former of these are inseparably connected with salvation; so that
_none_, who repent and _believe, shall perish_, John iii. 16. These
graces, together with all others, that accompany or flow from them, are
the fruits and effects of Christ’s mediation; and therefore they are
sometimes called saving graces. As they are wrought in the hearts of
believers, and have a reference to salvation; they may be truly styled
internal means of salvation; and, as such, they are distinguished from
those outward and ordinary means of grace, by which God is pleased to
work them. And these are the ordinances which we are diligently to
attend on, in hopes of attaining those graces under them, till God is
pleased to give success to our endeavours, and work grace under these
means; the efficacy whereof, is wholly owing to his power, and is to be
resolved into his sovereign will.
This may be fitly illustrated by what is said concerning the poor,
_impotent_, _blind_, _halt_, and _withered_ persons, _waiting_ at the
_pool of Bethesda_, for the _angels troubling the water_; after which,
he that _first stepped in, was made whole_, John v. 2-4. Nevertheless,
we do not find that every one who waited there embraced the first
opportunity, and received a cure; for some were obliged to wait many
years; and if they were made whole at last, they had no reason to think
their labour lost. This may be applied to those who have the means of
grace. Many sit under them who receive no saving advantage thereby, till
God is pleased, in his accepted time, to work those graces which render
these ordinances effectual to salvation. This blessed success attending
them, is from God; he could, indeed, save his people without them, as he
converted Paul, when going to Damascus, with a design to persecute the
church there; being not only unacquainted with, but prejudiced against
the means of grace. But this is not God’s ordinary method. He has put an
honour on his own institutions, so as to render it necessary for us to
pray, wait and hope for saving blessings, in attending on them. Thus
when he promises to _put his Spirit_ within his people, and _cause them
walk in his statutes_, he adds; yet _for this will I be enquired of by
the house of Israel, to do it for them_, Ezek. xxxvi. 27, 37.
accordingly we are commanded to _seek the Lord while he may be found,
and to call upon him while he is near_, Isa. lv. 6. Hereby we testify
our approbation of that method which he has ordained for the application
of redemption; and by our perseverance therein, as determining not to
leave off waiting till we have obtained the blessing expected, we
proclaim the valuableness thereof, and subscribe to the sovereignty of
God, in dispensing those blessings to his people, which they stand in
need of, as well as pray and hope for them in his own time and way. Thus
we are to wait on the means of grace.
And it is farther observed, that this is to be done with diligence; not
in a careless and indifferent manner, as though we neither expected nor
desired much advantage from them. This implies in it an embracing every
opportunity, and observing those special seasons, in which God is
pleased, in his gospel, to hold forth the golden sceptre of grace; as
also our having earnest desires and raised expectations of obtaining
that grace from him which he encourages us to wait and hope for[20].
Which leads us to speak particularly concerning those outward means, as
contained in the following answer.
Footnote 15:
_See Vol. II. Quest. XXVIII, XXIX, and Vol. III. Quest. LXXXIX._
Footnote 16:
_See Vol. II. Quest. XLIV. Page 273-290._
Footnote 17:
_See Quest. LXX, LXXI. Vol. III. p. 66-96. and what was said under
those answers, to explain the doctrine of justification._
Footnote 18:
_See Quest. LXXVI. Vol. III. p. 166._
Footnote 19:
_See Quest. LXXII., LXXIII. Vol. III. p. 98._
Footnote 20:
To affect to honour the mercy of God, by supposing this is sufficient
for all our sins, however persevered in, is to disparage his truth
which has proposed terms of mercy, connected our salvation with them,
and pronounced them exclusive. It is to imagine that Deity shall
change his purposes; it is an affront to his wisdom to suppose that
after he has placed us in a state of probation and made us
accountable, no retribution should be made. It indicates insincerity,
and not a real regard for the divine glory, to set up such a
substitute for the gospel scheme of salvation.
To excuse sin by alleging our impotency to good, is disingenuous;
because the party can be conscious of no obstacle, unless his own
inclinations to evil can be so denominated. This excuse casts the
blame on God. To persist in sin under such pretences, is _to do evil
that good may come_, which, the Apostle of the Gentiles declares
renders condemnation just; it is to sin _that grace may abound_.
