unfaithful in their method of preaching, who, under a pretence of
pressing the observance of moral duties, set aside the great doctrines
of faith in Christ, and justification by his righteousness, which is the
only foundation of our acceptance in his sight. Concerning which we may
say, without being supposed to have light thoughts of moral virtue; that
the one ought, in no wise to exclude the other. Neither can they be
reckoned faithful, who shun to declare those important truths, on which
the glory of God, and the comfort of his people depend; and therefore,
if morality be rightly preached, it ought to be inculcated from
evangelical motives, and connected with other truths that have a
tendency more directly to set forth the Mediator’s glory; which ought
not to be laid aside as controverted doctrines, which all cannot
acquiesce in, as supposing that the tempers, or rather the ignorance and
corruption of men, will not bear them.
(4.) The word of God is to be preached wisely. This wisdom consists,
[1.] In the choice of those subjects, that have the greatest tendency to
promote the interest of Christ, and the good of mankind in general.
There are many doctrines which must be allowed to be true, that are not
of equal importance with others; nor so much adapted to promote the work
of salvation, and the glory of God therein. There are some doctrines
which the apostle calls _the present truth_, 2 Pet. i. 12. in which he
instructs those to whom he writes. Accordingly, those truths are to be
frequently inculcated, which are most opposite to the dictates of
corrupt nature and carnal reason; because of their holiness,
spirituality, beauty, and glory. Again, those doctrines are to be
explained and supported by the most solid and judicious methods of
reasoning, which are very much perverted and undermined by the subtle
enemies of our salvation. And whatever truth is necessary to be known,
as subservient to godliness, which multitudes are ignorant of, this is
to be frequently insisted on, that they may not be destroyed for lack of
knowledge; and those duties, which we are most prone to neglect, in
which the life and power of religion discovers itself, these are to be
inculcated as a means to promote practical godliness.
[2.] The wisdom of those that preach the gospel farther appears, in
suiting their discourses to the capacities of their hearers; of whom, it
must be supposed,
_1st_, That some are ignorant and weak in the faith who cannot easily
take in those truths that are, with much more ease, apprehended and
received by others; for their sake the word of God is to be preached
with the greatest plainness and familiarity of style. Thus the apostle
speaks of some who needed to be _fed with milk_, being _unskilful in the
word of righteousness_, and, as it were, _babes_ in knowledge, Heb. v.
12-14. whereas others, that he compares to _strong men_, were fed with
_meat_, that was agreeable to them. By which he doth not intend, as I
apprehend, a difference of doctrines, as though some were to have
nothing preached to them but moral duties: while others were to have the
doctrines of justification, and faith in Christ, &c. preached to them;
but rather a different way of managing them, respecting the closeness
and connexion of those methods of reasoning by which they are
established which some are better able to improve and receive advantage
by, than others.
_2dly_, Some must be supposed to be wavering, and in danger of being
perverted from the faith of the gospel; for their sakes the most strong
and cogent arguments are to be made use of, and well managed, in order
to their establishment therein, and those objections that are generally
brought against it, answered.
_3dly_, Others are lukewarm and indifferent in matters of religion;
these need to have awakening truths, insisted on with great seriousness
and affection, suited to the occasion thereof.
_4thly_, Others are assaulted with temptations, and subject to many
doubts and fears, about the state of their souls, and the truth of
grace; or, it may be, their consciences are burdened with some scruples,
about the lawfulness or expediency of things, and some hesitation of
mind, whether what they engage in is a sin or duty. Now, that the word
may be adapted to their condition, the wiles of Satan are to be
discovered, cases of conscience resolved, evidences of the truth of
grace, or the marks of sincerity and hypocrisy are to be plainly laid
down, and the fulness, freeness, and riches of divine grace, through a
Mediator, to be set forth as the only expedient to fence them against
their doubts and fears, and keep them from, giving way to despair.
