Forty Sermons

1. THis being born of most godly Parents doth not free us from that original guilt and sin which is conveyed to us from our first Parents. David under the Law, though he could say he was the Son of God's Handmaid, confesseth himself born in sin. Psal. 51. 5. And Paul under the Gospel saith, we are by nature born Children of wrath as well as others. Ephes. 2. 3. Our next best Progenitors cannot cut off this sad old intail of our first great Grandfather. The winnowed Corn brings forth that which springeth from it with the husk, and the circumcised Parent begets his Son with his foreskin, yea and with natural sinful defilement, which was signified by it.

2. Nor doth it infuse or propagate positive holiness. Their begetting of Children is an Act of Nature, but holiness is from Grace. It's Christ the Everlasting Father, who in this sense of his own good will begets us, James 1. 18. P. Martyr conceiveth that for the Godly Parents sake, God may do much to their Children, at least in a tendency hereto, ut ad fidem adducantur, & donis spiritûs instruantur. And I deny it not: but yet so as that he there confesseth that they do not propagate grace with nature, but sin rather. Such a propagation of holiness had been by the first Covenant in the first Adam if he had stood; but in the second Covenant it's not so derived by Parents, but infused by Christ (the second Adam) immediately from himself. So that although it be sometimes called the holy seed: yet that's meant of federal holiness, or of the former advantages to true holiness, not of any necessary or constant bestowing; much less of any natural propagating it to their posterity. (Though the mother was an elect Lady, yet it was only 〈 in non-Latin alphabet 〉 , 3 John 1, 4. not all, but well that some of her Children walked in the truth) For,

3. Very often good men's Sons prove as bad as others: indeed sometimes very good, and it was Jacob 's preeminence above his Progenitors, that all his Children were taken into the Church. But Josiah was a very good man too, and yet whereas he had but four Sons, 1 Chron. 3. 15. they all proved stark naught. A just man begets a robber and shedder of blood, Ezek. 18. 10. as we read Judge. 20. 16. there were seven hundred men left-handed of Benjamin, who had his name from the right hand. Upon which, one not more argutely than truly and piously, Ità non raro scaevolae nascuntur à Benjamin dextrae filio, and imitate them rather in their deformities and sins, than in their graces and beauties.

4. Nay too often best men's Sons prove the very worst. Adam had a Cain, Noah, a Cham, Abraham an Ishmael, Isaac an Esau, Hezekiah a Manasseh, Eli's Sons the Sons of Belial. Many of David's Sons proved notoriously wicked, and the unworthy base Nabal, is 1 Sam. 25. 3. registered to have been of the most noble and generous Caleb's posterity. The Jews who claimed Abraham for their father, John 8. 33, 39. our Savior calls a generation of vipers, and saith they were of their father the Devil, V. 44. Nati de amico Dei Abraham, vitio suo facti sunt quasi filii Cham, as Jerome saith on Jer. 2. 14. A sad truth! so notoriousl known, that it came to be a Proverb, both with the Jews, 〈 in non-Latin alphabet 〉 Acetum vini proles, Wine begets Vinegar, and with the Greeks, 〈 in non-Latin alphabet 〉 , Heroum filii noxae. And I wish that our sad experience here in the University of many promising blossoms cankered in the bud, of very many godly men's Sons if not woefully debauched, yet much degenerated, did not prove this too true, and that the Papists had not such occasion to condemn our Ministers marriages by reason of the frequent, abominable miscarriages of their Children, as of old the seven Sons of Sceva the chief of the Priests, proved Vagabond Exorcists, Acts 19. 13, 14. Thus Corruptio optimi est pessima: and best men's Sons prove oft the worst of Sinners, whilst pinning their faith on their Parents Sleeves, they do not only thereupon not accept of Christ, (as the Jews upon this account rejected him, because they were Abraham 's Seed, John 8. 33.) but also think it will bear them out in their grossest impieties.

5. And as thus they are often most enormously sinful, so of all most extremely miserable.

1. For a Godly Parents Covenant will not in this secure and exempt their ungodly Children, when by their degenerateness they cut off the entail of those mercies which would otherwise follow upon it.

Not from temporal Judgments here. Sad is that word of such, that they that found them devoured them: and that, because they had sinned against the Lord, the hope of their fathers. Because God had been the hope of their Godly Fathers, therefore it made their wicked Children's Case desperate. So that (as Ezekiel adds) even Noah, Daniel and Job, three men eminent for piety and for protracting or diverting of God's judgments from others, should not be able to deliver either Sons or Daughters. Ezek. 14. 16, 20.

Nor from eternal at the last day. And here Consider,

1. With what face wilt thou then look upon thy godly Parent, who whilst remember what Prayers he made for thee, what counsel and admonitions he gave thee, and what care every way he took about thee to keep thee from that place of torment, and all in vain? It was a piercing word of that man of God on his Death-Bed which he charged his Children standing about him, that they should not dare then to appear before him (much less before Christ) in an unregenerate Condition.

2. Again, think what sinking over-whelming grief and confusion it will be then as our Savior said, to see Abraham, and Isaac, and Jacob, (and so your godly Parents and Friends) in the Kingdom of heaven, and yourselves thrust out, and so vast a gulf set between them that were by nature so nearly united. Parting of friends though but for a time, and for necessary and good occasions do now ofttimes occasion tears, and at parting at death, or by some heavy outward judgment, very sad ones; when one is taken, and the other left, Luke 17. 34. though they be taken away to heaven, whither we have hope to follow after them. But such a sad parting as this is, when we shall go away into everlasting punishment, and our godly Parents into life eternal, never, never, never to enjoy or see them more, unless it should be, as the Rich man that saw Abraham afar off, he himself being in torment. The thoughts of this should sink into our hearts now, else it will sink us into the very lowest depths of despair and Hell then. Unless,

3. This prove yet a lower, that those Godly Parents of thine, who whilst they did not know whether God would have mercy on thee, as David for his sick Child, 2 Sam. 12. 22. fasted and prayed, and wept over thee: when they see the issue, and the good will of God accomplisht upon thee, they will then quietly acquiesce in it. Nay as then God will laugh at thy destruction, and mock when thy fears then are come; so that godly Woman when she had used all means to reclaim her rebellious Son, out of anguish of spirit broke out into this deep expression, sinful wretch, I have used all means for thy good in vain: but look to it, I that have done all this sorrowing, if thou dost not amend, shall rejoice one day to see thee frying in hell. A harsh word you will say, and it may be, not so safely imitable: but yet (they say) was blessed to bring home that Prodigal; and it may be to do as much to thee. This only I will say, that as David 's fear of Absalom 's sad Estate made him so sad at his death; so it was something yet that he died lamented, and that he had a Father to say, O my Son Absalom, my Son, my Son Absalom. But this is yet more sad, that if thou beest once lodged in Hell, thou must not then expect from most tender-hearted Godly Parents their Prayers, no not so much as their pity for thee in that everlasting undoing misery. I dare not say they will or can rejoice in it: but their wills being wholly melted into God's, I am sure they will fully acquiesce in it, yea and rejoice in that glory which he shall gain by thy misery, from which not their Covenant, but Christ and the free mercy of God in him only can deliver thee. And therefore even that (as the Apostle here doth) is to be accounted loss and dung in comparison of him.

For Application. From what hath been spoken on this argument, [Use 1] Let such as are born of Godly Parents, and so have the excellent advantage of this Birth-right-Privilege, First, very much bless God for it, as having thereby an interest in those many forenamed Blessings wrapped up in it. And if Plato thanked Nature that he was born an Athenian and not a Theban, how much more cause have we to bless the God of Nature and Grace too, that we are born Christians, not Pagans, especially if of true and godly Christian Parents, from whose Covenant we have right to and interest in so many happy privileges; that the Patent was granted not only to our Parents persons, but to descend to their posterity, for a great while to come; which David speaks of as an unparalleled mercy, 2 Sam. 7. 18, 19.

First, I say, Bless God for it.

2. Take heed of neglecting, rejecting, and so forfeiting it, as it's said of them, 2 King. 17. 15. that they rejected the Covenant which God made with their fathers, as Esau sold his birth-right for a mess of pottage, which the Holy Ghost calls a despising of it; and the Apostle counts him a profane person for doing it, Hebr 12. 16. and we shall be as profane if upon less straits than he was then in, for the satisfying of our vainer sinful lusts we part with such a blessing, for he that sold the birth-right lost also the blessing. But Naboth was more natural, who upon no terms, no not to gratify a King, would give away the inheritance of his fathers. And Solomon would have us more ingenuous when he gives this in charge, Thy own friend, and thy fathers friend forsake not, Prov. 27. 10. much less our own God, and the God of our Fathers, and our Fathers Covenant forsake not, reject not.

3. But as a very precious talent let us make much use of it and improve it, as a portion and stock left us by our Parents, which, if we be good husbands with, we may grow rich of.

The Ordinances which by their Covenant we have right to, should not fail to be improved to our greater edification, which it's expected we that have the advantage of godly Parents, private Catechising, instruction and Prayers should the more thrive by.

And the more (as we shown) it setteth us in Christ's walk, the nearer we should be to the saving touch of Christ's garment; and therefore even whilst we are not as yet converted, we should be less disorderly, nor so far run away from Christ in sinful courses, as others are, but nearer to the Kingdom of God.