To defer the acceptation of offered mercy, and put off the work of
repentance, is unwise, as it is heaping sorrows against the day of
bitterness; it is imprudent, because it is to remain at enmity with
Him upon whom we depend, and to be liable at every moment of this
uncertain life to be involved in everlasting despair. It is evidence
of a very sordid mind to prefer the base gratifications of the senses,
to the refined pleasures of virtue, and the beauty, peace, and
comforts of holiness.
If the procrastination proceed from a dread of the labour of acquiring
the knowledge of the truth, this will be increased by every hour’s
delay, as the mind becomes thereby the less susceptible of religious
impressions. The time in which the work should be accomplished also
becomes the shorter; like a traveler, who has mistaken his course, the
impenitent has every step to tread back again, and his time is
proportionally curtailed. The truths of natural science flatter our
pride and ambition, but those of religion humble and crucify them; the
latter, being opposed to the carnal mind, disgust; if such disgust
produce a delay of conversion, the truths which have once excited such
aversion will be more likely afterwards to do it, because the mind by
once having rejected them has become more sensual, and opposed to
moral good.
The cares and business of life not merely pre-occupy the mind, and
exclude the thoughts of religion, but augment our addictedness to
earthly objects, and render progressively the mind more insensible to
lessons of piety. In old age avarice or sensuality are often at the
highest pitch; the man has become more impatient and irritable,
tenacious even of his errours, and averse to changes, no change can be
looked for but the great one, when the messenger arrives, who brings a
scythe in his hand.
To defer conversion till death, that its terrors may dissolve the
charms of the world, besides the hazard of surprise, is unreasonable,
as it supposes mercy when we have persisted in rebellion as long as we
can; it is to expect that God’s Spirit shrill always strive with man;
it is highly presumptuous; and it exposes also to self-deception, as
religion in that late hour must be the effect of necessity, and
destitute of the fruits and proofs of holiness.
Quest. CLIV.
QUEST. CLIV. _What are the outward means whereby Christ communicates
to us the benefits of his mediation?_
ANSW. The outward and ordinary means whereby Christ communicates to
his church the benefits of his mediation, are, all his ordinances;
especially the word, sacraments, and prayer; all which are made
effectual to the elect for salvation.
In explaining this answer, we shall consider,
I. What we are to understand by the ordinances, which are here styled
outward and ordinary means of grace. The first idea contained in them
is, that they are religious duties, prescribed by God, as an instituted
method, in which he will be worshipped by his creatures; but that which
more especially denominates them to be ordinances, is, the promise which
he has annexed to them of his special presence, and the encouragement
that he has given to his people in attending on them, to hope for those
blessings that accompany salvation. As God works grace by, and under
them, they are called means of grace; and because he seldom works grace
without first inclining persons to attend on him therein, and wait for
his salvation; therefore they are called the ordinary means of grace;
and because they have not in themselves a tendency to work grace,
without the inward and powerful influences of the Holy Spirit,
accompanying them, they are distinguished from it, and accordingly
styled the outward means of grace.
That which may be observed concerning the ordinances as thus described,
is,
1. That they may be engaged in, pursuant to a divine appointment;
therefore no creature hath a warrant to enjoin any modes of worship,
pretending that this will be acceptable, or well-pleasing to God; since
he alone, who is the object of worship, has a right to prescribe the way
in which he will be worshipped. To do this would be an instance of
profaneness and bold presumption; and the worship performed pursuant
thereunto would be _in vain_; as our Saviour says concerning that which
has no higher a sanction than _the commandments of men_, Matt. xv. 9.
and whatever pretence of religion there may be therein, God looks upon
such worshippers as well as those whose prescriptions they follow
herein, with the utmost contempt, and will punish them for, rather than
encourage them in it. Thus the prophet reproves Israel, as being guilty
of defection from God, who engaged in that worship which he had not
ordained, when he says, _The statutes of Omri are kept, and all the
works of the house of Ahab, and ye walk in their counsels, that I should
make thee a desolation, and the inhabitants thereof an hissing.
