The Valley of Vision, Sermon 6 – Title page 2
SERMON VI.
Hoſea. 14.2.
So will we render the Calves of our lips.
THE Word of God, as it is well ſtored with variety of figures, and elegancy of Speech, ſo it doth not abound with any more then with metaphors. For a metaphor is as a Glaſſe in which we ſee by reflexion, that duty which in the literall precept comes to our underſtanding in a more familiar manner. So, while we have any precept commended to us in both formes of Speech, there is a double benefit to us. In the literall forme, God ſhewes us the duty, and in the metaphoricall forme he ſhewes us the beauties and delight, that is to be found in thoſe precepts that he gives us. Therefore you may obſerve that there is hardly any duty of piety in all the Scripture, but in one place, or other, it is commended to us in metaphoricall words.
For the grace of faith, the Apoſtle St. John tells us in Revel. 3. I counſell thee (ſayth Chriſt to the Church of Laodicea) that thou buy of me Gold tryed in the fire: faith is ſet out in that metaphor.
For the grace of meekneſſe, and innocency, St. Peter ſhewes us the way. 1 Pet. 2. As new Borne Babes deſire the ſincere Milke of the word, that ye may grow thereby. Simplicity and innocency is commended to us in that metaphor.
For the grace of perſeverance, St. Paul tells us in Heb. 12. Let us run with patience the race that is ſet before us. Perſeverance goes on till it come to the end of the race, it is commended to us in that metaphor.
For the grace of repentance, the Prophet Joel ſets it downe, Rend your hearts and not your Garments.
For Prayer, David, Let it come before thee as incenſe.
And for the work, and duty of Thankfullneſſe, the Prophet Hoſea in this place, which is one of the harſheſt metaphors that we meet with in all the Scriptures. As for Prayer, to be reſembled to incenſe, there is a great deale of reaſon, that is obvious to any eye; there is a Holy breath, a Celeſtiall ſmoake, that goes out of fervent Prayer, as incenſe from the Altar that aſcends up to God. Prayer hath an aſcending faculty as incenſe hath. But for the work of prayſe, and thankſgiving, to be ſet out under the metaphor of the Calves of the lips; it may ſeeme at the firſt view, a metaphor far fetched, but that there is no title in the Word of God, but that it is added upon ſpeciall worth, and reaſon. Therefore it will be worth our labour, as before I ſhewed the nature of the duty of thankfullneſſe, as farr as it concernes the literall part, ſo now to look upon it, in the Glaſſe of this metaphor. We will give the Calves of our lips. I told you there were 3. things that I would conſider in this laſt part of this Scripture.
Firſt, what the Duty is, that the Prophet aimes at, to which he would excite them, when he adds this to the former Prayer. Take away iniquity, and receive us graciouſly, ſo will we give the Calves of our lips. That is, ſo will we bleſſe, and praiſe, and magnifie thy name. According to this acception, I ſpake of it in the Fore-noone, I told you this duty was added, the memoriall of it, to commend to them the remembrance of ſomewhat in generall: to mind them,
De vovendo.
De ſolvendo.
Of the Vowing, of Thankfullneſſe.
Of the Payment, of Thankfullneſſe.
The prophet hereby would engage them, he makes them to give a pledge, a Hoſtage to God, that if he would be gracious to them, they would not be unmindfull of their Covenant againe, but returne praiſe and thanks.
The things he would remember them of in perticular, are theſe.
Firſt, That Thankfullneſſe is due to God for all his mercies.
Secondly, that it is due to God, eſpecially for ſpirituall mercies, for pardon of ſin. Take away iniquity, and then we will praiſe thee.
Thirdly, that thanks and praiſe muſt goe hand in hand together. There is no Prayer that we offer to God that muſt exclude Thankfullneſſe. Firſt he teacheth them to pray, Take away iniquity; and then to add, ſo will we give thee prayſe and glory.
Then Laſtly, that thankfullneſſe is the beſt cloſe of Prayer. Prayer is that that opens to all other duties, and thankfullneſſe is that that ſhuts up prayer. Theſe were the things obſerved in the firſt part in the Forenoone.
Now the ſecond thing that I conſidered in it, was to look upon this duty of thankfullneſſe, as it is expreſſed in this metaphor.
And in the third place to come to the connexion, in this Particle, So, or Then. Theſe are the two things I am now to ſpeake of.
The firſt is to looke upon the metaphor: for there is a great deale of matter couched in that if I miſtake not my ſelfe. Therefore I will examine it in theſe two things.
What is the ground, the foundation, upon which this metaphor is pitched, that he ſhould rather chooſe this, then any other.
Secondly, what is the reaſon why the Prophet rather expreſſeth the duty of Thankfullneſſe in a metaphor, then in literall termes.
The firſt is this, what are the grounds, upon which this metaphor is built, or whence is it derived? The Calves of our lips. There are two words, it might have beene varied either way. For the firſt, Boves & capras, the Goats, or the Lambs of our lips; no, it is the Calves of our lips. And for the ſecond word, it is not the Calves of our Stalls, but of our ſelves: and in our ſelves, not the Calves of our hearts. A man would have thought that that ſhould have carried the ſway, and turned the Ballance; no, the Calves of our lips. There are reaſons as I conceive, to be given of all this.
