The valley of vision, or A clear sight of sundry sacred truths.: Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.

SERMON II.

Hosea. 14.2.

Take to you words, and turne to the Lord, say unto him, take away all iniquitie, &c.

THERE is no commendable vertue, but it is beset with extreames on both hands, one on the right hand, and another on the left. For morall vertues it is evi∣dent; and for naturall habits, whether they be outward, or inward, we may in∣stance but in one for all; that is, The gift of speech, it hath extreames that hedge it in both wayes: There is one extreame in the defect, that is, Silence; and of that it is that the Prophet accuseth the Shepheards of Israel that they did betray the salvation of the people by their silence, they were as dumb Dogs that could not bark. And the other extreame is, in excesse, and that is called much speaking, and of that Solomon tells us in the Pro∣verbs, in multiloquio, &c. In the multitude of words there never wants sin: It is so in naturall language, and in ci∣vill kinde of speech; and it is so also in the spirituall

language, and in the conference we have with God. Prayer is the language of the heart, and it hath ex∣treames on both hands: For the extreame that is in ex∣cesse, Christ toucheth it in the Gospell, he tells us of the Pharisees, that thought they should be heard for their long prayers, and much babling; that is one fault. And for the extremity in the defect, we have it in Job 21. and Job 32. where he complaines of prophane persons, those that God was not in their thoughts, and so not in their tongue, to speak of him with reverence, Who is the Al∣mighty that we should serve him? or what helpe is there in the Lord that we should pray to him? The Children of Israel were guilty of both these extreames, and that kept them that they could not hit the mediocrity, to observe a good decorum in prayer to God: For the mul∣titude of their words, the Prophet Malachy sets it down, Chap. 3. they were come to that height, they durst rea∣son with God: Yee have robbed me, saith God: They re∣ply, Wherein have we robbed thee? Yee have spoken stoutly, saith God: They reply, Wherein? They had words whereby to dishonour God, and none to please, or to pa∣cifie him. And for the defect of speech in the grace of prayer, the Prophet Isaiah tells us, Chap. 64. that hee looked about and found none, that did apply themselves to call upon God, or to lay hold of him.

It is not usuall for a man to be guilty of both ex∣treames in the same kinde of sin; because that extreams are contrary one to another; yet they had a double guilt upon themselves, they were full of words in world∣ly matters, but altogether silent and dumbe towards salvation. To speake against God, so they abounded with words, and yet to speak to him to pacifie him, so they wanted them. Therefore it is this infirmity the Prophet Hosea here labours to cure in this people. He

observed their defect, he saw how they turned aside; but they would not lay hold on the meanes of pacifica∣tion; therefore now he directs them to see the right way, whence they should take their beginning to work attonement, and reconciliation with God. He speakes Ephata, he puts his finger (as it were) to their mouths to open them, to unbowell their hearts with the ac∣knowledgement of their sins, with the in larging of their petitions to God; and thus he counsells them, Take with you words, and turne to the Lord, and say, thus and thus.

You may remember how I divided the words, they containe two things:

The forme of an excitement:

And a forme of direction.

The forme of excitement in the first part, that is to two duties.

One to the duty of action, Turne to the Lord.

Another to the duty of elocution, Take to you words, and speak to him.

Of the former I spake in the Forenoone, reading the words so, Turne to the Lord, and in turning, take to you words: And there I shewed you what was the occa∣sion of this exhortation; what was the reason he pres∣seth the exhortation twice upon them, of turning to the Lord, what are the duties he aimes at: To stirr them up to the work of prayer, that is one kinde of turning; to stirr them up to the work of repentance, that is ano∣ther kinde of turning to the Lord: An universall turn∣ing in respect of the subject, a totall turning in respect of the act; a finall turning in respect of the time, never to look on sin againe. What the propositions were that arose hence, That there is no diversion of judgements without turning to God by prayer, and turning to God

by repentance; there is no true repentance without ca∣sting away sin. This is the summ of that I delivered in the forenoone.

Now I goe on, that is, to the second excitement, to which here the Prophet would provoke and stirr them, and that is, to the duty of elocution: In the former he shewed them the way, what course they must take to God, Turne to him: In this he shewes them the way, what course they must take for repentance, Take words to themselves.

Take to you words.

There is no difficulty in the meaning of the phrase, there can be nothing more familer to us then that phrase, which intreats of speech, and taking of words, which is onely proper to man: Yet I finde that Inter∣preters make a little difference in the exposition of them.

For some will have this to be the meaning that the Prophet here excites them to a duty of obedience, Take to you words: Here me now when I speake to you in these words: That is the exposition of Mercer and Zanche, listen to my words when I exhort you to repent and turne to the Lord; that is the meaning of that phrase: But others better, that the Prophet excites them here to a duty of expression of their repentance, that that would kindle in them the flame of all good desires, by getting a wholesome forme of speech to come before God: So the meaning is, Take to you words; hum∣ble your selves before God, flye to him by prayer, seeke reconciliation at his hands; but take heed that you come not unprepared, unprovided; fit your selves well before, and study how to speak to him, Take words, and then goe to him, and turne: This I take to be the more pro∣per

exposition, more genuine: For if we insist in the other, the phrase of speech will not beare it, it offers violence to the Text; it is not onely diverse, but repugnant; for if that were the meaning, Take to you words, that is, heare my words; the Prophet would not have exhor∣ted them to have gotten lips, but eares, not words, but attention: He doth not here exhort them so much to listen to him, as to open their owne mouthes to God. Therefore of necessity we must take it as the words lye, for the procurement of the language of prayer and repentance, which will be most fit for the expression of their repentance to God: So taking this thus, there are these two things to be considered in this part.

One is the getting of words.

Another is for the uttering and expressing of them.

The first, in those words, Take to you words.

The second, in the other, And say to God.

And I shall onely speak of the former at this time; that is, of the words they should take to themselves.

Take to you words.