_5thly_, The word of God is to be preached zealously, with fervent love
to God, and the souls of his people. Thus it is said, in Acts xviii. 25.
concerning Apollos, that _being fervent in the Spirit, he spake and
taught diligently in the things of the Lord_. This zeal doth not consist
in a passionate, furious address, arising from personal pique and
prejudice; or, in exposing men for their weakness; or expressing an
undue resentment of some injuries received from them; but it is such a
zeal, that is consistent with fervent love to God, and the souls of men.
The love which is to be expressed to God, discovers itself, in the
concern they have for the advancing his truth, name, and glory, and the
promoting his interest in the world, which is infinitely preferable to
all other interests; and their love to the souls of men induceth them to
preach to them, as considering that they have not only the same nature
in common with themselves, in which they must either be happy or
miserable, for ever: But they are liable to the same infirmities,
difficulties, dangers, and spiritual enemies, which should incline those
that preach the gospel, to express the greatest sympathy with them in
their troubles, while they are using their utmost endeavours to help
them in their way to heaven. They are to be considered as being, by
nature, in a lost, undone condition; and the success of the gospel, as
being the only means to prevent their perishing for ever. And, with
respect to those, in whom the word of God is made effectual for their
conversion, ministers are to endeavour to build them up in their holy
faith, as those who, they hope, will be their _crown of rejoicing in the
presence of our Lord Jesus Christ, at his coming_, 1 Thess. ii. 19.
_6thly_, The word is to be preached sincerely, aiming at the glory of
God, and the conversion, edification, and salvation of his people.
Accordingly,
_1st_, Ministers must firmly believe the doctrines they deliver, and not
preach them because they are the generally-received opinion of the
churches; for that is hardly consistent with sincerity; at least, it
argues a great deal of weakness, or want of judgment, as though they
were wavering about those important truths, which they think in
compliance with custom, they are obliged to communicate.
_2dly_, They must have no by and unwarrantable ends in preaching,
namely, the gaining the esteem of men, or promoting their own secular
interest. Though what the apostle says be true, that the _labourer is
worthy of his hire_, and, _they that preach the gospel, must live of the
gospel_, 1 Cor. ix. 14. Yet this ought not to be the principal end
inducing them hereunto; for that is like what is threatened against the
remains of the house of Eli, who were exposed to such a servile and
mercenary temper, as to _crouch for a piece of silver; and to say, put
me, I pray thee, into one of the priest’s offices, that I may eat a
piece of bread_, 1 Sam. ii. 36. The glory of God is to be the principal
end of the ministry; and, accordingly, they are to endeavour to approve
themselves to him in the whole of their conduct therein. Thus the
apostle speaks of himself, as _not seeking to please men; which, if I
do_, says he, _I should not be the servant of Christ_, Gal. i. 10. This
method of preaching will be a means to beget, in the minds of men, the
highest esteem of him. And, more especially, the glory of God is to be
set forth as it shines in the face of Jesus Christ, or discovers itself
in the work of salvation, brought about by him. This is the only
expedient to render the preaching of the gospel conducive to answer the
most valuable ends.
And, inasmuch as next to the glory of God, the conversion, edification,
and salvation of men, is to be aimed at; such a method of preaching is
to be used, as is best adapted hereunto. Therefore,
(_1st_,) In order to the promoting the conversion of sinners, they are
to be led into a sense of their guilt and misery, while in an
unconverted state; together with the necessity of their believing on
Christ, to the salvation of the soul; as also the methods prescribed in
the gospel for their recovery, and escaping the wrath they are liable
to. They are to be made acquainted with the gospel-call, in which
sinners are invited to come to Christ, and his willingness to receive
all that repent and believe in him. And, since this is the peculiar work
of the Spirit, they are to pray and hope for his grace, to give success
to his ordinances, in which they wait for his salvation. And if God is
pleased to set home these truths on the consciences of men, and enable
them to comply with this call, then the word is preached in a right
manner, and their labour is not in vain in the Lord.
(_2dly_,) As for those who are converted, their farther establishment,
and edification in Christ is designed, together with the increase of the
work of grace that is begun in them. Accordingly they are to be told of
the imperfection of their present state, and what is still lacking to
fill up the measure of their faith and obedience; and they are to be
warned of the assaults that they are like to meet with from their
spiritual enemies, of the wiles and devices of Satan, to interrupt the
actings of grace, overthrow their confidence, or disturb their peace.
