Forty Sermons, Sermon 1 · Sermon 7
THE Third ſort is, All outward Church Privileges and enjoyment St. Maries, Septemb. 25. 1659.of Ordinances. This the Apoſtle couched in that he ſaid he was
Of the ſtock of Iſrael who was a wreſtler and prevailer with God in prayer. And this was the Jews foreign, or advantage, that to them were committed the Oracles of God. Rom. 3. 1, 2. And
Of the Tribe of Benjamin, in which the Temple and Ark ſtood, where God's worſhip was ſolemnized, and in that he was
An Hebrew of the Hebrews, or of the ſeed of Abraham, who was a Prophet, Gen. 20. 7. and taught his family, Gen. 18. 19. and ſo they wanted not that Ordinance. This may be poſſibly couched in theſe expreſſions. But however it is plainly expreſſed in that of his being
Circumciſed the eighth day. Now Circumciſion was an Ordinance, Locus à Religione, cujus circumciſio teſſera diſtinguens Hyperius in locum.their initiating Ordinance, from which therefore the reſt of their pedagogy is, and they themſelves are denominated, when they are called the Circumciſion, by which they were diſtinguiſhed from others, and which they very much gloried in (An uncircumciſed Philiſtine, a term of reproach, but Circumciſion a title of honour.) So that it was a choice, and chief, and prime Ordinance, and therefore here ſet in the head of all his excellencies, as being the prime; and being to him adminiſtred on the eighth day, ſo it was adminiſtred in the moſt regular and pureſt way; and ſo it holds out and ſignifieth chiefeſt and choiceſt Ordinances, and them moſt regularly and purely adminiſtred and enjoyed. And yet even this in point of juſtification and acceptance with God to Salvation, to Paul was but loſs and dung; and ſo in the like caſe ſhould be to us alſo.
Chiefeſt, choiceſt Ordinances, and moſt purely and regularly adminiſtred Doct. and enjoyed, however in themſelves of eminent holineſs and worth, and in their due improvement and uſe to us of unſpeakable advantage, yet for our acceptance with God they are not to be relied on, or reſted in, but Chriſt and his Righteouſneſs only. Paul counts them loſs and dung for any Confidence in them, and ſo willingly ſuffers their loſs that he may gain Chriſt.
A truth (may ſome perhaps think) in it ſelf wholſome but ſcarce Obj. ſeaſonable now to be urged, when Ordinances are by ſo many ſo much vilified, when the Socinian ſo much blancheth both the Miniſtery and Sacraments, and ſo many Enthuſiaſts think themſelves above Ordinances. Are they now at leaſt to be lower'd by us when ſo unworthily trampled upon by others? Is not this on the one hand to help the ungodly? which was reproved in Jehoſhaphat, 2 Chron. 19. 2.and on the other, to add affliction to the afflicted; which God expreſſeth himſelf ſo highly diſpleaſed with, Pſal. 69. 26, 27.
I anſwer, God forbid that I ſhould undervalue them at any time, Sol.eſpecially when others ſo much ſleight them: But I take it to be no diſparagement to the beſt perſons or things to be placed in their own rank, or for beſt Ordinances to be ſet under Chriſt. And for the time, although ſome now pull them down too low, yet others wind them up too high; as the Socinian doctrinally takes too much from them, ſo the Papiſt, (whom at preſent we are as much in danger of) in his opus operatum gives too much to them: Nor doth the Enthuſiaſt more vilifie them, than the ignorant carnal, both Proteſtant and Papiſt, reſt in them, and the outward enjoyment of them. All I ſhall here add, is, that this Truth (by Providence) lieth in my way, and therefore I may not well balk it, eſpecially ſeeing the Text gives me occaſion to treat as well of their poſitive worth in themſelves and to us, as of their undervalue in compariſon with Chriſt; for it being the Apoſtles intention to advance the worth and eſteem of Chriſt by preferring him before other things, it was congruous to that deſign to compare him with, and prefer him before ſuch as were of ſome, nay of greateſt worth. For elſe, for him to have ſaid that Chriſt was better than ſome of the meaneſt things, had been a very mean and low commendation, indeed a diſparagement rather than a commendation; for that which is but a little bigger than the leaſt, is almoſt next to nothing. They are therefore great things and greatly eſteemed, which Chriſt is here preferred to, and amongſt the reſt before the beſt Ordinances; and therefore according to the true ſenſe and ſeries of the Apoſtles arguing here, if we would make it to be rational, and honourable for Chriſt.