It hath respect to the former duty I spake of in both the acceptions, Turne to the Lord, turne by prayer, turne by repentance, both wayes it looks: When you pray to God, then get words, when you repent of your sinnes, then get words: It is the observation both of Cyrill, and Chrysostome, he stirres them up that they should bring with them, Non aurum, non argentum, non oblatio∣nes, sed preces; he calls to them not to bring their Gold, or Silver to Gods Treasury, not to bring their Sheep, or Oxen to his Altar; God was weary of those Sacrifices, he looked for repentance, it was onely to bring words of prayer in humbling themselves and seeking mercy, and words of repentance in acknowledging their sins;

this was the scope the Prophet aymed at: So, I will consider in it two things.

The motives that induced the Prophet to make this exhortation, he calls upon them for words, get you words.

And the scope he propounded to himselfe in it, what is the duty he would excite them to.

First, the motive that induced the Prophet to make this exhortation here, for we have not the parallell to it in Scripture, Take to you words: It should seem they were brought to a very low ebb for piety, that they knew not the first elements and principles; that they could not goe so farr as wicked Israel that would flatter God with their mouth: that they were so farr from true contrition, that they could not so much as bring words of confession to acknowledge their sins, though it were but from the teeth outward.

We know they were a people of another temper, the Psalmist describes them, they were a people given too much to words, the Israelites: In Psal. 10. Their mouth is full of cursing and bitternesse, mischeife and vani∣ty is under their tongue. Psal. 59. the Psalmist saith, they used to belch out their words against God, Swords were in their mouthes; that is, they had all kinde of words but those that they should have, words of cruelty, Swords were in their tongues; words of deceit, the poyson of Aspes was under their lips; words of mischeife, words of rebel∣lion against God, and yet for words of devotion, and words of repentance, there their hearts were barren. It was their backwardnesse to this duty the Prophet ob∣served, and that made him frame this exhortation; they were backward to the worke of repentance, they hardly knew what it meant; some generall hints they had, that God was displeased, and was to be pacified, but

they had forsaken the Fountaine of living water: They knew how to bring words to Ashtaroth, but not to come with words of repentance to the true God. There were many impediments that kept them from using words in prayer.

Partly, they were afrayd by reason of their sins.

Partly, they were ignorant, they knew not how to endite their prayers, to frame their bill, when they should preferr their suits to God.

Partly, their hearts were hardened, they were not touched within; out of the abundance of the heart the mouth speaketh. Where there is not repentance within, there are no words without: The Prophet observed all these defects, their backwardnesse to this duty, that made him frame this exhortation, Take to you words.

That this was their case, before, and after, and then, we may see it out of diverse places of Scripture. Before the time of this Prophet, see it in Job, see it in David: After the time of this Prophet we may see it in Jeremiah, Chap. 8. I hearkened and heard, but there was none that turned to the Lord: He tooke a Candle to looke about him, and could not finde a man that knew how to pray to God: That it was so in the time of this Prophet, see it in Isaiah, Chap. 64. he lived in the same time with Hosea, There is none that calls upon God, there is none that layes hold on him by prayer: The Prophet observed this well, that here was their errour and defect; hee might have sayd of them, as Job saith concerning his Freinds, I waited and expected if they would speake to God, but I found they were all silent: The Prophet had long expected to see, if after all those excitements they would yet turne, if they would yet learne to make but one forme of prayer, to humble themselves but in the eyes of men; but afterward finding that yet they

would not returne of themselves, he could hold no longer, but provokes them to the practice of the duty of repen∣tance, that they might now shew the language of repen∣tance and prayer, Take to you words: It is as much as if he had sayd, How long will ye absent your selves? Are ye not yet sensible? Neyther the judgements that are insti∣cted, nor the evills threatned, will not they yet move you? If yet they cannot stirr you up in your mindes to seek God, because he is gracious, yet look to your selves, seek to him for your selves, because you are miserable: If you cannot come to him of your selves, come to me, I will learne you; if it be feare that keeps you back, I will embolden and encourage you; though your sins be many, God is gracious; though they be great, God is mercifull; if ignorance keep you back, come, hearken to me, I will teach you the feare of the Lord: Little Children, I will teach you to pray, and set you a forme of confes∣sion; though you cannot bring repentance in perfection, bring it in the principles; though the name of teares be yet unpleasant to you, yet the name of words is accep∣table; what more easie then this? I call not now for the plowing up of your fallow ground, and the rending of your hearts, though God expect that, that you may come to that in time: All that I now require is, that you take words, and speak to the Lord in this forme, Take to you words.

So now in this part we may see there are two things commendable in this carriage of the Prophet.

The first thing that is commendable is this, that hee watcheth over them in their deficiencies, he hath an eye upon them, he studyed where their imperfections lay, that he might apply himselfe to cure them, that hee might lay on the salves: A Phisitian who knowes not the cause, and the nature of the disease, cannot apply a

remedy. The Prophet searcheth, and diggs for hardnesse of heart in Israel, and having found it, he applies the remedy; he watcheth over them in their ignorance and back-slyding. See Jeremiah, he tooke a Candle to see if there were a man; I hearkned and heard, saith he. It was the course that the Apostles took: See Paul, Heb. 5. how he studies the condition of the Churches he wrote to. Some were strong, and he propounds the Oracles of God to them; some were weaker, and those he comes to in elements, and principles of Christian Doctrine: He comes to the Hebrews bringing the Milke of principles, and teaching them againe which were the first elements of Faith: It is the course that every good Minister takes; we shall never know the state of our people, unlesse we study their imperfections, and watch over them: How shall we know what Doctrines to deliver to you? It is a thing you desire, to walke in clouds that we might not observe you in your imperfections; but that you may be raised out of sin, give us leave to pry into them, to be di∣ligent to watch over our Flocks and Heards, to watch which way they walke, and how they thrive, and live, that we may know which is diseased, which is wandring, and which is sound, and which keeps in the Fold: That is the first thing in the Prophet.

