The Valley of Vision, Sermon 5
SERMON V.
Hoſea. 14.2.
Take away all iniquitie, and receive us graciouſly: So will we render thee, the Calves of our lips.
GOOD and evill, are the two bounds that are ſet to all obedience. That they are the hounds of obedience, the Prophet David ſhews in Pſa. 37. where he reduceth all the duty of man to thoſe two heads, in ſhunning of evill, and following that that is good, Eſchew evill, and doe good, and dwell for ever. That they are the bounds of the grace of repentance, the Prophet Ezekiell ſhews us, Chap. 38. Caſt away from you all your Tranſgreſſions, make you a new heart, and a new Spirit. As the Apoſtle Paul, Epheſ. 4. Put of the old man with the deeds thereof, and be renewed in the ſpirit of your mind. That they are the bounds of Prayer, our bleſſed Saviour ſhews in thoſe two parts, Pray that you enter not into temptation; there is the one, Seeke firſt the Kingdome of God, and the righteouſneſſe thereof, there is the other part. Laſtly, that they are the bounds of the duty of thankfullneſſe, the Pſalmiſt ſhewes againe in Pſal. 103. Bleſſe the Lord O my ſoule, and all that is within me bleſſe his holy name, that forgiveth all thine iniquities, that Crowneth thee with mercy and loving-kindeneſſe.
All the Saints of God, they well know this, that piety is excerciſed about theſe two; theſe two are the hinges upon which the Door of piety turnes, both backward and forward: upon theſe it is, that obedience turnes, in the ſhunning of evill, and purſuing of good; upon theſe it is that Prayer turnes, in deprecating evill, and petitioning for good. Laſtly upon theſe two, the worke of thankfullneſſe turnes too, in giving God praiſe for the diverting of evill, and for the effuſion of good.
And according to theſe limits we may ſee all theſe duties plainly ſet out in the text by the ſeverall bounds of them. Here is the worke of Repentance, with the bounds thereof, in that clauſe, Turne to the Lord, to ſet out to us, as I ſhewed before, both the terme from which we muſt turne, the averſion of ill; and the terme of happineſſe to which we muſt turne, that is, the converſion to that that is good. Put away your ſins from you, turne from them, and then turne to the Lord. There are the bounds of repentance.
For the duty of Prayer, with the bounds of that, we have it in the next words, Take away all iniquity, there is the deprecation of that that is evill, and receive us graciouſly, there is the Petition we make for that that is good.
Laſtly, for the duty of thankfulneſſe, we have that in the laſt words, with the bounds thereof, So will we render, If thou wilt take away ſin, we will render the prayſe of that work, and if thou wilt ſhew, us thy Salvation, we will render the praiſe of that worke.
Of the firſt of theſe we ſpake already, and of the laſt I am to ſpeake afterward; and in the ſecond I am converſant at this time: The forme of Prayer the Prophet ſets to the people, according to the bounds of it, in which I conſidered before, theſe two parts. There are the parts of the Prayer, and the order of the parts.
The parts of the Prayer in thoſe two.
Firſt, for the removall of ſin, Take away all iniquity, I ſhewed you the reaſons why he directs his prayer againſt ſin; why he would have them direct it againſt all ſin; why he Prayes againſt ſin, for the taking of it away.
The 2. part of the prayer is, for the powring down of the grace they ſtood in need of, receive us mercifully, favourably, receive us to thy grace, In that, I ſhewed you the reaſons why it is annexed to the former part, as a clauſe of Illustration, ſhew thy ſelfe Gracious by pardoning our ſins.
As a clauſe of inducement, we intreat thee for the goodneſſe of thy grace and mercy to ſhew thy ſelfe ſo in pardoning our ſins; we come to God for grace, in the name of Grace, and for Mercy in the name of Mercy.
Thirdly, as a clauſe that makes up a perfect Ennumeration of all wants that are compriſed under theſe two heads. Take away iniquity, and receive us graciouſly. Thus ſarr I went.
That that remaines in the ſecond part, is onelyonly the Order of theſe two particulars: For there is ſome reaſon why the Prophet ſets them in this Order. Why not firſt, receive us graciouſly, and then Take away iniquity? for all other bleſſings are Originated in the love and favour of God: It is from his love and grace, that he grants pardon to us of our Tranſgreſſions; there is no pardon of ſin, where there is not grace, and favour, and love. Therefore the Pſalmiſt Pſal. 85. he ſets them in another Order, O Lord thou haſt beene gracious to the Land. And then followes in Verſ. 2. Thou haſt forgiven the iniquities of thy People. Firſt God is gracious, and then he forgives iniquity, the pardon of ſin muſt flow from his grace, and favour.
It is true, the love of God muſt of neceſſity goe before, (in the order of nature) all the effects of his love, and favour whatſoever: the cauſe muſt be before the effect, and the Fountaine before the Streame in nature. But yet the Scripture uſeth ſome difference of ſetting downe theſe particulars: for ſometimes it ſets the one before, and ſometimes the other.
The reaſon is, becauſe they are mutually infolded, and ſo cloſe knit, that one cannot be without the other: There is no greater demonſtration of Gods grace and favour, then the pardon of ſin; if there be grace and favour, there will be forgiveneſſe, where there is forgiveneſs, there is an evident teſtimony that God hath ſhewed the riches of his grace; therefore though the Prophet ſet it here in another order, then ſometimes, it is in Scripture, there is good reaſon for it; beſides that; there may be three things ſaid, for the juſtification of this order, there are three reaſons of it.