And when brought home and converted, God expects such should be more eminent in grace and serviceableness, as having besides their own care and endeavor, and the immediate workings of God's Spirit upon their own hearts, the happy advantage of their godly Parents Faith, Prayer, direction, encouragement and Covenant; as the Boat or Vessel, which besides the wind filling its sail, is helped on with the Rowers Oars, useth to go much the faster. Godly Eunice her Son, and Lois her Grand Child, should prove a Timothy, a grown man when young. If thy father were good, thou shouldst be better: but if thy Grandfather too, it's expected that thou shouldst be eminently godly. He that can say not only, O Lord, truly I am thy servant, but also the Son of thy Hand-maid, should more fully pay his vows, and the vows of his Parents, Psal. 116. 16, 18. and ever, when tempted to sin, should think he heareth his godly Mother saying to him, as Bathsheba to her Son Solomon; what my Son, and what the Son of my vows! Give not thou thy strength unto women, &c. Prov. 31. 2, 3. It is not for Kings, O Lemuel, to drink Wine, &c. What thou, a Son of such a Parent a son of so many Vows and Prayers, for thee to devote thyself to sin and destruction? Sure whatever others may do, or will do▪ it's not for thee to be wicked and profane, nay it's not for thee to come lagging behind, but to outgo others who hast such helps and furtherances to make greater speed and progress in the ways of godliness. It's not for thee to make it thy aim and pitch, only to be and do as others, which would be not only ungracious, but even unnatural, to desire rather to be like your neighbors, than your Parents, whose examples and other helps should advance you to a more eminent degree of holiness. In these and the like kinds our godly Parents Covenant should he improved. But

Fourthly, (Which is more to my present purpose) This Covenant is not wholly and only to be relied on, and rested in. Indeed Israel was brought low, because they relied not on the Lord God of their Fathers, 2 Chron. 13. 18. we are to rely on the God of our Fathers, but not only on our fathers and their Covenant (to think, that because our Parents were good, therefore we shall do well) for this without further care of ourselves will fail us; as the Jews who built upon this, that they had Abraham to their father, notwithstanding they were sunk into the depths of sin, whilst our Savior said, they were of their father the Devil; as the rich man was sunk into the depths of Hell, though he had Father Abraham much in his mouth, as you have him thrice repeating it. Luke 16. 24, 27, 30. And therefore it was that our Savior (to prevent or meet with this fallacy and delusion) expressly saith, Matth. 3. 9. Think not to say within yourselves, we have Abraham to our Father, as though that would be able to bear them out, for he adds, that God even of these stones could raise up children unto Abraham: so that he had no need of them to maintain an holy seed or Church upon the Earth, as was afterward made evident in the Jews rejection, God taking the outcast Gentiles into their room, as God to this day upon their rejecting of him, casts off the posterity of many godly Parents, and yet proves not Childless, adopting other Families into that relation which otherwise were most unlikely. Indeed the Child whilst an infant is carried in the Parents or Nurses Arms, but yet when grown up must go on its own legs: and so whatever the faith of Parents may do for the benefit and salvation of their Children that die infants, yet if they live to riper Age, everyone must live by his own faith, Hab. 2. 4. Otherwise to live, and to be Children of disobedience, and yet for our justification to say, we have Abraham to our father, is but a piece of ridiculous and blasphemous non-sense: which foolish Plea, when the Jews made use of to our Savior, he fully answers and refutes by replying, if ye were Abraham 's Children, you would do the works of Abraham: but now you seek to kill me; this did not Abraham, John 8. 39, 40. and the like may be still said to such vain pretenders, you bear yourselves much upon this, that you are such godly Parents Children: but if you be their right born Children, where are their graces? as he said,— 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , if you are of the holy seed, show so much by your holy lives. You drink and drab, live vainly and scandalously, and even hate the ways of God (for such often prove bitterest Enemies of Godliness.) But this did not Abraham; this did not your godly Father or Mother, as God said to Jehoiakim, Jer. 22. 15, 16, 17. thy Father Josiah did judgment and justice, he judged the cause of the poor and needy: but thine eyes and thine heart are not but for thy Covetousness, &c.

You that bear the Name, and plead the Covenant of such a Father, are proud, and filthy, and profane; but remember, he your Father whom you so boast of, and rely on, was not so: he loved those ways and people which you hate, and abhorred those courses which you delight in. And then as the Prophet Ezekiel said, Cap. 33. 25, 26. ye lift up your eyes to your Idols, and shed blood, and shall ye possess the land? ye stand upon your sword and work abomination, and shall ye possess the land? so here. You profane and reject the Covenant of your Fathers, and shall you possess and enjoy the benefit and blessing of it? No, as the same Prophet said to the same degenerated people, that God would bring the worst of the heathen, and they should possess their Houses, Ezek. 7. 24. so even the worst of other Families and Kinreds shall rather be brought into the bond and blessing of the Covenant, than you that have so wickedly and perversely broken it.

And therefore take and follow these few other directions if ever you would come to have the benefit and blessing of it.

1. Labor to follow them in all their holy walkings, and to be more like them in their graces, than in faces and persons. If you would have their blessings, walk in their blessed ways; that as they survive in you, so their graces may in yours, and stand up in their steads to do their deeds, as to enjoy their estates and inheritances, as God promised to David, There shall not fail thee a man to sit on the throne; but it is 〈 in non-Latin alphabet 〉 , Only if, or So that thy Children take heed to their way, and walk before me, as thou hast walked before me, 1 King. 8. 25. It is with an If and an Only, If, as it was said to Solomon also in the following Chapter. And therefore, as David in his solemn-blessing and charge given to Solomon, said, And thou Solomon my Son, know the God of thy Fathers and serve him, 1 Chron. 28. 9. so let it be said to the Children of all Godly Parents, Oh know and serve the God of your Fathers as they did, as ever you would enjoy the blessing that they had.

Indeed to imitate our Parents we are naturally prone, and in some Cases, especially in their sins, perversely set upon. As is the mother, so is the daughter, Ezek. 16. 44. and if Uzziah will go into the Temple, 2 Chron. 26. 16. Ahaz his Grand-child will shut up the doors of it, Chap. 28. 24. Here we account it a piece of our piety to our Parents to imitate their impieties; as they Jer. 44. 17. resolvedly said, we will certainly do as we have done, we and our fathers; and how foolish soever Ancestors have been, the Psalmist saith, their posterity will approve their sayings, Psal. 49. 13.

Which continuing, and repeating, and perpetuating of their sins, is but Cham-like to uncover their nakedness, to deface our Ancestors Statues, and mingere in patrios cineres; and dishonors them whom the law of God commands us to honor.

But withal is the readiest way to bring down the heaviest judgment on ourselves, whilst we stand up in their steads to fill up the measure of their sins, and so to augment the fierce anger of the Lord, Numb. 32. 14. whilst he visits on us both our own and our fathers sins together, as our Savior said, that on you may come all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zecharias, Matth. 23. 35. or as Nehemiah said to the Nobles of Judah, Did not your Fathers thus? and did not our God bring all this evil upon us, and upon this City, and yet ye bring more wrath upon Israel, Cap. 13. 18.

And therefore as in this worse kind of imitation, the Scripture forbids us to be like them (be not like your fathers, 2 Chron. 30. 7, 8. Zechar. 1. 4. Ezek. 20. 18.) and reproveth and condemneth us when we be, Are ye polluted after the manner of your fathers? and commit ye whoredoms after their abominations? Ezek. 20. 30. and therefore if we would not add fuel to the fire, and more enkindle and increase the heat of God's wrath, we should imitate their graces, but not their sins, (as it's signanter said of Jotham, 2 Chron. 27. 2. that he did right in the sight of the Lord according as his father Uzziah did: Howbeit he entered not into the Temple of the Lord, as he did. He followed him in a fair way, but baulk'd him in a foul.) we should what we can (as it were) revoke and reform their sins, by a quite other, yea contrary course, as the son that shall surely live, seeth all his fathers sins, and considereth, and doeth not the like, Ezek. 18. 14, 17. So good Asa removed all the Idols that his father had made; and Nehemiah could say, that his Predecessors the former Governors, had done evil so and so; But he adds, But so did not I because of the fear of God, Nehem. 5. 15. It's not in their sins that we should imitate them; as the Sons of Korah, not joining with their father in his sin, escaped that woeful pit-fall (Numb. 16. 32, 33. with Numb. 26. 10, 11.) and were Levites in God's service. But in their Graces and well-doings, and herein labor to express them to the life, that when they are dead, they may yet live in thee. Here above all things, take heed of degenerating. That the Heathens should complain,

Aetas Parentum pejor avis tulit nos nequiores, &c. that of the Egyptians it should be said, another King arose, that knew not Joseph, Exod. 1. 8. is a less wonder: but that of the people of God it should be said, Judge. 2. 10, 17. their fathers obeyed the Commandments of the Lord, but their Children did not so; how sad! if after godly Parents and Ancestors (it may be) in some successions are gone to their rest, such prodigals should arise as not only to wast all that estate which they had gathered, but also quite extinguish all that luster of holiness which they had so long continued; to have the head of gold, and the feet of clay, although it expressed what degenerous successions there are in the World, and as at this day we may see in many, both greater and meaner families amongst us, yet we must needs judge that they are very sad changes; when posterity proves so degenerate, that God may justly disinherit them, and Godly Parents not own them; as the Prophet speaks of Abraham's not knowing his degenerous posterity, Isa. 63. 16. as Augustus would not acknowledge Julia for his daughter, but accounted her rather as an Imposthume broken out of him; as on the contrary we read the effect of John the Baptist's Ministry was to turn the hearts of the fathers (to whom he yet preached not) unto the Children (so as to own them as 〈 in non-Latin alphabet 〉 , legitimate and not spurious) when it was withal to turn the hearts of the children to their fathers, viz. in following them in their godly ways; dum in id quod senserunt illi, consentiunt & isti. Which therefore Luke rendereth by turning the disobedient to the wisdom of the just, Luke 1. 17.