They are also to be directed how they may improve the redemption
purchased by Christ, for the mortifying of sin, obtaining the victory
over temptation, and increasing their faith in him. And, in addressing
themselves to them, they are to explain difficult scriptures, that they
may grow in knowledge, and discover to them the evidences of the
strength and weakness of grace, tending to promote the one, and prevent
the other. Also, the promises of the gospel are to be applied to them
for their encouragement, and they excited to go on in the ways of God,
depending on, and deriving strength from Christ, for the carrying on the
work that is begun in them. This leads us to consider what is contained
in the last of the answers we are explaining, _viz._
III. What is the hearer’s duty, who desires to receive spiritual
advantage by the word preached; and this respects his behaviour before,
in, and after his hearing the word.
1. Before we hear the word, we are to endeavour to prepare ourselves for
the solemn work which we are to engage in, duly considering how we need
instruction, or, at least, to have truths brought to our remembrance,
and impressed on our hearts; as also, that this is an ordinance which
God has instituted for that purpose; and, as it is instamped with his
authority, so we may depend on it, that his eye will be upon us, to
observe our frame of spirit under the word. And we ought to have an
awful sense of his perfections, to excite in us an holy reverence, and
the exercise of other graces, necessary to our engaging in this duty, in
a right manner; and inasmuch as these are God’s gift, we are to be very
importunate with him in prayer for them. And, among other things, we are
to desire that he would assist his ministers in preaching the word; so
that what shall be delivered by them, may be agreeable to his mind and
will; and, that this may be done in such a way, that it may recommend
itself to the consciences of those that hear it; that their
understandings may be enlightened, and they enabled to receive it with
faith and love; and that all those corruptions, or temptations, that
hinder the success thereof, may be prevented. These, and such-like
things are to be desired of God in prayer; not only for ourselves in
particular, but for all those who shall be engaged with us in this
ordinance.
We might here consider the arguments or pleas that we may make use of,
with relation hereunto, viz. such as are taken from those promises which
God has made of his presence with his people, when engaged in public
worship, Exod. xx. 24. Matt. xviii. 20. We may also plead the
insufficiency of man’s instructions, without the Spirit’s teaching, or
leading us into all truth; and that Christ has promised that his Spirit
shall be given to his people for this end, John xvi. 13, 14. We may also
plead our own inability to hear the word of God in a right manner, and
the violent efforts that are made by our corrupt nature, to hinder our
receiving advantage by it, and what endeavours Satan often uses in
conjunction with it, by which means, as our Saviour expresses it in the
parable, Matt. xiii. 19. he _catches away_ that seed which was sown in
the heart; whereby it will become unfruitful. And to this we may add,
the afflictive sense we have of the ill consequences which will attend
our hearing the word, and not profiting by it, whereby the soul is left
worse than it was before; as the apostle says, that he was, in the
course of his ministry, to some, the _saviour of death unto death_, 2
Cor. ii. 16. We may also plead the glory that will redound to God, by
the displays of his grace, in making the word effectual to salvation,
and the great honour he hereby puts on his own institution, inasmuch as,
herein, he sets his seal thereunto. We may also plead that this is God’s
usual way in which he dispenses his grace, and accordingly he has
encouraged us, to hope and wait for it therein; and, that multitudes of
his saints, both in earth and heaven, have experienced his presence with
them under the word; whereby they were first enabled to believe in
Christ, and afterwards established more and more in that grace, which
they were made partakers of at first from him. Therefore we hope and
trust that we may be admitted to participate of the same privilege.
2. There are several duties required of us in hearing the word;
particularly we are to try the doctrines that are delivered, whether
they are agreeable unto, and founded on scripture, that we may not be
imposed upon by the errors of men, instead of the truths of God.
Moreover, we are to endeavour to exercise those graces that are suitable
to the work we are engaged in; and, as the apostle says, _mix the word
with faith_, 2 Cor. ii. 16. and express the highest love and esteem for
the glorious truths which are contained therein, discovering the
greatest readiness to yield obedience to every thing God commands, and
thankfulness for whatever he has promised to us. Moreover we are to hear
the word with a particular application of it to our own condition,
whether it be in a way of admonition, reproof, exhortation or
encouragement, and to see how much we are concerned to improve it, to
our spiritual advantage.
