Chapter IX: Front Matter (9)

2. They, by whom the word of God is to be preached, are to be duly approved and called to that office. A person may think himself qualified for it without sufficient ground; therefore this matter ought to be submitted to the judgment of others, by whose approbation he is to engage in this work. The first thing that is to be enquired into, is; whether he is called to it by God, not only by his providence, which opens a door for his preaching the gospel, but by the success which he is pleased to grant to his endeavours, in order to his being duly qualified for it? Notwithstanding, since persons may be mistaken, and think they have a divine call hereunto, when they have not; it is necessary that they should be approved by those who are sufficient judges of this matter, that they may not be exposed to temptation, so as to engage in a work which they are not deemed sufficient for. Not that it is in the power of ministers, or churches, especially according to the present situation of things, to hinder an unqualified person who has too high thoughts of his own abilities, from preaching to a number of people that is disposed to hear him; yet no one is bound or ought, in prudence, or faithfulness to God or man, to own any to be a minister, whose gifts do not render him fit to be approved; nor, on the other hand, can any judgment be passed on this matter, without sufficient acquaintance or conversation with him, that thereby it may be known whether he be a workman that needeth not to be ashamed, and able rightly to divide the word of truth.

Here, I think, there is some difference between the approbation that ought to be passed on those who first engage in the work of preaching, and the call to the pastoral office; the latter supposes the former; and therefore a person ought first to be approved of, as fit to preach the gospel, in the opinion of those who are allowed to be competent judges hereof, which is necessary to his entrance on that work with reputation and acceptance; without which, he is to stand and fall to his own master, and acquiesce in the approbation of those who are willing to sit under his ministry; while others are not bound (as being destitute of sufficient evidence) to conclude him furnished for, or called to it.

As to the call to the pastoral office; though no one has a right to impose pastors on churches; yet it is the indispensible duty of every church not barely to enquire; whether the person, whom they have a desire to call to that office, be such an one as is approved by the greater number of them; but, whether the step they are taking herein, is such as has a tendency to secure their reputation as a church of Christ, without exposing them to the just blame and censure of others, who are in the same faith and order with themselves? that they may do nothing that is in the least offensive, or that has a tendency to weaken the interest of Christ in his churches. It is true, no one can put a stop to their proceeding, if they are resolved to set over them one that is not only scandalous in his conversation, but inclined to preach what is subversive of the fundamental articles of our faith; yet they cannot hereby act as a church that has obtained mercy from God to be faithful, or engage in this important work with judgment. It is therefore expedient, that churches should set over them ministers approved by others as sound in the faith, as well as reckoned, by themselves, able to preach to their edification; and, in order hereunto, it is expedient that some ministers, and members of other churches, should be present at their investiture in that office, to which they have called them, not barely as being witnesses of their faith and order, in common with the whole assembly, but as testifying hereby their approbation of their proceedings, and giving ground to the world to conclude, that that person, whom they have called, is owned by others, as well as themselves.

And, in order thereunto, it is necessary that ministers, who are to join in begging the blessing of God on their proceedings, and giving a word of exhortation to them, should be satisfied concerning the fitness of him whom the church has called to that office; which is supposed by their being present, and bearing their respective parts therein. This, I think, is intended by that expression of the apostle, in which he advises Timothy, _to lay hands suddenly on no man; nor to be partaker of other men’s sins; but to keep himself pure_, 1 Tim. v. 22. that is, without guilt, as being active in approving those that he ought not to approve of. I do not, by this, take the power out of the hands of the church, of setting a pastor over themselves; but only hereby argue the expediency of their consulting the honour of the gospel herein, and acting so, as that they may have the approbation of other churches in that solemnity.

II. We are now to consider how the word of God is to be preached by those who are qualified, approved, and called thereunto; and that, both as to doctrines to be insisted on, and the manner in which they are to be delivered.