The second thing commendable is, he doth not one∣ly watch over their weaknesse, but condiscend to their infirmities, he applyes himselfe to their temper: So the Apostle Paul dealt with the Corinthians, 2 Cor. 3. And I brethren, when I came to you, I could not come to you as spirituall, but as carnall; babes in Christ: therefore I brought not strong meat, but milke, because you were not able to beare meat, nor are not yet: The Apostle condis∣cends to their capacity, he saw the state of their stomack what meat they could beare, and what they could not

digest, and he comes to them accordingly: So Hosea here, hee observed that the people were not able to beare this strong Doctrine of the depth of repentance; therefore he comes to them in the first principles, hee reads to them the Alphabet of repentance; he would first teach them to spell repentance: For teares, and sighes, and groanes, and rending of the heart, and beating in peices of the spirit, he knew these things were requisite to repentance, but these were harsh symptomes, he pro∣pounds not these now, but onely that thy bring words. It is not now, take to you teares, but words. That is the second thing commendable in the Prophet; and that shall serve for the motive that induced him to make this excitement.

The second thing, is the excitement it selfe, Take to you words, words of repentance, and words of prayer. He would instruct them in two languages at once: For e∣very grace of the spirit hath a peculiar language; Faith hath its language, and charity hath her language, repen∣tance hath her language, Prayer hath language for all the rest: The Prophet at once would instruct them in the language of repentance and of prayer.

First, in the language of repentance, and that is con∣fession of sin; that is the tongue of repentance: Take to you words of turning, turning words, words that beseem converts, words of remorse, words of contrition, words of humiliation; take to you words that you may lay o∣pen your sins before God: So, hee shewes them two things concerning the duty of confession of sin.

One is the necessity of the confession of sin to the du∣ty of repentance, no repentance without confession of sin, nor no pardon where there is no repentance.

The other concernes the forme of this confession, what manner of confession men must bring to God: Take to you these words, and turne.

The first is concerning the necessity of the grace; Take to you words, confesse your sins to God; that is the ef∣fect of it, because the Prophet would draw them into a course of diversion of Gods judgements; there is no diversion of judgement without the pardon of sin, and there is no pardon without confession, therefore hee presseth this duty: It is the interpretation that all take in. Confesse your sins to God, and so turne to him; because without confession there is no pardon, no for∣givenesse. Solomon sets it downe so, Prov. 17. Hee that covers his sins shall not prosper; that is, he that would hide them from God; he that will not open them by confes∣sion shall not prosper, as not in other courses of his life, so especially, he shall not prosper towards God, and Heaven, towards spirituall comfort; to have any comfort of pardon of sin; for God hath set this condition, if we will have him cover our sins, we must open them; if we will have him cover them, we must discover them: if we will have him shut his eyes on them, wee must open our eyes upon them, and lay them open to God that knows them; there is no repentance, and no forgivenesse without confession.

On the other side, where there is an humble ac∣knowledgement, and confession of sin to God, there par∣don still follows: See it in the Thesis, He that covers his sins shall not prosper, saith Solomon, but he that confesseth, and forsakes them shall finde mercy: So in the Thesis: See it in the Hypothesis in David, I sayd I will confesse my sins, and thou forgavest the iniquity of my sin, Psal. 32. It was not onely so in the time of the Law, but in the Gospell; in Davids time, and in Johns time, 1 John 2. If we con∣fesse our sins, he is faithfull and just to forgive us our sins: If we confesse them, he is faithfull and just, he is not only mercifull, but faithfull: A man would have thought it

should have run thus, If we confesse our sins he is gra∣cious, and full of loving kindnesse to forgive them; no, but hee is just: Why? Because God hath promised pardon to the confession of sin; it is not onely grounded upon his mercy, but upon his truth, and therefore up∣on justice: God were not just if he should not pardon sin to Penitents: If we confesse our sins, he is not onely gracious and mercifull, but faithfull and just to forgive sin: He hath bound himselfe, that hee that makes a humble confession to God in Christ, and comes with a penitent heart by Faith in Christ, he is faithfull and just to forgive sin. We see upon the hiding of our sinnes, pardon is excluded, upon the opening of our sins, par∣don is assured. So it stands, saith Tertullian, both wayes, Cum accusat excusat, cum condemnat absolvit, &c. When we accuse ourselves, God acquits us, when we condemne our selves, God absolves us: Here is the ready way to get absolution, for a man to cast downe himselfe. He that takes no glory to himselfe, but all shame, and gives glory to God, God will give grace to such a soule; otherwise, let us never think that God will pardon those that we labour to hide from him, Si faves tu peccato, &c. saith Austin sweetly; if thou take upon thee to be the advocate of thy sins, to plead for them, how shall God be the acquitter, and absolver? Therefore that God may free thee from them, condemne thy selfe, lay the bond, and obligation and weight of thy sins upon thine owne conscience; that is the way to have God to ease them, that is the way the Prophet prescribes.

Beloved, we need not be discouraged at this Do∣ctrine, it is not in the wit of man; and it were too bold a word to say that God himselfe could not invent a more easie way, we know not how farr God can goe, but we cannot see that God could have found a more

facile way then for men to confesse and finde mercy, con∣fesse, and have mercy: The true confession of the lips, out of contrition of spirit by Faith in Christ is most sure to meet with pardon and forgivenesse. Let any tell me whether there be a more compendious way to remission then this: It is but an easie way that is pre∣scribed in the other word, Turne to the Lord, and the Lord assures the removing of judgements upon that. But confession of sin is more easie, it is that that is con∣current with the other, it is that that waites on it; nay, it is that that goes before; and if there be this humble acknowledgement made, if it be not out of dissimulation, and hypocrisie, God hath assured pardon to it: So dif∣ferent are the conditions of the Covenant at the first, and now; the precept that God gave to Adam was harder, Thou shalt not commit sin, but the comman∣dement he gives us is easie, If thou sin, confesse thy sins to God, and he will have mercy: Confession is the salve; as God alone is the Physitian, so here he prescribes by the Prophet the salve for sinne. Nazienzen calls it so sweetly: It is the Potion that the soule takes, it is the Plaster that is to be applyed to the sore of sin. Chryso∣stome enlargeth it, by making the proportion in the o∣ther part: Sin, that is the disease and ulcer; and repen∣tance, confession of sin, and the renouncing of our sin, that is the remedy: The remedy, saith Gregory well, be∣cause it is the opening of the wound: Saith Origen, it is as the Vomit that is taken into the stomack, that clean∣seth the stomack; so repentance unloads the consci∣ence; confession, and casting out sin by the mouth, it is the Vomit of the soule, saith he well. Confession it is the physick, that healing Medicine that God hath prescribed to us: Austin summs up many vertues in a short compendium of words, speaking of this excellent

grace of confession of sin to God. Confession of sin to God, is that which is the hope of Beleevers, the glory of sinners, the expeller of all vice, and all iniquity; the Te∣ther to keep a man in compasse of due obedience, the sweet bond to the soule; it is that that shuts the pit of Hell, it is that that opens the gate of Paradise, because it opens the way to the mercy of God; confession of sin is the language of repentance.