Eyther as they conteine in them a Petition for the enlargement of the continuance of grace.
Or for the enlargment of the Evidence and demonſtration of grace.
Or a Petition for the enlargment of the communication of his grace to them. In all theſe 3. ſences the order is every way juſtifiable.
Firſt, in putting theſe two together, there is a Petition for the inlargment of the continuance of Gods grace, Take away iniquity, and receive us graciouſly: In theſe two he prayes for the giving of grace, and the duration and perpetuation of it. So the order is thus, Grace cannot be continued, till it be beſtowed and given: In the firſt word he prayes for the giving of it, that God would receive them to a ſtate of reconciliation. In the ſecond, that he would continue them, and keepe them in that eſtate. Shew thy ſelfe firſt gracious in pardoning our ſins, and ſhew thy ſelfe againe gracious in keeping us from committing ſin. What profits it, though our former ſins be pardoned, if we continue in them? Therefore the Prophet teacheth them to beg, not onelyonly for forgiveneſſe of ſins, but for ſtrengthening of grace to continue in it. To ſhew, that apenitent faithfull ſoul ſtands in need of God, after his ſins are pardoned. We have not done with God when our ſins are pardoned, we need a further enlargment of grace to keep us in that eſtate, leſt we relaps. Therefore the beleiving ſoul makes up his Prayer of theſe two, Lord, thou haſt been gracious, and I rely upon thee for the time to come, that thou wilt ſtill. The Point is this: that, The faithfull ſoul after it hath had a taſt of the goodneſſe of God, in the pardon of ſin, it reſts not there, but goes on ſtill to beg more grace.
A greater enlargement of favour; it muſt needs be ſo in the order of our deſires. Grace is of a raviſhing nature, when it poſſeſſeth the heart, it inflames it. Even in Heaven, where grace is full, there is an Apetite of complacency for deſire of the continuance of that grace, and favour: though there cannot be a deſire of more, where the Veſſell is full. But in Earth, where grace is powred in by drops, there is an Appetite of deſire, becauſe there is want continually. And we never have grace, but that we ſee we want more, then a man loves grace more, when God powres in more, and he thinks he wants more.
It is the order in Gods proceeding, he layes this method, he gives his ſpirit for this purpoſe, not onelyonly to cleanſe us from ſin, but to ſtrengthen us for new obedience, not onelyonly to Seale to us our reconciliation for the preſent, but to keepe us for the time to come. And both theſe are the free gift, and work of Gods Spirit; it is his ſpirit that ſeales to us pardon, and it is his ſpirit that ſtrengtheneth us, that we may walke by the ſtrength of that grace.
And the order of our neceſſity is ſuch: For otherwiſe how ſhould we doe? It is by grace we ſtand, and riſe, and goe on, and perſevere. A Chriſtian ſtands in need of God in all the paſſages of his life, every minute, and every moment of time, for temporalls, for ſpiritualls, for naturalls.
If we looke to thoſe things of nature that we need. Firſt, it is the goodneſſe of God that muſt give a man meat for his body: And aftermear, it is a ſecond grace to give him a Stomack: And after that, it is a third good to give him digeſtion: And after that, it is a fourth manifeſtation of goodneſſe, to turne it to blood and ſpirits, that it may be healthfull.
So for temporalls, it is one Teſtimony of goodneſſe, that he keeps us from danger. It is a ſecond that he keeps us in the right way: And it is a third that he brings us ſafe to the end of our journey.
In ſpirituall things much more; if God ſhould firſt prevent us with grace, and then leave us to our ſelves, what ſecurity could we have? Our latter end would be worſe then our beginning. We are not able to ſubſiſt of our ſelves one moment of time, Gods grace muſt have the glory and honour of all; that it may have the honour, the Prophet here teacheth them thus to pray for the firſt grace, and the ſecond grace, for the beginning, and for the continuance of grace, to work the will and the Deed, that he would perfect the work. Firſt, Take away iniquity, ſhew thy ſelfe gracious in pardoning; and then continue that grace, keep us from ſinning againo. That is the firſt juſtification, if we conſider the enlargement of the continuance, ſo the order is good.
Secondly, if we conſider it as a Petition for the enlargement of the evidence and manifeſtation of grace, ſo it is good. For grace cannot be manifeſted till it be given, there can be no demonſtration of the pardon of ſin, till pardon be wrought, and the greateſt demonſtration of the pardon of ſin is this, when Gods ſpirit is powerfull to ſubdue and crucifie ſin. Then it is this demonſtration they beg in the ſecond place, pardon our iniquities, and give us evidence that our ſins are pardoned, that thy ſpirit affiſt us continually to crucifie and ſubdue our ſins: beſtow upon us grace and favour and make us know that we have it. For as our happineſſe conſiſts in the pardon of our ſins, ſo the comfort conſiſts in the enjoying of it. It is true, that grace and pardon of ſin may be had, where it is not at all times ſeene and felt, and perceived; but yet it cannot be enjoyed, unleſſe it be ſeene and felt; we may have the thing, but want the comfort ſometimes. He that wants the comfort, for the time he wants the thing to himſelfe, and his apprehenſion. Therefore when God hath pardoned, and hath ſhewed grace, the faithfull ſoul ſtaies not there, it is a Heaven upon Earth to have the comfort, and aſſurance, and evidence of grace; that is the point: that, After the pardon of ſin is had, the faithfull ſoul ſtaies not there, but begs for aſſurance, and after that, for more aſſurances, and ſtill for more aſſurance.
