The Returning Backslider, Sermons · Sermon 2
THE SECOND SERMON.
Hos. 14.2.
Take with you words, and turne to the Lord, ſay unto him take away all iniquity, and receive us gratiouſly, ſo will we render the Calves of our lips.
AS wee loſt our ſelves in the firſt Adam; ſo the merciemercy of God in the Covenant of Grace found out a way to reſtore us againe by the ſecond Adam, Jeſus Chriſt, in whom all the Promiſes are yea and Amen, yeſterday and to day, and the ſame for ever. And as the wiſedome of God did freely find out this way at firſt comforting our firſt Parents with it in Paradice: ſo this bowells of incomprehenſible love of his, hath ſo gon on from time in all ages of the Church, comforting and raiſing up the dejected ſpirits of his Church from time to time, and awakening them out of their drowſineſſe and ſleepie condition. And many times the greater ſinners he dealt with, the greater mercies and tender bowells of compaſſion were opened unto them, in many ſweet and gratious promiſes tendering forgiveneſſe, and inviting to Repentance, as here in this Chapter and whole Prophecie is ſhewed: what Tribe ſo wicked, ſo full of Idolatry and Rebellion as Ephraim, and yet here Ephraim and Iſrael are taught a leſſon of Repentance: as the tender Nurſe feeds her childe and puts meate in its mouth, ſo here the Lord puts words in the mouth of this Rebellious people.
Take with you words and turne unto the Lord.
Object. What needs God words, hee knowes our hearts before we ſpeake unto him?
Anſw. Why wee muſt bring words with us though God knowes our minde.Its true, God needs no words, but we doe, to ſtirre up our hearts and affections: and becauſe he will have us take ſhame unto our ſelves; having given us our tongues as an inſtrument of glorifying him, he will have our glory uſed in our Petitions and Thankesgivings: and therefore, in regard of our ſelves, he will (as was ſaid) have us take words unto our ſelves; for exciting of the graces of God in us by words, blowing up of the affections, and for manifeſtation of the hidden man of the heart: God will be glorified by the outward as well as by the inward man.
And Turne to the Lord.
He repeats the exhortation of Returning,That words and purpoſes muſt concurre in Prayer. to ſhew, that words muſt not bee empty, but ſuch as are joyned with a purpoſe of turning to God: for otherwiſe to turne to him with a purpoſe to live in any ſin, is the extremity of prophane impudence; to come to aske a pardon of the King, with a reſolution to live ſtill in Rebellion againſt him, what is this but mockerie, as if one ſhould come with a dagg to ſhoote him. Such is our caſe, when we come to aske forgiveneſſe with a purpoſe to offend. It is the extremity of prophaneneſſe to come to aske a pardon, to the intent that we may ſin ſtill: therfore he repeates it againe; Take unto you words, and turne to the Lord. The Forme is,
Take away all iniquity, and receiue us graciouſly; or (Doe good to us) So will we render the Calves of our lips. Wherein we have
1. A Petition
1. To take away all iniquity.
2. To receive them gratiouſly.
2. A Reſtipulation, or promiſe of thankfullneſſe backe againe to the Lord: So will we render the Calves of our lips. So that we may obſerve hence
What God will grant us, he will have us aske of him: yet for all theſe things I will be ſought unto of the Houſe of Iſrael; ſaith God: becauſe hee will have us acknowledge our homage and dependance upon him: therefore we muſt aske what he hath purpoſed to give. Take away all iniquity, &c. where there is an implication of a confeſſion of their ſins and great iniquities: Take away iniquity; and Take away all iniquity: that is, our manifold guilt. So before Petition there muſt be a free and full Confeſsion, as was ſhewed before.
Of Confeſſion, how it is to be done, and unto whom.Now this Confeſſion here, is made to God, and to God onelyonly (ſaith Auſtin in this caſe) Becauſe it is a point in controverſie, it is good to heare what the Ancients ſay. There are a curious ſort of men, who are buſie to ſearch into other mens lives, and are careleſſe in amending their own.Auguſtin. Saith he, what have I to do with men to heare me confeſſe when I have offended God: wee muſt confeſſe to God, and to God only. But in ſome caſes there may be publique and private Confeſſion to men. Publique in publique offences for the ſatisfaction of the Church and the glory of God, for preventing of ſcandall. Private to Miniſters for the quieting of conſcience: but this is onelyonly in ſome caſes; men goe not to the Chirurgeon (as the Papiſts would have it) for every little prick of their finger.Simile. No, but yet in ſome caſes it is good to open the matter to a Miniſter who hath the tongue of the learned: but the ſin is toward God, againſt him; hee onelyonly being able to forgive ſins, as the Phariſees confeſſed,Mark. 2.7. None can forgive ſinnes but God; the Papiſts therefore herein are worſe then the Phariſees.
The Petition is, Take away iniquity, and all iniquity. Why all? Why all iniquity is prayed againſt.becauſe where there is any true goodneſſe in the heart, that hatred which carries the bent of the ſoule againſt one ſinne,1. In a ſincere ſoule all are alike hated. is alike againſt all (as I ſhewed) and the divell carries thouſands to hell by this partiall obedience; becauſe he knowes at any time where to have ſuch. God and a purpoſe to ſin will not ſtand together, nor dwell in a heart that allowes it ſelfe in any ſin, be it never ſo ſmall. He ſaith, Take away all, becauſe the Spirit of God workes in a man renewed ſuch a diſpoſition of ſincerity to hate all alike.
Secondly, he ſaith, Take away all iniquity, 2. Becauſe a renewed ſoule deſires to bee like God.becauſe the heart which deſires to bee at peace with God, deſires alſo to bee like God, who hates all ſinne: therefore (ſaith the ſanctified ſoule) forgive all ſin, Take all away, that I may have nothing in me diſpleaſing unto thee: I deſire to joyne with the Lord, to hate what he hateth, and as he hateth, to carrie a perfect hatred to the whole kinde. Take away all iniquity, hatred is not ſatisfied, but with the utter aboliſhing of the thing hated. Therefore it hath this extent here, Take away all ſin; both the guilt and the reigne of every ſin, that none may rule in me, nay, by little and little purge out all: Take away iniquity, and the traine of all which it drawes after it, Iudgements. Take away inquity; that is, forgive the ſin, and overcome the power of it by ſanctifying grace, and remit the judgements attending it.