Thus Godly Parents and Children should mutually reflect a luster upon one another, as Abner 's name may be taken both ways, either Pater Lucerne, or Lucerne Patris, either the father was the lamp or brightness of the Son, or the Son the brightness of the Father. Indeed both should be mutually according to that of Solomon, Prov. 17. 6. Children's Children are the Crown of old men, and the glory of Children are their Fathers: but that is, if both be virtuous and gracious, for else Blessed Hezekiah was in no sort dignified by his wicked father Ahaz, nor Ahaz any whit graced by his godly Son Hezekiah. But therefore it (in part) was (as some observe) that Abraham, Isaac, and Jacob, are usually named together as mutually reflecting a luster on each other, the Root giving life and sap and verdure to the branches, and the flourishing branches back again, commending the lively root, that it may be said they are the seed of the blessed of the Lord, and their offspring with them, or, as it is Isa. 59. 21. the word and spirit of God may not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed from henceforth and forever. What a glorious resplendency is it when such bright beams from Father to Son, (as of Basil 's Parents, that they were such, that if they had not had such blessed Children of themselves, they had been renowned, and their Children such, that if their Parents had not of themselves been so famous, yet they would have been most happy in so blessed an offspring) what a glorious resplendency, I say, is it, when such bright beams from Father to Son and back again are thus mutually reflected! and when both are conspicuous and eminent. How comely and glorious a sight is it to see Abraham, Isaac, and Jacob, hand in hand, going up to the Mount of God, striving which should be foremost!

At least when there is a failure on the one part, greater care should be taken that the supply may be made up of the other, as that when the Child is bad, the Parent may be good, ut ramorum sterilitatem radix foecunda compenset, as Jerome ad Demetriadem, or as he elsewhere expresseth it ut quod in virgâ non poterat in radicibus demonstraret: as in some plants in which the branches are useless, the root is of Sovereign use.

Or (which is nearer to my present purpose) when Parents are bad, the Children need be good to keep up the Family, ut radicis amaritudinem dulcedo fructuum compenset, as the same Jerome▪ speaks in his Epistle to Laeta, as in some plants, when the root is good for nothing, the fruit is admirable, both for Meat and Medicine, and as he there shows of Albinus Laeta's Father, that by reason of his Children's and Kinreds Piety, was himself a Candidate of Heaven, and adds, that he thought even Jupiter (the father of all Idolatries and impieties) might have believed in Christ if he had had such Children and relations; as our happy experience hath sometimes found sinful Parents brought home to God by the Prayers and helps of their godly Children, and so they proved means of their spiritual birth, which were causes of their natural, at least have been a means to keep off judgment from them, and so bring honor to them, though they continued bad.

But if good, did double, yea multiply it, whilst they were multiplied Copies and Portraitures of their Parents Beauties, as Tully said of Sextus Sulpicius: Nullum unquam monumentum clarius S. Sulpitius relinquere potuit quàm effigiem morum suorum, virtutis, constantiae, pietatis, ingenii filium, the happiness of the Son being one great part of the blessedness of the Father, they being a part of their Parents, and as dear, nay often dearer to them than themselves. And therefore it is, that in Scripture as we find God cursed Cham in cursing hi • Son Canàan, Gen. 9. 25. so he is said to bless Joseph in blessing his Sons Manasseh, and Ephraim, Gen. 48. 15, 16. as elsewhere he is said to promise to give that to the Fathers, which he promised the Fathers should be received on • y by their Children, Deut. 19. 9. as Gen. 46. 4. God promiseth to bring up Jacob again into Canaan from Egypt, which he never was alive, and only when he was dead, but fully made good to his Posterity. And thus Children may bless their Parents, who are wont to ask their blessing, and though I do not say fully requite them who were authors of their beings, yet they may pay this tribute of honor to them in imitating, and expressing, and equaling their virtues and goodness.

2. Nay they should labor, not only to imitate and equal them, but if it may be to exceed them.

Not in sin, as it's not only said of Antiochus, that he should do that which his fathers had not done, Dan. 11. 24. but also of Israel, that they did worse than their fathers, Jer. 7. 26. corrupted themselves more than their fathers, Judge. 2. 19. and above all that their fathers had done, as in the story both of Israel and Judah, and their Kings, as Omri, worse than all that were before him, 1 King. 16. 25. and yet Ahab that came after worse than he, v. 30, 33. as drawing down more to the dregs and like winter-ways growing deeper and deeper.

But thus to add more sin is only to increase more wrath, Nehem. 13. 18.

But I mean exceeding them in grace and goodness, as Nazianzen (Orat. 20.) saith of St. Basil 's father, 〈 in non-Latin alphabet 〉 , that however he exceeded all others, his Son only hindered him from being chief of all. Nor is this precedency and going before the father contrary to the duty and subjection of a Child. We are not wont to be angry with ourselves or others for desiring that our Son may be a better man than his father, as when David 's Servants in his presence prayed that God would make Solomon's Name better than his Name, and his throne greater than his, we do not find he was displeased at the Prayer, but (it's said) he bowed himself upon the bed, 1 King. 1. 37, 47. as saying Amen to it. Indeed Elijah (whether in humility I cannot say but I am sure he was in a passion when he said it) Non sum melior patribus, I am not better than my fathers, 1 King. 19. 4. But I remember too that Bernard saith, Recedant à me & à vobis qui dicunt, Nolumus esse meliores quàm patres. It's but a profane modesty and slothful humility, more neglect of God than respect to our Parents, that when we have greater advantages we make not greater progresses, and being set on their shoulders we do not see and reach further, if we labor not to be more godly, that we may be more blessed, as Jacob saith, his blessings exceeded the blessings of his Progenitors, Gen. 49. 26. and as God promised his posterity, that in case they obeyed him he would do them good, and multiply them above their fathers, Deut. 30. 5. Your Parents that lay up and get Estates for you, and envy you not if you prove richer than they, will not take it as any undutifulness in you, nor dishonor, but a glory to them, if you prove better than they; and therefore in this at least labor to exceed them.

3. However make sure of Christ and interest in him, which the Text tells you is a 〈 in non-Latin alphabet 〉 , infinitely better in itself, and far more advantageous to you than all the relations you can bear to them; for if Children have this benefit by Godly Parents, that in a federal way, if the first fruits be holy, the lump is also holy, and if the root be holy, so also are the branches, Rom. 11. 16. then how much rather, and that in a saving way, if Christ be to us (by our implanting into him) both First fruits and Root, as he is said to be, 1 Cor. 15. 20, 23. and Revel. 22. 16. and the whole Covenant, Isa. 42. 6. And therefore if we must leave father and mother to come to Christ, then who or what should keep us from Christ when we may with advantage enjoy both him and them, the benefit both of his Covenant and theirs too, as the Prophet speaks, of receiving their sisters, Ezek. 16. 61. if they be godly, or in Case they be not, yet Christ will be able to supply that defect, that when father and mother in this respect fail thee and cast thee off, yet then God in Christ may take thee up, as David speaks, Psal. 27. 10. And so either ways, every way there is a blessing and matter of comfort to godly Children, whatever their Parents are.

If godly, they have all the former blessings of their Covenant, and Christ above all to sweeten and heighten them, without whom the Text tells us such birth-right-privileges as to Salvation profit nothing.

Or in Case Parents should be ungodly, yet if their Children be godly, one Christ may be more than all Parents, and prove all when they are or do nothing, but it may be what rather might hinder than further them, as when the father was an Amorite, and mother an Hittite, when in our birth -blood, he may say unto us live, Ezek. 16. 3, 4, 5, 6.

And when thou art deprived of any benefit by their Covenant, thou mayest take hold of God's Covenant, as upon this ground God comforteth the Sons of the strangers that feared they were utterly separated from his people, Isa. 56. 3, 4, 5, 6, 7. And this may further comfort such, that (as the very Heathens have observed) It is more praise-worthy to be good when born of bad Parents, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , and that although they want the benefit of a godly Parents Covenant, yet if they be the first godly of that line, they may in some sense be the head of the Covenant; and although they fall short of that happiness of continuing the holy line from their Ancestors, yet they may have the both happiness and honor to begin it to their posterity, as Sostratus and Iphicrates when upbraided by their mean descent and obscure Parentage, they returned answer, they should rather be honored and admired that they were the first raisers of their Houses, 〈 in non-Latin alphabet 〉 , as one of them said, and 〈 in non-Latin alphabet 〉 , as the other, that they should first begin to ennoble their Kinred and Families, as Abraham born of idolatrous Parents, should himself prove the father of the faithful.

And indeed what matter both of honor, comfort, and thanksgiving is it to such! that

Not only for themselves they should first be so good when Parents before them were so bad, so beautiful when Children of such black Moors.

Thou (sure) hadst a watchful Eye, and a blessed helping-hand of an Heavenly Father, when thy natural Parents dealt with thee as the Ostrich with her young ones, (against which she is hardened as though they were not hers, leaving her Eggs in the Earth, and forgetting that the foot may crush them, and the wild beast break them:) did nothing to help thee, but (it may be) much to hinder thee: If thou thrivest, Heaven sent thee a good Nurse and Benefactor, when Father or Mother did not bear thee up in their arms, but it may be did what they could to cast thee down to Hell.