Becauſe, there may be enlargement of aſſurance ſtill, as long as we are in theſe dayes of miſery. However it pleaſe our adverſaries of Rome to make a mock of the certeinty of Salvation, the aſſurance of grace, they pin many ſcornes upon it in their writings, though they be the Learned of them; let them injoy their conſolation, it is to be feared that they will want the comfort, that thus deride it. The Saints in Scripture did not ſo, they directed their prayers oft times, not onelyonly for the thing, but for the comfort and aſſurance of it; and as they rejoyced in the thing, ſo much more in the aſſurance, for the preſent. Looke over thoſe in the Old Teſtament, and in the New. Heare the tryumph of Job, wherein he wonderouſly delights and refreſheth himſelfe. I know that my Redeemer liveth, and that I ſhall ſee him with theſe eyes. There is no word of greater aſſurance then this, I know. Let their Thomas Aquinas ſpeake his mind of that word, upon thoſe words. I know whom I have beleived, 2 Tim. 1. ſayth he, in this word, I know, there is a certainty and aſſurance of hope, that hope that makes us not confounded: there is a certainty in this word, I know, I know that my redeemer liveth. Therefore David, Pſal. 51. he prayes not onelyonly God to cleanſe, and pardon, and purifie his ſins, but then followes, Make me to heare the voice of joy and gladneſſe: Cleanſe me, and make me underſtand that thou haſt cleanſed me, make me have the comfort of it. Thou haſt told me already, that my ſins are pardoned, I have the aſſurance of it by the Meſſage ſent by Nathan, but there wants comfort, and joy, in the evident demonſtration of it. O make me to heare the voyce of joy and gladneſſe, that the bones that thou haſt broken may rejoyce: that I may have the evidence of thy ſpirit ſpeaking to my heart.
Looke to the New Teſtament, it is that perticular, in which the Holy Apoſtle John delights, and refreſheth himſelfe, not onelyonly in the thing, but in the comfort to demonſtrate the certainty, 1 John 3. We know, there is Pauls, and Jobs word againe, We know that we are tranſlated from death to life, it is God that hath pardoned our ſins, and wrought this gracious change. There is a tranſlation of the Old man to the New, we are tranſlated, and we know it by the fruit and effect, becauſe we love the Brethren. And in another place, We know his ſpirit abides in us. He not onelyonly comes, and goes, but dwells, he hath taken up his Habitation, it continues with us, we know it, even by the Spirit; there is the evidence from the effect, becauſe we love the Brethren, we know it by that; and from the cauſe we know it, becauſe we have the Spirit. What is more then we know? And what greater aſſurance then the Spirit? Paul makes that the great evidence, Rom. 8. We know that he hath given us of his ſpirit: And that Spirit witneſſeth, what? That our ſins are pardoned, that we are the Children of God, that we are in the ſtate of Adoption, and Reconciliation. The Spirit witneſſeth to our Spirits. Our ſpirits have the Teſtimony, and the ſpirit adds a Teſtimony to that, that by the mouth of two Witneſſes every word of God might be eſtabliſhed to the ſoule. There is the evidnce of grace, and the teſtimony of our ſpirit, & of the ſpirit of God. The Apoſtle Paul is very freequent in ſetting words of weight to evince the certeinty I am perſwaded that neither life nor death, nor Angells, nor Principallities, nor powers, nor any thing ſhall be able to ſeperate us from the love of God. I am perſwaded, it is a word of great aſſurance, I am confident, it is as much as we know, I am aſſured that neither life, nor death, that nothing can ſeperate this bond of union, or cut this bond aſſunder. There is no Sword that can cut betweene the beleiving ſoule, and the ſpirit of God. It is ſo neare a union, that the love of God makes, that nothing can come between, I am confident, I am aſſured that neither principallities, nor powers, nor any thing ſhall be able to ſeperate us from the love of God, he had the evidence, and he ſhewes that it might therefore be had.
Yet another place, and that is that that before I named, 2 Tim. 1. I know whom I have beleived. It is not onelyonly put in 2 Cor. 5. in the Singular, but in the Plur all, leaſt men ſhould have thought that Paul had it by illumination from God, it was revealed to him from Heaven; He knew whom he had beleived, and that none could ſeperate him; but ſhall we expect to have that aſſurance given us? Therefore in the Corinths he takes in them, We know, he names ſome beſides himſelfe, that is, I, and you Corinthians, all beleivers, or at leaſt thoſe that are eminent Beleivers, if not at all times, yet at ſome time, if not at every time for the particular, yet for the generall. We know that when this earthly houſe of this Tabernacle ſhall be diſſolved, there is a Houſe made without hands reſerved in the Heavens. He ſpeakes of the tranſlation from the Houſes of Clay, theſe bodies that we carry about us, to thoſe Houſes that are cloathed on with immortality. God hath provided a houſe, and we know it, and are aſſured of it. The Apoſtles, and Saints of both Teſtaments they laid a great deale of their comfort in this aſſurance, therefore they gave Teſtimony to it.