That when I consider, I cannot but wonder that men that are sensible of sin, and of Gods displeasure, should be so backward to this worke, not onely of repentance, but of acknowledgement of sin. It is a common fault we all labour of. First, we commit a sinne, and then with Adam we hide our selves, and get Fig-leaves, not onely to hide our selves from men, but from God. It is true, I cannot but wonder that men are loath to make their sins knowne to God; there is impious shame that keeps men from confessing their sins to men, because unlesse we tell them there are corner sins of darknesse that men cannot finde out; but is it shame to confesse them to God? God knowes them all before, why should men goe about to hide that which he knowes be∣fore it is committed? Why should I hide them from thee, O Lord, saith Austin, since thou knowest mine owne heart better then I my selfe? Yet so vaine we are, we thinke if no earthly eye see us in the commission of sin, neyther doth the eye of Heaven looke upon us: When we see not our selves, we thinke God sees us not; we desire to walke in Mists and Clouds, it is the case of every man: Tertullian sets it downe well, concerning this duty of confession.

Every may hath forehead enough for the commit∣ting of sinne, their foreheads are harder then an Ada∣mant to commit sinne, but then they have no forehead

to confesse: It is shame that keeps them from men, and it is shame that keeps them from God. Et sic, &c. saith he, no marvell if they perish with that ill shame, and pudor, since they are more mindfull of shamefastnesse then salvation; for if there be any shame in confessing sins to God, there is a great deale more in hiding them. But it is so farr from shame, that it is the onely grace, it is the first fruits of repentance, confession. Children when they are first borne, cry; it is the first expression of life, crying; and hee that is borne and begotten to God againe, that is, a new borne babe, the first mani∣festation of life is from the mouth, by confession of sinne.

O Beloved, let us not be so inured to hide our sins from God that must onely pardon them, not to hide them from him, that will call us to account: If wee hide them now, the time will be that he will lay them open. Christ saith in the Gospell, that that is done in secret shall be published on the house top: that that is now done in corners shall then be layd open, when all flesh shall be layd open before Gods tribunall: If now it be a little shame, what will it be then? If there be shame in sin now, what confusion will there be when it shall be the forerunner of damnation and Hell? If any thing in the World will move a man to lay open his heart, to d••vide his heart, and make all naked before God, it is this con∣sideration that all must be layd open after, the secrets of all hearts must be disclosed: And in the meane time if he would have any comfort of the pardon of sin, now, hee must repent of them, and confesse them. Wee need not be ashamed to come to God; I shewed before, hee hath annexed pardon to confession: See it in instances and examples, the Publican he comes with the language of confession, they were not many words, it was but a

breife confession of sin, O God be mercifull to me a sinner. There is the petition in the first part of the words, and confession in the next, I am a sinner, therefore O Lord be mercifull; see the issue, He went away justified, saith Christ; he sayd little, Peter sayd lesse, Peter went out, and wept bitterly: Lego, &c. saith Ambrose, I read that Peter wept, but not that he spake any words of confession; there was the confession of the heart; and though we read not of it, yet no doubt the voyce of the mouth went with the cry of the eye; Peter wept, and confessed his sinne: And marke, Peter was received againe to favour, and to the honour of Apostleship, yet we read not of the words that he spake. Every man supposeth, that he that comes to confesse sin, brings words with him, yet we see not his words.

If not that example, see David, Nathan comes to him, he makes a Parable, and then comes with a compendium, Thou art the man; David multiplies not words againe; there are but three in our language, there is but one in the Latine, and in the Originall; Peccavi, I have sinned: before the word was out of Davids mouth, Nathan from God gives him a publication of pardon, that hee had pardoned his sin: It could not be a shower confession then that that is made in one word, he could not speake more compendiously: Yes, we see in Psal. 32. he makes a shorter confession, he had but a thought, a purpose of confession, and God pardoned him, I sayd I will confesse: God saved him a labour of further expression, because he saw the integrity of his heart; before he sayd, I have sinned, I sayd I will confesse, upon the resolution of repen∣tance, there is a resolution of forgivenesse: So gracious is God, not onely to meet us, but to prevent us: It was a sincere acknowledgement and confession that he made, and it was in that very purpose of confession.

Nay, goe further; for the Children of Israel went not thus farr as to come to a purpose of repentance, yet God was pleased to pardon them as farr as concerned outward punishment, Psal. 78. as strong a place as I know in the Scripture; David reckons up their rebellions, then after many mercies that God had shewed them, he saith, They flattered God with their lips, and lyed with their tongues; they made a confession, but it was an hypocriti∣call confession, it was out of dissimulation, they flattered God with their tongues: They sayd, because of the ne∣cessity of punishment, Wee have sinned, but their hearts were not touched with their sins, They flattered God with their tongues, and lyed to him with their lips: And it fol∣lowes, Out of the abundance of his loving kindnesse he par∣doned their sins, and destroyed them not: Not that God is pleased with such confessions; it is such a confession as never prevailes: Hypocrisie sets a man further from par∣don, because it is a double sin, yet at that time when they would not be brought to a formall confession, God for∣beares to punish, to encourage them after, hee forbeares the punishing of them for a time. As Ahab for his coun∣terfeit humiliation, God diverts the judgement to en∣courage us to true humiliation. So Jehoahaz a wicked King, he continued in the sins of Jeroboam, yet when he was affticted and humbled himselfe before God, although it were a counterfeit humiliation, he diverted the judge∣ment: If he shew mercy to the confessions of Hypocrites that are full of hypocrisie and dissimulation, what will he doe to those that doe it sincerely; I say, God loves not hypocrisie, and hypocrisie is farthest from pardon; though it be, yet because they were so farr from true repentance that they would not be brought to an outward forme, when they brought that forme, God encouraged them

to goe on further that he remitted the judgement tem∣porall upon their fained, forced, humiliation.