But secondly matter of further comfort and praise, that it's not only so well with themselves, but that also by their means it may be better for others, even all their ensuing posterity: that God should of all their Lineage first own them, and then wrap up their posterity in their Covenant, and so an Isaac be hewed out of Abraham, as an hard rock, Isa. 51. 1, 2. and a David spring up out of Jesse's dry root, Isa. 11. 1, 10. especially if a Christ arise from both; that they who of themselves were so unworthy should be so accepted as to convey their Covenant-blessing to their Issue, and Christ be formed in their and their Children's hearts, without whom (as we have now at large shewn) all birth-right-privileges signify and effect little as to salvation.

And thus much of this second sort of things which the Apostle compares Christ with, and prefers him before them, viz. All Birth-right-Advantages.

THE Third sort is, All outward Church Privileges and enjoyment 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 〈 in non-Latin alphabet 〉 , 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, 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 honor.) 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 administered on the eighth day, so it was administered in the most regular and purest way; and so it holds out and signifieth chiefest and choicest Ordinances, and them most regularly and purely administered 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 administered [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 itself wholesome 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 Ministry 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, 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, 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 vilify 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 honorable for Christ.

I have two things incumbent on me.

1. To show 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 God's Institutions, and therefore called Ordinances, as ordained by him: and therefore also it was that when our Savior 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 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 Savior's 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 Sovereign Lord and dear Savior, 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 everyone his neighbor, &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 Swenkfield and 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, 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 human 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 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, 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, 〈 in non-Latin alphabet 〉 , but as that anointing teacheth (that is) they by the Spirit being enlightened 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-Christ's 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 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 shows 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 God's 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, whoever acknowledged God's Word and Ordinances, not only milk for Babes, but strong meat for strongest Christians, and therefore should be highly prized, as being first of God's 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 God's 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-Edom's 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 settling of it (in the beginning of the Psalm) you find all blessed and settled in the State (in the latter part of it) which telleth us that the right settlement of God's 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 God's House lay wast, 〈 in non-Latin alphabet 〉 , the word is, Hagg. 1. 9. it presently followeth in a conjugate word of the same root, 〈 in non-Latin alphabet 〉 , 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 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 means to settle the Kingdom. And therefore Sennacherib 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 God's house, for that so fastened 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 weakeneth not the Truth I am now upon, for that was from his own willfulness, and if a man will frowardly poison his wound, it nothing impairs the healing efficacy of the plaster, so that, That instance only holds forth this to us, that God's Ordinances will not secure us from the danger of our own sins and frowardness, though they will from other men's 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, even when Hosts of Enemies encamp against him, Psal. 27. 2, 3. takes Sanctuary in God's 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 〈 in non-Latin alphabet 〉 , the fullness of the blessing of the Gospel of Christ, Rom. 15. 29. He could appeal to his Corinthians, that they had received damage by him in nothing. But when he cometh 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 Savior 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 work to answer that Cavil and Blasphemy) have fully shewn that those outward judgments came not by men's 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 God's 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 Oil of light and life to the Church, the sanctified 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 persuades 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 quickened Lazarus whilst 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 Children's bread (these dainties) be cast to [Quest.] Dogs, whilst they are here called 〈 in non-Latin alphabet 〉 ? Must we, nay May we account these Ordinances as loss and dung, which we have seen are so sovereignly 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 God's distinguishing bounty, Non fecit taliter omni Nationi, Psal. 147. 20. It was the 〈 in non-Latin alphabet 〉 of that 〈 in non-Latin alphabet 〉 , 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 God's 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 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 offenses.

And were Preaching such Foolishness, why then are they who so much declaim against it such fools as so frequently after their fashion to practice 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 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 slighted, 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 God's 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 show 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 honored: 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 [unspec 1] 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 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-veil 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 cheer.

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, Judge. 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 God's Altar, Psal. 84. 3. In other respects it was very sad with Israel: but amongst and above all, the taking of the Ark brake Eli's neck, and his good daughter in laws heart, 1 Sam. 4. 17, 18, &c.

4. The want of which should embitter 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 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 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 of it; and so with the Apostle he saith, 〈 in non-Latin alphabet 〉 , he gives his vote for the value of it, sweeter also than honey and the honey-comb. Two words, and either of them singly in the Proverbs are used to express the Honey-comb, but both here put together by the Psalmist to express a double sweetness as of the live-honey flowing from the dropping Honey-comb, which of all is the sweetest; And so with the same Apostle he adds to his 〈 in non-Latin alphabet 〉 , his 〈 in non-Latin alphabet 〉 ▪ 〈 in non-Latin alphabet 〉 , 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 inquire in his temple, Psal. 27. 4. and therefore 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 God's people value God's 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 itself 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 show 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 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 God's Ordinances. And so Ezekiel begins his Prophecy, 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 was found, and the Covenant thereupon renewed, and God's 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 〈 in non-Latin alphabet 〉 ▪ 〈 in non-Latin alphabet 〉 [which Castellio (qui ex Scripturâ Ciceronem facit, as Maldonado saith of him) affectedly translates Renovalia] and which our Savior seems not to dislike but by his presence to approve of. It was an anniversary feast kept eight days with great gladness, as 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 〈 in non-Latin alphabet 〉 light, because of their burning lights all those whole eighth days to express their greater joy; and so he saith of Judas, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 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 honored 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 God's now woefully 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 God's Ordinances.

2. And the second is, when and while we enjoy them, in our [unspec 2] due use of them to expect much good and blessing in and by the enjoying of them; By faith in obedience to God's command and confidence in his promise of being with his Ministers to the end of the world to apply ourselves 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 unto thee. In an humble dependence 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 God's 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) Christ's 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 persuasions help much to his Cure. It would certainly do very much to ours if we had better thoughts and persuasions of God and his Ordinances when we apply ourselves to either, whilst infidelity applies the Medicine cool, and so rendereth 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 labor 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 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 hungering Souls have) shall find there a feast of fat things and of wine on the lees, at least 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 expectation of his people, but to honor them that honor him; and therefore it is that (upon this ground) he honors 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 God's Ordinances, which was the first part of my task.

BUT how then did Paul, and may we so undervalue them as to account and call them 〈 in non-Latin alphabet 〉 loss and dung? Is not this Blasphemy to call the Bread of life 〈 in non-Latin alphabet 〉 (as some expound the word) Dogs-meat? and that loss, which is the means of the saving of our souls? Yes, if they be so deemed and called as considered according to the former particulars. For which (as we have seen) they are to be so highly prized and valued. But Paul was no blasphemer, though he so judged and spake; but set a Copy for us to write after him, and therefore there is a sense, in which we should so judge of them also: and that is double.

1. If upon any terms especially in point of justification and acceptance with God they be equalled with Christ, or preferred before him.

2. If in a way of opposition they be set against Christ, as Circumcision was by the Jews, who in comparison of it and their other Jewish Ordinances did so undervalue him, that rather than they would let 〈◊〉 go or their confidence in them, they proved professed Enemies and Persecutors of him and of his Gospel; for which opposition and in opposition to them whom he called dogs in the second verse, he calls their Ordinances which they desperately adhered to 〈 in non-Latin alphabet 〉 here in the Text, for such dogs to feed on; who did so snarl and grin, and tread under-foot the Children's bread, even Christ the Bread of life.

Now in the prosecution of this we are

1. To show wherein we come to be guilty of their sin.

2. The unreasonableness of it; where, on the contrary, we shall see what reason we have with the Apostle here to account the enjoyment of Ordinances but loss and dung for Christ.

3. To press all home by a word of application.

1. For the first, we then with the Jews equal Ordinances with [unspec 1] Christ, and indeed set them up in opposition to him, when

1. First, we set or hold up Ordinances of our own, instead of, or in Conjunction with Christ and his Institutions. Such were now Circumcision, and the other Jewish Ceremonies; though before (under the Law) they were God's Holy Institutions, and such as led to Christ, yet now that he was come being yet by the Jews retained instead of accepting him, and by the Judaizing Gentiles taken up in Conjunction with him, became their own devices, and made Christ unprofitable to them, Gal. 5. 2. Yea they cried, Not Christ, but Barabbas; and for them they rejected and persecuted Christ and his Gospel, and so they made them their own in opposition to Christ, so that the Apostle might well call them loss, that occasioned them to lose Christ, and dung, when they proved but beggarly Elements, and no better than very dunghill Idols.— And the like now may truly be said of all Heathenish, Popish, human Worship and Ordinances, which men take or hold up in Conjunction with Christ, but indeed (as in the Event-they prove) against Christ; and in this respect the worse, because of Satan's or man's invention, not at all, never of God's Institution, as Circumcision and the other Jewish services sometimes were: which yet men lovers of themselves and of what is their own, hug and hold fast, will needs join with Christ, and prefer before the Institutions of Christ: for here also that of the Apostle holdeth, All men seek their own, not the things which are Jesus Christ's, Philip. 2. 21. more zealously and eagerly press them than the Ordinances of Christ, so as for them fiercely to persecute the Servants and grace of Christ, because they cannot comply with them; witness Popish Inquisitions, Massacres, and other Fana •••• out-rages. But is not this the very same with the Jews sin? And may we not with the Apostle well call such excrementitious superfluities, dung and loss? By which the suffering Church hath in all ages lost so much rest and peace, and the imposing task-masters have gained nothing but more guilt and wrath: But leave we these Ordinances of men.