Take it away.
Sinne hatefull to a conſcience awaked.That is, take away the guilt of it utterly by pardon, and the remainders thereof by ſanctifying grace, ſo as the Spirit may rule and be all in all in us. They ſee ſinne is an offenſive thing, and therefore they ſay, Take it away, as an offenſive odious thing, and as a burden. For howſoever it be ſweet as honey in the committing it, afterwards when the conſcience is throughly awaked, it is moſt offenſive and bitter; ſo as in this caſe, a ſinner would gladly run from his owne conſcience, and from himſelfe, run any where from the tormenting and racking thoughts of conſcience awaked: and withall hates the place where it was committed, and the company with whom, yea the thoughts of them, as Abſolom hated Thamar after hee had lyen with her, ſo a ſinner awaked from ſin, hates what hee formerly loved. As good men love the circumſtances of any thing which puts them in mind of any good they have done, loving both place and perſon. So it is with a ſinner when his conſcience is awaked, hee hates all things which puts him in minde of his ſins, therfore, Take it away, forgive it, caſt it into the bottome of the Sea, blot it out of thy remembrance, cover it, impute it not, all which phraſes ſhew a taking away.
Triall of a ſound deſire of forgiveneſſe.Therefore, I beſeech you, let us examine our ſelves hereby, whether our deſire of forgivenes be ſound or not, if we deſire ſin ſhould be taken away, we cannot thinke of it with comfort. For in that many thinke with delight of their old ſins, what doe they elſe, but repeate them over againe and againe? but where the heart is ſoundly touched with a ſaving ſenſe of ſinne; O then he cries, Take it away, Take it out of my conſcience that it cauſe not deſpaire there, and out of thy remembrance, that no advantage be taken againſt me for it. Take it away. But it is no otherwiſe taken away then by ſatisfying of divine juſtice. How much are we beholding to Chriſt therefore, who hath borne and taken away our ſins, (and as the Scape-goate) gon away with the burden of all into the wilderneſſe of oblivion. Bleſſed be God, and the Lamb of God that takes away the ſinnes of the world. We can never bleſſe God too much nor ſufficiently for Chriſt. Bleſſed be God the Father of our Lord Ieſus Chriſt. Now we may thinke of ſinne without ſhame and deſpaire: O bleſſed ſtate, when a man can thinke of his former odious and filthy loathſome ſinnes, and yet not deſpaire: Becauſe when he beleeves in Chriſt, the blood of Chriſt purgeth all away, takes away all ſin. He hath taken them away.
You ſee here in the firſt place,That a true Convert firſt begs mercy above all. they pray for the taking away of their iniquity, for take away this, and all other mercies follow after: becauſe this onelyonly is it which ſtops the current of Gods favours, which remooved, the current of his mercies run amaine. As when the clouds are gone, the Sun ſhines out: So let our ſinnes bee remooved, and Gods favour immediately ſhines upon us. Therefore firſt, Take away all iniquity; and then we ſhall ſee nothing but thy Fatherly face in Chriſt. You ſee what the care of Gods children is to ſeeke mercy and favour in the firſt place: as David, Pſal. 51.1. Have mercy on me, O Lord: this he begs firſt of all, whereas God had threatned other terrible judgements, as that the ſword ſhould never depart from his houſe, &c. yet he neglects all (as it were) and begs onelyonly for mercy, to take away iniquity. For, a ſinner is never in ſuch a bleſſed condition as he ſhould be in, untill he prize and deſire mercy above all; becauſe though we be in miſery, untill then (with ſinfull Ephraim) Hoſ. 7.14. wee howle upon our beds for corne and wine, preferring earthly ſenſuall things before all. But that ſoule and conſcience which is acquainted with God and the odiouſneſſe of ſin, that ſoule God intends to ſpeake peace unto in the end, deſires pardon of ſinne and mercy above all, for it knowes that God is goodneſſe it ſelfe, and that when the interpoſing clouds are vaniſhed, God cannot ſhew himſelfe otherwiſe, then in goodneſſe, grace and mercy. Take away all iniquity.
Queſt. Before I goe further, let me anſwer one Queſtion. Ought wee not to thinke of our former ſinnes, ſhall God take them away altogether out of the ſoule?
Anſw. O no! Take them away out of the conſcience O Lord that it doe not accuſe for them, but not out of the memory: it is good that ſinne be remembred, to humbleus, to make us more thankfull, pitifull and tender-hearted unto others, to abaſe us and keepe us low all the daies of our life, and to make us deale gently and mercifully with others being ſenſible of our owne frailties. As they are naught in the conſcience, ſo they are good to the memory. Therefore let us thinke often of this, what the chiefe deſire of our ſoules to God ſhould be for mercy, to have ſinne taken away. In all the Articles of our Creed, that of cheefeſt comfort is, That of Remiſsion of ſinnes. Wherefore are all the other Articles of Chriſt, his Birth, Death, and Crucifying, but that hee might get the Church, and that the priviledges thereof might be, Forgiveneſſe of ſinnes, Reſurrection of the Body, and life everlaſting: but Forgiveneſſe of ſinnes is in the firſt place.
Queſt. But may ſome ſay, How ſhall I know whether or no my ſinnes be forgiven?
1. By ſomething that goes before.
2. By ſomething which followes after.
Anſw. There is ſomewhat which goes before, viz. 1. An humble and hearty Confeſsion, as 1 Ioh. 1.9.1. By an hmble confeſſion. if wee confeſſe our ſinnes, hee is faithfull and juſt to forgive us our ſinnes, and to cleanſe us from all unrighteouſneſſe: therefore, whether I feele it or not, if I have heartily, fully, and freely confeſſed: my ſins are forgiven. God in wiſedome and mercy may ſuſpend the feeling thereof, for our humiliation, and for being over-bold with Satans baites; yet I ought to beleeve it, for I make God a lier elſe, if I confeſſe heartily, and acknowledge my debt, to thinke that he hath not cancel'd the bond.