3. We are now to consider those duties which are to be performed by us,
after we have heard the word preached. Some of these require privacy or
retirement from the world; by which means we may meditate on, digest,
and apply what we have heard; and, together with this, examine
ourselves, and thereby take a view of our behaviour, whilst we have been
engaged in public worship, in order to our being humbled for sins
committed, or thankful for grace received. But this having been
particularly considered under another answer, relating to our
sanctifying the Sabbath in the evening thereof[51], I shall pass it over
at present.
There is another duty incumbent on us, after we have heard the word,
which may conduce to the spiritual advantage of others, as it is to be
the subject of our conversation; upon which account we are to take
occasion to observe the excellency, beauty, and glory of divine truths,
that are communicated in scripture: We are to hear the word, not merely
as critics, making our remarks on the elegancy of style, the fluency of
expression, or other gifts, which we are ready to applaud in the
preacher, on the one hand, nor exposing and censuring the defects which
we have observed in his method of address, on the other. We are rather
to take notice of the suitableness of the truths delivered to the
condition of mankind in general, or our own in particular, and observe
how consonant the word preached has been to the holy scriptures, the
standard of truth, and the agreement thereof, with the experiences of
God’s people. We are also to take occasion from hence, to enquire into
the meaning of scripture, especially some particular texts that have
been insisted on, or, in some measure, explained, in the preaching of
the word, in order to our farther information and improvement in the
knowledge of divine things.
The last thing that is observed in this answer, is, that after having
heard the word of God, we are to endeavour to bring forth the fruit of
it in our lives: This consists in a conversation becoming the gospel;
and being induced hereby to _deny ungodliness and worldly lusts, and to
live soberly, righteously, and godly in this present world_, Tit. ii.
13. And we ought to express a becoming zeal for divine truths, defending
them when opposed, and endeavouring to establish others therein; that so
we may recommend religion to them, as that which is the most solid
foundation for peace, and leads to universal holiness, that hereby we
may adorn the doctrine of God, our Saviour, in all things.
Footnote 51:
_See Vol. III. p. 495._
Quest. CLXI., CLXII., CLXIII., CLXIV.
QUEST. CLXI. _How doth the sacraments become effectual means of
salvation?_
ANSW. The sacraments become effectual means of salvation; not by any
power in themselves, or any virtue derived from the piety and
intention of him by whom they are administered; but only by the
working of the Holy Ghost, and the blessing of Christ, by whom they
are instituted.
QUEST. CLXII. _What is a sacrament?_
ANSW. A sacrament is an holy ordinance, instituted by Christ in his
church, to signify, seal, and exhibit, unto those that are within
the covenant of grace, the benefits of his mediation; to strengthen
and increase their faith, and all other graces; to oblige them to
obedience; to testify and cherish their love and communion one with
another, and to distinguish them from those that are without.
QUEST. CLXIII. _What are the parts of a sacrament?_
ANSW. The parts of a sacrament are two; the one an outward and
sensible sign, used according to Christ’s own appointment; the
other, an inward and spiritual grace, thereby signified.
QUEST. CLXIV. _How many sacraments hath Christ instituted in his
church, under the New Testament?_
ANSW. Under the New Testament Christ hath instituted in his church
only two sacraments; Baptism, and the Lord’s Supper.
It has pleased God, in setting forth the glory of his wisdom and
sovereignty to impart his mind and will to man, various ways, besides
the discovery which he makes of himself in the dispensations of his
providence. These are, more especially, reducible to two general heads,
viz. his making it known by words, which is the more plain and common
way by which we are led into the knowledge of divine truths; or else, by
visible signs, which are sometimes called types, figures, or sacraments.
The former of these we have already insisted on; the latter we now
proceed to consider. And, in order hereunto, we are first to explain the
nature, and shew what are the parts of a sacrament, as we have an
account thereof in the two last of these answers; and then consider, how
the sacraments become effectual means of salvation, as contained in the
first, of them.