1. What they are to preach, ought to be sound doctrine, and that not barely what is deemed to be so by him that preaches it; since there is scarce any one but thinks himself sound in the faith, how remote soever his sentiments may be from the true intent and meaning of the word of God. But hereby we understand those doctrines which are so called by the apostle, Tit. i. 9. such as are agreeable to that _form of sound words_ which is transmitted to us by divine inspiration, 2 Tim. i. 13. _the doctrine which is according to godliness_, 1 Tim. vi. 3. as having a tendency to recommend and promote it. This is styled elsewhere, _The faith once delivered to the saints_; which is not only to be preached, but _earnestly contended for_, Jude, ver. 3. These are such doctrines as have a tendency to advance the glory of God, and do good to the souls of men, that are relished and savoured by sincere Christians, who know the truth, as it is in Jesus; and are _nourished up_, as the apostle says, _in the words of faith and of good doctrine_, 1 Tim. iv. 6. This, as it has a peculiar reference to the gospel, and the way of salvation contained therein, is called _preaching Christ_, Col. i. 18. or a _determining to know nothing_; that is, to appear to know, or to discover nothing, _save Jesus Christ and him crucified_, 1 Cor. ii. 2. or deliver nothing but what tends to set forth the person and offices of Christ, either directly, or in its remote tendency thereunto. Our Saviour advises the church, to _take heed what they hear_, Mark iv. 24. as signifying, that we are to receive no doctrines but what are agreeable to the gospel. And this is a sufficient intimation that such only are to be preached, the contrary to which method of preaching, the apostle calls _perverting the gospel of Christ_; and adds, that _though we, or an angel from heaven, preach any other gospel than that which we have preached, let him be accursed_, Gal. i. 7, 8. These are the only doctrines that God will own, because they tend to set forth his perfections, as they were at first communicated by him for that end.

2. We are now to consider the manner in which these doctrines are to be preached. This is laid down in several heads,

(1.) Diligently and constantly, in season and out of season, considering this work as the main business of life, that which a minister is to _give himself wholly to_, 1 Tim. iv. 15. and all his studies are to be subservient to this end. He is to rejoice in all opportunities, in which he may lead those whom he is called to minister to, in the way to heaven, and be willing to lay out his strength, and those abilities which God has given him, to his glory. Thus the apostle says, _I would very gladly spend, and be spent for you_, 2 Cor. xii. 14. This argues, that the word is not barely to be preached occasionally, as though it were to be hid from the world, or only imparted, when the leisure or inclination of those who are called thereto, will admit of it. The character which the apostle gives of gospel-ministers, is, that they _watch for the souls of those to whom they minister_; that is, they wait for the best and fittest seasons to inculcate divine truths to them. This is particularly expressed _by preaching the word_, and _being instant in season, and out of season, reproving, rebuking, and exhorting with all long-suffering and doctrine_, 2 Tim. iv. 2. which implies, that it ought to be preached, not only on that day, which God has sanctified for public worship, of which preaching is a part; but on all occasions, when they are apprehensive that the people are desirous to receive and hear it.

(2.) It is to be preached plainly. Thus the apostle says, _We use great plainness of speech_, 2 Cor. iii. 12. This method of preaching is inconsistent with the using unintelligible expressions: which neither they nor their hearers well understand. The style ought to be familiar, and adapted to the meanest capacities; which may be done without exposing it to contempt. And it is particularly observed, that it ought not to be, _in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power_; as the apostle says concerning his method of preaching, 1 Cor. ii. 14. The great design hereof, is, not to please the ear with well turned periods, or rhetorical expressions, or an affectation of shewing skill in human learning, in those instances in which it is not directly adapted to edification, or rendered subservient to the explaining of scripture. A demonstrative way of preaching, is not, indeed, opposed to this plainness that is here intended but it is the _demonstration of the Spirit_; which, though it differs from that which the apostles were favoured with (who were led into the doctrines they preached, by immediate inspiration;) yet we are to endeavour to prove, by strength of argument, that what we deliver is agreeable to the mind and will of God therein; and yet to do this with that plainness of address, as those who desire to awaken the consciences of men, and give them the fullest conviction, proving from the scripture, that what we say is true. This account the apostle gives of his ministry, 2 Cor. iv. 2. as what was most adapted to answer the valuable ends thereof.