And ſo the Saints in all times, thoſe that had moſt experience in the working of Gods grace, the holy Fathers of the first times, they triumphed much in aſſurance. Bazill, he ſhewes how aſſurance of the pardon of ſin and the favour of God may be had: He brings one making the Queſtion. O Sir, tell me how I may get it? I will tell you, ſaith he, if there be that ſpirit in you, that was in him that ſaid, I have hated all wicked wayes, you have it. For if there be the worke of the ſpirit of God in crucifying of ſin, there is certainly before, the comprehending grace in the pardoning of ſin. Chryſoſtome he moves the queſtion in another manner then Baſile, upon handling thoſe words Rom. 8. The ſpirit witneſſeth to our ſpirits, look, ſaith Chryſoſtome, after all this, what cauſe will there be of ambiguity, of doubting? Who is there that can doubt when he hath the teſtimony and witneſſe of the ſpirit? If the evidence of the ſpirit ſhew not it ſelfe alway in the ſame meaſure, we muſt have recourſe to thoſe evidences that God gives ſometimes. And Cyprian goes on, though before him, and proſecutes the ſame Queſtion, Quis locus erit ambiguitatis, &c. What place will there be for doubting & ambiguity, who can be ſorrowfull & fearfull after theſe evidences it hath pleaſed God to communicate to us? let him ſtandin fear of death, that is afraid to goe with Chriſt, that is not willing to goe with Chriſt, let him be unwilling to goe with Chriſt that knowes not yet that he hath begun to Reigne with Chriſt, there is no man can be doubtfull, ſaith he.
Men, they will not deny but this oertainty may be had, except they be devoyd of all experience of the working of grace. Therefore upon this weighty Pillar, Hillarie layes the Foundation of juſtifying faith, how ſhall faith juſtifie, if faith be doubtfull? He ſpeakes not of faith in every particular, but of the certainty of faith in the generall, if there may not be a certainty in the generall, how ſhall it juſtifie? I will add that place onelyonly of St. Auſtin, where he ſolaceth himſelfe, by gathering together all thoſe grounds, and evidences of certainty God hath promiſed, he hath ſpoken nay he hath ſworne, Hoc eſt promiſſum, &c. This is that that God hath ſealed with his word, nay, with his Oath, that now there ſhould be no place left to the Children of God, to make any doubt of Gods goodneſſe in the pardon of their ſins, when they have thoſe evidences of Sealing it by the fruit.
We ſee it here, not onelyonly by the conſent of the Saints in Scripture, but of the Saints in after times, that certainty may be had, and that the comfort of a mans Conſcience doth much conſiſt in this certainty. Though faith in the time of Temptation will hold beyond the evidence of theſe things, and though it be not alwayes to be had, yet it may be had, there is a certainty, and it is much comfort. Therefore Chriſtians will pray ſtill, when they have had Experience of the ſweetneſſe of Gods grace, all that they pray for, is, the enlargement of their evidence. They pray that he would give peace, and that he would ſpeake it; that he would give Salvation, and the earnest of Salvation; that he would give the Spirit, and the earneſt of it. Here is the ſecond thing they pray for. Firſt, that God would pardon, and then make it evident that he had pardoned in the continuance of his grace. That is the ſecond thing.
Thirdly, as begging the enlargment of the evidence of the thing; ſo begging enlargment in reſpect of the communication of grace, ſo the order is juſtifiable. For in putting theſe two together, they pray for theſe two things, for the pardon of ſin, and for the removing of puniſhment. So the order ſtands good: For ſin is firſt to be prayed againſt, before puniſhment: and the firſt ſuite that we are to make to God, is for pardon of ſin, and then for removing of Judgment; and this method the Prophet teacheth them, Take away our ſins that preſſe us, and thy hand that preſſeth us; pardon us, and ſpare us, remove thy wrath in pardoning our ſins, and then ſhew thy ſelfe gracious in removing thy judgments. So the Point is this: that, A true Saint of God, though he be beſet with calamities, and feare of puniſhments, and judgements on every ſide, yet that is not it that takes up his firſt thoughts, they are taken up for the removing of his ſins.
There he makes his firſt Prayer, there he ſtates the fervency of his ſoul; becauſe he knows the ſting of ſin is ſharper a great deale, then the ſting of puniſhment, and that the diſpleaſure of God is more heavie then any judgement. There is no judgement that is a judgement, if the wrath and diſpleaſure of God goe not with it: For when Gods love goes with it, it is a Chaſtiſement, and not a judgement.
If we compare ſpiritualls with ſpiritualls, then we ſhall ſee it plaine and evident. The flame of ſin ſcorcheth more, then the very flames of Hell, and more galls the Conſciences. And the fire of Hell is not ſo terrible as the diſpleaſure of God. Againe, the fire of Hell is not ſo terrible, as the having of pardon of ſin, is comfortable; miſery is not ſo evill, as the enjoying of God is good.
But if we compare ſpiritualls, and temporalls, then the diſproportion will eaſily be ſeene? There is no proportion betweene temporall and ſpirituall mercies: therefore the Children of God pray for ſpiritualls before temporalls.
Againe, there is no proportion betweene temporall, and ſpirituall judgements, therefore they pray againſt ſpiritualls judgements ſtrſt. Firſt, againſt ſin, Take away iniquity and then receive us to favour. Here is the order, and method that Chriſtians ſet in Prayer. Firſt, they looke to ſpiritualls, to pray for them, to ſpirituall evills, to pray againſt them.
