SERMON VI.

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 lite∣rall forme, God shewes us the duty, and in the metapho∣ricall forme he shewes us the beauties and delight, that is to be found in those precepts that he gives us. There∣fore 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. Sim∣plicity and innocency is commended to us in that me∣taphor.

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 graci∣ously, so will we give the Calves of our lips. That is, so will we blesse, and praise, and magnifie thy name. Accord∣ing 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,

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 spiritu∣all 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 Page  158the 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 Bal∣lance; 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 crea∣ture, which if we compare Creature with Creature, seems Page  159the most grosse of all other to express the duty of thank∣fullnesse? We cannot say, it was onely in allusion to Sacrifice, for other Creatures were used in Sacrifice, as well as Calves and Heifers. We cannot say, it was be∣cause 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 Hea∣venly 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 righteous∣nesse put upon us. As Chrysostome well sayth, the Fat∣ted 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 onely 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 compo∣sed 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 un∣tamed 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 provo∣ked God in the Desart, they made a calfe, and worship∣ped 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 iniqui∣ty and receive us graciously, so will we render the Calves of our lips. As it is observed of the Aegyptians, and the Israe∣lites, 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 unfaith∣fully in the Covenant; we have made to our selves Gods of Gold, we will now bring our selves under the yoak, not onely our necks, but our lips also. We will offer our selves in that very resemblance, whereby we have disho∣nour'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 instan∣ceth not onely 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 Sacri∣fice of prais; now they were brought to the sight of them∣selves, they would give the Sacrifice of new praise. They were inured to dishonour God, now we will sing Psalmes Page  161of 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 onely 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 Sa∣crifice 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 op∣position, 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 him∣selfe 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 conside∣ration, that they should give spirituall sacrifice, and look in their cere∣moniall Page  162Sacrifice to that that was morall, that God expe∣cted. 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 Pro∣phet sayth not, the Calves of the Stalls: David sayth in one place, Then will we offer young Bullocks upon thine Al∣tar; 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. E∣very 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 Pro∣phet would prevent them here, in their Worldly mind∣ednesse, 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 Page  163heart; 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 se∣cond 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 pro∣phanenesse, and obscene Language. A prophane man can∣not please God with the Calves of his lips, he hath blas∣phemous lips. The lips that are given to filthinesse, can∣not 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, extra∣ordinary lips. He would have such lips as he would have Calves upon the Altar, he would not have Calves Page  164that were lame & defiled; so, bring such lips as are acquaint∣ed with the praise of God; these are the lips that God ex∣pects. Againe, there is somewhat further, why not the Calves of our hearts, which is the cheife thing in all Sa∣crifices, but the Calves of our lips? The lips, if the heart be absent, are not acceptable to God; he abhors the Pray∣er 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 spi∣rits 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 pray∣er, or the hands spread, or the Knee bowing, that is ac∣cepted 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 plea∣sing 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 suppo∣sed, 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 thank∣fullnesse 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 one∣ly thing; God will not onely be glorified in the soule, but in the body, he will not onely have the praise of the heart, but of the lips. We think to put off God, if we Page  165send up an Ejaculation, and give God a spirituall Sacri∣fice, 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, be∣cause 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, be∣cause they expresse the whole, therefore he instanceth in this part, that is put for the whole man. It is that the A∣postle 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 him∣selfe, 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 him∣selfe 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, Page  166contrite 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 Cha∣rity, his eyes in Chastity, his heart in repentance, every fa∣culty 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 him∣selfe, Hoc est quod debetur, imago, this is that that God de∣mands, this is that that we owe, the Image of Caesar, to re∣turne 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 cove∣tous 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 him∣selfe Page  167to 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 expres∣sions 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 in∣stanceth in a Metaphoricall, So will we render the Calves of our lips.

First, to shew them, and to teach to us, that thanks∣giving, and praise, is a Sacrifice. Every duty of Christi∣anity 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 Pray∣ers in the dayes of his flesh.

Thirdly, repentance is a Sacrifice, Psal. 51. The Sacri∣fice of God is a humble contrite heart. It is not onely one Sacrifice, but the Sacrifice, the eminent Sacrifice that God delights in, a humble heart.

Fourthly, Almes-deeds, that is a Sacrifice, Heb. 13. Page  168To doe good, and distribute forget not; for with such Sacri∣fice 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 cal∣led there, a Sacrifice or oblation. The Prophet there∣fore would draw them to this Consideration, that whereas they were much busied and imployed in of∣fering legall Sacrifices, that they would look to the spi∣rituall Sacrifices. Here are the Sacrifices that are perpe∣tuall, the other vanish, these continue under Christianity: And these are not onely 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 Sa∣crifice, nay, as a severall Sacrifice. We may paralell it, Repentance is as a Trespasse-offring; Zeale is as a Burnt-of∣fring, and praise is as a Free-will-offring: and thank full∣nesse, that is as the offring of the first-fruits. He that brings sincerity to God, there is the oblation of unleave∣ned bread. The Apostle sets it out 2 Cor. 5. The unlea∣vened 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 offe∣red 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 ef∣fect Page  169that 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 e∣very duty, and in particular, the duty of praise is a Sa∣crifice to God. That is the first thing.

Secondly, he would not onely teach them that thank∣fullnesse was a Sacrifice, but that it was a better Sacrifice, as I shewed out of the Scriptures, that it is reputed a Sa∣crifice, so I shall shew out of the same Scriptures, that it is a better Sacrifice, every one of them. For righteous∣nesse, 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 Sacri∣fice, 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 Of∣frings, thou desirest not Sacrifice, else would I give it thee, thou delightest not in Burnt offrings. Then followes, The Sa∣crifice of God is a contrite heart, it is farr beyond Burnt of∣frings.