Is it not then a great encouragement for us to repent, and confesse our sins? Confession is a grace that shines in all Christian vertues: There is no vertue that can be practised without confession of sin; whether a man doth well or ill, confession comes in, as Austin saith sweetly, If I be ill, this is to confesse to the glory of God that my sin is of my selfe, if I doe good, this is to confesse to the glory of God that all grace is from him. In evill, there we bring confession, that is, the confession of our miqui∣ties: In good we bring confession, the confession to Gods praise, and of Gods grace; so every way confession is necessary, In bono fact a tuo, &c. If wee doe any thing well God must have the glory, because he workes it; if wee doe any thing ill, then wee must confesse to take shame, because all our confusion and shame is from the iniquity of our owne heart. That is the first thing the Prophet would have them bring, the language of re∣pentance; the language of repentance is the confession of sin, by acknowledging them to God,

That is the first thing, Take with you words of repen∣tance, confesse your sins to God, he shewes the necessity of confession.

The second thing he shewes not onely the necessity of the duty, but hee gives them direction; they are sweetly couched here, Take with you words, and goe, and confesse, that is, Take such words as become Converts, and Penitents. What are those words the Prophet bids them take, concerning the duty of confession? We will reduce them to foure heads.

First, Humble words, pride will not stand with repen∣tance, I gat me to God right humbly. Looke upon all the confessions of prayer or sin in Scripture, they were

all seasoned with the grace of humility; I am lesse then the least of thy mercies, saith Jacob, I am unworthy that thou shouldest come under my roofe, was the confession of the Centurion; I am lesse then the least of Saints, because I persecuted the Church, saith Paul. Look upon the con∣fessions of the Old Testament, how they are seasoned with humility. Ezra, Ezra 9. he confesseth in the name of the people, and he begins it so, O Lord I am ashamed, and blush to come before thee, &c. It is the very same words that Nehemiah takes, in confessing the peoples sin when he was the mouth of the people, Nehem. 9. We lye under shame upon the ground, confusion covers our faces, wee and our Princes, and Preists, and our Fathers, have all been rebellious against thee: It is the forme of words that Daniel useth too in the confession of sin that he makes for the people, O Lord, to thee belongeth righteousnesse, but to us confusion. Here is then the humble straine of repen∣tance and confession of sin, to give glory to God, and to take shame to our selves. Here is the proper dialect, the true Idiome of the language of repentance: Those are the first words he bids them take, take humble words; the confession of pride, a Pharisaicall confession will not doe it.

Secondly, They must be mournfull words: Teares are the lav••r in which confession of sin bathes it selfe. When a man is to frame the words of confession of sin to God, the eye gives Inke, and the heart gives accents; teares are the oyle in which the words of confession are steeped, and sighs and groanes are the compasse, and point, whereby the line of confession is drawne to God, they must be mournfull words; the cry of the eye, and the voice must goe together. If the heart melt, the eye will weep; if the voice houle, the eye will have sympathy; that was the forme of Davids confession, I roare through

disquiet, I goe mourning all the day long. So we see the confession of Aaron that he made before Moses, Alas my Lord; there is not onely a word of humiliation, but a word of lamentation, Alas my Lord, for I have sinned, and done foolishly: And the Children of Israel, 1 Sam. 7. that they might expresse their humble confession of sin in such language, it is sayd that they were ashamed at Mizpeh; and what did they, they wept, and drew water, and pou∣red it on the ground, and then they confessed to God that they had sinned. A man would wonder at such a ceremony, the pouring of water on the ground: What is of lesse moment then water spilt upon the ground? The Scripture useth that phrase to expresse a thing of no esteeme; and they were ashamed for that purpose, to shew that they could not weep enough themselves, they would by this, expresse the desire of their soules, that if they could, they would poure out Pailes and Rivers of teares: they wished that their heads were Rivers of waters; because they could not shed teares enow, they bring Buckets, and poure them out to the Lord. Take to you humble, and mournefull words, that is the second.

Thirdly, Take with you, simple, naked words, the words of integrity and simplicity a man must bring when he comes before God in the naming of his sin: It is not enough to confesse them in generall, because God knowes them in particuler; but God lookes that wee should search into our hearts, and dive into our soules, and fetch up all, and leave no dreggs of sin under, but evacuate all; if there be but the least behinde, it will turne to poyson: We must not come before God with a heart and a heart, and a tongue and a tongue, as we must bring simplicity of heart, so simplicity of speech: So we finde the forms of all confessions in Scripture run thus.

They contented not themselves to say they had sinned, Pharoah, and Saul, and Judas could goe so farr, I have sin∣nod, they could not speake lesse, if they sayd any thing, yet they that sayd lesse found it made good from the heart, David sayd no more; but they had not true repen∣tance, because they had one tongue in their hearts, and another in their tongue; God looks to the language of the heart. As we must bring naked open hearts, so we must bring simplicity of speech: All the confessions in Scripture run thus, with naming the sins, not in generall onely, but in particuler. So the Israelites, Numb. 21. We have sinned in that we have spoken against the Lord, and his servant Moses; they name their sin: So in 1 Sam. 12. when Samuel presseth them home, and layes to their heart all the sins that they had committed, then they make confession, in naked simple words, We have sinned, and added this to all our sins, to aske a King: They did not onely confesse in generall, we have sinned; but in particuler, this is that sin that wee have provoked God by. As Davids heart smote him when he had numbred the people, presently he tells God hee had sinned in this sinne of numbring the people; while his heart was hott, and the sinne lay upon him, hee opens it to God in simple, naked words. That is the third sort.

