Part 19

_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.

(1.) It is called a sign, in which, by a visible action, some spiritual benefits are signified: This is undoubtedly true; and it is a reproach cast on God’s holy institutions, in some who deny sacraments to be divine ordinances, when they style them all carnal ordinances, beggarly elements, or a re-establishing the ceremonial law, without distinguishing between significant signs, that were formerly ordinances to the Jewish church, but are now abolished; and those that Christ hath given to the gospel church. In this idea of the sacraments, we must consider, that they agree, in some things, with the preaching of the word; namely, that hereby Christ and his benefits, are set forth as objects of our faith; and the same ends are desired and attained by both, _viz._ our being affected with, and making a right improvement of the blessings purchased by him, together with our enjoying communion with him; and they are, both of them, sacred ordinances, instituted by Christ, and therefore to be attended on in an holy manner: But, on the other hand, they differ, with respect to the way or means by which Christ and his benefits are set forth; inasmuch, as in the preaching of the word, there is a narration of what he hath done and suffered; and, upon this account the apostle says, _Faith cometh by hearing, and hearing by the word of God_, Rom. x. 17. whereas, in the sacraments, there is a representation thereof by signs; in which case we may apply the words of the prophet, _Mine eye afflicteth mine heart_, Lam. iii. 51. as there is the external symbol of Christ’s dying love, which is an inducement to us to love him again. They also differ, in that the sacraments are not only designed to instruct; but, by our act and deed, we signify our engagement to be the Lord’s.

(2.) The sacraments are also said to seal the blessings that they signify; and accordingly they are called, not only signs, but seals. It is a difficult matter to explain, and clearly to state the difference between these two words, or to shew what is contained in a seal, that is not in a sign: Some think that it is a distinction without a difference. The principal ground which most divines proceed upon, when they distinguish between them is, what we read in Rom. iv. 11. in which the apostle, speaking concerning Abraham, says, _he received the sign of circumcision, a seal of the righteousness of faith_[53]. But the same thing might have been affirmed concerning it, or any other significant ordinance, if the words sign and seal were supposed to be of the like import; for it is not said he received the ordinance of circumcision, which is not only a sign, but a seal; but he received that which was a sign, or a seal of the blessing about which his faith was conversant. However, that we may explain this matter, without laying aside those words that are commonly used and distinguished in treating on this subject, it may be observed, that a sign is generally understood as importing any thing that hath a tendency to signify or confirm something that is transacted, or designed to be published, and made visible: Accordingly some signs have a natural tendency to signify the things intended by them; as the regular beating of the pulse is a sign of health, smoke the sign of fire. And other things not only signify, but represent that which they give us an idea of, by some similitude that there is therein, as the picture doth its original. Other things only signify as they are ordained or designed for that use, by custom or appointment; thus, in civil matters, a staff is a sign of power to exercise an office; the seal of a bond, or conveyance, is the sign of a right that is therein conveyed, or made over to another to possess: It is in this respect that the sacraments are signs of the covenant of grace: They do not naturally represent Christ and his benefits; but they signify them, by divine appointment.