(3.) The word of God is to be preached faithfully; which supposes that they who are called to this work, have the souls of those whom they preach to, committed to their care; so that, if they perish for want of due instruction, they are, for this neglect, found guilty before God. Thus God says to the prophet, _Son of man, I have made thee a watchman to the house Israel_, Ezek. iii. 17, &c. and therefore he was to _give them warning_, which, if he did, he _delivered his_ own _soul_; but if not, God intimates to him that _their blood should be required at his hand_. This supposes that they are accountable to God for the doctrines they deliver; for which reason the apostle speaks of them, as _stewards of the mysteries of God_, of whom it was _required that_ they should _be found faithful_, 1 Cor. iv. 1, 2. and, as a particular instance thereof, he makes a solemn appeal to the elders of the church of Ephesus, that he had _kept back nothing that was profitable unto them_, nor _shunned to declare all the counsel of God_, Acts xx. 27. This faithfulness in the exercise of the ministry, is opposed to their having respect of persons from some obligation which they are laid under to them, or the prospect of some advantage that they expect from them, which makes them sparing in reproving those who are blame-worthy, for fear of giving offence, or losing their friendship. It is also opposed to preaching those doctrines which are suited to the humours and corruptions of men, and neglecting to insist on the most necessary and important truths; because they apprehend that they will be entertained with disgust. This is to act as though their main design were to please men rather than God. And it is very remote from the conduct of the prophet Isaiah; who, when he was informed that the people desired that the _prophets_ would _prophesy smooth things_ to them, and _cause the holy one of Israel to cease from before them_, Isa. xxx. 10, 11. he takes occasion to represent God as the holy one of Israel, in the following words, and to denounce the judgments which he would bring upon them, how unwilling soever they were to receive this doctrine from him.

And, to this we may add, that they are to be reckoned no other than 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.

(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.

But, on the other hand, a seal, according to the most common acceptation of the word, imports a confirming sign[54]: Yet we must take heed that we do not, in compliance with custom, contain more in our ideas of this word, than is agreeable to the analogy of faith: Therefore, let it be considered, that the principal method God hath taken for the confirming our faith in the benefits of Christ’s redemption, is, his own truth and faithfulness, whereby the heirs of salvation _have strong consolation_, Heb. iv. 17, 18. or else the internal testimony of the Spirit of God in our hearts. The former is an objective means of confirmation, and the latter a subjective; and this the apostle calls our _being established in Christ, and sealed, having the earnest of the Spirit in our hearts_, 2 Cor. i. 21, 23.

This is not the sense in which we are to understand the word as applied to the sacraments; since if we call them confirming seals, we intend nothing else hereby, but that God has, to the promises that are given to us in his word, added these ordinances; not only to bring to mind this great doctrine, that Christ has redeemed his people by his blood; but to assure them, that they who believe in him, shall be made partakers of this blessing; so that these ordinances are a pledge thereof to them, in which respect God has set his seal, whereby, in an objective way, he gives believers to understand, that Christ, and his benefits, are theirs; and they are obliged, at the same time, by faith, as well as in an external and visible manner, to signify their compliance with his covenant, which we may call their setting to their seal that God is true; as we may allude to that expression of our Saviour, _He that hath received his testimony, hath set to his seal that God is true_, John iii. 33. The sacraments are God’s seals, as they are ordinances given by him for the confirmation of our faith, that he would be our covenant-God; and they are our seals, or we set our seal thereunto, when we visibly profess, which ought to be done also by faith, that we give up ourselves to him, to be his people, and desire to be made partakers of the benefits which Christ hath purchased, in his own way. Thus concerning the sacraments, as being signs and seals of the covenant of grace.

There is another expression, used in this answer, that needs a little explication; namely, when the sacraments are said, not only to signify and seal, but to exhibit the benefits of Christ’s mediation. _To exhibit_, sometimes signifies to shew, or present to our view; which word, if it be so understood in this place, imports the same as when it is said, that the sacraments are signs or seals thereof, or significant ordinances for the directing and exciting our faith, as conversant about what we are to understand thereby. Again, _to exhibit_, sometimes signifies to give, communicate, or convey; and because it is not only distinguished from signifying and sealing in the definition which we have of a sacrament in the Shorter Catechism; but is described as that by which Christ and his benefits are applied unto believers; therefore, I am inclined to think, that it is in this latter sense that the word is to be taken in the answer which we are explaining; and if so, we must distinguish between Christ’s benefits being conveyed, made over, exhibited, or applied, by the gift of divine grace, through the effectual working of the Spirit; and this being done by an ordinance, as an external means of grace; accordingly I am bound to conclude, that as the Spirit of God gives these blessings to believers, who engage in a right manner therein; so this grace is represented, and God’s people have ground to expect, as far as an ordinance can be the means thereof, that they shall be made partakers of these benefits.