Last of all, There is another, bring with you forci∣ble words, weighty words, aggravating words; such words as may exagerate your sins against your selves, such words: Lay them not onely open, but make them more if it were possible; though it be a sinne to lye to God, but though a man say with Paul, Of whom I am cheife, it is farr from dissimulation; he that knowes his owne heart, is able to say, hee is the cheife of sinners, though the World be able to lay nothing against him, be∣cause

every man knowes the sinne of his owne heart: Therefore he that comes to confesse will not bring cold words, but aggravating words: So run all the formes in Scripture, because when we aggravate, God extenuates, and when we make more, God makes lesse; but we can∣not make them more, but aggravate our sins in confes∣sion. Looke to that in Nehemiah, how he aggravates with words after words, We have dealt proudly and stout∣ly with the Lord. So saith Ezra, Wee have hardned our hearts, and refused to obey; wee have not hearkned to his Commandements, we have rebelled against him, we and our Kings, our Princes, our Preists, and our Fathers. And Da∣niel in his confession adds, The men of Judah, and the people of Israel. There are all aggravations against the persons, and against the sins, Wee have dealt proudly, wee have hardned our hearts, we have not hearkned to Gods Law, we have rebelled against him. And such were the con∣fessions that David made, one we have in Psal. 106. We have sinned, and dealt wickedly, and committed iniquity; as if he wanted words to expresse himselfe, and it is the very same words with Daniel, and Ezra, in their con∣fessions. David in Psal. 51. My iniquities are gone over my head, and are as a burthen too heavy to beare: See, how could he exagerate more? they are over my head, above my reach, I cannot compasse them; as the flood that o∣verwhelmes a man in the bottom of the water, and he sees nothing but destruction; so my sins are gone over my head, I cannot look to the top, or bottome, or reach them; and they are too heavy a burthen, I cannot beare them; thou alone must ease me of them. Daniel and Ezra, aggra∣vate sin in the same words, Our sins are increased up to Heaven; here was a high pitch he tooke to himselfe; not onely in the knowledge of them (so every sin grows up to Heaven, because God knows them) but for mul∣titude

and increase, we have piled sin upon sin. As the Giants of old, set Pelion upon Ossa, and Parnassis upon both; so we have set one sin upon another, that they are heaped up to Heaven, the Earth is weary with bear∣ing of them, they reach to Heaven: So, here is the form of words, bring naked, simple, humble, forcible, aggrava∣ting words.

And after all this, when wee looke upon all these formes of confession, and see the practice of the Saints of old, and see the burthen of sin, and of the commands, are we not all stirred up? are we not all ready to burst? Is it possible to hold, but to cast off such shame almost, and in the middest of much people to acknowledge wee have sinned. Lord, we have sinned, and for our ini∣quities and transgressions these troubles are come upon us: If wee want words of our owne, let us borrow of those confessions in Scripture. We have need to take all helps, sin lyes close, all helpes of discovery, of remo∣vall, and of comfort; so we shall be able to expresse our selves, when we see those formes that they exprest themselves in, that was the end, when the Prophet bids them take words, that is, get the language of re∣pentance, goe humble your selves and your soules to God, take words, and goe, and confesse to him; that is the first thing.

I see the time is spent, and the weather is hot, yet points that are depending one upon another, are best applyed when the heart is warme; and sometimes the dependance adds so much grace to a point, that the grace of it is lost, if the season be not taken.

Take to you words.

The language of confession and the language of prayer, Take words to you, when you turne to the Lord by re∣pentance,

then take words; and when you turne to the Lord by prayer, then take words. These two goe toge∣ther, confession and prayer. In Nehem. 1. there they be joyned, I prayed before thee for the Children of Israel, and confessed to thee the sins of the Children of Israel. And in Dan. 9. I prayed to my God, and made my confession before him. There must be no prayer made to God, where there is no confession of sin; for if we multiply our pray∣ers, and pray every houre, yet there goes sin betweene, and though it be a sin repented of, and though it be a sin that is pardoned before, yet David confessed his sin after it was pardoned: nothing moves so much to confession, as the knowledge of pardon. Prayer will not availe without confession, therefore I first spake of the other: Prayer without confession, saith Chrysostome, it is as if a Bird should have her wings at liberty, and her feet be tyed: Confession is as the feet, and prayer as the wings; if a Bird have the wings free, and the feet in a snare, it cannot get up: so, though the heart pray, yet if the foot of confession be in a snare, there is no hope that the heart should flye to God, it is as a Bird that hath the wings at liberty, and the foot is in a snare; therefore these must goe together, take to you words of confession and prayer. I must be breife, therefore I will reduce them to three heads.

There are three things the Prophet aimes at in this exhortation, Take to you words of prayer.

He shewes the necessity of vocall prayer, Take to you words.

He shewes the necessity of preparation to prayer, Take words: It is not onely use words and pray, but take them, think before hand.

Thirdly, He shewes what kinde of words the humble soule brings before God in prayer.

These three things I will breifly touch.

First, The necessity of vocall prayer, Take to you words. Thinke it not enough to turne your hearts to God: It is true, importunity of affection moves God more then importunity of speech, for he looks to the heart and reines, and requires truth in the inward parts: But though the heart be principall in the sacrifice, yet it is not the sole agent. All prayer is not included in conceived prayer: God will have honour of the lips, as well as of the heart; he did not make man all soule and spirit: as he made him part body, and part soule, so he will have honour of both. Honour him in the heart, that is the cheife, else the o∣ther will not prevaile, when we draw neere him with our lips, if our hearts be farr from him: But the heart is not the onely thing, though it be the cheife; get words to your selves, get a good expression. For this purpose, God hath given man the use of speech, not onely that he should converse with Men, but wi••h God; he con∣verseth with men by intercourse of speech, with God by prayer: Prayer is the language of the heart, God is delighted with that; God is delighted with the lan∣guage of prayer, or else hee would not have set us so many formes in Scripture, and all those dictates. God could worke grace in the heart without Preaching, but he useth outward meanes, because men have bodies and soules, and God can accept the prayer of the heart; but God will have both parts. Seek to God with the in∣ward man and with the outward man. David calls his tongue his glory, for that end; for the tongue is the inter∣preter of the heart, the tongue is the Secretary of the minde, it is that Ambassador that every poor contrite soule sends to God.