2. When we finde ſtrength againſt it. Mat. 9.2, 6.Secondly, ſin is certainely pardoned, when a man finds ſtrength againſt it, for where God forgives, he gives ſtrength withall: as to the man whom he healed of the Palſie. Thy ſinnes are forgiven thee, take up thy bed and walke. When a man hath ſtrength to returne to God, to run the way of his Commandements, and to go on in a Chriſtian courſe, his ſinnes are forgiven, becauſe he hath a Spirit of faith to goe on and leade him forward ſtill. Thoſe who find no ſtrength of grace, may queſtion forgiveneſſe of ſins, for God where he takes away ſin, and pardons it (as we ſee here in this Text after prayer made to take away iniquity) he doth good to us.
3. Some peace of conſcience.The third evidence is, ſome peace of Conſcience, though not much perhaps, yet ſo much as ſupports us from deſpaire, as Rom. 5.1. Therfore being juſtified by faith, we have peace with God through our Lord Ieſus Chriſt, that is, being acquitted from our ſinnes by faith, wee have peace with God: ſo much peace, as makes us goe boldly to him: ſo that one may know his bonds are cancel'd and his ſins forgiven, when with ſome boldneſſe hee dare looke God in the face in Jeſus Chriſt. A Iudas, an Achitophell, a Saul, becauſe they are in the guilt of their ſinnes cannot confeſſe comfortably and goe to God: which when with ſome boldneſſe we can doe, it is a ſigne that peace is made for us.
4. By love to God.Againe, where ſin is pardoned, our hearts will be much inlarged with love to God, as Chriſt ſaid to the woman, Luke 7.47. Her ſinnes which are many, are forgiven her, becauſe ſhe loved much. Therefore, when we finde our hearts inflamed with love to God, we may know that God hath ſhined upon our ſoules in the the pardon of ſin, and proportionablie to our meaſure of love, is our aſſurance of pardon, therefore wee ſhould labour for a greater meaſure thereof, that our hearts may be the more inflamed in the love of God. It is impoſſible that the ſoule ſhould at all love God angry, offended, and unappeaſed, nay, ſuch a ſoule wiſheth that there were no God at all, for the very thoughts thereof terrifie him.
Againe, where ſinne is forgiven,5. By mercifullnes to others. it frames the ſoule ſuetably to be gentle, mercifull and to pardon others, for uſually thoſe who have peaceable conſciences themſelves, are peaceable unto others, and thoſe who have forgiveneſſe of ſins, can alſo forgive others; thoſe who have found mercy, have mercifull hearts, ſhewing that they have found mercy with God. And on the contrarie, hee that is a cruell mercileſſe man, it is a ſigne that his heart was never warmed nor melted with the ſenſe of Gods mercy in Chriſt. Therefore, as the Elect of God (ſaith the Apoſtle) put on bowells of compaſsion: as you will make it good that you are the Elect of God, members of Chriſt, and Gods children.
Therefore,Their miſerable condition who have not forgiveneſſe of ſinnes. let us labour for the forgiveneſſe of our ſinnes, that God would remoove and ſubdue the power of them, take them away and the judgements due to them, or elſe wee are but miſerable men, though we enjoyed all the pleaſures of the world, which to a worldly man are but like the liberty of the Tower to a condemned Traitor, who though hee have all wants ſupplied, with all poſſible attendance: yet when he thinkes of his eſtate, it makes his heart cold, dampes his courage, and makes him think the pooreſt Carman or tankerd bearer (at liberty) happier then hee, who would not change eſtates with him. So it is with a man that hath not ſued out his pardon nor is at peace with God, he hath no comfort ſo long as he knowes his ſins are on the file, that God in heaven is not at peace with him; who can arme all the Creatures againſt him to be revenged of him; in which caſe, who ſhall be Umpire betwixt God and us, if we take not up the controverſie betwixt him and our ſoules. Therefore it being ſo miſerable a caſe to want aſſurance of the forgiveneſſe of ſinnes; it ſhould make us be never an houre quiet till we have gotten it; ſeeing the uncertainty of this life, wherein there is but a ſtep betwixt Hell, Damnation and us. Therefore, ſue unto God, plie him with broken and humble hearts, that he would pardon all the ſins of our youth and after age, knowne and unknowne, that he would pardon all whatſoever: Take away all iniquity.
And do good to us.
For ſo it is in the Originall, but it is all one, Receive us gratiouſly, and do good to us. All the goodneſſe wee have from God it is out of his grace, from his free grace and goodneſſe, all grace, every little thing from God is grace: as we ſay of favours received of great perſons, this is his grace, his favour; ſo this is a reſpect which is put upon all things which we receive from God (when wee are in Covenant) all is gratious. Take wee the words as they are (the more plaine) in the Originall. Take good, and doe good to us: take good out of thy Treaſure of goodneſſe, and doe good to us, beſtow upon us thy owne good. Firſt, Take away our iniquities, and then take good out of thy bounty and doe good to us, whence we ſee,
That Gods mercy to his children is compleate and full.Doct. That Gods favours are compleate to his children.
For hee takes away ill, and doth good, men may pardon but withal they think that they have done wondrous bountifully when they have pardoned, but Gods goes further, hee takes away ill and doth good: takes good out of his Fountaine, and doth good to us.
Therefore let us make this uſe of it,Ʋſe of incouragement. to be encouraged when we have the firſt bleſſing of all (Forgiveneſſe of ſinnes) to goe to him for more and more, and gather upon God further and further ſtill, for becauſe hee is a Fountaine of goodneſſe that can never bee drawne drie, hee is wondrouſly pleaſed with this. Wee cannot honour him more then by making uſe of his mercy in the forgiveneſſe of ſinnes, and of his goodneſſe, in going to him for it, and having interreſted ourſelves in his goodneſſe, goe to him for more. Lord, thou haſt begun, make an end, thou haſt forgiven my ſinnes, I want this and this good, together with the pardon of my ſinnes doe mee good. Receive us gratiouſly: or, doe us good. That good is the loadſtone of the ſoule.Now good is the loadſtone of the ſoule, the attractive that drawes it, therefore (after Forgiveneſſe of ſinnes) he ſaith, doe good. The Petition is eaſie, God will ſoone grant it, for nothing elſe interpoſeth betwixt God and us, and makes two, but ſinne; which being remooved, he is all goodneſſe and mercy. All his waies are mercy and truth. Pſal 25.10.Yea even his ſharpeſt waies are mercy, all mercy; when ſin is forgiven, there is goodneſſe in all, in the greateſt croſſe and affliction. Doe good to us.