I have two things incumbent on me.
1. To ſhew the true worth of Ordinances, and what anſwerable eſteem we ſhould have of them.
2. How much Chriſt exceeds them in true value, and ſhould ſo much in our valuation, as that however otherwiſe we ought to value them, yet ſo as to account them loſs and dung in point of juſtification, in compare with him.
1. The firſt, becauſe they are here made but as a foil, the better to ſet off the tranſcending beauty of Chriſt; I ſhall the leſs inſiſt on.
However Ordinances are here ſuppoſed to be in themſelves of great worth, and therefore by us to be highly valued, and that deſervedly.
1. Becauſe they are Gods Inſtitutions, and therefore called Ordinances, as ordained by him: and therefore alſo it was that when our Saviour had inſtituted them, Matth. 28. 19. go and teach and baptize, he addeth, v. 20. that he would, and that to the end of the world, have all obſerved that he had commanded, &c. becauſe he had commanded them. And if the Rechabites did ſo adhere to Jer. 35. 6, &c.their fathers commands, the ſeveral Sects of Philoſophers to their Maſters Dictates, and others to their Inſtitutes, ſhould it not ſhame us Chriſtians to ſleight our Fathers, Our Lord God and Saviours Inſtitutions? If he who reſiſteth a civil Ordinance of God receiveth damnation, Rom. 13. 2. then he who ſleights a ſpiritual and more Divine Ordinance will not go ſcot-free. Were we not too proud in over-valuing our own fancies and conceits, and too disingenuous and undutiful to ſleight that which we ought moſt highly to reverence; This only, that they are the Inſtitutions and Ordinances of our Soveraign Lord and dear Saviour, might make way for their beſt eſteem and welcome without any Letters of recommendation, becauſe his Ordinances.
2. Becauſe ordained for all, for the beſt, to be brought on and to be carried on to everlaſting life by. No, ſaith the Enthuſiaſt, either only for the Non-Age of the Law, in which they were to be taken heed to as to a light ſhining in a dark place, until the day dawn and the day-ſtar ariſe in our hearts, 2 Pet. 1. 19. then they ſhall no more teach every one his neighbour, &c. Jer. 31. 34. nor need they that any man ſhould teach them, when they have an anointing which teacheth them all things, &c. 1 John 2. 27. Or, if for any under the Goſpel, only for Babes and Punies who have need of milk, of ſuch feſtukes in their hands, that live by faith, which muſt have the hand-hold of a word, or for darker times, or at moſt (as *Epiſt. Anno 1529.Swenkfield and *Free Grace, pag. 150. B…ight. Star, Cap. 11. 12.Saltmarſh ſay) for the fleſh, the outward and old man of a Chriſtian; which is to be dealt with by Preaching and Symbols: But to the inward and new man, all means and ordinances are annihilated, and he ſeeth God without means; whatever faith may require, yet under the Regimen of the Spirit no ſuch need, as no need of Star-light when the Sun is up; as in the New Jeruſalem no Temple found, Rev. 21. 22. nor need of Sun or Moon to ſhine in it, when the Glory of God doth lighten it, and the Lamb is the light thereof, v. 23.