Those words that flye to Heaven, and passe the Clouds, are delivered and dictated by the tongue: Therefore it

is that God hath made some part of the body the inter∣preter to all the duties of piety. Mourning is one part of repentance; the interpreter of that affection of sorrow, is the eye; if the heart mourne, the eye will weep: Humi∣liation and dejection of spirit, the casting downe of the soule, that is another grace, within, and there is ano∣ther interpreter without, the knee is the interpreter of that grace; if the heart be cast downe, the body will, the knee will bow. Charity is another grace of the heart within; the interpreter without is the hand; if the heart be inlarged to wish well, the hand will be inlarged to give to the poore: And if the heart be inlarged with devotion, the hands will spread; the hand and eye move as the heart dictates, and the knees bow as the heart di∣ctates, every part of the body is the interpreter of the soule.

Lastly, Prayer it is a grace of the heart, but it hath an interpreter without, the tongue is the interpreter; it is the Angell or Messenger of the understanding. Clemens Alexandrinus calls it the Trumpet of the soule: The tongue, it is not onely the interpreter, but the sollicitor: The tongue is the sollicitor that the heart sends to Hea∣ven; God requires not the prayer of the lips, because he cannot heare the prayer of the heart, God forbid we should think so, he knowes our thoughts before they are. A mans silence is a cry to God; he heard Moses when hee said nothing; he heares the silence of prayer, as well as the voice. Tertullian well expresseth it, he is not onely the beholder of the heart, but the hearer of the heart: The heart hath its language, and every part of the body hath its language; the eyes language is weeping, and the hands language is lifting up, and the knees language, it is bowing, and all comes from the language of the heart: God understands the language of each part; if the heart

speake, though the tongue be silent, he understands that. When a man lyes upon his death-bed, and his speech is gone, the hands are lifted up, God heares that: A man may pray with his eyes, with his hands, with his knees, but he must not confine his prayer to these; he may pray with his heart, but hee must not confine prayer to the heart: God will not onely have us say we pray within, we pray to God, and we wish well, and never consider that God is over our heads, we send up ejaculations; but take to you words; where is the witnesse of your mentall prayer? Take to you words.

The point is this, I will but name it:

Vocall Prayer is a great helpe to the ejaculations of the minde.

It hath great advantage, in publike, and in private prayer.

In publike prayer it is simply necessary; there cannot be a combination of affections, except there be vocall prayer: we cannot read the language of the heart one of another. There cannot be union of affections, except there be one voice for all: Nothing commends prayer more to God, then unity, if it be the prayer of unity; the harmony of prayer cannot be preserved in a Congre∣gation without vocall prayer, except it be expressed by words, and formes, they are necessary, that I shall shew after. There must be vocall prayer used, that the Congregation may be joyned together: Therefore we pray in the last prayer, We make our common supplications. I take occasion, because people take occasion to mistake, it is not common, because they are ordinary supplications, but thus, common supplications that concerne us all.

It is needfull also in private prayer, it hath these three advantages.

First, Prayer of the tongue, it makes prayer a perfect burnt Sacrifice, when the tongue joynes in words: Prayer is a dart, zeale points it, and words feather it; when it is poynted by zeale, and feathered by words, it flyes home; when the inward and the outward man agree together, when the strings of the heart, and the lan∣guage of the tongue speake one thing, then there is a perfect Sacrifice offered to God. Pray to him with the heart, and with the lips.

Secondly, The language of prayer is needfull to be exprest by the lips; because words are as bellows to the affections, they are a meanes to kindle good affections. Words restraine affections that they shall not rove; they confine the affections to holy and heavenly desires, they not onely confine, but as I sayd, they kindle affections. They are as bellows. Prayer is as Incense, zeale puts to the fire in prayer, and words are the bellows that blow it up to make it flame; they make this Incense not one∣ly sume but flame. If words be wanting, prayer will coole of it selfe; it is impossible that a man should con∣tinue and persevere in prayer, except he use words; be∣cause the affections will rove: The heart is able to ex∣presse pious ejaculations; but to persevere in prayer, without consining to formed words, or where there is a habite of prayer without words, it is impossible to con∣tinue.

Thirdly, It is the meanes to glorifie God more: In prayer we glorifie God in body and soule: It is not enough that we glorifie God within, we may doe it within, but who knowes it? Then it is onely to our selves; but when it is with the lips, we doe it to others: Even the Saints in Heaven use language in the glorifying of God; they sing to the glory of God, Halelujah, that song of praise to God, and expresse it by words, because there

may be a common participation, that they may make an eccho: Therefore David though he were a man that had a mentall gift of prayer, yet he confined not him∣selfe to it: I called to God with my voice, and he heard my prayer; I will sing of thy kindnesse for ever, and with my mouth I will declare it: Marke, I will sing of it, and de∣clare it with my mouth, and call to God with my voyce: Therefore because there is a necessity of Vocall prayer to glorifie God, that is the first reason the Prophet saith, Take words, that is the first duty.