I. Concerning the nature and parts of a sacrament: In order to our
understanding whereof, we shall consider,
1. The meaning of the word. It is certain, that the word _sacrament_ is
not to be found in scripture, though the thing intended thereby, is
expressed in other words; and, for this reason, some have scrupled the
use of it, and choose rather to make use of other phrases more agreeable
to the scripture mode of speaking: But, though we are not to hold any
doctrine that is not founded on scripture; yet those which are contained
therein, may be explained in our own words, provided they are consonant
thereunto. The Greek church knew nothing of the word _sacrament_, it
being of a Latin original; but, instead thereof, used the word
_mystery_; thereby signifying, that there is in the sacraments, besides
the outward and visible signs, some secret or hidden mystery signified
thereby. The Latin church used the word _sacrament_, not only as
signifying something that is sacred; but as denoting, that thereby they
were bound as with an oath, to be the Lord’s; as the Psalmist says, _I
have sworn, and I will perform it, that I will keep thy righteous
judgments_, Psal. cxix. 106. and God, by the prophet, says, _Unto me
every knee shall bow, and every tongue shall swear_, Isa. xlv. 23.
The word Sacrament was used, indeed, by the Romans, to signify that oath
which the soldiers took, to be true and faithful to their general, and
to fight courageously under his banner; but the primitive Christians
signified hereby, that, when they were called to suffer for Christ,
which was, as it were, a fighting under his banner, they did in this
ordinance, as it were, take an oath to him, expressing their obligation
not to desert his cause. Now, since this is agreeable to the end and
design of a sacrament, whatever be the first original of the use of the
word, I think we have no reason to scruple the using of it, though it be
not found in scripture: Nevertheless, Christians ought not to contend,
or be angry with one another about this matter, it being of no great
importance, if we adhere stedfastly to the explication given thereof in
scripture.[52]
2. We shall now consider the nature of a sacrament, as described in one
of the answers we are explaining. And here,
(1.) It is observed, concerning it, that it is an holy ordinance,
instituted by Christ. What we are to understand by an ordinance, and its
being founded on a divine institution, which is our only warrant to
engage therein, has been before considered; and, indeed, every duty that
is to be performed by God’s express command, which he has designed to be
a pledge of his presence, and a means of grace, is a branch of religious
worship, and may be truly styled an holy ordinance. Now, that the
sacraments are founded on Christ’s institution, is very evident from
scripture. Thus he commanded his apostles, to _baptize all nations_,
Matt. xxviii. 19. and, as to the sacrament of the Lord’s supper, he
commanded them to _do_ what is contained therein, _in remembrance of
him_, Matt. xxvi. 26, 27. compared with 1 Cor. xi. 24, 25.
(2.) The persons, for whom the sacraments were instituted, are the
church, who stand in an external covenant-relation to God, and, as the
apostle says, are _called to be saints_, Rom. i. 7. It is to them, more
especially, that Christ, when he ascended up on high, gave ministers, as
a token of his regard to them, that hereby they may be edified, who are
styled _his body_, Eph. iv. 16. And, though these ministers are
authorized to preach the gospel to all nations, which is necessary for
the gathering churches out of the world; yet they are never ordered to
administer the sacraments to all nations, nor, indeed, to any,
especially the sacrament of the Lord’s supper, till they profess
subjection to Christ, and thereby join together in the fellowship of the
gospel. As the sacraments under the Old Testament dispensation, were to
be administered to none but the church of the Jews, the only people in
the world that professed the true religion; so, under the gospel
dispensation, none have a right to sacraments but those who are therein
professedly devoted to him.
3. We are now to consider the matter of the sacraments, which is set
forth in general terms; and it is also called in one of the answers we
are explaining, the parts of a sacrament; these are an outward and
visible sign, and an inward and spiritual grace, signified thereby; or,
as it is otherwise expressed, it signifies, seals, and exhibits to those
who are within the covenant of grace, the benefits of Christ’s
mediation. These words are often used, but not so well explained as
might be desired.