This in a more full audience lately hath been diſcuſſed and determined, In Comitiis 1659.and therefore needeth leſs now to be ſaid to it. Only (if you pleaſe) this
1. As to the difference between the time of the Law and the Goſpel: It was indeed then darker than when under the Goſpel the day ſtar was riſen: But, I pray, Remember, It aroſe in the Miniſtry of the Goſpel, and therefore did not diſannul it. And although not ſo great need of teaching now as they then had, and ſo in that comparative ſenſe only the Prophet ſaid they ſhould not teach one another; yet (I hope) Chriſt under the Goſpel appointed Paſtors and Teachers, and them to continue teaching to the end of the world, till we all come to a perfect man, Matth. 28. 20. Epheſ. 4. 11, 12.
2. Although ſome Goſpel-Times may be more illuminate and perfect than others, yet the Scripture Word and Ordinances are for the moſt perfect; as long as we live by faith, it muſt be by a word; and the Apoſtle intimates to us we ſhall live here by faith till in heaven we do by viſion, 2 Cor. 5. 7. And if by the new Jeruſalem be meant Heaven, it's true there will be as no Temple, ſo no Ordinances. But if a more glorious Conſtitution of the Church upon Earth, No Temple ſignifieth no humane Conſtitutions, nor legal Ceremonies, no Jewiſh Temple, which they yet expect, but pure Divine Worſhip and Ordinances, which Ezekiel (according to the times he propheſied in) foretold and expreſſed by Temple-worſhip Chapters 40, 41, &c.and Ordinances.
3. And for Perſons. Although in Goſpel-times ſome may attain to a greater comparative perfection than others, yet when I read that the Scriptures are able to make even the Man of God perfect, 2 Tim. 3. 16.I ſhall not aſpire here to any higher perfection, I hope the moſt ſublimate and perfect here will not (I am ſure they ſhould not) be wiſe above what is written, 1 Cor. 4. 6. And whatever men talk of the Regimen of the ſpirit; the ſpirit of God himſelf hath fore-told and fore-propheſied (and that of beſt Goſpel-Times) that the Word and Spirit ſhall go together, Iſa. 59. 21. and although they that have received the Spirits Unction, need not that any ſhould teach them, foreign, but as that anointing teacheth 1 John 2. 27.(that is) they by the Spirit being enlightned and eſtabliſhed in the Goſpel-Truth (which they had heard from the beginning, v. 24.) that had been preached to them, they were antidoted againſt the poiſonous Doctrines of Anti-Chriſts and Seducers; of which the Apoſtle there ſpeaks (v. 18, 19, 22, 26.) So that they needed not theirs (no more than we that are by the Spirit rooted in written and preached Goſpel-Truths, ſtand in need of Enthuſiaſts) contrary Doctrines or inſpirations, yet not but that they ſtill needed further illumination and confirmation by the Goſpels diſpenſations. Elſe why ſhould the Apoſtle in that very Epiſtle So Bellarmin de verbo Dei lib. 3. cap. 30.ſtill further preach to them and inſtruct them? And (as Beza well obſerveth) He is ſo far from by thoſe words annulling either Miniſtry or Miniſters, that he could not well more highly commend them; in that he ſhews by the aſſiſtance of the Spirit and the Bleſſing of God upon them, their hearers were ſecured againſt all the Stratagems of Seducers, which we alſo might be if we kept cloſe to ſuch Ordinances.