The firſt is, for the firſt word, why he inſtanceth in this creature, rather then any other, for there were other Creatures that were offered in ſacrifice. The Turtles of our lips, or the Lambs of our lips. What doe we think ſhould be the reaſon why he makes choyce of this creature, which if we compare Creature with Creature, ſeems the moſt groſſe of all other to expreſs the duty of thankfullneſſe? We cannot ſay, it was onelyonly in alluſion to Sacrifice, for other Creatures were uſed in Sacrifice, as well as Calves and Heifers. We cannot ſay, it was becauſe this Creature was a Type of Chriſt. So it was. Luk. 15. when the Prodigall came home to his Father, who is every penitent ſinner, and the Father there is our Heavenly Father, that receives ſinners when they come to him. And there it is ſaid for his entertainment, that he made ready the Fatted Calfe, and Garments, and Rings: theſe are to explaine to us the fruits of Chriſts death, and Sacrifice of himſelfe, and the Garment of his righteouſneſſe put upon us. As Chryſoſtome well ſayth, the Fatted Calfe is Chriſt, Sacrificed for our ſins. Therefore compared to the Calfe, Quia immaculatus, &c. Becauſe he gave himſelfe a Sacrifice of redemption for ſin. And the Fatted Calfe, becauſe of the excellency of his Merit, and the All-ſufficiency of it. Yet this is not a ſufficient reaſon, for though Chriſt were typified in the Calfe, he was ſo in the Lamb, it is ſo expreſt by John Baptiſt himſelfe, Behold the Lamb of God that taketh away the ſins of the World. Therefore if that were the onelyonly reaſon, becauſe it was a Type of Chriſt, it ſhould run as well the Lambs of our lips, as the Calves of our lips: therefore I conceive, this reaſon may further be added. There is never a tittle of this Prayer, that the Prophet compoſed for the People, but was well pondered in the Ballance of his ſpirit; and as I ſhewed in the reſt, that he brought them to ſome conſideration in every tittle, and word, ſo he would bring them to conſideration by this phraſe. In Jerem. 31. the People of Iſraell are compared to an untamed Heifer. In Hoſea 4. they are called a Backſliding Heifer. Their rebellions were ſo great, that they are ſet downe by this metaphor, even Iſraell was an untamed Calfe, or Heifer.
Further, this Creature that they are compared to for their rebellions, it was the Creature whereby they provoked God in the Deſart, they made a calfe, and worſhipped it. After in Jeroboams time, there were 2. ſet up, one in Dan, and another in Bethell, and they worſhipped them, and now in the Prophets time, they ſaid to the works of their hands, yee are our Gods. It is likely thoſe Creatures continued in the ſame reſemblance. They turned the ſimilitude of God, to the likeneſſe of a Creature that eateth hay. By this phraſe it is likely the Prophet would bring them to the conſideration of their ſins. Take away iniquity and receive us graciouſly, ſo will we render the Calves of our lips. As it is obſerved of the Aegyptians, and the Iſraelites, the Iſraelites Sacrificed to the true God, thoſe that the Aegyptians made their Gods. The Prophet would have them ſacrifice themſelves to God in that reſemblance, whereby the Spirit of God, had ſet out their rebellion. As if they had ſayed, we confeſſe we have rebelled from the womb, as an untamed Heifer, we have dealt unfaithfully in the Covenant; we have made to our ſelves Gods of Gold, we will now bring our ſelves under the yoak, not onelyonly our necks, but our lips alſo. We will offer our ſelves in that very reſemblance, whereby we have diſhonour'd thee. In that creature we have diſhonour'd thy name and in that very reſemblance, for the acknowledgement of our ſins we come to thee. So will we render the Calves of our lips. Yet, there is ſomwhat more in it, why he inſtanceth not onelyonly in this creature, but in this condition of the creature. The Calves of our lips, it's not Ox or Heifer. It may ſeem this, they were novices in Religion, Vitulus is the firſt part; they were not acquainted to give the Sacrifice of prais; now they were brought to the ſight of themſelves, they would give the Sacrifice of new praiſe. They were inured to diſhonour God, now we will ſing Pſalmes of thanks giving, and praiſe thee with ſongs of glory, and bleſſing. Here was a new change, it was the firſt fruits, the beginning of their offering, and obedience, therfore a calfe. It was not onelyonly a new part, but they acknowledge that this ſacrifice of praiſe was imperfect, it was not yet come to any maturity, & ſtrength, & ripeneſſe, they did but bleat out praiſes yet, they could not come to ſing ſongs of praiſe that were perfectly ſet, as other of the Saints had done before. We cannot give thee a Sacrifice acceptable for perſection, but as well as we can, we give thee a Sacrifice that thou art pleaſed to accept for the preſent, there is the Calves of our lips: that is the firſt, why Calves?
2ly Why the Calves of the lips? There is a double oppoſition, why not the Calves of our heards? Why not the calves that we take out of our Stalls? But the calves of our lips? I conceive why the Prophet ſets it in this order; there are theſe three reaſons.
Firſt, he would draw them hereby from all opinion of the …pas oceratum, of their Sacrifice: they were too prone to think well of their ſacrifice: therfore hereby by turning the word with this metaphoricall, the Calves of our lips, he would draw them to conſider that God was not delighted with the offring of the ſacrifices they gave, if they kept back their hearts and themſelves. The Sacrifices that God expected was praiſe and obedience, ſpirituall Sacrifices, that they ſhould not make their boaſt what Hecatombs they had offred, how many Calves or Lambs, theſe God delights not in, he expreſſeth himſelfe ſo, Pſal. 50. I will take no Bullocks out of thy houſe. He cares not for their ſacrifice, if they withdraw themſelves; no, he expects a ſacrifice, I wil not take it out of thy houſe but out of thy heart, not out of thy fold, but out of thy ſelf. The prophet would hereby lead them to this conſideration, that they ſhould give ſpirituall ſacrifice, and look in their ceremoniall Sacrifice to that that was morall, that God expected. The Sacrifice that God looked for, was praiſe, the lips to be the offering, the tongue the knife, the heart the Altar; both the Prieſt that offered the Sacrifice, and the Sacrifice, and the Altar, all, God would have from themſelves. That is the firſt reaſon why the Prophet ſayth not, the Calves of the Stalls: David ſayth in one place, Then will we offer young Bullocks upon thine Altar; no, ſayth the Prophet, the young Bullocks of our lips. That is one thing.