2. In the second place we repeat this sin of the Jews whilst we pervert God's own best Ordinances; when in point of Justification and acceptance with God (for that was the point which the Apostle here spake to) we put them in the place of Christ, and rest in them, and the outward enjoyment of them without Christ. This the Jews did, which we are the more to take heed of, because naturally and generally we are very prone to be guilty of it. So Israel of old, whatever their danger was, might but the Ark be brought into their Camp, accounted themselves shot-free, 1 Sam. 4. 5. though their being smitten and the Arks being taken, soon and sadly confuted that vain confidence, though (as the first verse of that Chapter tells us) they pitched in Eben-Ezer, which by the signification of it's name seemed to promise them better help and success, and so afterward, Jer. 7. 4. The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. They made account that the three parts of the Temple (which the Prophet stood in the gate of, v. 2. and here pointed at when he said these words) were as a threefold Wall or Moat about an impregnable fortress, which kept God in from leaving them, and judgments out from rushing in upon them: and so they rested secure in it and their costly devotions, which they tendered in it. So the same Prophet telleth us, that Bethel was their confidence, Chap. 48. v. 13. And Micah when he had once got a Levite for his Priest, thinks himself as safe as a Church-Mouse (as you say in your Proverb) and at the very day of judgment some are brought in saying, we have eaten and drunk in thy presence, and thou hast taught in our streets, Luke 13. 26. as if in the security of that they both lived and died, and hoped at the last day to appear before God with it.

This because natural is very usual with us, something we would have to quiet ourselves and Consciences with, but we would not be at any great cost for it, nor trouble ourselves with the inward and vigorous actings of faith and grace, in mortification of lust, and the strenuou; exerting of the power of Godliness; and therefore are ready to take up with what's next at hand and will least disturb our spiritual sloth or beloved lusts; and therefore because in Ordinances is the outward face of Religion, we are willing to put on that visard, and because it may cover our bosom sins which we mean not to part with (as they Ezek. 3. 33. 31.) on them we will diligently attend, and in our outward gestures and postures be as formal and punctual as the most devout, as you may have seen the most debauched Drunkard and uncleanest Adulterer in a whole Congregation; and then stroke our own head, as having done God fair service, which he cannot sure but accept of and of us for; as the Harlot, when she hath presented her Peace-offerings, and made her vows, Prov. 7. 14. wipes her mouth, and she hath done no wickedness; but rather as having thus befriended God she makes account • he hath obtained a License to pursue her dalliance, as your devout-profane Papist after he hath been at Mass or shrift, thinks all so well with him that he may fairly step out of the Church to the next B • othel-House, at least rest in opere operato; a sin which many better men are in part too often overtaken with, whilst they too much rest in the duty of praying, hearing, receiving, though they meet but little with Christ in them. The very sin of the Jews, in 1. taking up Ordinances of our own, and 2. taking up with the outward enjoyment even of Christ's Ordinances.

2. Which (for the second thing propounded, to show the unreasonableness [unspec 2] of it) the Apostle here calls loss and dung. And well he might upon these following Considerations, if they be equalled with, preferred before, or set in opposition to Christ.

1. And the first is taken from the uncertainty of their continuing [unspec 1] or abiding by us, or we by them. It's true indeed, in the blessed effect and fruit of them (if whilst enjoyed we have gained Christ by them) they will abide with us forever, as the Cordial will be to cheer us when it may be the Cup is taken away from us, and that is only because Christ lives and abides by us. But they will not so always.

Not in Heaven, no Ordinances there, where it will be our happiness most fully to enjoy his presence to Eternity. Thou whilst say no need of them there, but there will here.

And art thou sure thou shalt enjoy them here always? May not the Ark be taken from thee as once from Israel, 1 Sam. 4.? or thou from the Ark, as David was often?

The Priests were not suffered to continue by reason of death, Hebr. 7. 23. Your fathers where are they? and do the Prophets live forever? Zech. 1. 5. That Minister under whose Ministry thou sometimes satest with great delight, and, it may be, restedst too much in, may die, or be taken away. The Shepherd may be smitten, and the sheep scattered, and then whither wilt thou cause thy sorrow to go, to find sustenance to live on? when thy life (as Jacob 's in Benjamin 's) is wrapped up in his life, how sad will the cries of the famished infant be when plucked from the dead Nurses Breast? which sometimes it sucked so sweetly, and in this famine of the word as in that of Jeremiah, in his Lamentation, the tongue of the sucking Child cleaveth to the roof of his mouth, and the sucklings swoon in the midst of the streets of the City?

Or should the Minister live, and thou too, the ark not taken, yet thou taken from the Ark by sickness with Hezekiah, imprisonment with Jeremiah, Cap. 36. 5. by banishment as David, and then if he then envieth the sparrows that might Nest by the Altar, whilst himself sits alone as a sparrow on the house-top, or like a Pelican in the Wilderness, or an Owl in the desert, pants like the Hart after the Water brooks, whilst his tears are his drink, and he poureth out his soul when he thinks how sometimes he had gone with the multitude to the house of God from which he is now banished, and in that distance with a long look looketh toward it from the Mount Hermon and the Hill Mizzar, i. e. from every higher Mountain and little lower Hillock, that he might get a look thitherward from, and this only for want of the Ordinances, when yet by his former improving of them he had with him the God of Ordinances: How sad and sinking will thy moan be in the like (or indeed far worse) Case when through thy former negligent non-improvement of them thou wantest both them and him too? Will they not then be loss when they are now lost and with them Christ also, who (otherwise than best Minister) never dieth but ever liveth, Heb. 7. 24, 25. otherwise than best Ordinance, would never have left thee, or suffer thee to be plucked from him; who would in the most barren Wilderness (as he did Israel) have fed thee with hidden Manna, Revel. 22. 17. and (as to David) made even thy tears thy bread to comfort thee, in the darkest Prison shone into thee, as to Paul and Barnabas, Act. 16. 25, 26. in Banishment have more than preached to thee, as to St. John in Patmos, Revel. 1. 9. and on thy Death-Bed instead of the Sacrament been thy viaticum.

2. But secondly suppose Ordinances should be continued to thee [unspec 2] and thou to them, they will be loss because at least at best thou whilst be no true gainer by them, if (as the Apostle here speaks) thou dost not gain Christ with them.

At best they are in themselves but means, and media habent amabilitatem à fine, they have all their desireableness and goodness from the end, without the enjoyment of which by them frustrà omnia, they are wholly vain, useless, idle, or rather the use of them is a trouble and not a benefit; for what is Paul and what is Apollos, but Ministers by whom you believed? 1 Cor. 3. 5. and if but Ministers, it was but to minister Christ to you, and what was John the Baptist, than whom there was none greater that was born of a woman, saith our Savior, but a friend only of the Bridegroom? John 3. 29. Not to woo for himself, but to bring Christ and thy Soul as his Spouse together? And what are best Ordinances at best but the Bed of loves? (as some expound that in the Canticles.) But what is the Bed of loves, if the Spouse find not her beloved there? For all that she goeth up and down as a desolate Widow, saying, But saw you him whom my soul loveth? Cant. 3. 1, 3. It is Christ in a word, in a Sacrament, in any Ordinance that the chaste Spouse desireth to meet with and seeks after, whom if she findeth not, though she enjoy them, she hath but the Casket without the Jewel, the Field but not the Pearl, and if he be all in all, then all these and all else without him are nothing, 〈 in non-Latin alphabet 〉 is but 〈 in non-Latin alphabet 〉 Circumcision, but a cutting and mangling of the flesh, and that's all. Prayer without Communion with Christ in it but a mere lip-labor; Sacraments but empty Ceremonies, and hearing, listening to as empty a sound. The less is Grace beholden to Pelagian and Arminian Divinity which placeth all the efficacy of it in the bare proposal of Doctrine, which without the Spirits inward teachings will prove wholly ineffectual, for it's not the breads touching of the skirt of the Priests Garment, that will make it holy, but on the contrary any unclean bodies touching it makes it unholy, Hagg. 2. 12, 13. and so any unsanctified Souls conversing with holy Ordinances, rather pollutes them than receives sanctification or other blessing by them. Without Christ they are loss, because thou losest that which thou shouldst especially desire and expect from them. It's no good thou gainest by them. But on the contrary,

3. Much hurt and damage, for if not for the better, it will [unspec 3] certainly be for the worse, 1 Cor. 11. 17. and that every way; both in point, 1. Of sin. 2. Of misery.

1. Of Sin: and hence it is that we often find worst men under best Ordinances. Sowrest grapes brought forth where most cost hath been spent, Isa. 5. 2, 7. strong Physic if it do not Cure, strengthening and enraging the Disease, and so

1. For more spiritual or rather devilish sins, seldom shall you meet with more keen anger and rage, or more envenomed malice and hatred against God and Godliness than in such men, who having enjoyed means of Salvation, not being by all Christ's entreaties prevailed with to be reconciled friends, prove most inveterate Enemies. So we find the men of Penuel, Judge. 8. 8. yea the young Children in Bethel, 2 King. 2. 23. to have been virulent scoffers; and from the Scribes and Pharisees downward, greatest pretenders to God's worship, most malicious persecutors.