4. Which have their operation not only on the outward and old man of a Chriſtian, but (as the Apoſtle ſaith, and Gods people by frequent and happy experience feel) reach the Soul and Spirit, Hebr. 4. 12. and build the whole man up to an everlaſting inheritance, Act. 20. 32. It's well they will acknowledge an old man in them, ſo it ſeems there is ſome fleſh, and they are not all ſpirit. But however it's by the word that we are ſanctified, John 17. 17. and ſanctification reacheth ſoul and ſpirit as well as body, 1 Theſſ. 5. 23. This is and hath been the good old way in which the moſt eminent ſober-hearted Chriſtians have gone before us to heaven, far exceeding our high flown ſublimates in real godlineſs, who ever acknowledged Gods Word and Ordinances, not only milk for Babes, but ſtrong meat for ſtrongeſt Chriſtians, and therefore ſhould be highly prized, as being firſt of Gods own appointment, and that ſecondly for all, for the beſt, and
3. Thirdly, for their good and bettering. This God ſaid of his Commandments, Deut. 10. 12. and it's true of all His Ordinances: whatever our ſins make them, yet in themſelves and Gods primary intention, they are Soveraignly uſeful for our good every way, whether as to all temporal or ſpiritual bleſſings in Chriſt Jeſus, conveyed to us in the right uſe and improvement of them.
1. Firſt as to temporal proſperity and ſecurity. The Ark going before led Iſrael into Canaan at firſt, Joſh. 3. 6, 13. and it brought a bleſſing with it to Obed-Edoms Houſe afterward, 2 Sam. 6. 11. and David hearing of ſuch a bleſſing by it, reſted not till by bringing it nearer to him he might have a part in it, v. 12. which he failed not of; for Pſal. 132. ſpeaking of it, after the ſetling of it (in the beginning of the Pſalm) you find all bleſſed and ſetled in the State (in the latter part of it) which telleth us that the right ſettlement of Gods Worſhip and Ordinances, is both firſt in-let into and after-eſtabliſhment of our outward peace and ſecurity: as on the contrary, the unſettlement or removal of them ſets open the Sluce, and pierceth the Bank that all outward judgments may come flowing in upon us, as Jordans waters did as ſoon as the Prieſts feet were lifted up out of it, Joſh. 4. 8. ſo when Gods Houſe lay waſt, foreign, the word is, Hagg. 1. 9. it preſently followeth in a conjugate word of the ſame root, foreign, that God called for a drought and deſolation upon the land, v. 11. David conſidered this well, and therefore to prevent it you read thus of him, 2 Sam. 6. 1, 2. Again David gathered Iſrael together to foreign.bring up the Ark of God to its place. That word Again relates to a former firſt gathering of them in the former Chapter to make him King, and ſo to ſettle the State, and thereby to faſten his Seaffold; but you ſee the very next meeting was to ſettle the Ark that he might be at his work, as it was afterward the very firſt work both of Hezekiah and Joſiah to order the Temple, as the beſt 2 Chron. …9. 3. and 34. 3.means to ſettle the Kingdom. And therefore Senacherib took a very unfit time for his purpoſe to invade Judah in the days of Hezekiah, when it was (as it's remarkably expreſſed, 2 Chron. 32. 1.) after the eſtabliſhment of Gods houſe, for that ſo faſtned the State, that he could not unſettle it. I confeſs it's very ſad that we read of a quite contrary event of the like care of Joſiah, 2 Chron. 35. 20. that after he had prepared the Temple, Pharaoh Necho came up, and when Joſiah would needs fight with him, he was ſlain by him: But this weakneth not the Truth I am now upon, for that was from his own wilfulneſs, and if a man will frowardly poiſon his wound, it nothing impairs the healing efficacy of the plaiſter, ſo that, That inſtance only holds forth this to us, that Gods Ordinances will not ſecure us from the danger of our own ſins and frowardneſs, though they will from other mens malice: and therefore although a bloody Joab may be ſlain whilſt he takes hold of the horns of the Altar, yet a more innocent David, 1 King. 2. 28. 34. Exod. 21. 14.even when Hoſts of Enemies encamp againſt him, Pſal. 27. 