That God appeares to bee good onelyonly to a ſanctified ſoule.The ſoule wee ſee deſires good, and needs good; It is a tranſcendent word here, and muſt be underſtood according to the taſte of Gods people, of a ſanctified ſoule. Doe good, eſpecially doe ſpirituall good to us, together with the forgiveneſſe of ſinnes, give us the righteouſneſſe of Jeſus Chriſt; ſanctifying grace, ſuch good, as may make us good firſt; for the deſire muſt bee ſuch as the perſon is who makes it. Wicked men (as it is ſaid of Balaam) have good gifts, without the good God: but wee muſt not bee ſo pleaſed with gifts, unleſſe wee bee good our ſelves, and ſee God making us good. Can an evill tree bring forth good fruit? Mat 7.18.Therefore the Apoſtle calls the regenerate perſon Gods workemanſhip. &c. We are Gods good worke, and then wee doe good workes, being made good, good comes from us, Doe good to us.
It is an acknowledgement of their owne emptineſſe, Doe good to us. That asking of good, argues the ingenuity of confeſſing want and emptineſſe.We are blinde in our owne underſtandings, inlighten us; we are perplexed, ſet us right; we are dull, quicken us; we are empty, fill us; we are darke, ſhine upon us; we are ready to goe out of the way, eſtabliſh us; every way doe good to us ſuitable to our wants. The beſt that wee can bring to thee is emptineſſe, therefore doe thou doe good to us, fill us with thy fullneſſe. Do good to us every way whereby thou uſeſt to convey ſpirituall things to thy ſervants ſoules: give us firſt thy grace, thy Spirit, which is the ſpring of all good things; for the Spirit of God is a Spirit of direction, of ſtrength, of comfort, and all: therefore he who hath the Spirit of God hath the ſpring of all: that is begd in the firſt place. And then, give us good Magiſtrates to rule us well; and good Miniſters, who are the diſpenſers of grace, inſtruments of our ſalvation, the Conduit-pipes whereby thou deriveſt and conveyeſt good to us; when thou haſt made us good, continue the meanes of ſalvation for our good every way. The Church when ſhe ſaith, Doe good to us, hath a large deſire; here be ſeeds of wondrous large things in theſe two ſhort petitions, Take away all iniquity, And doe good to us. A Bono Deo, &c. From the good God nothing can come but what is good: therefore do good to us in all ſpirituall things. The Prophet David aimes at this excellent good, Pſal. 4.6, 7. ſaying that other men are for corne, wine and oyle, and ſay; who will ſhew us any good? But Lord lift thou up the light of thy countenance upon us. Thy loving kindneſſe is better then life, therefore doe good to us. When thou haſt forgiven our ſins, ſhine gratiouſly upon us in Jeſus Chriſt.
In the good deſired outward proſperity is alſo included.And it extends its limits likewiſe to outward proſperity (this deſire of doing good) let us have happie daies, ſweeten our pilgrimage here, let our profeſſion of Religion bee comfortable, doe not lay more croſſes upon us then thou wilt give us ſtrength to beare, doe good to us every way. But marke the wiſedome of the Holy Ghoſt in dictating of this Prayer to them: hee ſpeakes in generall, doe good to us; not to doe this or that good, but he leaves it to the wiſedome of God, as they here frame their hearts unto the will of God. Doe good to us, ſpirituall that needs no limitation, becauſe wee cannot more honour God then to depend upon him for all ſpirituall good things. Thou art wiſer, and knoweſt what is good for us better then we our ſelves, beggars ought to be no chooſers, therefore, Doe good to us; for the particulars wee leave them to thy wiſedome. O Beloved it is a happy and bleſſed priviledge to be under the conduct of ſo wiſe and All-ſufficient a God, who is good, and as hee is good, knowes beſt what is good for us. We would have riches, liberty and health, I but it may bee it is not good for us, Doe good to us. Thou Lord knoweſt what is beſt, doe in thine owne wiſedome what is beſt.
Vſe. Which ſhould teach us not to limit the Holy one of Iſrael in our deſires of any outward thing whatſoever. Eſpecially deſire forgiveneſſe and ſpirituall good things leaving the reſt to his wiſe diſpoſing. Yet notwithſtanding out of the ſenſe of paine and griefe wee may pray either for the mitigation or remooving of a croſſe if God bee ſo pleaſed; becauſe hee hath put in us ſelfe-love; not ſinnefull, but love of preſerving our nature; therefore he permits us (if it may ſtand with his good pleaſure) to deſire the good of our outward man, as, Lord give us bodily health, for we cannot elſe bee inſtruments of ſerving thee. With reſervation of Gods good pleaſure, wee may deſire ſuch and ſuch things; conditionally, that when we ſee God will have it otherwiſe, we reſt contented, ſit downe quietly, knowing that whatſoever health, ſickneſſe or croſſes hee ſends, it comes from his goodneſſe and love, and ſhall turne to our good at length: if wee love God, all ſhall worke for good.
Take away our iniquity and doe us good, wee ſhould make this petition for the Church and our ſelves, pardon our ſinnes and doe good to us, to our perſons, to the ſtate, to the times wherein we live, to the Church at home and abroad, doe good to all.How to know when bleſſings enjoyed come from Gods love.