Secondly, Another thing, why it is not ſaid the Calves of our ſtalls, but the Calves of our lips, it was for their incouragement that they might not be backward in returning, and making retaliation to God. It is not a coſtly, ſumptuous Sacrifice, that God expects. There is nothing more cheap then words, and words of praiſe, that come from a ſincere heart, theſe God calls for. Every man hath words ready, it is a Sacrifice as eaſie, as the moving of the lips; he would not burthen them; I require it not out of thy Houſe, or out of thy Fold; they need not goe to Arabia for Spices, they need not goe as Abrahams Servant, to the Field for a Calfe; no, they had it in themſelves, there was the fruit of the lips, the fruit of obedience, and praiſe, within themſelves.
Had it beene propounded ſo, it is likely that Worldly men would have beene ready to have kept back. As many of us, we are readier to give God the Calves of our lips, then of our Stalls; we love not to Sacrifice to God, of that that coſts us ſomewhat, it ſhould be the leaſt and the worſt, if we were to make choyce of it. The Prophet would prevent them here, in their Worldly mindedneſſe, that no man ſhould have excuſe: the Poore man could not plead, I have not wherewith to offer, he ſhews that God accepts any thing that comes from a good heart; the Widdowes myte, the cup of cold water, the words, the Sacrifice of praiſe. As Lycurgus, ſometimes when he ſet Lawes to the People of Sparta, whereby they ſhould Worſhip their falſe Gods, and they were poore, cheape Sacrifices, and one aſking him the reaſon why? Sayth he, that there may never be a Ceſſation. If I ſhould charge them with coſtly Sacrifices, they would not continue to Sacrifice. So God, becauſe he would not overcharge them with Sacrifices, he ſeeing the Worldlineſſe of their minds, he ſayth, not the Calves of your Folds, but the Calves of your lips. That is the ſecond thing.
Thirdly, the Prophet would ſhew hereby that God expects the choyſe Sacrifice of praiſe, the moſt pure, and innocent Sacrifice, as Ambroſe ſayth well, Vitulus was the Calfe that was reputed an unſpotted Sacrifice. To ſhew that he that comes to praiſe God muſt bring pure, cleane, and undefiled lips. He that regards iniquity in his heart, or brings it in his lips, he offers the Calves of his lips, but God will not be pleaſed with a Sacrifice from that mans mouth, whoſe mouth is polluted with Blaſphemy and prophaneneſſe, and obſcene Language. A prophane man cannot pleaſe God with the Calves of his lips, he hath blaſphemous lips. The lips that are given to filthineſſe, cannot give God a Sacrifice, they are polluted. The lips that are given to lying, and fraud, they cannot give God a Sacrifice they are deceitfull lips. They are pure, and chaſt lips, that muſt be Sacrificed to God: Our lips muſt be of the ſame die, and temper, with our hearts, ſincere hearts, and ſincere lips, holy affections God looks for, and holy words, and holy breathings. That is the third thing, he calls them the Calves of the lips, that is, choyce, extraordinary lips. He would have ſuch lips as he would have Calves upon the Altar, he would not have Calves that were lame & defiled; ſo, bring ſuch lips as are acquainted with the praiſe of God; theſe are the lips that God expects. Againe, there is ſomewhat further, why not the Calves of our hearts, which is the cheife thing in all Sacrifices, but the Calves of our lips? The lips, if the heart be abſent, are not acceptable to God; he abhors the Prayer and praiſe that is given with the lips, when the heart blaſphemes him, and the life prophanes him. A man would thinke it were better, we will give thee the Calves of our lives, then of our lips, or at leaſt of our ſpirits and hearts. For David ſets out the Sacrifice of God ſo, to be a humble, broken heart. It is the heart that God looks to, in all theſe, it is neither the eyes lift up in prayer, or the hands ſpread, or the Knee bowing, that is accepted to God, if the heart be wanting; the heart is the life of all theſe. Out of the abundance of the mouth, the heart ſpeaketh, and out of the abundance of the heart, the mouth ſpeaketh, and the eyes are lifted up, and the Knees bow, and if there be an Abſence of that, nothing is pleaſing but the lips themſelves are abhominable, yet he ſaith, the Calves of our lips. There are two reaſons of that.
One is this, though he mention not the heart, yet the heart is ſuppoſed, he need not mention it, it was taken in, The Calves of our lips, that is, of ſuch lips as proceed from a cleane, pure, honeſt heart, becauſe it is taken in, it is therefore not expreſt. That was a thing to be ſuppoſed, that if they gave the outward man, they would give the inward: but the Prophet calls them here, becauſe of their negligence in the expreſſion of their thankfullneſſe in the Outwaod man. To ſhew them, That though mentall praiſe be the chiefe thing that God looks to, when the heart is there, yet it is not the onelyonly thing; God will not onelyonly be glorified in the ſoule, but in the body, he will not onelyonly have the praiſe of the heart, but of the lips. We think to put off God, if we ſend up an Ejaculation, and give God a ſpirituall Sacrifice, it is all within. The Hypocrite is all for without, and the timerous Chriſtian is all within: though he bow in the Temple of Baal, yet if he give God his heart, he thinks it is a good Sacrifice. But God will have praiſe both of the inward man, and of the outward man, becauſe he made both, he ſanctifies both, and will ſave both; he calls them therefore to vocall praiſe, with the Calves of their lips: they were growne ſo, that they knew not how to doe this, therefore ſayth David, I will praiſe thee with a ſong, and magnifie thy name with unfeigned lips. God looks for vocall praiſe, as well as mentall, we muſt as well Praiſe him with our Lips, as with our Heart.