2, 3. takes Sanctuary in Gods Temple, v. 4. and there you find him as in a ſecret and ſafe Pavilion, v. 5. And if legal Ordinances proved ſo beneficial, it would be ſtrange if Goſpel-Ordinances ſhould come behind them, and prove a leſs bleſſing when the Apoſtle calls it foreign, the fulneſs of the bleſſing of the Goſpel of Chriſt, Rom. 15. 29. He could appeal to his Corinthians, that they had received dammage by him in nothing. But when he cometh 2 Cor. 7. 9.to the Romans with a full bleſſing, he makes account that he ſhould be beneficial to them in all things, in temporals as well as ſpirituals. For although it ſuits beſt with the adult age of the Goſpel to have our chief portion by it in ſpirituals; yet ſuch is the bounty of our Saviour as to encourage and reward the kind entertainment of it with temporals: ſo that although very heavy outward judgments have often followed the preaching of it, which Heathens have obſerved and were wont to object againſt it, yet both Auſtin himſelf and Oroſius his Scholar (whom he ſet on De Civit. l. 1.work to anſwer that Cavil and Blaſphemy) have fully ſhewn that thoſe outward judgments came not by mens having and enjoying, but their neglecting and abuſing of ſuch mercies; for otherwiſe it was an experienced truth, that valles florent cum Evangelio, and the Goſpel of Peace, which holds forth the riches of Gods grace and bounty, were it but anſwerably received, would bring along with it (if we would but try God in this as Mal. 3. 10.) the increaſe and continuance of outward peace and plenty. But that is but wiſdoms left-hand largeſs in outward mercies.
2. But her Right Hand reacheth out better, even ſpiritual and eternal Bleſſings. And how ſhould the Word and other Ordinances upon this account be valued, when they are the Golden Pipes that convey the Golden Oyl of light and life to the Church, the ſanctified Zech. 4. 1….ordinary means and inſtruments of grace and ſalvation, the immortal ſeed that begets us, 1 Pet. 1. 23. James 1. 18. and faith in us, Rom. 10. 17. the milk and bread of life which feeds and ſtrengthens us, Hebr. 5. 12. the higheſt cordial to revive us, Pſal. 119. 92, 111, 143. in our firſt converſion, as God works in us in a moral way, the active inſtrument by which he perſwades us, 2 Cor. 5. 20. and as a Phyſical agent he infuſeth a principle of grace into us, a paſſive inſtrument (if I may ſo call it) ad praeſentiam cujus, he puts a new life into us, as he quickned Lazarus whileſt he bad him come out of his grave, John 11. 43, 44. as in the beginning there was light when God ſaid, Let their be light, Gen. 1. 3. or as whilſt Peter was ſpeaking, the Holy Ghoſt fell on all them that heard the word, Act. 10. 44. and afterward it proves the word of his grace, which is able to build us up, and to give us an inheritance among all them that are ſanctified, Act. 20. 32. in a word, the power of God to ſalvation, Rom. 1. 16.
And muſt then the Childrens bread (theſe dainties) be caſt to Queſt. Dogs, whilſt they are here called foreign? Muſt we, nay May we account theſe Ordinances as loſs and dung, which we have ſeen are ſo ſoveraignly and every way uſeful and beneficial?
Not as in themſelves; not, as they are the happy means of ſo Anſ. much good to us, or the rich gifts of Gods diſtinguiſhing bounty, Non fecit taliter omni Nationi, Pſal. 147. 20. It was the foreign of that foreign, the chief of that much every way advantage which the Jew had, that to them were committed the Oracles of God, Rom. 3. 1, 2. a prime ſign of Gods love, and therefore ſet firſt, Deut. 33. 3. he loved his people, and then it follows, they ſat (as Scholars) at his feet to receive of his word, and his law was their inheritance, v. 4. and therefore they are heavily diſtempered Souls which call this Heavenly Manna Numb. 21. 5. 1. Cor. 1. 21, 23.light food: right out mad that judicially account and call it the fooliſhneſs of preaching. Were theſe Ordinances of ſo little worth, ungodly men ſhould not pay ſo dear for their neglect and abuſe of them, as the Aſian and other Eaſtern Churches in their preſent deſolation, and Capernaum of whom Chriſt upon this account ſaid, that it will be more tolerable in the day of judgment for Sodom and Gomorrah, than for them, Matth. 11. 24. Now it doth not conſiſt with the Juſtice, at leaſt with the ſweetneſs of God, to take great forfeitures, or to inflict great puniſhments for ſmall offences.