We may also observe, that, though the sacraments are appointed to signify to all that partake of them, that Christ has purchased salvation for his people; or, that the work of redemption is brought to perfection: Yet it is they alone that engage herein by faith, who can look upon them as signs or seals to confirm their faith, that they have a right to the benefits of Christ’s redemption, as not only signified, but exhibited or applied to them: In this sense the sacraments are signs to them that believe, in such a way as they are to no others.

4. We are now to consider the persons to whom the sacraments are given; and these are described as those who are within the covenant of grace. To be within the covenant of grace, implies in it, either a being externally in covenant with God, or a being internally and spiritually so, as interested in the saving blessings thereof.

(1.) They who are externally in covenant, are such as are visibly so; who are called by his name, professedly devote themselves to him, and lay claim to him as their God: These, if they are no otherwise in covenant, are said to be in Christ, as the branch which beareth no fruit, is said to be in the vine, John xv. 2. like those whom the prophet speaks of, when he says, _Hear ye this, O house of Jacob, which are called by the name of Israel, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness_, Isa. xlviii. 1. they have, indeed, the ordinances which must be reckoned a very great privilege; they have the external overtures of divine grace, the convictions and strivings of the Spirit; and accordingly they are, in God’s way, in which he is sometimes pleased to work special grace, which, when he does, they may conclude themselves to have more than the external blessings of the covenant, which is what we are next to consider: Therefore,

(2.) Others are internally or spiritually in covenant, children of God by faith: These are such as are true and real members of Jesus Christ, by a federal or conjugal union with him: They have the same mind as was in him, and receive vital influences from him, being made partakers of the Spirit. They have, not only professedly, but by faith, embraced him in all his offices, surrendered up themselves unto him, to be entirely his; their understandings to be guided and directed, their wills and affections to be governed by him, and are desirous to be disposed of by him, in the whole conduct of their lives. And, as to the privileges which they partake of, they have not merely a supposed, but a real interest in all the benefits which Christ hath purchased, have a right to his special care and love, which will render them safe and happy, both here and hereafter.

Now, with respect to both these; they are, each of them, supposed to attend on the sacraments: The former, indeed, have not a right to the saving blessings signified thereby, and therefore, if they know themselves to be strangers to the covenant of promise, they profess, by engaging in this ordinance, to lay claim to that which they have no right to: However, if this be not discernible in their conversation, which is blameless in the eye of the world, men, who are not judges of their hearts, have no warrant to exclude them from the sacraments. But, on the other hand, they who are savingly, or internally in covenant, have not only a right to those ordinances in common with others; but Christ and his benefits, as was before observed, are exhibited and applied to them, as they have ground to conclude, by faith, that they have an interest in all the blessings which he has purchased.

5. We are now to consider, what those benefits are that Christ communicates to his people in the sacraments, which are signified thereby: These are either,

(1.) Such as are common to the whole church, which are relative and external, rather than internal, as hereby they are distinguished from those that are without. These are advantages, though not of a saving nature: Thus the apostle says, _What advantage hath the Jew, or, what profit is there in circumcision_, Rom. iii. 1, 2. To which he replies, _much every way_, or in many respects, _q. d._ it is an honour which God has put on the church, as taking them into a visible relation to himself, and giving them the means of grace, in which they are more favoured than the rest of the world: Or,

(2.) There are those benefits of Christ’s mediation, which are more especially applicable to believers; and, in this respect, God makes every ordinance, and the sacraments in particular, subservient to the increase of their faith, and all other graces. As faith is wrought under the word, it is farther established and increased by the Lord’s supper, as will be considered under a following answer; and as they have herein an occasion to exercise their mutual love to one another, so they have communion with Christ, which has a tendency to carry on the work of grace begun in the soul, and farther to enhance their love to Christ, who is eminently set forth and signified herein; and, from the view they have of their interest in him, arises a stronger motive and inducement to hate all sin, that tends to dishonour him, in the whole course of their lives. We are now to consider,

II. How the sacraments become effectual means of salvation; or from whence their efficacy is derived, to answer that great end.