Though Chriſt in the Lords Prayer have taught us another method; firſt to pray for Daily bread, and then for pardon of ſin. He did it to condeſcend to our weakneſſe, to draw us to the conſideration of that that is leſſe knowne, by that that is better known. We ſee our daily bread, and the want of temporalls is diſcovered to us by ſenſe, therefore theſe things are more familiar, and better knowne, but the weight of ſin we know by the demonſtration of the Spirit, and the inward man, therefore that is not ſo well knowne; therefore, that he might give us incouragement to reſt on him for all eſtates, he would firſt draw us on, Give us our daily bread, and then forgiue us our treſpaſſes. Not that there is more neceſſity of the former, but he condeſcends to lead us from the leſſer, to the greater, and from the experience of Gods mercy in temporalls, to reſt on him for pardon of ſin, not becauſe the former is better.
Therefore, this is one true triall, a part of that touchſtone whereby a Chriſtian may examine himſelfe, and the truth of his grace, if it beget indignation againſt ſin, that he prayes againſt that firſt; that he find ſin more burthen then puniſhment, and grace more ſweet then all temporalls in the World. For even wicked men will goe ſo far as to cry out of judgement, then Ahab will humble himſelfe, O, but a godly man, a beleiving ſoule cries out of ſin. My puniſhment is greater then I can beare, that was the voyce of Caine. My ſin is greater then I can beare, Mine iniquities are gone over my head, and are as a heavy burthen, that was the voice of holy David.
It is true, it is lawfull, and God allowes us to pray againſt temporall puniſhments, and judgements, but we muſt keepe the due order. It is a prepoſterous courſe to pray againſt that firſt, before we pray for the pardon and removing of ſin, becauſe ſin is the cauſe of puniſhment. He that would have judgement removed, muſt ſtrike at the Roote, the roote is ſin, from that bitter roote it is, that puniſhment ſprings: cut up the roote, and the Tree will not ſtand long. If the wound be once healed, the Plaiſter of puniſhment will fall off of it ſelfe. If ſin be taken away by repentance, and turning to the Lord, then there is no ſuch Antidote againſt the plague as the pardon of ſin, then whatſoever the puniſhment is, it will drop off of it ſelfe.
It is not onelyonly prepoſterous, but ſacrilegious to obſerve that method, when we pray more for the removall of temporall judgements, then for pardon of ſin, it is a ſigne that we love our ſelves, and feare for our ſelves, and not God, becauſe we hate the puniſhment, that is diſpleaſing to us, more then ſinne that is diſpleaſing to God. If we reſt on God for the pardon of ſin, our affections will be ſuitable; to hate that moſt that God hates, that is ſin: and if we hate it, we need not be intreated in the firſt place to pray for the removall of it. Yet many of us are ſo ſenſible of theſe outward things, that we continue in a prepoſterous courſe, we more feare the ſhaddow of judgement, then the body of ſin, the name of puniſhment is more terrible a great deale to us then the commiſſion of ſin. We tremble if we doe but heare the report of one judgement, yet we are not afraid to goe on in a multitude of ſins. Like diſtempered Patients that hate their Phyſick, and love their Diſeaſe, we love the Diſeaſe of ſin, yet we hate that Phyſick that God ſends to cure us.
Beloved, we have not ſo learned Chriſt; if the ſtamp of Chriſt be ſet on our hearts, here a Chriſtian bends his forces. Piety keeps due order, devotion will in all the Prayers it makes. There is no affection, no word, no ejaculation that a godly man would willingly have out of order; he looks to all within him, he will not have his joy out of order, to beſtow his joy, firſt upon the World, and then upon God; nor his ſorrow out of order, to beſtow it firſt upon temporall callamities, and then upon ſin; nor his feare out of order, firſt on judgements, and then on God. No, but he ſets all his affections right. Firſt, he feares God, and the firſt fruits of his ſorrow he beſtowes on ſin.
It is true, now indeed we begin to be ſencible of the hand of judgement that preſſeth us, O let us remember that there is a greater burthen lies upon us, that muſt be removed: The Arrows of ſin are more ſharp then the Arrow of the Peſtilence, and if we pull off the head of the Arrow of ſin, the other ſhall be put up in the Quiver. It is true, now the Arrow is pointed neare us: God hath his marke, and as thoſe that are ſkillfull in that kind, they ſhoot, ſometimes nearer, ſometimes further, as Jonathan ſhot, when he gave warning to David; ſo God ſhoots to give us warning, he comes nearer in the Mark he propounds, he moves neere by Pariſhes, and by Streets, and then nearer by Houſes. Puniſhment is neare, but ſin is nearer, we carry it about us, we muſt make ſin far off, before puniſhment, that is the order the Prophet teacheth them to keepe. Firſt, to Pray for the removall of ſin, and then of puniſhment.
So I have done with the Petition. Take away all iniquity and receive us graciouſly. The parts, and the Order of the parts.
I now come to the laſt part, that is, the promiſſory part of the Text.
So will we give thee the Calves of our Lips.
In the former part, the Prophet excites them to get Lips, and here to give lips; there it is, Take to you words, here, powre out your words. So we will give the Calves of our Lips.
There are 3. things I will obſerve in it.
Firſt, the duty the Prophet excites them to here, that they make this vow and promiſe of, to God, it is the duty of praiſe and thankfullneſſe, So will we give thee the Calves of our lips. That is, ſo will we bleſſe thee, and magnifie thy name, and ſing to thy glory, we will ſpeake of thy praiſe all the day long.