And were Preaching ſuch Fooliſhneſs, why then are they who ſo much declaim againſt it ſuch fools as ſo frequently after their faſhion to practiſe it? By that it ſeemeth they have ſo much wit as to underſtand the uſefulneſs of it, at leaſt to uphold and increaſe their party, as the Seekers for that purpoſe will have their Eccleſiam Hoornbech in ſummâ Controv. lib. 6. p. 429, 430. &c. & in Apologiâ pro Eccleſiâ Chriſtianâ, &c.Conniventiae, as they call it. It's not preaching therefore, but the preachers that they are ſo much againſt, whom they would have to be none but themſelves, who in this further moſt foully miſtake, that they take their Curſing and railing to be the only Goſpel-Preaching, than which nothing is more contrary to the ſpirit of the Goſpel-Ordinances, therefore are not to be ſleighted, even our Enemies being Judges.
But on the contrary, to be deſired, loved, attended upon, delighted in, improved and profited by. It will be a very guilty taking of Gods Name in vain, if when there is ſo much in them we gain nothing by them, carry away empty veſſels from theſe full wells of ſalvation; as I might ſhew at large.
But that which ſuits moſt with my preſent purpoſe, and which Uſe. I ſhall make the Application of this part of my Diſcourſe is, that they ſhould be highly valued and honoured: Firſt, Both in our eſteem of them; And ſecondly, In our expectation of much bleſſing and benefit from them in our due uſe of them.
The firſt is our very high eſteem and valuation of them, next under Chriſt and his Grace, (which theſe are means to intereſt us in) to be ſet in the higheſt rank of bleſſings.
1. For the enjoying of which we ſhould part with the choiceſt outward Conveniencies (the hunger-ſtarved man will give gold for bread) as the Prieſts and Levites, and others, who ſet their 2 Chron. 11. 14, 16.hearts to ſeek God, left all they had to come to the Temple at Jeruſalem, like him that ſelleth all to buy the field, in which was the treaſure, Matth. 13. 44.
2. The enjoyment of which ſhould counter-vail the greateſt wants and loſſes, as the keeping of my treaſure may bear out the caſting-over-board my timber in a tempeſt, as bread of adverſity and water of affliction was good fare as long as their eyes ſaw their teachers, Iſa. 30. 20. brown bread and the Goſpel good chear.
3. The loſs of which ſhould be the greateſt and moſt puniſhing loſs, as ſtarving, hunger, the greateſt torment. This of the Soul more than that of the body. It was not only an Idolatrous Micah that cried he was undone when he had loſt his Prieſt, and his Teraphim, Judg. 18. 24. but an holy David, that when in a barren wilderneſs cried out of a dry and thirſty land, eſpecially in regard of his ſpiritual thirſt, becauſe he could not there ſee the power and glory of God as he had ſeen him in the ſanctuary, Pſal. 63. 1, 2. and there envieth the ſparrow and the ſwallow for having a nearer approach than he could have to Gods Altar, Pſal. 84. 3. In other reſpects it was very ſad with Iſrael: but amongſt and above all, the taking of the Ark brake Elies neck, and his good daughter in laws heart, 1 Sam. 4. 17, 18, &c.
4. The want of which ſhould imbitter our ſweeteſt other contentments, as David though he had a Palace, yet whilſt he had no Temple to go to, he had no heart to come into his houſe, nor go up into his bed, Pſal. 132. 3, 4, 5. Haud grata unquam futura manſio M…is in locum.in domo, vel dormitatio in lecto, his Palace could not content him, nor his Couch eaſe him; as they ſtory it of R. Joſeph, when for his great advantage he was urged to go to a place where there was no Synagogue, refuſed and excuſed himſelf, returning that of the Pſalmiſt, The Law of thy mouth is better to me than thouſands Pſal. 119. 72.of gold and ſilver.