An… we may obſerve this from the order; and know, what good wee have, it comes from God in love, when it comes after forgiveneſſe of ſinnes. How then may wee take comfort of all the good things we have enjoyed, having ſeene many good daies, enjoyed many good bleſſings, in health, wealth, good Magiſtracie, Miniſtery, Peace, plenty and the like? If all this goodneſſe of God leade us to God, and draw us neerer unto him after forgiveneſſe of ſinnes (grounded on the former evidences I ſpake of) then they come in love. But never let us thinke to have true comfort with a bleſſing, or any good thing we enjoy, till wee have aſſurance of Gods love and mercy in the forgiveneſſe of ſinnes; leaſt God ſtrip us naked of all the good things wee have, and make us as naked as Dives in Hell, who had not (any thing that was good) to refreſh his body or ſoule. So that all good things wee enjoy here without this, will onelyonly aggravate our condemnation. Let us obſerve therefore, how all our good things are joyned with ſpirituall good, whether wee our ſelves are made better by them or not, having our ſinnes pardoned. I beſeech you let us renew our requeſts for forgiveneſſe of ſinnes every day, making our accounts even with God: deſiring grace to ſet our ſoules in a holy and ſanctified frame with God, that our ſelves may bee good, our converſation good: and that then, he would doe good to us all other waies, and ſanctifie all other things. This is the Method of Gods Spirit in ſetting us right onwards in our heavenly journey: firſt to have forgiveneſſe of ſins, then ſanctification: to be better our ſelves, and then to looke for peaceable and comfortable daies in this world, if God ſee it good. What can bee more? Take away all iniquity, and doe us good: all manner of good.
Therefore ſince all good comes from God, the firſt and chiefe good, let us labour to have communion with him by all ſanctified meanes, that ſo hee may take away our ill, and doe us every way good, to our ſoules, bodies, conditions. O what a bleſſed thing is it for a Chriſtian to keepe a ſtrict and neere communion with the fountaine of goodneſſe, who can doe more for us then all the world beſides. When we are ſick on our death beds, or when conſcience is throughly awaked, then to ſpeake peace comfortably to us in this great extremitie, is more worth then all this world. Therefore let us labour to keepe communion with God, that he may ſpeake peace to our ſoules when nothing elſe can.
I beſeech you therefore let us take heed, how we breake or walke looſely with God, ſeeing wee can have no further comfort of any good thing we enjoy, then wee are carefull to keepe and maintaine our peace and communion with him at all times; and when we run into arrerages with God, then bee ſure we lie not in ſinne, but ſay, Take away all iniquity, and doe good to us, labouring to bee in ſuch an eſtate, as God may give us his holy Spirit, both to make us good, and ſanctifie unto us all other good. duplicate page duplicate page There bee good things, which are are good of themſelves, and which make all other things good. Thus by communion with God, we our ſelves are made good, and all other things likewiſe are made good to us; all his waies being mercy and truth unto thoſe who feare him. Therefore reſigne we our ſelves and all that we have unto his wiſedome and diſpoſing: becauſe oftimes there is good, where wee imagine the worſt of evills to be: as it is ſometimes good to have a veine opened,Simile. to be purged, the Phyſitian thinkes ſo, when yet the Patient, impatient of Reaſons iſſue, thinkes not ſo; But as the Phyſitian is wiſer then the Patient to know what is beſt for him; ſo God is wiſer then man to know what is good for him, who intends us no hurt when he purgeth us by affliction
All our care therefore ſhould be, to annihilate our ſelves, to come with empty poore ſoules to God, Doe good to us. In which caſe, it is no matter what our ill bee, if hee doe us good, who hath both pardon and rich grace to remoove the evill of ſinne, and convey all grace unto us out of his rich Treaſurie.
So will we render the calves of our lips.
Here is the Reſtipulation, or promiſe, they Returne backe againe to God: for there is no friendſhip maintained without rendring: when God hath entred into Covenant with us; then there is a kinde of friendſhip knit up betwixt him and us (he becomming our friend) We muſt not therefore be like graves to ſwallow up all and returne nothing; for then the inter-courſe betwixt God and us is cut off. Therefore the ſame Spirit which teaches them to pray, and to Take to them words; teacheth them likewiſe to take unto them words of Praiſe, that there may bee a Rendring, according to Receiving; without which we are worſe then the pooreſt creature that is, which rendreth according to its receit. The Earth (when it is plowed and ſowed) it yeelds us fruit. Trees being ſet, yeeld increaſe: Beaſts being fed, render in their kind: yea the fierceſt untamed Beaſts,Pſal. 19.10. (as we reade of the Lyon) have been thankfull in their kinde; The Heavens (ſaith the Pſalmiſt) declare the glory of God and the firmament ſhewes forth his Praiſe. So there muſt be a Returne, if we be not worſe then beaſts. Therefore the Church here promiſeth a Returne by the ſame Spirit which ſtirred her up to pray. So will wee render the Calves of our lips.
Now this promiſe which the Church makes here of praiſe is a kinde of vow: So will we render, &c. To binde ones ſelfe is a kinde of vow. The Church therefore bindes her ſelfe that ſhe may binde God; for binding her ſelfe by vow to Thankfullneſſe, ſhe thereby bindes God, who is mooved with nothing wee can doe ſo much as with ſetting forth of his Praiſe, which was his end in all the Creation, the ſetting forth of his glory. The end of the new Creature, is the end of all things both in nature and grace; the end whereof is Gods glory from whence all things come, and wherein all things end: as we ſay of a circle, all things begin and ends in it. All other things are for man, and man for Gods glory; when the ſoule can ſay, Lord, this ſhall be for thy honour to ſet forth thy praiſe, it bindes God. Hence that they might moove God to yeeld to their prayers, they bind themſelves by a kinde of vow; Doe thus, O Lord, and thou ſhalt not looſe by it, thou ſhalt have praiſe, So will wee render thee the Calves of our lips.
So, Promiſes and vowes of praiſe are alleadged as an argument to prevaile with God, for the obtaining of that the Church begs for; So will wee render, &c. Not to enter into the common place of vowes, onelyonly this much I ſay, that there is a good uſe of them, to vow and promiſe Thankefullneſſe when we would obtaine bleſſings from God. That which a promiſe is to men, that a vow is to God; and uſually they goe together in Scripture, as Pſal. 132.2. It is ſaid of David, That hee vowed unto God; and ſware unto the mighty God of Iaakob. So wee have all in Baptiſme vowed a vow, ſo that it is good to renew our vowes often, eſpecially that of new obedience; and in this particular, to vow unto him, that wee will praiſe him, and ſtrive that his glory be no looſer by us.Helpes and uſe of vowes.