2. Nor are sensual lusts (though 2 Sam. 12. 4. expressed under the notion of a traveler) wont to be strangers to those whom we now speak of. Paul writes of such fornication to have been among the Corinthians (with whom he had stayed and preached longer than in most other places) as was not so much as named among the Gentiles: And Peter and Jude speak of false Prophets and Professors in the Church, as in this kind abominably guilty, whom we should never have so well understood if our Libertines and Ranters in the former and present age, had not imitated and out-acted in their loathsome practices; to the most impious defiling of the Church, and scandal of the Gospel; God in his just judgment revenging their rejecting of Christ and his Holy Spirit by suffering them as the Gentiles of old, to give themselves over to lasciviousness, to work all uncleanness with greediness; yea with the blasphemous pretences of Gospel-liberty and holiness.

I do not now insist on all that either open or secret uncleanness, either of profane sinners, or close Hypocrites amongst us, which God and their own Consciences, and it may be other men are privy to. This that I have said is sufficient to have shown that dead Trees grow the more corrupt and rotten by being often rained upon.

3. I only add a third sin, which they who gain not Christ by the enjoyment of his Ordinances take occasion to lull themselves asleep in, and that is carnal security, and presumption and obdurateness, that they are not only Sermon and Ordinance-proof, (can rebel against the light, Job 24. 13.) but think they have by them gotten a protection, and plea which will hold at the last Judgment-Bar to secure them against the accusations of all their other abominations, that Christ hath preached in their streets, as you heard out of Luke 13. 26. and those other fore-mentioned instances: and so it cometh to pass that these blessed helps prove their greatest hindrances and diversions in the way to life, whilst taking up with outward attendance on Ordinances as the way, they sit down and rest in it, and so never come to their intended journeys end, or rather most dangerously mistaking the way to Hell for that to Heaven, before they be aware come to a sadder end of it, than they ever thought of, and so, as I said, they find best helps to prove greatest hindrances of their peace and salvation.

And heaviest aggravations both of their sin and condemnation.

Of their sin, when at an higher rate, because against greater light.

And of their Condemnation, which will be exceeding heavy when Gospel-Grace neglected pronounceth the sentence, and the wrath of the meek Lamb proves heavier than rocks and mountains, Revel. 6. 16. But this leads me to

2. The second thing propounded, that by Ordinances without [unspec 2] Christ gained by them, we come to be worse, as in point of sin, so of judgment, and this temporal, spiritual, and eternal.

I confess the Case is very sad when our Physic proves poison. It was one of the saddest Curses that David could imprecate against his worst Enemies, that their table should become a snare, and what should have been for their welfare, a trap, Psal. 69. 22. and yet that's sadder which the Prophet expresseth, that the acceptable year of the Lord should become the day of vengeance of our God, Isa. 61. 2. and yet another Prophet fore-tells it will so be, that very day in which the Sun of Righteousness would shine upon some, should burn like an Oven to others, Mal. 4. 1, 2. and a third assureth us, that the Lord God is a witness against Sinners, even out of his holy Temple, Micah 1. 2. not only from Mount Sinai, but even Zion too. God thunders in judgment against such that make not sure of Christ for their shelter; And that Earth is nearest to a Curse, and its end is most sure to be burnt, that drinketh in the rain from heaven, and yet brings forth nothing but briars and thorns, which make fuel for the fire, even the savor of life, proves to such the savor of death, 2 Cor. 2. 16. A surfeit of Bread, some say, is most dangerous, but how deadly will it be, if a surfeit of this Bread of life! The Cure is desperate, when, as Austin speaks, ipsa medicamenta convertuntur in vulnera, if my Medicine wound me, and the word of life kill me. And yet so it doth; if Christ be not gained but rejected, Ordinances though enjoyed will be so far from proving means of Salvation, that they or rather our abuse of them will be the inlet and means of

1. Heaviest temporal judgments both to persons and nations. Scripture for this is pregnant and instances too frequent. In the giving and instituting of Ordinances, Passover, Law, Gospel, Lord's Supper Promises are joined with Threats. The burden of the valley of Vision, Isa. 22. 1. The Controversy of Zion, Isa. 34. 8. the quarrel of God's Covenant, Levite. 26. 25. and the vengeance of his Temple, Jer. 50. 28. are very reverend and terrible, and speak loud to this purpose. Holy Ordinances are sharp-edged tools, and we had need of great care how we handle them; as being in great danger to wound ourselves with them if we do it not dextrously. (Such showers that should quench the fire prove Oil to kindle it.) This in part made the Elders of Bethlehem tremble at the Prophet Samuel's coming to them, and the Widow of Sarepta in a passion to say to the Prophet Elijah, what have I to do with thee, O thou man of God, Art thou come unto me to call my sins to remembrance, and slay my Son? This the men of God by accident often do, as the Prophet Jeremiah was set over Nations and Kingdoms, as well to root up and pull down as to build and to plant. As soon as ever the Gospel began to be preached to the Jews, then was the axe laid to the root of their tree, if they brought not forth fruit, to hew them down, and the sharper the Axe, the sooner it cuts the barren tree down, and the more powerful the Ministry is, the speedier it doth the same to an unfruitful and rebellious people, as the purer the air, the sooner sometimes it dispatcheth a corrupt Consumptive body. This was sadly exemplified in the destruction of the Jews, their City and Temple, when, as Nazianzen faith, 〈 in non-Latin alphabet 〉 , their defiled filed Altars, first burnt their City, and their blood was (not only mixed with their Sacrifices, but) shed instead of the blood of their Sacrifices. The present state of that forlorn people in this kind is most sad; and so of the other Eastern Churches. The death of seventy thousand of the Bethshemites; for their rude entertainment of the Ark. That Bethel became Beth-Aven, that Shilo was forsaken, that a Woe was proclaimed to Ariel, to Ariel the City where David dwelt, That that people's abuse of Ordinances brought them to such a pass, that they must perish without Remedy, 2 Chron. 36. 16. and without pity, for so (v. 15.) when God out of compassion had afforded Ordinances and they abused them, he (v. 17.) sends Enemies which would show them no mercy; nor have any compassion. These are sad instances of this Truth, and strong proofs, that (as the Prophet saith) God's fire is in Zion and his furnace in Jerusalem, to consume Enemies as well Domestic as Strangers, though the latter there especially meant. For although the usual word was, The Lord bless thee out of Zion, yet it hath proved as true, the Lord curse thee out of Zion too: for in the Revelation we shall find, the seven Angels that have the seven Plagues, and pour out the seven vials of the wrath of God, upon the Antichristian State, came out of the Temple: and that the Angel took coals of fire from the Altar, and cast them upon the Earth, from which came such thunderings and lightnings, and Earthquakes in the World. Temple-Ordinances if profaned and despised, nay if not walked worthy, of, bring down heavy judgments; and it were well if it were sadly considered, whether this amongst and above other sins of ours, did not cause our present Earthquakes and unsettlements, and so repented of as to prevent future and now impendent heavier judgments, which so sorely threaten us: for so we find it of old, when Israel was so stupid and obstinate, that like to dull and froward Scholars, line must be upon line, and precept upon precept to them, that God laid judgment to the line, and righteousness to the plummet; and because he was fain to lisp (as it were) and stammer and speak to them with another tongue, and they yet would not understand and obey, therefore he would bring Strangers and Enemies upon them of a deep speech and a stammering tongue, which they should not understand. A most heavy judgment! which the Lord keep us from, that such vexation do not make such froward dullards as we are understand doctrine as some read and interpret that 19th verse of the 28th of Isaiah. To conclude this, we may certainly conclude upon it, that (as in the former part of this point we shown) as God's Ordinances duly entertain •••• 〈◊〉 walked worthy of, use to bring in outward mercies wi •• 〈…〉 if abused, they will as certainly pour in upon us heavi ••• 〈…〉 judgments; for as God's way is in the Sanctuary, Psa •• 〈…〉 in the sea too, v. 19. as to conduct Israel into Canaan, 〈…〉 overwhelm Egyptians, even with heaviest temporal miseries.

2. But with more heavy spiritual judgments (they are judgments, 〈 in non-Latin alphabet 〉 , Jude v. 4.) and such are the permitting and giving over to stupid senselessness, most enormous, outrageous sins, obstinate obdurateness and final impenitency in them. But of these we spake before. Only consider them here in genere poenae, as judicially, but most justly inflicted as the recompense of men's ingrate and impious neglect and despising of God in the profane abuse of his holy and blessed Ordinances. Zion sinners usually are the greatest Sinners, and Ordinance-despisers, as of all most obstinate, so their case most desperate, and it's a righteous thing with God to leave them so. The very Remonstrants who will not allow God the liberty and freedom of his Decrees, do yet freely subscribe to the equity and justice of this dispensation, that when means of Salvation have been non-improved and despised, men may by God be judicially and irrecoverably hardened; that he may by his Prophets justly say, we would have healed Babylon, but she is not healed, therefore forsake her, Jer. 51. 9. Nay we read him saying it even to Jerusalem, Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness anymore, Ezek. 24. 13. Nay it is a Gospel-Sanction, and we read it in the very end and close of the New Testament, in the two and twentieth of the Revelation, after all the fore-going Revelation in that Book, yea after the full manifestation of the will of God in the whole Scripture, when he now comes to seal the Canon of it, v. 18, 19. if any, notwithstanding all this, will still continue ignorant and obstinate, he seals him up under this most heavy doom, He that is unjust let him be unjust still. He that is filthy let him be filthy still, v. 11. God with such hath as a Physician gone through all his methods of Physic, and if by none of them the Cure be wrought, it's given over as desperate (as in that place of Jeremy, 51. 9.) Or (as in Isaiah) as an Husbandman he hath been planting and dressing, and watering his Vineyard, if after all, nothing but sour grapes; 〈 in non-Latin alphabet 〉 , what could I have done more, or rather (as some otherwise, and (it may be) better, render it) what is 〈◊〉 to be done, in so desperate a Case? (Isa. 5. 4.) but what he adds and answers (v. 5.) but to take away the hedge that it may be eaten up and trodden down.