Secondly, the heart is included, for the Calves of our lips is the Sacrifice of our ſelves: he that gives God a gift, muſt give the whole, the lips are put for the whole, becauſe they expreſſe the whole, therefore he inſtanceth in this part, that is put for the whole man. It is that the Apoſtle ſets downe. Rom. 12. I beſeech you by the mercies of God, that you offer your ſelves a living Sacrifice to God, which is your reaſonable ſerving of him. Then a man gives himſelfe, when he gives the Strength of the faculties of his mind, and of the parts of his body, when he gives the glory of all his actions and intentions, when he learnes to deny himſelfe. He that Sacrificeth, he parts with that which he Sacrificeth; and he that Sacrificeth himſelfe, parts with himſelfe, and denies himſelfe. He that will come after me let him denie himſelfe. A man that gives himſelfe in ſacrifice, goes out of himſelfe, and keeps nothing back, when a man brings carnall reaſon, and opens his affections, and will, to be Subject to God, when he brings all thoſe ſins which he was addicted to by nature, or hath contracted by cuſtome, when he brings all to the obedience of Chriſt, and layes them upon the Altar of a penitent, contrite heart, ſuch a man offers himſelfe to God. It is a thing moſt precious with men themſelves, and it is a thing moſt precious with God too. There is nothing of that value, that we can give to God, as our ſelves, he that gives his whole ſelfe, gives all the duties that can be performed by man: He gives the Sacrifice of praiſe and Prayer, his hands are Dedicated to God in works of Charity, his eyes in Chaſtity, his heart in repentance, every faculty of his mind, all his whole ſelfe is conſecrated to God. That is to make a true devotion ſayth St. Auſtin, O ſi quis bene, &c. If any man will make a perfect vow, and Sacrifice to God, let him make a dedication of himſelfe, Hoc eſt quod debetur, imago, this is that that God demands, this is that that we owe, the Image of Caeſar, to returne to Caeſar, and the Image of God to God, God made man for himſelfe, therefore we ſhould give our ſelves. See how farr we doe it, Chriſt he gave not any thing of himſelfe, but himſelfe for us, his whole ſelfe, we muſt make ſuch a retalliation to give to God againe, not any thing of ours, but our ſelves, that God requires. If we give any thing to the World, we give not our ſelves to God, if any thing to the pleaſures of ſin, if any thing of our ſelves to our ſelves, we give not our ſelves to God. The way to keepe our ſelves, is to give our ſelves to God. A man never keeps himſelfe till he looſe himſelfe, then he is kept ſure when he is laid in Gods armes. The preſumptuous man gives not himſelfe to God, he gives not God his feare. The doubtfull, diſpairing Chriſtian, he gives not himſelfe to God, he gives not God his hope. The covetous man gives the World his deſire, the World hath his love, and his joy. He that conſecrates himſelfe to ſin, let him ſee to whom he gives himſelfe, not to God, who is one hat abhors iniquity, and tranſgreſſion: You know who was the firſt author of ſin; he that dedicates himſelfe to ſin, gives himſelfe to him that is the Author of it, I abhor to name it, to whom we conſecrate our ſelves, Chriſtians Baptiſe themſelves into the name of Satan, they give themſelves in Sacrifice to the Devill: To conſecrate our ſelves to ſin, is to doe ſo, it is plaine, the Prophet puts not in the heart here, becauſe the whole man is included; therefore he ſayth not, We will give thee the Calves of our hearts, but We will give thee the Calves of our lips. This for the meaning of it.
Now look in the ſecond place, why the Prophet makes choiſe of it, for there was a large Field of expreſſions that he could have uſed. David hath this work ſet downe in much variety of Language, ſo we will praiſe and glorifie thee, and give laud to thy name, ſo will we ſing to thy praiſe, and honour thee in our actions, any of theſe would have ſerved, yet he chooſeth this, we will give the Sacrifice of our ſelves. The reaſons that make it full, for the underſtanding of it, are theſe three, why he paſſeth by literall phraſes, and expreſſions, and inſtanceth in a Metaphoricall, So will we render the Calves of our lips.
Firſt, to ſhew them, and to teach to us, that thanksgiving, and praiſe, is a Sacrifice. Every duty of Chriſtianity in which a man conſecrates himſelfe to God, is called a Sacrifice. Righteouſneſſe, that is a Sacrifice, Pſal. 4. Offer to God the Sacrifice of righteouſneſſe. Prayer, that is a Sacrifice or oblation. Pſal. 141. Let my Prayer be as incenſe. So the Apoſtle ſayth, Chriſt offered up Prayers in the dayes of his fleſh.
Thirdly, repentance is a Sacrifice, Pſal. 51. The Sacrifice of God is a humble contrite heart. It is not onelyonly one Sacrifice, but the Sacrifice, the eminent Sacrifice that God delights in, a humble heart.
Fourthly, Almes-deeds, that is a Sacrifice, Heb. 13. To doe good, and diſtribute forget not; for with ſuch Sacrifice God is well pleaſed.
Againe, praiſe is called a Sacrifice, By him, that is, by Jeſus Chriſt, let us offer the Sacrifice of praiſe.
Laſtly, thankſgiving, that is a Sacrifice, Pſal. 116. and diverſe others. I will offer the Sacrifice of thanksgiving, and pay my vowes to the Lord. Nay, and the Apoſtle St. Peter, 1. Pet. 2. he ſets downe all Chriſtian duties under this metaphor, we are made a holy Prieſthood, in him we ſhould offer the duties of Chriſtianity there ſet downe, to make an oblation of them; they are every duty called there, a Sacrifice or oblation. The Prophet therefore would draw them to this Conſideration, that whereas they were much buſied and imployed in offering legall Sacrifices, that they would look to the ſpirituall Sacrifices. Here are the Sacrifices that are perpetuall, the other vaniſh, theſe continue under Chriſtianity: And theſe are not onelyonly not taken away, but perfected in the time of the Goſpell. The ſpirituall Sacrifices are Sacrifices that continue ſtill: but they are ſpirituall ones that we offer to God. Every Chriſtian duty is as a Sacrifice, nay, as a ſeverall Sacrifice. We may paralell it, Repentance is as a Treſpaſſe-offring; Zeale is as a Burnt-offring, and praiſe is as a Free-will-offring: and thank fullneſſe, that is as the offring of the firſt-fruits. He that brings ſincerity to God, there is the oblation of unleavened bread. The Apoſtle ſets it out 2 Cor. 5. The unleavened bread of ſincerity. He that honours God in the works of Charity, gives the two young Turtles, his hands are as Turtles; mercy is as the young turtles offered to God. I might inſtance in other perticulars. The incenſe of prayer, the Calves of praiſe, here the Lamb of a humble heart. There is no Chriſtian duty but hath ſome proportion to ſome Sacrifice, it is that in truth, and effect that the Sacrifice typified. Therefore the Prophet to draw them from looking on their Sacrifices with a carnall eye, he inſtanceth in this, to teach them that every duty, and in particular, the duty of praiſe is a Sacrifice to God. That is the firſt thing.