Therefore shall ye bear the reproach of my people_, Mic. vi. 16. And
Jeroboam is often branded with this character, that _he made Israel to
sin_, for instituting ordinances of divine worship, and _setting up
calves in Dan and Bethel, making an house of high places, and priests of
the lowest of the people_, and appointing sacred times, in which they
should perform this worship; all which were of his own devising, and
became a snare to the people, Exod. xx. 24. It is certain, that such
appointments cannot be reckoned means of grace, or pledges of God’s
presence; and it would redound to his dishonour, should he be obliged to
communicate the benefits of Christ’s redemption hereby, to any who,
(under a pretence of worshipping him in a way of their own devising,)
offer the highest affront to him.
2. If God is pleased to reveal his will concerning the way in which we
are to worship him, and hope for his presence, it is our indispensable
duty to comply with it, and implore his acceptance of us herein; and be
importunate with him, that he would put a glory on his own institutions,
and grant us his special presence and grace, that we may be enabled to
perform whatever duty he enjoins, in such a manner, that the most
valuable ends may be answered, and our spiritual edification and
salvation promoted thereby.
3. Though we consider the ordinances as instituted means of grace; yet,
a bare attendance on them will not, of itself, confer grace, as is very
evident from the declining state of religion, in those who engage in the
external part of it, and attend upon all the ordinances of God’s
appointment, and yet remain destitute of saving grace; who are stupid
under the awakening calls of the gospel, and regard not the invitations
given therein, to adhere stedfastly to Jesus Christ, whom in words they
profess to own, though in works they deny him. This is a convincing
evidence, that it is God alone, who appointed those ordinances, that can
make them effectual to salvation. Thus concerning the nature of an
ordinance, and in what respect it may be called an outward and ordinary
means of grace. We are now,
II. To consider what are those ordinances by which Christ communicates
to us the benefits of his mediation. These may be considered,
1. As engaged in by particular persons, as subservient to their
spiritual welfare, in order to the beginning or carrying on the work of
grace in their souls; such as meditation about divine subjects,
self-examination, and all other duties, which are performed by them in
their private retirement, in hope of having communion with God therein.
Or,
2. There are other ordinances which God has given to worshipping
assemblies, which are founded in that general promise, _In all places
where I record my name, I will come unto thee, and I will bless thee_,
Exod. xx. 24. Those mentioned in this answer, are the words, sacraments
and prayer; of which the sacraments are particularly given to the
churches; the word and prayer, to all who are favoured with the
gospel-dispensation. And to these we may add, singing the praises of
God; which, though it be not particularly mentioned in this answer, is,
nevertheless, a duty wherein we may expect to meet with his presence and
blessing; and accordingly is an ordinance which God makes effectual to
promote our salvation. Therefore, before we enter on the subject-matter
of the following answers, we shall speak something concerning this duty,
as an ordinance which he has instituted; together with the way and
manner in which it is to be performed. And,
(1.) We may enquire what ground we have to reckon it among the
ordinances of God. This must not be taken for granted, but proved;
because there are many who deny it to be so. That it was an ordinance
enjoined to, and practised by the church, under the Old
Testament-dispensation, appears from the many songs and psalms given, by
divine inspiration, to be used by the church, in their solemn acts of
worship; some of which were not only sung by particular persons; but the
whole church is represented as joining therein with united voices. Thus
when Pharaoh’s host was drowned in the red sea, it is said, _Moses and
the children of Israel sang_ the song that was given by divine
inspiration for that purpose, contained in Exod. xv. And when he was
inspired with that song, in Deut. xxxii. he was commanded, in chap.
xxxi. _to write it for them, and teach it to them, and put it in their
mouths_; that they might sing it in their public worship; which he did
accordingly, ver. 22. And from the days of David, when public worship
was more settled than it had been before; and many things relating to
the order, beauty and harmony thereof, brought into the church by divine
direction, then there was an order of men called _Singers_, who were to
preside over, and set forward the work. And there was also a book of
psalms, given by divine inspiration, for the use of the church therein,
that they might not be at a loss as to the subject-matter of praise in
this ordinance; as may be inferred from the style thereof, the words
being often put in the plural number; which argues, that they were to be
sung, not by one person in the church, but by the whole congregation, in
their solemn and public acts of worship; and accordingly we often find
the whole multitude of them exhorted to sing the praises of God. Thus it
is said in Psal. xxx. 4. _Sing unto the Lord, O ye saints of his, and
give thanks at the remembrance of his holiness._ And elsewhere, _Sing
aloud unto God our strength. Make a joyful noise unto the God of Jacob.