Secondly, He shewes the necessity of preparation: It is not onely use words; the Heathen that thinke to be heard for much babling, they use words, but they take not words. What is that? To study, to single, and cull out words before, to cast about where to get words. Looke into the closet of your heart, and see what things you want; see what acceptable formes the Saints used, then come, and humble your selves before God, but take to you words: The necessity of preparation in the duty of prayer is briefely layd downe by Solomon, in Eccles. 5. Be not rash to utter a thing before God, for he is in Heaven. That is, Rush not upon prayer, goe not into Gods pre∣sence before thou be fitted, there must be holy prepara∣tion, not onely before publike, but private prayer. Be∣loved, we come to pray, and the reason why our pe∣titions are denyed, is, because our hearts rove. He will never come into Gods presence with reverence one day, that prepares not somewhat the day before, that sets not worldly things aside the day before. As in publike, so in private prayer, prepare before you come to Church, and after: How ever some would scare Christians out of piety, they shall not scare Christians from their duty. They say, it is superstition for a man to humble him∣selfe before God when hee comes to the Church, and

Congregation: they say, hee must joyne with the Con∣gregation, there must not be a sequestration, though it be never so short to fit himselfe: It is true, a man hum∣bles and prepares himselfe before, but now he comes to the performance of it. I humble my selfe before, but now I come to the performance, give me such a heart as I may joyne with thy Servants to confesse our sins, and to make knowne our wants: And this must be supersti∣tion in their interpretation, because we doe not joyne with the Congregation: They make no conscience of it, if they did, they would not keepe their owne po∣sture at the Creed, they to sit, and others stand: I will be bold to say, it is fancie. The hearts of Christians must not be troubled, whereby there comes a great deale of offence; they run out of the Church if a Mini∣ster humble himselfe before God in the Pulpit, what they please must be superstition. No, when we come be∣fore God, there must be preparation. David prayed before he prayed, Let the lifting up of my hands be as Incense. Mi∣cah studyed before he prayed, Wherewith shall I come be∣fore the Lord, and make my supplication? What gesture shall I use? and what preparation shall I make? So should every good Christian; and the reason is good, prayer is weighty, the tongue is slippery, and the affections ro∣ving; a man had need to hedge in his heart with all pre∣paration: If a man speak to men, as I come to speak to you, yet I dare not come without due preparation, and yet I speak to men, as my selfe; much more when a man comes before God. If a man when he speaks to men, labours to shun Shelves and Solicismes of speech, and to ingratiate his person, and presse it home upon the hearts of his hearers, how much more when he speaks before God, that reads the language of the heart, who is a God that heares prayer, to whose presence all flesh comes. Mo∣ses,

when he was to speak to Pharaoh, durst not goe, be∣cause he wanted words, and was a man of flow speech, and so Jeremie; yet they were but to speake to men. If any man say there was a necessitie, because they went on Gods errand; that was not the reason, looke back to hu∣mane oratours, Demosthenes, Tullie, see what preparati∣on they made to speak before humane auditorie; yet they would correct their errours, and set every word in due place; they would get words, pick up phrases, if any tittle of pronunciation were more advangious then o∣ther; they would get that, meerely to prevaile in civill causes for men; how much more when we come to God in prayer, and not only be orators, but petitioners, and for the best of his mercies, for grace, the richest jewell in all his Store-house; and God that searcheth the heart, and sees if the heart and Spirit be answerable to the tongue, and hand; a man had need to be prepared be∣fore-hand: Therefore Abraham, a man that had hea∣venly acquaintance with God, he fitted himselfe before he would come in prayer; see how many prefaces he useth, six times he prayes, and every prayer hath a pre∣face, Let not my Lord be angrie, and I will speake. Behold I have taken upon me to speake, that am but dust and ashes. He useth those holie prefaces to ingratiate himselfe with God: knowing how great an honour it is, for God to vouchsafe a mortall creature to speake to him: so will we, if we consider the greatnesse of Gods majestie, we will pray, that we may pray, search, and examine, and see what blessings God hath bestowed, and then we shall know what to give thankes for, see what evill we have com∣mitted, and then wee shall know what to mourne for; see what judgements and temptations God hath removed, and then wee shall know how to blesse him, what sinnes we are prone to, that wee may know what to pray a∣gainst

and see what temporall things wee need, and then we may know what to beg; this the Prophet would have, Take words, studie words before you come, take not perfunctorie words, use not such as come first to hand; deale not so boldly, and familiarly with the glorious presence of God: speake to God as if you did speake to men, nay as if you were to speake before the judge of all men.

Lastly, here he gives a direction what words to use in prayer. The language of prayer is of a great extent: looke how many our wants are, so many severall formes and dialects our prayer hath; and looke how various mens hearts are, so various is prayer, but for our directi∣on, confine it to these particulars.

First, Take to you words, that is, holie, and heavenly words, such as becomes that glorious Majestie: there∣fore our blessed Saviour hath taught us to pray to Our Father in Heaven, intimating that when we come to God, we must not only bring heavenly affections, but heaven∣ly word: what are those? words that relish of heaven; words that have the coyne and stamp of the Spirit of God on them, he that brings a earthly heart and carnall, earthly words to God, cannot speed: Prayer hath a dialect proper to it selfe: bring words; that is, heaven∣ly words.

Secondly, bring with you words; that is, forcible, fervent, powerfull words; (come not to God with a cold temper) they are such words that must prevaile: for there is a language that specially prevailes with God; that is, bring such words as may importune God. It is not a cold muttering of a forme of prayer that is accep∣table to God; no, but pray with the heart, not only speake but call, nor call but crie, ask, and seeke, and knock; if asking will not serve, seeke, if that will not doe, knock.

There is a delight in God, to be not only spoken to, but forced, the violent take heaven, and there is no violence, but of faith, and prayer; faith by one violence, and prayer by another. The prayer of the fervent heart breakes through the Clouds; no impediment can keep it from Gods throne, take fervent words, wooe God, intreate him, importune him, to see if he will be intreated to turne from his wrath.

Thirdly, take intelligent words, understand your selves what you speake, use not such words as doe not expresse your mind. It is a mocking of God to come to God in an unknowne language. That is the great delusion of our adversaries of Rome, the great manner of cogging to delude the people, to keepe them in igno∣rance, from knowing the word of God, and what they speake to God; that as they believe by an implicite faith, so they must pray by an implicite devotion, that if the Priest that sets them the forme of prayer, or if the Church should goe about to deceive them (as they doe too too much, they might set a forme of cursing as well as pray∣ing, and how can they understand it? and they must take it upon trust. These are not intelligible words, but I cannot proceed further.