Or as a founder of metal he hath been about melting and refining, and purging their dross from them, but the bellows are burnt and the lead is consumed, and the dross not taken away, Reprobate silver then call them, for the Lord hath rejected them. Jer. 6. 29, 30. The saddest judgment that in this life can befall a man, and no sadder sight in the World than to behold such a triste bidental, such an Heaven-struck forlorn-Sinners grown blind by seeing the light, and deaf (as they that dwell near the out-falls of Nile) by hearing a more pleasing sound, even the word of life, more filthy for washing, more barren (or rather fruitful of poisonous weeds) for watering, and more desperately and irrecoverably sick, by the best Physicians greater care of the Cure, so that it cannot be written on his door, The Lord be merciful to him. It's pity, you say, that fair weather should do any hurt: but a thousand pities to see a miserably blinded sinner to go into everlasting darkness by the light of the Sun shine of the Gospel; to see an unruly stray Sheep that would not be kept in the Shepherds Fold, in the Wolfs or Lions mouth, dragged through all mire and dirt into his Den, and there to be devoured. Seest thou this? thou seest a miserable forlorn Sinner, whom the good Shepherds Rod and Staff could▪ not keep in to be fed in green pastures, and led by still waters, now forsaken of God like another Cain or Judas, made senseless and obdurate in sin, and dragged into the pit-fall of Hell to his everlasting destruction.

3. Which is the third and last particular before mentioned, that eternal wrath and judgment, that irrecoverable loss which such Sinners in another World procure to themselves by their abuse of Ordinances, when they have not gained Christ by them. Of all others the Sinners in Zion shall be most afraid, when it shall once come to dwelling with devouring fire and everlasting burnings, Isa. 33. 14. Then Capernaum, that in enjoyment of Ordinances was once lifted up as high as heaven, shall be thrown as low as hell, nay to the lowest depths of it, where Sodom and Gomorrhah 's fire shall be more tolerable; this furnace being heated seven times hotter whilst the breath of the Lord as a stream of brimstone shall kindle it: that Tophet intolerable, that fire unquenchable, when the sometimes sweet breathings of the Gospel-Spirit, and Word and Ministry shall blow it up, and keep it burning to Eternity. Oh! No Condemnation to Gospel-Condemnation. No wrath so fierce as that, when after grace turned into wantonness, patience shall be turned into fury. How low low will that for-ever-lost Soul be sunk, that in those unsupportable torments shall everlastingly have time and cause to think and say, How shall I ever escape that have neglected, abused, despised, so great Salvation! That of all other aggravates and perpetuates such men's damnation. Gospel-Grace and Ordinances, which are the Key to open Heaven to Believers, lock up neglecters and despisers in the Prison of Hell; and roll the heaviest stone upon the mouth of the bottomless pit: the unsupportable weight whereof will not only prevent all removal or escape, but above all things will pinch, and press, and sink them down to Eternity. Then they will be fully convinced of the truth of the point in hand, that all things are loss and dung in comparison of Christ, when they shall sadly but unprofitably and despairingly say, Oh of how much greater worth is Christ above all other comforts, even best Ordinances, when notwithstanding them for want of him, we are now everlastingly lodged and tormented in Hell, whereas had we by the enjoyment of them come to have gained and enjoyed him, we had with him in Heaven been happy forever.

Which in the Application of it should most seriously advise and [Use.] persuade us in our due both estimate and abearance both to Christ and his Ordinances respectively.

1. And first for Ordinances, as the former part of the point called upon us highly to prize them and diligently and constantly to attend upon them, so what hath been said in this latter should with all sadness warn us

1. Not to rely on, or to rest in the bare enjoyment of them; for, (as we have heard) as they may be, so, should we thus do, certainly they will be empty, and at best we shall get no good by them. Circumcision is nothing, 1 Cor. 7. 19. The Letter without the Spirit signifieth little, and the best Ordinances without Christ, as to our Salvation, will prove just nothing. They are indeed in themselves, and by God's Institution, Wells of Salvation; but to us in the issue they will prove but dry empty Cisterns, if this water of life be not conveyed to us by them: and therefore in this our journeying to Heaven, let us not take up and dwell in our Inn; and although the way of Ordinances lead thither, yet if we sit down in our way we shall never come to our journeys end. In this therefore follow the Psalmists example, Psal. 121. who, when in the first verse he had said, I will lift up mine eyes to the Hills (of Zion and Moriah the seat of God's Ordinances, as Interpreters expound it) from whence cometh my help; as though he had said too much of them or any Ordinances that his help should come from them, as it were correcting himself in the second verse, he presently adds, my help cometh from the Lord which hath made Heaven and Earth. It's God and Christ only who made Heaven and Earth, that can create the fruit of the best Ministers lips to be peace to his people, Isa. 57. 19. and therefore some Expositors read that first verse of the Psalm interrogatorily, should I lift up mine eyes to the Hills, as though from them should come my help? The lifting up of eyes and soul in Scripture-Phrase expresseth not only delight and desire, but expectance and dependence, and then (although we should come to Ordinances with encouraging expectations of help from God in them, yet) should we thus lift up our Eyes to the Hills themselves, to the highest towering Eloquence, or most raised abilities, or most sublime piety of the Ministers that we most admire, so as to expect saving help from them? No. Alas, Either They, or at least the Event will tell thee, that they are but empty Cisterns and dry Breasts, which cannot afford the least drop, but what Christ the fountain hath put into them: and it may be out of thy experience thou mayest be able to say to thyself, that thou never wentest away more empty and less satisfied than when (not making out after Christ) in way of a Carnal-Creature-confidence thou expectedst most from them. Though thou beest therefore on the Mount of Transfiguration (where Christ was transfigured, but they were not) Do not sit down with Peter and say, It's good to be here, unless Christ be there, and in such pure glasses thou seest the face of Christ, and art changed from glory to glory into the image of Christ by the spirit of Christ, sit not down satisfied, That's the first. Rest not secure in the bare outward enjoyment of Ordinances, for so they may prove empty, and at best do thee no good.

2. Nay secondly, Rejoice with trembling. Chearfully and thankfully receive and entertain them, yet with much awful reverence and solicitousness, for we may so handle the matter, that (as hath been shewn) by them we may come by much hurt and disadvantage; as the Israelites and Bethshemites received the Ark with much joy, 1 Sam. 4. 5. and Chap. 6. 13. but by their Carnal confidence in it (in the former place) and their too bold, and rude usage of it (in the latter) their joy was soon damp'd and extinguished with their tears and blood, Precious Ordinances being like great cheer and high fare in an Inn; which though it please whilst eating, yet at last it brings in a great and heavy reckoning: and some have paid very dear for their abuse of God's bounty and cost in these spiritual entertainments. The Devil entered into Judas with the sop, as many take their Bane in the Sacrament, are blasted by the breath of the word (Never fruit grow on thee hereafter) and by their guilt and frowardness make the very Gospel, though it be not the Ministry of Condemnation, to pronounce the sentence of their Condemnation, like the mad man that strangleth himself with the Cord that is let down to him to draw him out of the Dungeon, as if Jeremiah had put that Cord about his neck, and not under his armholes. How solicitous therefore should we be instead of rushing into God's presence, according to Solomon 's advice, Eccles. 5. 1. to take heed to our foot when we go to the house of God, lest we tread awry, and wrench it, to be of the number and temper of those who tremble at his word, Isa. 66. 5. not to weaken faith, but to quicken our care and such awful thoughts as these are: God now though upon a throne of grace, is yet upon a Judgment-seat, so that when I go to his word I go upon my trial, and if I look not better to it, this Letter that I read, if it be only a letter without spirit, may kill; this word that I hear may be the matter of my guilt, and sentence me to death: This Sacrament that I receive is a seal, but may seal to me my damnation. I had need therefore pray, and read, and hear and receive for my life, draw near to God as an holy God, who will be sanctified in all them that come nigh him, Levite. 10. 3. entertain and converse in holy Ordinances with all care and reverential fear; as by which, through my neglect and abuse of them, I may make them loss and damage by procuring to myself much hurt, but shall be no gainer at my last account, unless (with the Apostle here) I win and gain Christ with them and by them.

2. Which leadeth to the second part of the Instruction which this point teacheth us in reference to Christ, and so it calleth upon us for two things.

1. To prize Christ above all Ordinances the choicest, and when most purely and regularly dispensed, such was Circumcision on the eighth day. And yet that with Paul was but loss in compare with Christ. And so they should with us. Honor we our Ministers as the Ministers of God, and as the Galatians sometimes did Paul, even as Angels of God, even as Christ Jesus; but that As must be only of Similitude, not of Equality. It must be under Christ. Their affection was so great to Paul, that he saith, they were ready to have plucked out their own eyes, and have given them to him, but not thereupon to prove so blind, as not to give their hearts to Christ. Prize also all God's Ordinances, Word, Sacraments, and the rest very much, and you cannot over-prize them if it be kept in a subordination to Christ and his Grace, which they are instituted as means to administer and convey and lead to, as the great end of our endeavors and their appointment. Let him therefore be ever (after Paul's example) prized above Ordinances.