1. To excite, and quicken our dullneſſe.It is good thus to vow, if it were but to excite, and quicken our dullneſſe and forgetfullneſſe of our generall vow; to put us in minde of our duty, the more to oblige us to God and refreſh our memories. This bond, that having promiſed, now I muſt do it, provokes the ſoule to it, as it helpes the memory, ſo it quickens the affections.
Beſides, as by nature, wee are forgetfull,2. To be a bridle to our inconſtancy, ſo we are inconſtant, in which reſpect, it is a tie to our inconſtant and unſteady nature, for there are none who have the Spirit of God at all with any tenderneſſe of heart, but will thus thinke; I have vowed to God, if it be a heinous thing to break with men, what is it wittingly and willingly to break with the great God? a vow is a kinde of oath; this is the ſacrifice of fooles, to come to God, and yet neither to make good our vowes, nor indeavour to doe it.
Let us conſider therefore, what we have done in this caſe. By permiſſion of authority there was a Faſt lately when wee all renewed our vowes (wee mocked God elſe) received the Communion. Will God be mocked thinke you? No, but howſoever man may forget, God will not, but will come upon us, for non-paiment of our vowes and Covenants. Lay we it to heart therefore what Covenants wee have made with God of late. And then, for the time to come, be not diſcouraged if you have beene faulty in it. There is a generall vow, wherein though we have failed (if wee bee his children and break not with God in the maine, cleaving to him in purpoſe of heart, occaſionally renewing our purpoſes and Covenants) yet let not Satan diſcourage us for our unfaithfullneſſe therein; but bee aſhamed of it, watch more; looke better to it for the time to come, and make uſe of the gratious Covenant; and upon recoverie, ſay with the Church. So will we render the Calves of our lips.
It was the cuſtome under the Jewiſh pollicie (you know) to offer ſacrifices of all ſorts. But the Spirit of God ſpeakes here of the Church of the Jewes under the New Teſtament, eſpecially what they ſhould be after their Converſion, having reference to the Jewes in Chriſts time, and to the beleeving Jewes in all times, implying this much, howſoever not Legall ſacrifices, of Calves, Bullocks, Sheepe and Lambes, yet the Calves of the lips, which God likes better are acceptable to him. And it likewiſe implies ſome humiliation of the Church. Lord, whatſoever elſe wee could offer unto thee it is thine owne, though it were the beaſts upon a thouſand mountaines;Pſal. 50. but this (by thy grace) we can doe, to Praiſe thee. For God muſt open and circumciſe our lips and hearts, before wee can offer him the Calves of our lips. Thus much the pooreſt creature in the world may ſay to God, Lord, I will render thee the Calves of my lips, other things I have not, this I have by thy gratious Spirit, a heart ſomewhat touched by the ſenſe of thy favour: therefore, I will render thee the Calves of my lips, that is, Praiſe; as the Apoſtle hath it, Heb. 13.15. By him therefore let us offer the Sacrifice of praiſe to God continually; that is, the fruit of our lips, giving thankes to his Name. [So will wee render thee the Calves of our lips] Whence the point is,
Doct. That Gods children at all times have their Sacrifices.
There is indeed one kinde of Sacrificing determined, and finiſhed by the comming of Chriſt, who was the laſt Sacrifice of propitiation for our ſinnes. The more to blame thoſe, who yet maintaine a daily Sacrifice, not of laud and praiſe, but of cozening and deluding the world in ſaying maſſe for the ſinnes of the quick and the dead, all ſuch Sacrifices being finiſhed and cloſed up in him (our bleſſed Saviour) who, by one Sacrifice (as the Apoſtle ſpeakes) hath perfected them that are ſanctified: and that;Heb. 10.14. By one Sacrifice when he offered up himſelfe; Heb. 7.27.when all the the Jewiſh Sacrifices ended, ſince which all ours, are but a commemoration of Chriſts laſt Sacrifice (as the Fathers ſay) The Lords Supper with the reſt: Which remaine ſtill, and the Sacrifice of praiſe, with a few others I deſire to name.
Firſt, The Sacrifice of a broken heart, 1. The Sacrifice of broken heartwhereof David ſpeakes, Pſal. 51.17. which Sacrifice of a wounded broken heart (by the knife of Repentance) pleaſeth God wondrouſly well.
And then,2. A broken heart offering Chriſt A broken heart that offers Chriſt to God every day, who though hee were offered once for all: yet our beleeving in him, and daily preſenting his Attonement made for us, is a new offering of him. Chriſt is Crucified and Sacrificed for thee as oft as thou beleeveſt in Chriſt Crucified. Now upon all occaſions wee manifeſt our Beleefe in Chriſt, to waſh and bathe our ſelves in his blood, who juſtifieth the ungodly, ſo that upon a freſh ſight of ſinne with contrition for it, hee continually juſtifieth us. Thus when we Beleeve we offer him to God daily, a broken heart firſt, and then Chriſt with a broken heart.
3. Our ſelves.And then when wee beleeve in Chriſt, wee offer and ſacrifice our ſelves to God, in which reſpect we muſt (as it were) be killed ere we be offered; for wee may not offer our ſelves as we are in our luſts, but as mortified and killed by Repentance. Then we offer our ſelves to God as a reaſonable and living ſacrifice, when wee offer our ſelves wholy unto him, wit, underſtanding, judgement, affections and indeavour, as Paul ſaith of the Macedonians, 2 Cor. 8.5.they gave themſelves to God firſt, and then their goods. In ſumme, it is that Sacrifice Paul ſpeakes of, Rom. 12.1. To preſent our bodies a living Sacrifice, holy, acceptable unto God, &c. for a Chriſtian who beleeveth in the Lord Jeſus, is not his owne, but ſacrificeth himſelfe to him that was Sacrificed for him. As Chriſt is given to us, ſo he that beleeves in Chriſt gives himſelfe backe againe to Chriſt. Hereby a man may know if he be a true Chriſtian, and that Chriſt is his; if he yeelds up himſelfe to God; for, Chriſt died and roſe againe (ſaith the Apoſtle) that hee might be Lord both of quick and dead. Therefore (ſaith he) whether we live or die, we are not our owne, what wee doe or ſuffer in the world, in all we are Sacrificed, ſo ſaith a ſanctified ſoule; my wit, my will, my life, my good, my affections are thine, of thee I received them; and I reſigne all to thee as a Sacrifice. Thus the Martyrs to ſeale the Truth (as a Sacrifice) yeelded up their blood. He that hath not obtained of himſelfe ſo much, as to yeeld himſelfe to God, he knowes not what the Goſpell meanes; for Chriſtian Religion is not onelyonly to beleeve in Chriſt for forgiveneſſe of ſinne, but the ſame faith which takes this great benefit, renders backe our ſelves in liew of Thankefullneſſe.
