Of the Instituted Ordinances of the Covenant of Grace
In these divinely instituted ordinances, God does not oply come near to us, as in his word, but we also draw near to him. Some of them respect the less and others the more immediate
Some the solitary; and others the social; and others both the solitary and social; — some the occasional; and others the staled and permanent worship of God. Some pertained to the Old Testament dispensation of the covenant of grace; others to the New, or to both. Some belong to both saints and sinners; and others of the scaling kind belong only to saints. Some pertain to all church members t and others only to church rulers. The end of them all, as respecting unconverted sinners, is to instruct, convince, and convert them; — and, as respecting saints, to build them up in holiness and comfort, through faith unto complete salvation, Johnxx. 31. Eph. iv. 11 — 14. These ordinances are,
I. Reading the Scriptures in secret, private, and public, John v. 39. Acts xvii. 11. Neh. ix. 3. — Every person capable by age ought to read the Scriptures. 1. God has plainly warranted them to do so, Deut. iv, 6, 7. xi. 19. xvii. 18, 19. xxxi. 11, 12. Jer. xxxvi. 6. John v. 39. Matth. xxii. 29. Luke xvi. 29, 31. Isa. viii. 20. xxxiv. 1G. Rev. i. 3. Col. iv. 16. Mark xiii. 14. 2. The church, with God’s approbation., has constantly
done so, Neh. viii. 3, 4. ix. 3. Luke iv. 16. Acts xv. 21. viii. 28. xvii. 11. Psalm cxix. 24. Luke x. 26. 2 Tim. iii. 15. 3. God appointed his word to be written that it might be read, Hab. ii. 2. Isa. viii. 1. xxx. 8. Jer. xxx. 2. xxxvi. 2, 6, 28. Rev. i. 3, 11. 2 Tim. iii. 15 — 17. Rom. xv. 4. 4. The state of
men, particularly of believers, on earth, as God’s children, prophets, and priests, require their intimate acquaintance with his word, Rom. i. 16, 17. iii. 21, 22. James i. 18, 21. 1 Pet. i. 23. ii. 2. 1 John iii. 1. Psalm cv. 15. Rev. i. 5, 6. 1 Cor. ii. 15. — The Scriptures ought to be read by all, 1. With an high and reverent esteem of them as indeed the word of God, Psalm xix.
10. cxix. 72. Neh. viii. 3. ix. 3. Exod. xxiv. 7. 2 Chron. xxxiv.
17. Isa. lxvi. 2. 2. With a firm persuasion that they are the
word of God, necessary to be known by us in order to our eternal salvation, 2 Pet. i. 19, 20; and that he alone can make us savingly understand them, Luke xxiv. 45. 2 Cor. iii. 13 — 16. 3. With our conscience lying open to God’s authority in them, and earnest desire to know, believe, and obey his whole will revealed in them, 1 Thess. ii 13. Deut. xvii. 18 — 20. Psalm cxix.
18. lxxxv. 8. 4. With a diligent attention to the matter and
scope of them, and of every particular passage in them, John v. 39. Acts xvii. 11. viii. 30, 34. Luke x. 26 — 28 5. With particular and earnest application of that which we read to our¬ selves, Prov. iii. 1, 4. 2 Chron. xxxiv. 21. Jer. xv. 16. Col. iii. 16. Psalm cxix. 6. With a self-denying dependence upon God for his effectual blessing upon that which we read, Prov. iii. 5..
11. 1 — 7. Psalm cxix. 18. 7. Cordially experiencing, and constantly and earnestly practising that which we read, John xiii. 17. Josh. i. 7, 8. 1 Pet. ii, 2.
II. Meditation on the word of God, and on his works as
connected with it, Psalm i. 2. cxix. 48, 97. cv. 5. cxi. 2, 4. — . In thinking on God’s word and works, 1. Our heart ought to be fixed, Psalm cviii 1. cxxxix. 18. 2. It ought to be deep¬ ly affected. Psalm civ. 34. xlv. 1. cxxxix. 17. 3. It ought
to be habitually employed in this exercise. Psalm cxix. 97. cxxxix. 17, 18. lxiii. 6. 4. Our thoughts ought to have a
sanctifying tendency and influence, 2 Cor. iii. 18. 5. It is
proper that they be diversified in their objects and form, and proceed orderly from one point to another.
III. P reaching the word of God, in explaining his law
and gospel, and pointing his truths in the most particular man- - ner to the consciences of hearers, for their conviction, conversion, sanctification, and comfort. - God’s word ought to
be preached, 1. Regularly, by such only as are duly qualified and called to that work, 1 Tim. iii. 2 — 6. 2 Tim. ii. 2, 4. Eph. iv. 8 — 11. Mai. ii. 7. 2 Cor. iii. 6. Jer. xiv. 13. xxiii. 21, 32. Rom x. 1.5. Heb. v. 4. 1 Cor. xii. 28, 29. 1 Tim. iii.