Secondly, he would not onelyonly teach them that thankfullneſſe was a Sacrifice, but that it was a better Sacrifice, as I ſhewed out of the Scriptures, that it is reputed a Sacrifice, ſo I ſhall ſhew out of the ſame Scriptures, that it is a better Sacrifice, every one of them. For righteouſneſſe, ſayth Solomon, …o doe judgement is more acceptable then Sacrifice: righteouſneſſe is a better Sacrifice. For mercy, the Prophet Hoſea tells us, I deſire mercy, and not Sacrifice, and the works of piety more then Burnt offrings. Mercy is there preferred before Sacrifice. For obedience, Samuel tells us in 1 Sam. 15. I will have obedience, and not Sacrifice, and the knowledge of God is more then the fat of Rams. There is the knowledge of God more then Burnt offrings, more then the fat of Rams, that is, it is better. For repentance, David ſayth, Thou delighteſt not in burnt Offrings, thou deſireſt not Sacrifice, elſe would I give it thee, thou delighteſt not in Burnt offrings. Then followes, The Sacrifice of God is a contrite heart, it is farr beyond Burnt offrings.
Laſtly, for the duty of thank fullneſſe, the Pſalmiſt ſayth, Pſal. 69. there it is plaine, that the work of thankfullneſſe is more acceptable to God, it is better then Sacrifice, I will praiſe the name of the Lord with a ſong, and magnifie him with thanksgiving: this alſo ſhall pleaſe the Lord better then a Bullock that hath hornes, and hoofs. The Calves of their Stall, and of their Fold, were not ſo acceptable to God, as the praiſing of God with Songs, the Sacrifice of thanksgiving. The Prophet would teach them this, that thank fullneſſe was not onelyonly a Sacrifice, but a better Sacrifice.
The uſe I will make of this, is that that St. Jerome makes of it. Let all the Jews give eare to this, their legall Sacrifices are vaniſhed, they are not able to ſtand before the ſpirituall Sacrifices; all the Sacrifices of obedience are better. The reaſons are weighty.
Firſt, he that offers a Bullock, offers ſomewhat out of himſelfe, he that gives obedience, gives himſelfe, ſayth Gregory, in the Sacrifice, there is the fleſh of Beaſts offered, but in obedience, and in praiſe, there is our owne will, our owne rebellious will, the untamed Heifer of our owne ſtubborne hearts, they are offered to God. It is better in that reſpect.
Secondly, it is better in this reſpect alſo, all thoſe that they offered in the time of the Law, they were dead Sacrifices, if we ſpeake according to the Letter, and dying according to the inſtitution. They were alwaies to vaniſh, they were alwaies Mortalia, now they are Mortifera; they were to die in time, and now they are deadly: then they were abrogable, now they are abhominable. But he that offers duties of piety, gives God a living Sacrifice, he that offers himſelfe. I beſeech you Brethren give up your ſelves a holy living Sacrifice, Rom. 12. There is a great deale of odds, therefore let the Jews give eare to this, God looks not to the Sacrifice, but it is the Offerers that God looks to, not to the Offering, not to the Sacrifice that is offered. It is recorded by ſome Interpreters, that there is no place of Scripture that the Jews miſtake, more then this that I have in hand. For they hold that this part of the Prophecy was a prediction, not onelyonly of the Babiloniſh captivity, the miſery that did befall them then, but of their diſperſion, that doth befall them now, and hath continued ever ſince the time of Chriſt, becauſe now they are in this great miſery of their diſperſion, they hold this to be the meaning of the place, We will give the Calves of our lips; when they meet in their Synagogues to this day; they read alwayes the Law of Moſes, and perticularly thoſe rytes of Sacrifice: and becauſe they have not a Temple now to offer Sacrifice in, they read the Law; and they think that God accepts that for a ful offering of Sacrifice, becauſe of this, We will give the Calves of our lips, becauſe they read the rytes of Sacrifice; miſtaking this place, that is intended by the Prophet for ſpirituall Sacrifices. The Sacrifice that God accepts, conſiſts not in reading, but in prayſing, Take away iniquity, and we will praiſe thee. It is not reading of words of praiſe, but powring out the Spirit of praiſe, that God accepts: that is it that David calls the Free-will-offering of his mouth. Therefore to convince the Jews, that their Sacrifices ſhould end in time, the Prophet ſhews by this, that they ſhould be abrogated. They boaſt of their Sacrifices, and even now God accepts ſpirituall Sacrifices, far beyond them, and in time he will not look on them at all, therefore bring God the Calves of your lips.