So that, whatſoever we have (after we Beleeve) we give all back againe. Lord, I have my life, my will, my wit and all from thee, and to thee I returne all backe againe: for when I gave my ſelfe to beleeve in thy deare Sonne, I yeelded my ſelfe and all I have to thee: and now having nothing but by thy gift; if thou wilt have all, I will returne all unto thee againe; if thou wilt have my life, my goods, my liberty thou ſhalt have them. This is the ſtate of a Chriſtian who hath denied himſelfe, for wee cannot beleeve as we ſhould, unleſſe wee denie our ſelves. Chriſtianity is not altogether in beleeving this and that, but the faith which mooves mee to beleeve Forgiveneſſe of ſinnes, carries us alſo unto God, to yeeld all backe againe to him.
More eſpecially,4. Almes-deeds. among the Sacrifices of the New Teſtament, are Almes, as Heb. 13.16. To doe good, and to communicate forget not, for with ſuch Sacrifices God is well pleaſed.
5. The Sacrifice of Praiſe.And (among the reſt) The Sacrifice of Praiſe, which is in the ſame Chapter ver. 15. firſt, hee ſaith, by him (that is, by Chriſt) let us offer the ſacrifice of praiſe to God continually, that is, The fruit of our lips, which is but an expoſition of this place, which becauſe it is eſpecially here intended; I will a little inlarge my ſelfe in.
The Calves of our lips, implies two things:
Not onelyonly Thankefullneſſe to God;
But glorifying of God in ſetting out his praiſe; otherwiſe to thanke God for his goodneſſe to us, or for what wee hope to receive, without glorifying of him, is nothing at all worth. For in glorifying there are two things.
1. A ſuppoſition of Excellencie, for that cannot be glorified which hath no excellencie in it; glory in ſublimity, hath alway excellencie attending it. And
2. The manifeſtation of this glory.
Now when all the excellencies of God as they are, are diſcovered and ſet out, his Wiſedome, Mercy, Power, Goodneſſe, All-ſufficiencie, &c. then wee glorifie him. To praiſe God for his favours to us, and accordingly to glorifie him, is The Calves of our lips, but eſpecially to praiſe him. Whence the point is,
That the yeelding of praiſe to God, is a wondrous acceptable Sacrifice.
Which is inſteed of all the Sacrifices of the Old Teſtament, then which, the greateſt can doe no more; nor the leaſt, leſſe, for it is the ſacrifice and fruit of the lips. But to open it, it is not meerely the ſacrifice of our lips; for the praiſe wee yeeld to God it muſt be begotten in the heart. Hereupon the word (foreign) ſpeech, ſignifieth both Reaſon and Speech, there being one word in the learned language for both. Becauſe, ſpeech is nothing but that ſtreame which iſſues from the ſpring of reaſon and underſtanding; therefore, in Thankeſgiving there muſt not be a lip-labour onelyonly; but a Thankeſgiving from the lips, firſt begotten in the heart, comming from the inward man, as Pſal. 103.1. The Prophet ſaith, Bleſſe the Lord, O my ſoule, and all that is within mee, bleſſe his holy Name; Praiſe muſt come from a ſound judgement of the worth of the thing we praiſe God for. It muſt come from an affection which deſires that God may have the glory, by the powers of the whole inward man, which is a hard matter to rouze up our ſelves to praiſe God with all the powers of our ſoule, all that is within me, praiſe his holy Name. There goeth Judgement, Reſolution of the will, ſtrength of affections, and all with it.
And then againe, beſides this, The Calves of our lips, carries us to worke. The orall Thankeſgiving muſt bee juſtified by our works and deeds; or elſe, our actions will give our tongue the lie, that wee praiſe him with the one, but denie him in the other. This is a Sollociſme, as if one ſhould looke to the earth and cry O ye heavens? ſo when we ſay, God bee praiſed, when yet our life ſpeakes the contrary, it is a diſhonouring of God. So the praiſe of our lips muſt be made good and juſtified by our life, actions, and converſation: this wee muſt ſuppoſe for the full underſtanding of the words. Wee will render (from our hearts) the Calves of our lips, which we muſt make good in our lives and converſations, ever to ſet forth thy praiſe in our whole life.
Queſt. Why lips are mentioned for praiſe onelyonly, Anſw.But why doth the Prophet eſpecially mention lips; The Calves of our lips, which are our words.
1. Partly, becauſe Chriſt who is the Word, delights in our words.
2. Becauſe our Tongue is our glory, and that whereby we glorifie God.
3. And eſpecially, becauſe our Tongue is that which excites others
Being a trumpet of praiſe, ordained of God for this purpoſe. Therefore, The Calves of our lips. Partly, becauſe it ſtirres up our ſelves and others; and partly, becauſe God delights in words eſpecially of his owne dictating. To come then to ſpeake more fully of Praiſe and Thankeſgiving, let us conſider, what a ſweet, excellent and prevailing duty this is; which the Church (to bind God) promiſeth unto him, The Calves of our lips. I will not bee long in the point,Helpes to praiſe God. but onelyonly come to ſome helpes how we may come to doe it.