Take a psalm_, &c. _For this was a statute for Israel, and a law of the
God of Jacob_, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are
represented as exciting one another to this duty. Thus it is said, _O
come let us sing unto the Lord; let us make a joyful noise to the rock
of our salvation. Let us come before his presence with thanksgiving, and
make a joyful noise unto him with psalms_, Psal. xcv. 1, 2.
And it may be observed, that how much soever the use of musical
instruments, which were in this worship may be concluded to be
particularly adapted to that dispensation, as they were typical of that
spiritual joy, which the gospel church should obtain by Christ; yet the
ordinance of singing remains a duty, as founded on the moral law; and
accordingly we find, that the practice hereof was recommended, not only
to the Jews, but to all nations. Thus it is said, _Make a joyful noise
unto the Lord all the earth_, Psal. xcviii. 4. And he speaks to this
purpose, when he presses this duty upon _all lands_, whom he exhorts to
_serve him with gladness; and to come before the Lord with singing_,
Psal. c. 1, 2. And besides, it seems to be preferred before some other
parts of worship, which were merely ceremonial. Thus the Psalmist says,
_I will praise the name of God with a song. This also shall please the
Lord better than an ox or bullock_, Psal. lxix. 30, 31. that is, God is
more glorified hereby than he is by the external rites of ceremonial
worship; especially when abstracted from those acts of faith, which add
an excellency and glory to them.
And this leads us to consider it as an ordinance practised by the New
Testament-church. Some had songs given in to them by inspiration; as the
virgin Mary, Zacharias, and Simeon, Luke i. 46, 47, & _seq._ chap. ii.
28, & _seq._ and sometimes the members of particular churches had a
psalm given in by extraordinary revelation, 1 Cor. xiv. 26. and we can
hardly suppose this to have been without a design that it should be sung
in the church for their edification; especially considering it as an
extraordinary dispensation of the Spirit: And, as the singing of a psalm
in the church, is an act of public worship, it is reasonable to suppose,
that the whole assembly joined together therein; and therefore this
ordinance was not only practised by them, but had also a divine
sanction, in that the Spirit was the author of the psalm that was sung:
And we sometimes read of the church’s singing an hymn, which was no
other than a psalm or spiritual song, at the Lord’s-supper: Thus our
Saviour, in the close of that ordinance, sung an hymn with his
disciples, that small church with whom he then communicated, Mark xiv.
26. And at another time, when he was _come nigh to the descent of the
mount of olives_, it is said, that _the multitude of the disciples began
to rejoice, and to praise God with a loud voice_, Luke xxix. 37. where,
by _the multitude of the disciples_, we must understand all that
followed him, who had, at that time, a conviction in their consciences,
that he was the Messiah, from the miracles which they had seen him work;
and we have an account of the short hymn which they sang; _Blessed be
the king that cometh in the name of the Lord; peace in heaven, and glory
in the highest_, Luke xix. 38. This was not, indeed, sung in a
church-assembly; however, it was with a _loud voice_, and herein they
gave glory to God: And though some of the Pharisees were offended at it,
ver. 39. yet our Saviour, in the following words, vindicates their
practice herein; which argues, that it was a branch of religious
worship, performed by them at that time; and a duty approved of by him.
All that I would infer from hence, is, that our Saviour gave countenance
to the singing the praises of God, with united voices. Therefore it
follows, that we ought, on all occasions, to do the same thing; and
consequently, singing is an ordinance, whereby the church ought to
glorify God, and shew forth his praise. Thus we have considered singing
to be an ordinance, or a branch of instituted worship.