Secondly, let Christians give eare to this, as here is the Jews conviction, ſo here is the Chriſtians inlargement, the Chriſtians happineſſe. Here we ſee the vertue, and ſtrength of the Law continues, when the letter of the Law is killed, the morallity of the Sacrifice continues, though the ceremony be taken away. Let no man ſay he will not offer ſpirituall Sacrifices to God, leſt he ſhould ſeem judaicall; nay, we muſt judaiſe in this perticular. But how? In a ſpirituall ſence, we muſt offer God the Sacrifice of the inward man, theſe Chriſtian Sacrifices, unbloody, ſpirituall Sacrifices. Doe not think that we are acceptable to God in outward performances, in things of ceremony, and things of rytes, it is the ſubſtantiall duties that he looks to, to give him not unleavened bread, but ſincerity and ſimplicity of heart; not Doves, but innocency, not the LAMBS of our Fold, but ſimplicity and humility and meekneſſe, not the Sacrifice, of Beaſts, but of obedience. God expects not the dividing of the Creatures, but of our hearts. In a word, not the Calves of our Folds, but of praiſe and thanksgiving, that is the ſecond reaſon why the Prophet inſtanceth in this phraſe. He would teach them; Firſt, that thanksgiving is a Sacrifice. Secondly, that it is a better Sacrifice.
Thirdly, there is another reaſon yet, he would teach them that thanksgiving is a daily Sacrifice by this metaphor, The Calves of the lips. For Calves were ſuch oblations as were taken in to all kind of Sacrifices. At the Conſecration of their Prieſts, Exod. 29. they offered Calves, for the Burnt-offering this Creature was taken in, Levit. 1. This Creature was taken in for the Treſpaſſe-offering. Levit. 4. For the Peace-offering, Levit. 9. At the ſolemnity of their Purification this Creature was Offered, Numb. 19. Then put it together, they uſed daily to Offer the Calves of their Stalls, and of their Folds: to ſhew them therefore that more frequently they muſt give God prayſe, and thanks, that it muſt be a daily Sacrifice, he inſtanceth in this, The Calves of our lips; to ſhew, that thanksgiving muſt be taken in to all the ſpirituall Sacrifices we offer. If a man humble his ſoul in repentance, thankfullneſſe muſt come in, that God gives him a heart to repent. If a man diſtribute his goods to the poore, thank fullneſſe muſt be taken in, that God hath enabled him to give. If a man pray to God, thank fullneſſe muſt goe along, that God hath given him a Spirit of Prayer. In hearing of the word, thankfullneſſe muſt goe up as a Sacrifice, that God hath given us his Ordinance; if we look upon the Sun, upon our Friends, upon our lives; looke any way, before us, behind us, ſtill there is occaſion of thankfullneſſe, becauſe Gods mercies are continued.
Thankfullneſſe muſt not onelyonly daily, but howrely, nay, every minute it muſt be offered, it hath that advantage of other Sacrifices. We muſt offer praiſe when God preſerves us, and delivers us, and feeds us, and keeps us, and cloaths us; nay, when he corrects us; when we riſe, when we lie downe, when we eat, when we faſt, when we goe forth, when we returne, in every paſſage of our lives, there is occaſion of the Sacrifice of thankfullneſſe; that as they took in the oblation of Calves to all kind of Sacrifices, ſo he would have them take thankfullneſſe in every duty, when they profeſſed to turne to God in repentance; when they prayed to God Take away iniquity, and we will give thee the Calves of our lips, that he might ſtir them up to offer the daily Sacrifice of praiſe. So David makes it a daily and hourely Sacrifice, Seaven times a day I will praiſe thee. That is, often, on every occaſion, he would excite them to the practiſe of this duty. This is the third reaſon. So much of the phraſe, both the ground of it, and the reaſon why the Prophet choſe it.
But one word more briefly, and that is of the connexion, and then I have done with this Text, and ſhall pick out ſome other ſuitable to the times; and there lies a great deale of weight in the connexion. Weake underſtandings will be too prone to wreſt it, So will we give thee, Mark it, Take away iniquity and receive us graciouſly, ſo will we give the Calves of our lips. That is, forgive our ſins, remove thy judgements, and then we will prayſe thee. Shall we think the Prophet taught them to condition with God, if thou wilt take away our puniſhment then we will praiſe thee, or elſe not? I could recite ſome ſuch Stories out of the blindneſſe of Popery (but becauſe they are out of the Legend, I think them not worthy the rehearſing) of thoſe that have caſt their Images into the Water, becauſe they did not keep them from ſtormes, ſhall we think that they doe condition with God? No, the pious heart brings his Sacrifice in his hand, if thou wilt ſave me, I will bleſſe thee, if thou wilt not, I will bleſſe thee; though thou pardon not our ſins, we will bleſſe thee for the continuance of our lives, what ever thou doeſt, we will bleſſe thee. That cannot be the meaning of it. St. Auſtin preſſeth it well, God forbid, ſayth he, that a Chriſtian ſhould reaſon thus. None of you would take it well at your Childrens, or at your Wives hands, to adhere to you in proſperity, and leave you in adverſity, to ſay, I will live with you in plenty, but when plenty ceaſeth, then Farewell. Sayth Auſtin well, look, thou wouldeſt be loved of thy Wife, though there be no deſert in thee, though there be nothing to perſwade her, becauſe of the conjugall bond, and wouldeſt thou love God, for any thing out of himſelfe? For by-reſpects? Thou wouldeſt think much if thy Wife ſhould love thee for by-reſpects, and not for thy ſelfe, and wilt not thou doe it for God? It is like that phraſe where Jacob ſeems to ſtipulate with God in the ſame nature. If God will be with me, and bleſſe me in my journey, and give me bread to eat, and cloaths to put on, that I returne to my Fathers houſe in peace, then God ſhall be my God. Shall we thinke that Jacob ſo humble a man, would contract with God to bring him home in ſafety, and then he would ſerve him, or elſe not?
No, oft times the Hebrew Particle is onelyonly a conſequent, not a condition, and it is thus much, after, or when God hath brought me home, I will ſerve him more conſcionably, and devoutly, I will declare it to all the World, and ſet up Altars to his praiſe, then God ſhall be my God. So here, Take away iniquity, and receive us graciouſly; when thou haſt done that, then we will enlarge our hearts to powre out the Sacrifice of praiſe, we will multiply thankſgivings, we will doe it now, yet, though there be cauſe now, then there will be more to doe it. So, three wayes it may be juſtified; it hath reſpect to three things.