Secondly, the metaphor under which this duty is conveyed, We will give thee the Calves of our lips, why he uſeth that phraſe.
Thirdly, the connexion, and coherence with the former, So will we give thee. A man would thinke it were an ill condition, and a duty that were miſplaced, would they not give the Calves of their Lips to God, except he would take away their iniquity, and remove his judgements?
The firſt thing, which I will onelyonly ſpeake of now, is this, to find out what is the duty (that is plaine of it ſelfe) to which he excites them in theſe words. So I will read it thus in the litterall ſence, Take away iniquity, ſo we will bleſſe and prayſe thee. So, there are ſix things the Prophet would put them in mind of, by adding this clauſe.
Two things in generall.
And foure in perticular; all concerning thankfullneſſe,
The two things in generall, he puts them in mind of, are theſe.
De vovendo, of making a vow and promiſe to God, We will give thee.
And De ſolvendo, of paying that vow; he labours to bring them not onelyonly to an acknowledgement of thankfullneſſe, as due, but to a holy engagement, that they will certainly render praiſe for this mercy.
Reſolution, it is one worke that advanceth every duty, every civill duty, much more duties that are ſpirituall. There is no work that a man goes on chearfully in, except he prepare and fit himſelfe by reſolution. Therefore it is, that many Saints of God in Scripture took this courſe, to bind themſelves by vowes to obedience; though there be bonds already lie at our doore, the bond of obedience, yet when we vow as David did, to walk holily before God, this adds another vow. He that without vows, tranſgreſſeth the Commandements of God, breaks Gods word, but he that tranſgreſſeth in a vow, breaks Gods word, and his owne too. The word that God hath given, and the word that he hath given. Therfore it is a ſpeciall meanes to keep men in the Pale of obedience, when they hedge themſelves in with holy reſolutions
I know Cardinall Bellarmine, and he more remarkably then any other of the Romiſh Writers, is very large and peremptory in declaring that that which is within the compaſſe of precept, cannot fall within the compaſſe of a vow, that no neceſſary duty can fall within the compaſſe of a vow. But if there were not Teſtimony of the Saints in Scripture, the Teſtimony of their owne Writers are ſufficient evidence againſt it, beſides the truth it ſelf, Alphonſus, Picus, Cajetane, Valencia, theſe foure they are bold all of them to expreſſe themſelves to be of another opinion; that properly and directly that that we are tied to, by the neceſſity of precept, moſt properly falls within the compaſſe of a vow, and it is moſt ſafe; for one may ſafely vow, that that he is tied to doe, and the vowing and reſolving of it, adds a ſecond obligation, it is an awaking. Therefore David took this courſe, he bound himſelfe by vow, and promiſe, and oath. I have ſworne that I will performe thy righteous judgements. He excites himſelfe by theſe Obligations, to every duty of piety, he ſet himſelfe thoſe Leſſons of piety, he taſked himſelfe to ſuch duties; ſometimes to repentance. To thee will I confeſſe. Sometimes to obedience, I will walke in thy Commandements. Sometimes to prayer, At morning, noone, and evening, I will call on thee. Sometimes to thankfullneſſe, Seaven times in a day I will prayſe thee. He taſked himſelfe to theſe duties, thereby to keep, and hidge in his obedience. So will every Chriſtian, that he may keep himſelfe in the path of Piety, he will oft conſider how he walks, and conſider his purpoſes and reſolutions, and ſtrengthen himſelfe in holy purpoſes, it is a great meanes to arme our ſelves. A heart will not eaſily be overcome with temptations, that is armed with good purpoſes; good purpoſes incite to Prayer, and practiſe, you take away perſeverance, you take away practiſe and performance, you take away endeavour, if you take away reſolution. Therefore if you will learne to keepe your ſelves in the wayes of Gods Commandements, learne oft to reſolve, to purpoſe.
We ſhall tread awry when we have done the beſt, but if there be a good purpoſe God takes that for performance, if we arme our ſelves with good reſolutions. Let us not take this help from our ſelves, ſince we come ſhort of performance, let us have endeavours, and purpoſes. This the Prophet teacheth them when they come to performe their thanks, they muſt have purpoſes, We will give thee. Thoſe are the two firſt things he minds them of in generall.
There are other things he minds them of, in perticuler, and they are theſe foure.
The firſt is this, That Thankfullneſſe is due to God for all his mercies.
It is due, by right of Lordſhip, becauſe God is Lord and owner of all we have, he is Lord of our life and being, there is the Fountaine of all goodneſſe. Whither ſhould the ſtreames run but back to the Fountaine, to the Sea? ſayth Bernard, let the ſtreames of thankfullneſſe run back to the Head, they are drawne from grace, they come from God, the grace of pardon, and grace muſt returne to God, the grace of thankfullneſſe.