10. iv. 14. v. 22. 2. Soundly, preaching nothing but what
is founded in the word of God, and stated in that very connection in which it states it; nothing but what, and as it is calculated to exalt Christ, humble men, and bring them to God in Christ, Tit. ii. 1, 8. 1 Tim. ii. 7. 2 Tim. iv. 2, 3. 3. Evangelically, rightly arranging Law and Gospel, answerably to their above-mentioned differences and harmony, 2 Tim.
11. 15. Rom. i. 16, 17. 4. Diligently, earnestly watching for
and embracing every opportunity of preparing for, or preaching it in order to glorify God in the edification of souls, 2 Tim. iv. 2. Heb. xiii. 17. Acts xviii. 25. xvi. 31. Col. i. 28, 29. 5. Plainly, not in the enticing words of man’s wisdom, but in words which the Iloly Ghost teaches, and with demonstration of the Spirit and of power, manifesting the truths of God to every man’s conscience in the most simple and scriptural language, plain order, with obvious proofs and enforcements, 1 Cor. xiv. 19 ii. 4, 13. 2 Cor. iii. 12. iv. 2, 13. xi. 3. Ilab. ii. 2. Isa. xxx. 8. 6. Faithfully, giving to saints and sinners that which
best answers their diversified states and circumstances, Jer. xxiii. 28. 1 Cor. iv. 1, 2. ii. 1, 2. xi. 1, 2. Acts xx. 27. Ezek. iii. xxxiii. xiii. 19 — 23. Matth. xxiv. 45. 2 Cor. iv. 1, 2. 7.
Wisely, the doctrine and manner of delivering it being suited to the capacities and the circumstances of the hearers, Col. i. 28=
2 Tim. ii. 15. 1 Cor. iii. 2, 10. Heb. v. 11 — 14. Luke xii. 42. John xvi. 12. 8. Sincerely, not from regard to worldly ajK
Ob’ instituted ordinances.
p’ause, gain, or like carnal ends, but from a firm laith and deep impression of the truth, directly and principally aiming at the glory of God in the edification of souls; and hence chiefly insisting on the more important truths of the gospel; but never neglecting to manifest and establish those truths which are presently opposed, when an opportunity calls for it, 1 Cor. ii. 17. iv 2. 1 Thess. ii. 4 — 6. John vii. 18. 1 Cor. ix. 19 — 22. 2 Cor. xii. 19. Eph. iv. 12 — 14. 1 Tim. iv. 16. Acts xxvi. 16 — 18. 2 Pet. i. 12. Rev. iii. 10. 9. Fervently, with a judicious, heart-burning zeal for the glory of God, and deep-felt compassion towards the souls of men, manifested in a grave and affectionate address, Acts xviii. 25, 28. 2 Cor. v. 11, 13, 14. Phil. i. 15, 17. Col. iv. 12. 2 Cor. xii. 15. Gal. iv. 19, 20.
1 Thess. ii. 1 — 10.
IV. Hearing God’s word read or preached, Isa. Iv. 3; — to which is necessary, 1. Preparation for hearing it, getting our heart impressed with an awful sense of God’s majesty and holiness, into whose presence we come, and whose word we hear, Psalm lxxxix. 6, 7. Acts x. 33. Isa. lxvi. 2; banishing all lawful worldly cares from our heart, Matth. xiii. 7. Gen. xxii. 4, 5; application of Jesus’ blood for removing all our guilt, and all controversy between God and us, Amos iii. 3. Psalm xxvi. 6. llev. iv. 6; purging our heart from corrupt lusts and affections, and stirring it up to spiritual desires of fellowship with God, 1 Pet. ii. 1, 2. James i. 21. 2. Earnest
prayer for assistance to the minister, and for edification to our¬ selves and others by the out-pouring of the Holy Ghost in the ordinance, 2 Thess. iii. 1. Eph. vi. 19, 20. Psalm cxix. 18. Song iv. 16. Ezek. xxxvii. 9. 1 Pet. i. 12. 3. Careful attention to that
which is read or preached, diligently waiting on all the opportunities of hearing that come within our reach, as God’s appointments with sinful men, 1 Tim. iv. 13. Prov. viii. 34; gravely and composedly bending our ear and mind to that which is spoken, Isa lv. 3. Luke iv. 20. Prov. ii. 1, 2; observing what we hear, and judging it by the Scripture, Mark iv. 24. Luke viii. 18. Acts xvii. 11; and studying to know the mind of God in his word, Acts xvi. 14. Psalm lxxxv. 8. 4. Cordial recep¬
tion of that which we find to be the truth of God, in the assured faith of its divine authority, with particular application of it to ourselves, and with esteem of, love to, desire after, and delight in it, and hence with meekness and readiness of mind, Heb. iv. 2. 2 Thess. ii. 10. Eph. iv. 21. James i. 21. 1 Pet. ii. 2. Acts xvii. 11. 1 Thess. i. 5. ii. 13. 5. Hiding it
in our heart as a precious treasure, and a continued remembrance, knowledge, and love of it, Psalm cxix. 21, 72, 103, 139, 140. Job xxiii. 12. Col, iii. 16. Isa. xlii. 23. Prov. ii. 1. iii. 1, 3. 6. Serious meditation and pious conference on that
which we have heard, Luke ix. 44. Heb. ii. 1. Luke xxiv. 14 — 32. Deut. vi. 6, 7. 7. Practising that which we hear,
making God’s word the rule and the reason of all that we do; and abounding in holiness answerably to our enjoyment of the means of it, Luke viii. 15. James i. 22, 23, 25. Ilev. i. 3. John xiii. 17.