Firſt, as it hath reſpect to that that the People did, ſo it juſtifies the connexion of the phraſe. They had ſinned, it hath reſpect to that phraſe, Take away iniquity, and then we ſhall have cauſe, that is not all, but we ſhall have boldneſſe, and encouragement to praiſe thee. As if they had ſaid, as long as ſin preſſeth us, and our iniquities ſtand in thy preſence, ſo long we cannot bleſſe thee, thou wilt not accept the praiſe of ſinfull lips; therefore firſt remove our iniquities, that we may give thee a pure Sacrifice of praiſe. We dare not look up to Heaven now our ſins are on us; but receive us graciouſly, and pardon our iniquities, that we may bring thee a holy Sacrifice, then it will be acceptable. So it is juſtifiable that way, as it hath reſpect to the work of ſin. So the Point is this.
He that will give a true Sacrifice to God, muſt firſt lay aſide his ſins.
There is no oblation of thankfullneſſe, if ſin be in the way; Praiſe is not ſeemly out of the mouth of a ſinner, that is, it is not acceptable, it is a reproofe to him that offers it, and a diſhonour to him that ſhould accept it. It is not honour to God to take a Sacrifice from polluted lips, thoſe lips that he hath made for himſelfe. Therefore he hath made mans tongue, his glory, when we with one breath blaſphemes that ſacred name, and then perfunctorily bleſſe him. If I regard iniquity in my heart, the Lord will not heare my Prayers, nor accept my praiſe. In Pſal. 50. he expreſſeth himſelfe ſo, he brings in God reproving a Sinner that calls upon his name, and doth not forſake his ſins. What haſt thou to doe to take my name, or my word into thy mouth, ſince thou hateſt to be reformed? It is well obſerved of Origen, when he was to make an Extempore Sermon to the people at Jeruſalem, that becauſe he was an Eloquent man, he would ſpeake ſo, he let his Book fall open to chooſe his Text, and it opened upon this place, What haſt thou to doe to take my words into thy mouth; his heart ſtruck him, becauſe he had put incenſe to an Idoll, and he ſat downe, and wept. His heart ſtruck him, becauſe he knew he was conſcious of the ſin. O that our hearts would doe ſo; we come to heare the word, and to Preach, and to ſing to his praiſe, and we bring our ſins with us, we make obſtacles to the aſcent of our Prayers by bringing our ſins. O Caſt away ſin firſt. If thou come to the Table of the Lord, that is the Euchariſt, there thou commeſt to offer the Sacrifice of thankſgiving. If thou come to the Houſe of God to offer Prayer. If thou come to offer obedience, attention in hearing the word, caſt away ſin, it will poyſon all, it will make the word unprofitable, it will make our Prayers that they ſhall not aſcend, nor our praiſes in a ſpirituall, acceptable vapour into Gods eares. That is the firſt thing. There was a neceſſity that he ſhould put in this phraſe; ſo will we praiſe thee, for unleſſe ſin be taken away, it is impoſible to pleaſe God.
Secondly, as it hath reſpect to the work of the People, ſo to the work of God: there are two things in that.
To the work of puniſhment; and
To the work of Gods grace.
To the work of puniſhment, for all theſe three are in the former, Take away iniquity, remove thy judgement, and give us grace, take away iniquity, and then we ſhall boldly come to the Throne of Grace.
Now, Secondly, remove thy puniſhment, and then we will praiſe thee. It hath reſpect to Gods work of puniſhment. Not, as if we ſhould not praiſe God, when his hand is upon us. A good Servant of God will praiſe God, not onelyonly when he ſmiles, but when he corrects him, not onelyonly when all is proſperous, but in the middeſt of his callamities and ſufferings. If he ſhut him up in his Houſe, he will praiſe him; if he makes all his ſtormes to riſe againſt him, he will ſtill bleſſe him; as Job, he bleſſed God when he had taken away all, The Lord hath given, and the Lord hath taken away, bleſſed be the name of the Lord. But yet there is reaſon of it, take away thy puniſhment, and then we will bleſſe thee: that is, then we ſhall have opportunity to bleſſe thee. While thy hand is on us, our hearts are dejected: Praiſe is grafted on a chearfull ſpirit; and while our hearts are caſt downe, we cannot praiſe thee, thou muſt enlarge our hearts by removing thy puniſhment, and then we ſhall have opportunity to bleſſe thee: that as Hezekiah ſayth, The living, the living, ſhall praiſe thee. And as David ſayth, Shall thy faithfullneſſe be ſeene in the Grave? Or thy loving kindneſſe in deſtruction? Wilt thou cut us off by judgements, and can we praiſe thee then? The dead remember thee not, if thou cut us of by thy plagues and ſtormes, how ſhall we praiſe thee then? Then our lips will be ſealed up, and our hands will be benummed. O take away thy judgements, and then we ſhall have opportunity to praiſe thee. The Point is this.
The true Child of God, though he will bleſſe God in all eſtates, yet then he is moſt diſpoſed to Praiſe God, when God removes his Hand; when he makes his Rod, not to fall upon him.
Becauſe a dull dejected Spirit is not fit for praiſe; Praiſe muſt be grafted upon joy. It is a word of Exhortation to thoſe of dejected ſpirits, that they chide themſelves out of their Melancholly paſſion, ſince they have aſſurance of Gods favour, that they rob not God of thankfullneſſe. A man of a dejected ſpirit, he thinks God doth all as an Enemy for the worſe; he robs God, he cannot praiſe him. Labour for a chearfull ſpirit, that thou mayeſt praiſe God, for it is the elevated Spirit that praiſeth God. Remove thy judgements, and then we ſhall have opportunity to praiſe thee.