And it is by right of Debt his, we owe it him; it is a Debt to any man that doth us a courteſie, no leſſe requitall can be made for the leaſt good turne then thankfullneſſe, yet thoſe that they doe, are ſmall, and they are tied by the bond of Charity, and by the Law of God, and they ſin if they doe it not: and thoſe that they doe, God doth by their hands, he inclines them to it. Then, if we account it a miſery, if we be unthankfull to men, we owe much more of this duty of thankfullneſſe to God, by another bond, becauſe from him we have all mercy, and the choiſeſt mercies. What hand ſoever reacheth us a Bleſſing, God is the Author, God gives it. And can we give him any thing leſſe then thanks? We can give him nothing elſe. He gives it us when we give him thanks, and prayſe, we pay him with his owne, we give not his mercy back in the kind, but vertually in the ſtrength. He that gives glory to God, he gives the mercy back in ſtrength. But we can give nothing to God, that he hath not before in a more eminent manner, whether it be praiſe or glory, or bleſſing, or reverence, or worſhip. His name is glorious, though we give it not; his name is admirable, he will make his glory appeare, though we diſhonour him. But he ſo interprets it in mercy, we are ſayd to give it, when we acknowledge it. He is not capable of our gift, but when we teſtifie that he hath it, we are ſaid to give it. The Knee when it bowes before him, worſhips him, and the heart when it is raviſhed with admiration gives him reverence, and the tongue when it ſpeakes of his prayſe, gives him thankfullneſſe; if God take theſe as gifts at our hands, that we owe, and can add no addition by it, we can doe no leſſe then acknowledge that thankfullneſſe is due to God for all his mercies. That is the firſt thing.
A ſecond thing, he would teach them to acknowledge, that thankfullneſſe is eſpecially due for the pardon of ſin: when ſin is pardoned, the firſt bud of new righteouſneſſe in the heart, O, it is thankfullneſſe to God. Bleſs the Lord O my ſoule, and all that is within me; and then followes, That forgiveth all thine iniquities. We owe God praiſe, and glory, for all his mercy, and goodneſſe, but for none more then the pardon of ſin; for here is the Stock upon which other graces are grafted, when once ſin is pardoned, all temporall things prove comfortable. Therefore when they beg for the Pardon of ſin, ſay they, We will give thee the Calves of our lips.
There is thankfullneſſe due to God, eſpecially for ſpirituall mercies, and of them, for the grace of reconciliation, the forgiveneſſe of ſins. A Chriſtian will be methodicall in his thankfullneſſe as well as in his Prayer. I ſhewed before that devotion keeps good order, it prayes for ſpiritualls before temporalls, and againſt ſpiritualls before temporalls. And thankfullneſſe keeps a good order, it gives thanks for the beſt mercies firſt, and moſt. Though all the mercies of God be good, yet there is a difference, there is a difference betweene ſpirituall mercies, and temporall. For temporall mercies. Liberty is better then Wealth, and life then liberty, and grace then all. As God hath ſet an order in mercies, ſo thankfullneſſe obſerves an order; he doth not thanke God ſo much for temporall mercies, as for pardon of ſin, that ſwallowes up the heart, and takes up the whole latitude of the affections. There is thankfullneſſe due for eſtabliſhing us in our civill Callings, but more for calling us to the acknowledgement of the truth. There is bleſſing due for keeping us in this World, but more for the hope of life in another world. Many thanks are due for Creation, but more for redemption, for in Creating us, he made us once, but in redeeming us, he made us againe, and in giving us the hope of life everlaſting, he makes us for ever. There is great thanks due for removing temporall Plagues, but more for the removing of his wrath and our ſins. Therefore the Prophet would have them underſtand, that as they prayed, firſt, Take away iniquity, ſo they ſhould give thanks in that order, when their iniquities were taken away, then they ſhould thanke God for the pardon of their ſins: firſt for ſpirituall, then for temporalls.
Reaſon ſhews this order; for in our Prayers we Pray for temporall things with conditions, but for ſpiritualls without conditions, as we pray for them more fervently, ſo we ſhould be thankfull for them with more enlarged hearts. So in taking away temporall things, we give thanks as Job did, but in ſpirituall things, we give thanks when God gives them, but none gives thanks for the taking them away.
It is true, when God with-holds grace, he can make grace grow out of that ſeparation from himſelfe, but that is by accident, that the want of grace ſhould be a meanes of the propagating of grace, but properly and directly none can rejoyce in the taking away of grace. We give thanks for temporalls, when we want them, but for ſpiritualls onelyonly, when we have them. That is the ſecond thing.
Thirdly, another thing he would inſtruct them in, by adding this clauſe, is this, that thankfullneſſe muſt be joyned with Prayer: firſt, he teacheth them to pray, Take away iniquity, but he cloſeth the Prayer with thankfullneſſe. Theſe muſt goe together, they are Siſter-duties; and in a large ſence ſpeaking, thankfullneſſe is a part of Prayer; therefore as Prayer inlargeth it ſelfe in expreſſing of wants, ſo thankfullneſſe, in expreſſing it ſelfe in Gods goodneſſe. It is a defect we find in the Miſſalls of the Romiſh Church, where we find many Prayers made to Saints, but not one forme of thankfullneſſe. If it be lawfull to pray to them, it is lawfull to thanke them for favours received by them. What a groſſe error is it in them, to make Prayers, and not to thanke them? Thoſe are more rare, they ſet them at the end of their Books. Glory and praiſe be to the Virgin Mary; but for the particular, ſince they make ſo many Prayers to the Saints, why doe they not thanke them? As in the one, they are injurious to God in praying to Saints: ſo in the other they are injurious to the Saints, in not thanking them, for ſo many mercies they receive, for the rule is firme, whom we pray to, we muſt give thanks to: for the mercies we may pray, we may give thanks. As Eliſha ſpread himſelfe upon the Child, hand upon hand, and face upon face, ſo in theſe two duties, the hands muſt be ſpread to God, and hands, and eyes muſt be fixed and faſtened on God in giving thanks when we receive mercies, as they are fixed in begging, and the hands muſt be ſpread as wide in bleſſing God, as ever they were in praying to him, and the Knees muſt bow as low, and the voyce of the lips muſt be lifted as loud in giving thanks for mercies, as ever they were extended in praying for mercies. It is a ſigne of an ungratefull heart, to be fervent in begging mercies, and to be unmindfull of thankfullneſſe. Therefore the Prophet bids them joyne thankfullneſſe to Prayer.