Firſt, this Praiſing of God muſt be from an humble broken heart,1. It muſt bee from an humble broken heart. the humble ſoule that ſees it ſelfe not worthy of any favour, and confeſſeth ſinne before God, is alway a thankfull ſoule. Take away our iniquity, and then doe good to us, we are empty our ſelves; Then will we render thee the Calves of our lips. What made David ſo thankefull a man? He was an humble man; and ſo Iaakob; what abaſed him ſo in his owne eyes? his humility;Gen. 32.10. Lord I am leſſe then the leaſt of thy mercies. He that thinkes himſelfe unworthie of any thing, will be thankfull for everything, and he who thinkes himſelfe unworthy of any bleſſing, will be contented with the leaſt. Therefore, let us worke our hearts to humility, in conſideration of our ſinnefullneſſe, vileneſſe, and unworthineſſe, which will make us thankfull, eſpecially of the beſt bleſſings, when we conſider their greatneſſe, and our unworthineſſe of them. A proud man can never be thankfull. Therfore that Religion which teacheth pride, cannot bee a thankfull Religion, Popery is compounded of ſpirituall pride. Merit of Congruity before Converſion, Merit of Condignity and deſert of heaven after, Free-will and the like, to puffe up nature, what a Religion is this? muſt we light a candle before the divell? is not nature proud enough, but we muſt light a candle to it?2. A due conſideration of the greatneſſe of the bleſſings. to be ſpiritually proud is worſt of all.
And with our owne unworthineſſe, add this, a conſideration of the greatneſſe of the thing we bleſſe God for: ſetting as high a price upon it as wee can, by conſidering what and how miſerable we were without it. He will bleſſe God joyfully for pardon of ſin who ſees how miſerable he were without it, in miſery next to divels, ready to drop into hell every moment: and the more excellent we are, ſo much the more accurſed without the forgiveneſſe of ſinnes. For the ſoule by reaſon of the largeneſſe thereof, is ſo much the more capable and comprehenſible of miſery, as the divels are more capable then wee, therefore are moſt accurſed. O this will make us bleſſe God for the pardon of ſinne, and likewiſe, let us ſet a price upon all Gods bleſſings, conſidering what we were without our ſenſes, ſpeech, meate, drinke, reſt, &c. O beloved, we forget to praiſe God ſufficiently for our ſenſes. This little ſparke of Reaſon in us, is an excellent thing; grace is founded upon it, if we were without Reaſon, what were we? If we wanted ſight, hearing, ſpeech, reſt, and other daily bleſſings, how uncomfortable were our lives? This conſideration will add and ſet a price to their worth, and make us thankfull to conſider our miſery without them. But (ſuch is our corruption) that favours are more knowne by the want then by the enjoying of them, when too late we (many times) finde, how dark and uncomfortable we are without them, then ſmarting the more ſoundly; becauſe in time we did not ſufficiently prize, and were thankfull for them.
And then, labour to get further and further aſſurance, that wee are Gods children, beloved of him: 3. To get aſſurance that we are in Gods love.this will make us thankefull, both for what we have and hope for. It lets out the life blood of Thankefullneſſe to teach doubting, or falling from grace. What is the end I beſeech you why the glory to come is revealed before the time? that we ſhall be ſonnes and daughters; Kings and Queenes; heires and co-heires with Chriſt; and all that he hath is ours? Is not this knowledge revealed before hand, that our praiſe and thankeſgiving ſhould before hand be ſutable to this Revelation? being ſet with Chriſt in heavenly places already. Whence comes thoſe ſtrong phraſes, we are raiſed with Chriſt; Eph 2.6.ſit with him in heavenly Places: Col. 1.13.are tranſlated from death to life: Tronsformed into his image: 2 Pet. 1.4.Partakers of the divine nature, &c. If any thing that can come betwixt our beleeving and our fitting there could diſappoint us thereof, or unſettle us, it may as well put Chriſt out of Heaven, for we ſit with him.That Popiſh Doctrine of doubting kills Thankfullneſſe to God. If we yeeld to the uncomfortable Popiſh Doctrine of doubting, we cannot be heartily thankfull for bleſſings; for ſtill there will riſe in the ſoule ſurmiſes, I know not whether God favour me or not, it may bee I am onelyonly fatted for the day of ſlaughter. God gives mee outward things to damne me, and make me the more inexcuſable; what a cooler of praiſe is this, to be ever doubting and to have no aſſurance of Gods favour? But when upon good evidence (which cannot deceive) wee have ſomewhat wrought in us diſtinct from the greater number of worldlings, Gods ſtampe ſet upon us, having evidences of the ſtate of grace, by conformity to Chriſt, and walking humbly by the Rule of the Word in all Gods waies. Then we may heartily be thankfull, yea and we ſhall breake forth in Thankeſgiving: this being an eſtate of Peace, and joy unſpeakeable and glorious, wherein we take every thing as an evidence of Gods love.
That aſſurance of being in the ſtate of grace, is the nurſe of Thankeſgiving.Thus, the aſſurance of our being in the ſtate of grace, makes us thankfull for every thing: ſo by the contrary, being not in ſome meaſure aſſured of Gods love in Chriſt, wee cannot bee Thankfull for everything. For it will alwaies come in our minde, I know not how I have theſe things, and what account I ſhall give for them. Therefore, even for the honour of God, and that we may praiſe him the more cheerefully, let us labour to have further and further evidences of the ſtate of grace, to make us thankfull both for things preſent and to come, ſeeing faith takes to truſt things to come, as if it had them in poſſeſſion: Whereby we are aſſured of this; that wee ſhall come to heaven, as ſure as if we were there already. This makes us praiſe God before hand for all favours: as bleſſed Peter begins his Epiſtle. Bleſſed bee the God and Father of our Lord Ieſus Chriſt; 1 Pet. 1.3.which according to his abundant mercy, hath begotten us againe unto a lively hope, by the Reſurrection of Ieſus Chriſt from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reſerved in heaven for you, &c. As ſoone as we are new borne, wee are begotten to a Kingdome, and an Inheritance: therefore aſſurance that we are Gods children, will make us thankfull for grace preſent and that to come, as if we were in Heaven already; we begin then the imployment of Heaven in thankeſgiving here to praiſe God before hand with Cherubines and Angels. Let us then be ſtirred up, to give God his due before hand, to begin Heaven upon Earth; for wee are ſo much in heaven already as we abound and are converſant in thankſgiving upon earth.
The end of the ſecond Sermon.