Thirdly, and laſtly, it hath reſpect, not onelyonly to the works of God without, but to the work of God inward, and ſpirituall, to the work of grace. It hath reſpect to the work of ſin and puniſhment, and now to the work of grace. So the meaning is this, Receive us graciouſly, and then we ſhall have enablement to bleſſe thee. See how they hang: firſt, Take away iniquity, and then we ſhall have boldneſſe to bleſſe thee, remove thy judgements, and then we ſhall have opportunity to praiſe thee, powre thy grace on us, and then we ſhall be enabled to praiſe thee. Thou muſt put words of praiſe into our mouths, or elſe we cannot praiſe thee, we can doe nothing of our ſelves. Can we give the Calves of our lips, unleſſe thou give them to us? The Calves of our heards we have them from thee, but the Calves of our ſelves are harder to give. We would faine bleſſe thee, but our lips are uncircumciſed lips, they are tyed, Lord doe thou hallow them, ſanctifie them, doe thou give us words, Take to you words. Where ſhall we get them? Doe thou open our lips, and thou ſhalt have the glory of our lips, put the words of praiſe into us, and then we will praiſe the; we ſhall then have enablement to praiſe thee. The Point is this: The Child of God, as he depends on God for acceptance of his Sacrifice of Prayer, and performances; ſo he depends upon God for Enablement, that God may have praiſe.
There is no duty of piety, growes upon mans owne heart, there muſt the Spirit of God move in the heart. If it be the work of praiſe or Prayer, or Charity, they are all fruits of the Spirit; that is, thoſe fruits that flow from the inhabitation, and powerfull operation of the Spirit of God. They are the fruits of Gods Spirit, that we may all cry, Not unto us, but unto thy name give the glory; the glory of forgiving of ſins, the glory of any degree of grace, belongs to thee.
The conſideration of this will excite us to thankfullneſſe, when we conſider where the Fountaine is, whence we draw, that it is above, that it is not our owne arme that ſupports us, that it is not our owne Spirit that Santifies us, or our owne Spirit that ſuggeſts the words of Prayer, of praiſe, and thankfullneſſe. The conſideration of this, will excite us to Prayer, as well as to thankfullneſſe. When we conſider that every God gift is from above. As the Apoſtle ſayth of wiſdome. If any man want wiſdome, let him ask it of God. It is true of other graces: If any man want repentance, let him aſk it of God, if any man want thankfullneſſe, and charity, and meekneſſe, let him aſk it of God.
Here we ſee the way paved out to us, to goe to God for the beginning & enlargement of all grace whatſoever. If any want an underſtanding heart, it is God that enlightens the heart. If any want a contrite heart, it is God that melts it: If any want a ſincere heart, it is God that ſtrengthens it: If it be the want of a zealous heart, it is God that enflames it; if a humble heart, it is God that bows it; if of a thank full heart, it is God that enlargeth it: all is of God, all our ſufficiency. Therefore the Prophet teacheth them, that the grace of Thankfullneſſe was not powred out by the ſtrength of their owne piety, but they muſt have recourſe to God.
The ſumm of all is this, Take away our iniquities, and then we will praiſe thee. That is, take away our iniquity, and we will give thee the Sacrifice of righteouſneſs; Take away our iniquity of cruelty, and we will give the Sacrifice of mercy; take away our iniquity of falſhood, and we will give thee the Sacrifice of truth: take away our iniquity of ingratitude, and we will give thee the Sacrifice of Thankfullneſſe. Powre thy grace on us, and then we will bleſſe thee, and bleſſe thee in a plentifull manner, we will pay thee of thine owne, give us thy grace, and we will give it thee againe. It is thy grace, and not ours, let it be thine in giving, and receiving.
O Beloved! In theſe times of unthank fullneſſe and prophaneneſſe, we have lips to curſe God, not to bleſſe him. O the ſins that the ſtones of every Street cry againſt in this Citty, that there is never a Foot of any Wall free, but there is an Oath ſcrabled and dawbed on it; it is that that defiles the duſt you tread on, and the Aire you breath in; it is impoſſible there ſhould be a pure aire, where there comes ſo much pollution, from ſo many blaſphemies in every corner of the Streets; every day millions of Oaths, and execrations. Shall we think that God will not be avenged on ſuch a people as we are, that neither Law, nor Conſcience, nor feare of Hell, nor plague, can yet keep us back from going on in that unprofitable ſin that brings no advantage to us? It becomes us to look to God in this perticular, that he would reforme us in this, becauſe the Sacrifice of praiſe muſt come from him. We live in an unthankfull age beſides; none looks to God to give him retribution for his mercies. How hath he dealt with us graciouſly in the laſt ſickneſſe? Have we given him the Calves of our lips ſince? Have we beene ſo zealous in offering the Sacrifice of praiſe? No, no, it may be this ſecond ſickneſſe is to puniſh our ingratitude for that.
O yet returne! As prayer will turne away judgements, ſo will thankfullneſſe; let us offer him now the Sacrifice of that glory that belongs to him for that judgement; it may be he will deliver us; if not, we ſhall bleſſe him in Heaven, if he doe, we ſhall bleſſe him here, and ſay with them in the Prophet, O take away iniquity, and receive us graciouſly, remove our ſins, and remove thy judgements; remove our ſins that we may have acceſſe to the Throne of grace; remove our iniquities, and then we will give thee the Calves of our lips.
THE Sufferers Crowne. DELIVERED In Foure Sermons, on James 1.12. BY That Learned, and Reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, ſomtimes Vice-Chancellour of Cambridge; Maſter of Emmanuell Colledge, and late Preacher at PETERS POORE in LONDON.
James 5.11.
Behold we count them happy which indure, &c.
LONDON, Printed by Matthew Simmons in Alderſgate-Street. 1650.