That is the third thing he minds them of, that thankfullneſſe is due for all mercies, and for ſpirituall mercies, and that thankfullneſſe muſt goe along with prayer.
The Fourth is this, that thankfullneſſe is to be the cloſe of Prayer, here the Prayer ends. So will we give thee the Calves of our lips. Prayer is one of thoſe duties that I ſaid had a Language, there are two Letters that make up the Language: Confeſſion of ſin, that is the Alpha, and thankfullneſſe to God, that is the Omega of it.
All Prayer opens with confeſſion of ſin, all Prayer ſhuts with thankſgiving; that is the end of Prayer. Prayer it ſelfe is the Key that opens to all duty, and thankfullneſſe is the Key that locks up prayer.
O! How ſweet will the order be obſerved, when Prayer makes the Way, and Thankfullneſſe cloſeth it; Where theſe two are joyned, when a man is converſant in that worke, be it Morning, or Evening Sacrifice, both Sacrifices meet in this; in Confeſſion of ſin there is the Dawning of the DAY, and in giving Thanks there is the Evening Sacrifice, the Latter end, and Cloſe of Prayer.
Chriſt taught us this in the Lords prayer, after he had ſet downe ſix Petitions: For thine is the Kingdome, the Powe… and the glory, to ſhew that Prayer muſt be ſhut up with thanksgiving.
The Apoſtle Paul ſhewes it, in 1. Tim. 2. Texhort that Prayers, and Supplications be made for all, with thanksgiving. In Phillipians 4. Therefore let your Suites and Requeſts in all things, be made knowne to God by Prayer, and Supplication, and giving of thanks. In both places giving of thanks comes in the laſt place. With Prayer, and Supplication, and giving of Thanks. Why doth he ſet it in the laſt place? To ſhew, that thanksgiving muſt cloſe up Prayer. So will we give the Calves of our lips. That is the fourth thing.
And how well doe all theſe, if they be put together concurr in the preparation we are to make this day for the Sacrament? Looke back to the firſt point delivered, and ſee if there be not a concurrence of all theſe. Remember the three enlargements of the order of them, remember theſe ſix things, in joyning theſe to them. So will we render the Calves of our lips.
When we come here, we pray to God for his grace, and for the continuance and enlargement of his grace, therefore it is that he inſtituted the Sacrament, that it might be an inſtrument for the confirming and conveying of grace, it is the inſtrument that God uſeth. Thereupon it is, that diverſe of the Fathers are bold to call it, the preſervative againſt everlaſting death, the conſervative to everlaſting life; the ſalve of imortallity. We come here to beg grace, and the continuance of it, we come to beg grace, and the evidence of grace too, by the confirming, and aſſuring of it: For that purpoſe the Sacrament was inſtituted to confirme our faith, that we might not want a memoriall of all thoſe great things that Chriſt wrought for us. In this reſpect the Fathers call the Lords Supper, the pledge of eternity, the defence of faith, the hope of the Reſurrection, becauſe here grace is enlarged, it pleaſeth God to enlarge and confirme it this way. For thoſe that want certainty, here they may get aſſurance, thoſe that have it may get an addition.
Thirdly, here we beg pardon of ſin, and we give thanks for it, and we come to have that ſure to us, and make acknowledgement of it, by thankfullneſſe.
Laſtly, here we acknowledge thankfullneſſe to God for mercies, and make new purpoſes, and reſolutions of obedience,, we arme our ſelues with new vowes.
Now this calls all thoſe notions back to your mind, that I delivered before. It is called therefore the Euchariſt, becauſe all Gods mercies, are here ſummed up in the memoriall of them, in this bleſſed Sacrament. And here we give God thanks, not for one mercy, but for all, and for the Fountaine and Foundation of all. Therefore the Apoſtle calls it, the Cup of bleſſing: that is, the Cup of Thankfullneſſe. Our bleſſed Saviour gave that ground to the Euchariſt, for you know that he did breake the bread with giving of Thanks; to ſhew to us, ſayth Chryſoſtome, how we ſhould carry our ſelves, how we ſhould behave and demeane our ſelves in receiving theſe bleſſed myſteries, how we ſhould receive theſe Myſteries from the hand of that gracious goodneſſe, that fountaine of mercy, that gives them with thankfullneſſe receive them ſo as Chriſt gave them: he gave them with thankfullneſſe.
And here we have occaſion of excitement for bleſſing God for the pardon of ſin, and of bleſſing God, for giving Chriſt, for giving not onelyonly Chriſt to be with us, but to die for us, and not onelyonly ſo, but giving us this memoriall of it, in which is the ſumming up of all mercy.
So you ſee here is the ſumming up of all. Therefore let us joyne all theſe together, and when we come to the Lords Table, remember this Prayer. Take away all iniquity, and receive us graciouſly, ſo will we render the Calves of our Lips. So much of the firſt conſideration: We looke upon the duty of thankfullneſſe, as it is ſet downe in literall termes. So much for this time.