5. For ſo (in the laſt place) the enjoyment of them ſhould like Oil ſwim aloft, be accounted the higheſt and ſweeteſt of all our other enjoyments, as the Pſalmiſt expreſſeth it. For proffer and advantage, more to be deſired than gold, than fine gold, and much foreignof it; and ſo with the Apoſtle he ſaith, foreign, he gives his vote for the value of it, ſweeter alſo than honey and the honey-comb. Rom. 7. 16.Two words, and either of them ſingly in the Proverbs are uſed to foreignexpreſs the Honey-comb, but both here put together by the Pſalmiſt to expreſs a double ſweetneſs as of the live-honey flowing Ainſworth.from the dropping Honey-comb, which of all is the ſweeteſt; And ſo with the ſame Apoſtle he adds to his foreign, his foreign ▪ Rom. 7. 22.foreign, whilſt he accounts it his choiceſt pleaſure and delight as well as his greateſt profit and advantage, even the very end why he deſired to live, that he might vacare Deo, to behold the beauty of the Lord, and to enquire in his temple, Pſal. 27. 4. and therefore Muis in locum.it was that he accounted a day in his Courts better than a thouſand, Pſal. 84. 10. Etiam eâ lege ut poſtridie moriar, as Muis very well noteth upon the place, to be the Pſalmiſts meaning, that but one days enjoying Communion with God in his Ordinances, though it were but one day and he ſhould die the next, was more to him than a whole life without ſuch a bleſſing. So highly ſhould and do Gods people value Gods Ordinances in the enjoying of them and other mercies together. Eſpecially upon the reſtoring of them after that their ſins had deprived them of them. The men of Bethſhemeſh were at their Wheat-harveſt, and that of it ſelf was a merry time: but it was their chief Harveſt-joy when they ſaw the ark of God brought back to them, 1 Sam. 6. 13. though through their undue entertainment of it (as I ſhall ſhew hereafter) their mirth was turned into mourning, and their harveſt (as the Prophet ſpeaketh) became a heap in the day of grief and of deſperate ſorrow. And ſo afterward you may obſerve, how the Jews having Iſa. 17. 11:in their Captivity learnt to know the worth of Ordinances by the want of them, as ſeveral Nations make their account of years from ſome high prized matter and occurrence, as the Iſraelites from Abraham, or their deliverance from Egypt, the Greeks from their Olympiads, the Romans ab urbe conditâ: So they from the reſtoring of Gods Ordinances. And ſo Ezekiel begins his Prophecy, Ezek. 1. 1.Now it came to paſs in the thirtieth year, &c. which very good Interpreters expound of the thirtieth year ſince the book of the law Junius Grotius.was found, and the Covenant thereupon renewed, and Gods worſhip reſtored by Joſiah after the ſad vaſtation, which had been made by fore-going Kings, and eſpecially by his Father Manaſſeh. Such a price did they then ſet on ſuch a prime mercy; as afterward in Judas Maccabeus his time, upon the dedication of the altar, which Antiochus had profaned they inſtituted their foreign ▪ 1 Mac 4 5 9. John 10. 22.foreign [which Caſtellio (qui ex Scripturâ Ciceronem facit, as *In John 10. 22.Maldonat ſaith of him) affectedly tranſlates Renovalia] and which our Saviour ſeems not to diſlike but by his preſence to approve of. It was an anniverſary feaſt kept eight days with great gladneſs, as 2 Macc. 10. 6, 7.in the feaſt of Tabernacles (and of the ſolemnities of that feaſt, Authors write great matters.) The Author of the ſecond of the Maccabees tells us of this, that (as in the feaſt of Tabernacles) they bare branches and fair boughs and palms alſo, and ſang Pſalms, &c. which feaſt (as Joſephus tells us) they called foreign light, becauſe of their burning lights all thoſe whole eighth days to expreſs their greater joy; and ſo he ſaith of Judas, foreign Joſeph. Antiq. lib. 12. cap. 11.foreign, that in this feſtival entertainment of his Citizens he omitted no kind of pleaſing delight, but with joyful Hymns and Pſalms and coſtly Sacrifices he honoured God, and delighted them. So highly did they eſteem of the reſtoring and enjoying ſuch a mercy: and oh that once we of this Nation might upon the purging of the Temple and reforming of Gods now wofully profaned Ordinances, have the occaſion and opportunity of ſuch Encaenia, of ſuch a joyful thankſgiving-feſtival! Meanwhile in our want of it let us be learning to take out this firſt part of our leſſon and duty: which is highly to value and eſteem of Gods Ordinances.
