.
3. A Reſtip…ation, what they ſhould Doe and Returne backe againe, having their Prayers granted. 1. Thankeſgiving [So will wee render the Calves of our life] 2. Sound Reformation of their beloved Sin, [Aſhur ſhall not ſave us, &c.] with the Reaſon thereof, [For in that the Fatherleſſe findeth Mercy, Uerſe. 3.
4. Gods Anſwer to their Petitions. 1. In what Hee will doe for them. [Heale their backſliding, Love them freely: and be as the Dew unto Iſrael] with the Reaſon thereof, [For mine Anger is turned away from him] V. 4. 2. What hee will Worke in them: A proportionable ſpeedie growth in height, bredth and depth: [He ſhall grow as the Lillie, and Caſt forth his rootes as Lebanon, &c.] Which Mercy is further Amplified; by a bleſſing powred out alſo upon their Families. [They that dwell under his ſhadow ſhall returne] Verſe. 5. 6. 7.
5. There 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 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 merciemercy 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 merciemercy 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 merciemercy 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 onelyonly 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 onelyonly 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. 18.31againſt 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 is, becauſe Prayer ſets God on worke,Hoſ. 2.21, 22. and God who is able and willing to go through with his works, ſets all the creatures on worke.1 King. 18.45. As we heard of Eliah, when hee prayed for raine, the creatures were ſet a worke to effect it. Object. Where it may be Objected, O but raine might come to late in that hot Countrie, where all the Rootes and Herbes might bee withered and dried up in three yeares ſpace. Yet all was well againe, Anſw. the land brought forth her increaſe as formerly; for faithfull Prayer never comes too late; becauſe God can never come too late, if our prayers come to him,2 Chron. 15.2 we ſhall find him come to us. Iehoſhaphat we read was in great diſtreſſe when three Kings came againſt him, yet when hee went to God by unfained and hearty faſting and prayer, God heard him, fought for him, and deſtroyed all his enemies. The Scripture ſheweth alſo how after Hezekiahs Prayer,2 Chron. 19.6 14. againſt Senacheribs Blaſphemies and threatnings: the Lord ſent forth his Angell and deſtroyed in one night of them,2 King. 19.20.35. a hundred foureſcore and five thouſand of the Aſſyrians.
This is firſt for Reproofe of thoſe who in Vſe. 1 their diſtreſſes ſet their wit, wealth, friends, and all a worke, but never ſet God a worke, as Hezekiah did in Senacheribs caſe. The firſt time hee turned him off to his coſt with enduring a heavie taxation,2 King. 18.14. and yet was never a whit the better for it; for Senacherib came ſhortly after and beſieged Hieruſalem, untill Hezekiah had humbled himſelfe and prayed: and then God chaſed all away and deſtroied them; he had better have done ſo at firſt, and ſo have ſaved his monie, and paines too.2 Chron. 14.11 The like weakeneſſe we have a proofe of in Aſa: who when a greater Armie came againſt him of ten hundred thouſand men, laid about him, Prayed and Truſted in God: and ſo was delivered, with the deſtruction of his enemies, yet in a leſſer danger,2 Chron. 16.2. againſt Baaſha King of Iſrael, diſtruſted God; and ſent out the Treaſures of the houſe of God, and out of his owne houſe unto Benhadad King of Syria: to have helpe of him, by a diverting warre, againſt Baaſha King of Iſrael, which his plot though it proſpered, yet was hee reproved by the Prophet Hanani, 2 Chron. 16.7.and warres thenceforth denounced againſt him. This Aſa notwithſtanding this experiment afterwards ſought unto the Phiſitian, before hee ſought unto God.
Secondly, This blameth that barrenneſſe and Vſe. 2 want of words to go unto God, which for want of hearts wee often find in our ſelves. It were a ſtrange thing to ſee a wife have have words enough for her maids and ſervants: and yet not to bee able to ſpeake to her husband. Wee all profeſſe to bee the Spouſe of Chriſt, what a ſtrange thing then is it, to bee full when wee ſpeake to men, yet be ſo emptie and want words to ſpeake to him. A begger wee know wants no words, nay, he aboundeth with variety of expreſſions, and what makes him thus fruitfull in words:What makes a bold begger. his neceſſity and in part his hope of obtaining.
Theſe two make beggers ſo earneſt. So would it be with us, if we found ſufficiently our great need of Chriſt; and therewith had hope, it would embolden us ſo to go to God in Chriſt, that we ſhould not want words: but wee want this hope and the feeling of our neceſſities, which makes us ſo barren in prayer.
Prepare thy ſelfe therfore to prayer by getting unto thee a true ſenſe of thy need: acquaintance with God, and hope to obtaine, and it will make thee fervent in prayer, and copious in thy requeſts.
Vſe. 3 Thirdly, this is for Conſolation, though one ſhould want all other meanes, yet whatſoever their miſery be, if they can take words, and can pray well,Iſa. 38.3. they ſhall ſpeed well. If the miſery be for ſin, confeſſe it, and ask pardon for it, and they ſhall have it, and be cleanſed from all unrighteouſneſſe. 1 John 1.9.Words fetch the comfort to us, though it be the blood of Chriſt onelyonly that hath paid the debt.Iſa. 53.5.
The end of the firſt Sermon.