(2.) There are several things in which this ordinance agrees with some
others; particularly with prayer in all the parts thereof; and with
reading and preaching of the word. That it has something in common with
prayer, appears from the subject-matter of several of the psalms of
David; some of which are called prayers, and accordingly they contain in
them several petitions, for blessings that the church stood in need of,
together with various instances of confession of sin, as well as
thanksgiving for mercies received. As to the agreement of this
ordinance, with preaching or reading the word; that, I think, may be
inferred in general, from one of the ends thereof, mentioned by the
apostle, namely, in that we are herein to _teach and admonish one
another_, Col. iii. 16. This is what the Psalmist styles _talking of all
his wondrous works_, Psal. cv. 1, 2. And elsewhere, the church are said
to _speak to_ themselves, or to _one another_ in this duty, Eph. v. 19.
This may be observed in the subject-matter of some of the psalms, in
which the Psalmist is represented as speaking to the church, and they as
making their reply to him: Thus he advises them to _lift up their hands
in the sanctuary, and bless the Lord_, Psal. cxxxiv. 2. and answer him,
_The Lord that made heaven and earth bless thee out of Zion_, ver. 3.
The name may be observed in many other psalms, in which there is a
frequent change of the person speaking; and the subject-matter of the
whole book contains many admonitions or cautions necessary to be
observed by others, which they who sing, direct and apply to each other.
Again, this ordinance agrees with preaching and reading the word, in
that we are, in singing the praises of God, to take notice of, or
celebrate the dispensations of his providence, either in a way of
judgment or mercy; of this we have many instances in the book of Psalms,
as is very evident in all those that are properly historical.
(3.) We must, notwithstanding, suppose singing to be a distinct
ordinance from preaching, prayer, or reading the word; for it is
mentioned in scripture, as such; and that wherein it principally
differs, is, that it is designed to raise the affections: and it is
certain, that the modulation, or tone of the voice, has oftentimes a
tendency so to do. And because the performing religious worship, with
raised affections, is a great duty and privilege; therefore God has
appointed this as an ordinance, in some degree conducive to answer that
end.
_Obj._ 1. If the tone of the voice be to be reckoned an ordinance, to
raise the affections; then vocal or instrumental music may be deemed
sufficient to answer this end, without making use of those words in
singing, which God has ordained, whereby it may be denominated a
religious duty.
_Answ._ To this it may be replied; that to have the affections raised,
is no branch of religion, unless they are excited by those ideas of
divine things, in which it principally consists: Therefore, that which
is a means of raising the affections, may not have a tendency to excite
religious affections; and, consequently, it is not barely singing, but
celebrating the praises of God therein, with raised affections, that is
the duty and ordinance which we ought to engage in: These two,
therefore, must be connected together; and if God is pleased, not only
to instruct us as to the matter about which our faith is to be
conversant, but to give us an ordinance conducive to the exciting our
affections therein, it must be reckoned an additional advantage, and an
help to our praising him in a becoming manner.
_Obj._ 2. Those arguments that have been taken from the practice of the
Old Testament-church, to prove singing an ordinance, may, with equal
justice, be alleged to prove the use of instrumental music therein;
since we very often read of their _praising_ God with the _sound of the
trumpet, psaltery, harp, organ_, and other musical instruments, Psal.
cl. 3, 4, 5. which is the principal argument brought for the use of them
by those who defend this practice, and conclude it an help for
devotion.[21]
_Answ._ To this it may be replied; that though we often read of music
being used in singing the praises of God under the Old Testament; yet if
what has been said concerning its being a type of that spiritual joy
which attends our praising God for the privilege of that redemption
which Christ has purchased be true; then this objection will appear to
have no weight, since this type is abolished, together with the
ceremonial law. And it may be farther observed, that though we read of
the use of music, in the temple-service, yet it does not sufficiently
appear, that it was ever used, in the Jewish synagogues; wherein the
mode of worship more resembled that which is, at present, performed by
us in our public assemblies. But that which may sufficiently determine
this matter, is, that, we have no precept or precedent for it in the New
Testament, either from the practice of Christ, or his apostles. And
inasmuch as this is alleged, by some, to overthrow the ordinance of
singing, who pretend, that it ought to be no more used by us than the
harp, organ, or other musical instruments: It might as well be objected,
that, because incense, which was used under the ceremonial law, together
with prayer in the temple, Luke i. 9, 10. is not now offered by us;
therefore prayer ought to be laid aside; which is, as all own, a duty
founded on the moral law.