2. And the ſecond is, when and while we enjoy them, in our due uſe of them to expect much good and bleſſing in and by the enjoying of them; By faith in obedience to Gods command and confidence in his promiſe of being with his Miniſters to the end of Matth. 28. 20.the world to apply our ſelves to him in his Ordinances is, as our duty, ſo a promiſing pledge and effectual means of a bleſſing by them. Here, as well as in other Caſes, according to thy faith be it Matth 9. 29.unto thee. In an humble dependance on God, and good thoughts of him hope much and have much. Open thy mouth wide, and God will fill it. Thou canſt not out-think Gods infinite goodneſs, or the power of his good word, which hath done very great things: whereas on the contrary like them, Mark 6. 5. we weaken (as it were) Chriſts power and hinder the efficacy of his Ordinances by our unbelief. Becauſe we have but little faith, we receive little, and if none, we get nothing. But the Patients good hopes and perſwaſions help much to his Cure. It would certainly do very much to ours if we had better thoughts and perſwaſions of God and his Ordinances when we apply our ſelves to either, whilſt infidelity applies the Medicine cool, and ſo rendreth it leſs uſeful; and it's but juſt that whilſt through deſpondency or neglect we cannot or will not give God the praiſe of his being able or willing to help us, he ſhould be as unwilling to make them able to bleſs us. But therefore as it's ſaid of Jehoſhaphat, that his heart was lifted up in the ways of the Lord, and accordingly he proſpered, 2 Chron. 17. 6. ſo in our uſe of Ordinances, we ſhould labour by faith to get our hearts raiſed up to high expectations of bleſſing by them; for great expectations are great obligations with God as well as with ingenuous men; as when the Creeple gave earneſt heed and looked on Peter as expecting to receive ſomething from Act. 3. 4, 5, 6. &c.him, though he had not ſilver or gold for him, yet he got an Alms much more precious and uſeful. When therefore we go to hear, think and ſay in faith with them, Iſa. 2. 3. Let us go up to the houſe of the Lord, and he will teach us his ways: and ſo in Prayer ſay with them, Micah 7. 7. I will look unto the Lord, I will wait for the God of my ſalvation, my God will hear me. I will go to the Sacrament and hope, that I (as well as other hungring Souls have) ſhall find there a feaſt of fat things and of wine on the lees, at leaſt Iſa. 25. 6.ſome Crumbs, ſome drops, as God ſhall ſee it beſt for me to refreſh me. And this is the both eaſieſt and ſureſt way to come by them. God delighting, not to diſcourage by diſappointing the faith and Pſal. 147. 11.expectation of his people, but to honour them that honour him; and therefore it is that (upon this ground) he honours faith above all other graces, and believers above all other men. And thus as they are inſtitutions of God, and means of our beſt good in ſubordination to Chriſt, it is our advantage and duty highly to value Gods Ordinances, which was the firſt part of my task.