2. Desired, made after and made sure of in and by Ordinances. This also the Apostles sense and expressions fully hold out, 〈 in non-Latin alphabet 〉 , v. 7. and 〈 in non-Latin alphabet 〉 , v. 8. All was For Christ, and That he might gain Christ, as the main end he aimed at, and the chief good which either with them or without them he looked after, and so Go thou and do likewise. In the use of Ordinances it is thy duty, as Zacchaeus did, to set thyself in Christ's way and walk, but on purpose that thou mayest meet with him in it, and so receive him into thy heart as he entertained him in his house, into which salvation that day came with the Savior, so that he lost nothing by his invitation and entertainment. So it was the One thing which David desired of the Lord, and which he would still seek after, that he might dwell in the house of the Lord all the days of his life: But that was, that he might so behold the beauty of the Lord, and inquire in his Temple, Psal. 27. 4. And elsewhere when now an exile in the Wilderness, his Soul thirsteth, and his flesh longeth for God to see his power and his glory as he had seen him in the sanctuary, Psal. 63. 1, 2. It's a choice mercy highly to be prized and earnestly to be thirsted after all our days to dwell in God's house, and peaceably to enjoy his Ordinances in the sanctuary. But that's not all that a David or any of his Spirit seeks after and takes up with. He desires to go into, yea to dwell in the Temple, but it is to inquire after God, and to meet with Christ there (as God was wont to meet with Israel at the door of the Tabernacle, and at the mercy-seat) to see his power and glory in the sanctuary, not with the Disciples to gaze on the goodly outward structure and Ornaments of the Temple, no nor so much to be taken with the solemn and stately outward worship and service of it (which in its costly and precious Vessels, and other Utensils, the luster of the Priests Vestments, and the royal sound of so many Trumpets over their Sacrifices was very magnificent, and a part of the Beauty of Holiness which the Scripture often speaks of (which yet the more simple but more spiritual form and order of Gospel-worship far exceeds in glory) but it's the power and presence of Christ in them that exceeds both that and this and all with a true Gospel Spirit. The Gold glistered, but it was the Altar that sanctified the Gold, and it was Christ that sanctified the Altar, that sanctifieth and blesseth all, and which in all and above all most precious Ordinances a sanctified heart most highly prizeth and most earnestly looks and seeks after, and in comparison of which (as the Apostle here) accounts all as loss and dung.

1. All outward Excellencies. 2. All Birth-right-Privileges. 3. The enjoyment of all Church-Ordinances. And fourthly, All Personal moral qualifications which the Apostle expresseth in those words:

IN which three expressions the Apostle proceeds further, and riseth higher in his comparing of all things with Christ, and preferring him before them all. The foregoing Privileges, that he was circumcised, an Israelite, a Benjamite, an Hebrew were 1. More common to him with others. 2. More external, as pointing at his relation to others, and what he had from others. 3. Or if more inward and innate, yet more natural, and having less of his will and choice in them. But these of his being by his chosen Profession a Pharisee, and so zealous and unblameable, were contrarily 1. More proper and peculiar, and personal to himself. 2. More inward and expressing the frame of his mind. And Thirdly, More voluntary and of his own choice, 〈 in non-Latin alphabet 〉 , as Chrysostom expresseth it, quae sunt propriae electionis, ideo{que} plus habere videntur commendationis, of his own more free Election, and therefore matter of greater Commendation.

And in these you may observe this gradation.

1. In these words as touching the law, a Pharisee, and it being (as he elsewhere telleth us, Act. 26. 5.) 〈 in non-Latin alphabet 〉 , the accuratest and strictest Sect of the Jewish Religion: he telleth you that for the particular Order and Sect of his profession and Religion which he had made choice of (as the word 〈 in non-Latin alphabet 〉 signifieth) it was most choice, strict, and exact, the Pharisees of all other Jewish Sects being reputed by themselves and others the most learned, strict, and religious; being therefore called Pharisees, because either by reason of their greater knowledge and ability, they were the chief Interpreters of Scripture, or because of their greater professed sanctity (or pride rather) they separated themselves from others as more profane.

2. But yet although this might be the Character of Pharisaism in general, yet because some Pharisees in particular might be more dull and cool in their Religion, to show that he was none of them, he adds, Concerning zeal, Persecuting the Church. He was a Zealot, so fiery hot in it, as to burn up all (even the Church of Christ) that he thought did any way in the least oppose it.

3. But yet thirdly, because a man may in his way be zealous, and yet withal scandalous, 〈 in non-Latin alphabet 〉 , saith Chrysostom. He might have been so hot and furiously zealous out of that fervidum ingenium, that natural quick spirit that is observed to have been in him; or from a mad brain-sick boldness and venturesomeness, or from an ambitious aspiring thereby to rule and greatness. Therefore to show that his both profession and zeal were not hypocritical but according to his light really honest and serious; He adds, touching the righteousness of the law, blameless. All which we may have occasion more particularly to explain as we go along. At present we are only in general to take notice, that all these he accounts loss and dung for Christ, and the special particulars herein contained, and to which Christ is and should be preferred, are, 1. The being of any particular Sect or Profession in Religion. 2. Though never so learned. 3. Or seemingly strict, pious, and devout. 4. Or zealous, or 5. Though in reality never so morally unblameable, and virtuous. If without Christ or contrary to him. All these are contained in these expressions of the Apostle, and all of them by him called and accounted loss and dung in comparison of Christ. We shall briefly run over these particulars.

And the first is of being or maintaining of any particular Sect and Profession of Religion, besides or without Christ, or in opposition to him.

This is held out in the first expression, 〈 in non-Latin alphabet 〉 . Touching the Law. He meaneth not the Law of God, but specialis instituti 〈 in non-Latin alphabet 〉 , or praescriptum Religions institutum, the special instituted and assumed form, order, rule, or sect of his religion, and touching that he saith, that he was a Pharisee. And that the Pharisees were one of the chief Sects of the Jewish Religion in our Savior's time is so commonly said and known by all, that I need not misspend time, or misuse your patience to clear it to this Auditory. Their very name betrayeth them, which in the true E • ymon of it signifieth 〈 in non-Latin alphabet 〉 , Separatists. But Paul puts it out of doubt, when Act. 26. 5. he calleth it 〈 in non-Latin alphabet 〉 , exquisitissimam haeresin, the most exquisite, exact s • ct of their Religion, which Josephus thus expresseth, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , an Order among the Jews that was accounted the most godly, and best Interpreters of the Law of all others, most gracious to the multitude, although the Sadducees were more favored by the great ones: and the Essens in truth exceeded them in virtuous conversation, Hessenorum 〈 in non-Latin alphabet 〉 , as my Author expresseth it. However the Pharisees were the Jewish Jesuits, who both in their own and the ordinary people's account exceeded all; so that when Paul in the Council, Act. 23. 6. said, that he was a Pharisee and the Son of a Pharisee, he could not more takingly commend himself to that Auditory. And so if Paul here in the Text accounts his being a Pharisee as loss and dung, as to acceptance with God in comparison of Christ: it will be a sufficient ground-work of what I shall observe from it.

1. That it is not the being of any sect, party, or faction, though never so seemingly holy and exact, that can commend us to God, but it is to be accounted loss and dung in comparison of Christ and his righteousness. For if there be neither Greek nor Jew, Circumcision nor Uncircumcision, Bond nor Free (Differences of God's own making) but Christ is all in all, Col. 3. 11. then (sure) there is not this or that Sect or Order of our own devising in this case considerable; but it is Christ that must be All in All, in this Case especially. And it must be his discriminating. Grace only that must make us innocently to differ from others, and not our saying. I am of Paul, and I of Apollo, and I of Cephas; that should make us sinfully divide ourselves, and so make us more highly displeasing to God than any ways commend us to him. Such sinful Divisions and fractions are far from justifying us that so deeply condemn us. And it would be a strange means of reconciling us to God, which makes us at odds one with another.

But for the better dispatch of this point, I shall endeavor to show.

• 1. What Sects they are that so little commend us to God.
• 2. That we are very subject to think otherwise.
• 3. That yet in truth they do not so commend us, nor should we them, but rather judge them loss and dung for Christ.

1. For the first I lay down these particulars.

1. That it is not always a Sect in this bad sense, which the World often calls so: for Paul could find a great difference which he intimated, Act. 24. 14. when he said, 〈 in non-Latin alphabet 〉 , and thereby shows, that there may be a way (even the way of Faith, Grace, and Christianity) which the Jews then called, and many now call Heresy: but they only call it so in their corrupt Nomenclature, which is far from being so in truth and reality. And so Christians by Mohammedans, and Protestants by Papists are called Sectaries; and some amongst us are bold to jumble Lutherans, Calvinists, Arminians, and Socinians together, and to make Sectaries of them all: and so indeed they may be as they may handle the matter, as we shall see by and by. But yet if the truth be with any of them, it's not a Sect, nor they Sectaries for maintaining it. The Reformed Churches are no Schismatics for breaking off from Communion with Papists in their Idolatries, nor those that are sound in the faith, and holy in practice, for declining or decrying other men's errors or impieties. It's neither Sedition in the State to disown factions, nor Schism in the Church to keep the whole Cloth from others patches. We must adhere to Christ and his Truth and Grace, though we be called Sectaries for it: and Paul after the way that they called Heresy, worshipped the God of his Fathers; and he was never the worse man for their calling him so, but the better for his doing so. They are guilty of the Schism which hold and do that, in which others according to the word in Conscience cannot join with them, and they that depart from the truth are they that in truth make parties. Not they that take part with Christ, and manage it according to Christ.