Lastly, for the duty of thank fullnesse, the Psalmist sayth, Psal. 69. there it is plaine, that the work of thank∣fullnesse is more acceptable to God, it is better then Sacri∣fice, I will praise the name of the Lord with a song, and mag∣nifie 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 ac∣ceptable to God, as the praising of God with Songs, the Sacrifice of thanksgiving. The Prophet would teach them this, that thank fullnesse was not onely 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 obe∣dience 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 offe∣red, 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 dy∣ing according to the institution. They were alwaies to vanish, they were alwaies Mortalia, now they are Morti∣fera; they were to die in time, and now they are dead∣ly: then they were abrogable, now they are abhomi∣nable. But he that offers duties of piety, gives God a living Sacrifice, he that offers himselfe. I beseech you Bre∣thren 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 predicti∣on, not onely 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 Page  171place, 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 Sa∣crifice 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 intend∣ed by the Prophet for spirituall Sacrifices. The Sacri∣fice 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 a∣brogated. 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 Sacri∣fice of the inward man, these Christian Sacrifices, un∣bloody, 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 du∣ties that he looks to, to give him not unleavened bread, Page  172but sincerity and simplicity of heart; not Doves, but in∣nocency, not the LAMBS of our Fold, but simpli∣city 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 thanksgi∣ving is a Sacrifice. Secondly, that it is a better Sacri∣fice.

Thirdly, there is another reason yet, he would teach them that thanksgiving is a daily Sacrifice by this me∣taphor, The Calves of the lips. For Calves were such ob∣lations 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 solem∣nity 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 Sa∣crifice, he instanceth in this, The Calves of our lips; to shew, that thanksgiving must be taken in to all the spiri∣tuall Sacrifices we offer. If a man humble his soul in re∣pentance, 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 en∣abled him to give. If a man pray to God, thank full∣nesse must goe along, that God hath given him a Spi∣rit of Prayer. In hearing of the word, thankfullnesse must goe up as a Sacrifice, that God hath given us his Ordi∣nance; if we look upon the Sun, upon our Friends, upon Page  173our lives; looke any way, before us, behind us, still there is occasion of thankfullnesse, because Gods mercies are continued.

Thankfullnesse must not onely daily, but howrely, nay, every minute it must be offered, it hath that advan∣tage 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 thankfull∣nesse; that as they took in the oblation of Calves to all kind of Sacrifices, so he would have them take thank∣fullnesse in every duty, when they professed to turne to God in repentance; when they prayed to God Take a∣way 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 e∣very 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 con∣nexion, 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 un∣derstandings 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 Page  174such Stories out of the blindnesse of Popery (but be∣cause they are out of the Legend, I think them not wor∣thy 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 for∣bid, 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 per∣swade 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 onely a conse∣quent, not a condition, and it is thus much, after, or when God hath brought me home, I will serve him more con∣scionably, and devoutly, I will declare it to all the World, Page  175and 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 mul∣tiply 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 ini∣quities 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 ho∣ly Sacrifice, then it will be acceptable. So it is justifi∣able that way, as it hath respect to the work of sin. So the Point is this.

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 of∣fers 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 Page  176breath blasphemes that sacred name, and then perfuncto∣rily 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 repro∣ving a Sinner that calls upon his name, and doth not for∣sake 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 Ex∣tempore Sermon to the people at Jerusalem, that be∣cause 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 in∣to 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 Sacri∣fice of thanksgiving. If thou come to the House of God to offer Prayer. If thou come to offer obedience, attenti∣on 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 Peo∣ple, 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 pu∣nishment. Not, as if we should not praise God, when his hand is upon us. A good Servant of God will praise God, not onely when he smiles, but when he corrects him, not onely 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 bles∣sed God when he had taken away all, The Lord hath gi∣ven, and the Lord hath taken away, blessed be the name of the Lord. But yet there is reason of it, take away thy pu∣nishment, 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 chear∣full spirit; and while our hearts are cast downe, we can∣not praise thee, thou must enlarge our hearts by remo∣ving thy punishment, and then we shall have opportunity to blesse thee: that as Hezekiah sayth, The living, the li∣ving, 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 judge∣ments, and then we shall have opportunity to praise thee. The Point is this.

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 assu∣rance of Gods favour, that they rob not God of thank∣fullnesse. 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 may∣est 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 onely 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 uncir∣cumcised lips, they are tyed, Lord doe thou hallow them, sanctifie them, doe thou give us words, Take to you words. Page  189Where 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:

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 glo∣ry; the glory of forgiving of sins, the glory of any degree of grace, belongs to thee.

The consideration of this will excite us to thankfull∣nesse, 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 San∣tifies 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 thankfull∣nesse. When we consider that every God gift is from a∣bove. 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. Page  180If any want an understanding heart, it is God that enligh∣tens 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 Pro∣phet 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 ini∣quity, 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 pro∣phanenesse, 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 blas∣phemies in every corner of the Streets; every day milli∣ons of Oaths, and execrations. Shall we think that God will not be avenged on such a people as we are, that nei∣ther Law, nor Conscience, nor feare of Hell, nor plague, can Page  181yet 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 ingrati∣tude for that.

O yet returne! As prayer will turne away judgements, so will thankfullnesse; let us offer him now the Sacri∣fice of that glory that belongs to him for that judge∣ment; 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.