V. Spiritual conference, to which may be reduced, 1.
Communing with our own heart, Psalm iv. 4; putting serious questions to our conscience concerning our state, temper, and conduct, in order to have them compared with, and adjusted by God’s word, 2 Cor. xiii. 5. Zeph. ii. 1; laying solemn charges on it before God, Psalm ciii. 1 — 5. civ. 1, 35. xiii. 5, 11. xliii. 5; and reciting important facts to it, Psalm xvi. 2. 2. Spiritual conference wdth neighbours in occasional or stated meetings; — or in catechising of families, Luke xxiv. 13 — 32 — 49. Deut. vi. 6, 7. Mai. iii. 16. Col. iii. 16. Song v. 8 — 16. vi. 1 — 3. Gen. xviii. 19. 3. Ministerial visiting and catechis¬
ing persons and families, or the sick, which may also be referred to preaching, Gal. vi. 6. Acts xx. 20, 31. — In such conferences, 1. The matter ought chiefly to be the most important points of divine truth, Matth. xxiii. 23. 1 Cor. ii. 2. 1 Tim. i. 5, 6. Tit. i. II-t-14. 2. The glory’ of God and the
edification of souls ought to be earnestly and chiefly intended. Col. iii. 17. 1 Pet. iv. 11. 1 Cor. xiv. 3. We ought always to speak and hear as in God’s presence, and in the view of our speedily accounting to him for our conduct. Psalm xvi. 8, Eccl. xii. 14. 2 Cor. v. 10 — 12. Mat. xii. 36, 37.
VI. Prayer, by which we, as it were, draw to ourselves the blessings which God communicates by other ordinances. It is sometimes characterized from the postures of our body used in it, as bowing, kneeling, stretching forth the hand, &c. Psalm xcv. 6. cxxi. 1. xxviii. 2; or, it is called meditation, supplication, pouring out the heart, lifting up the soul, &c. Psal. v. 1, 2. vi. 9. lxii. 8. xxv. 1; to mark the judicious, earnest, and humble manner in which it is or ought to be performed. — It is performed either solitarily by one’s self, at stated times, or occasionally, while one is occupied about other business, Matth. vi. 6. Psalm Iv. 17. — Neh. ii. 4, 5. Judg. xv. 18. xvi, 28. — Or socially, in families or voluntary societies, Jer. x. 25. Josh. xxiv. 15. Acts x. 2, 30. xx. 36. Mat. xviii. 19, 20; or in public assemblies, 1 Kings viii. 22 — 54. 2 Chron. xx. 5 — 13. Acts xiv. 23.
Prayer includes invocations of, or addresses to God by his names and titles; — adoration of him as possessed of infinite excellencies; — confession of our meanness, sinfulness, and wants; — deprecation of judgments inflicted or feared; — petition for things that we need; — pleading with arguments for that which we ask; — dedication of ourselves to God and his service; — thanksgiving for the mercies which we have received, or have ground to expect; — and blessing him for what he is in himself. Or, it consists in, 1. Confession of our sins, original and actual, in thought, word, and deed, with their several aggravations, Job xxxiii. 27. Psalm xxxii. 5. xxxviii. 18. Isa. vi. 5. lxiv. G. Jer. iii. 13. Horn. vii. 14 — 25. Dan. ix. Ezra ix. This is the duty of all men while on earth, as they are all guilty of, and polluted with sin, Rom. iii. 19, 20, 23. Ezek. xvi. G2, G3; and ought to be made under a deep sense of sin, Rom. iii. 19, 20. vii. 9 — 24. Psalm xl 11 — 13. xxv. 11. lxv. 3. exxx. 3; in the assured faith of God’s mercifully forgiving it through Christ’s blood, Psalm exxx. 3, 4. lxv. 3. -Prov. xxviii. 13; with an hearty detestation of sin, and desire to re¬ form from it, Jer. xxxi. 18. 2 Sam. xxiv. 10. Isa. lxiv. G. vi. 5. Job xl. 4. xliii. 5, G; and with self-debasing shame and grief for sin, Job xlii. 5, 6. Psabn vi. xxxviii. lxx. li. 2. Thanks¬ giving for mercies received, offered, or secured, whether temporal, spiritual, or eternal, and even the lightness, short duration, or usefulness of troubles, as well as deliverance from them, — to ourselves or others, Psalm xcv. — c. ciii. cv. evii. cxvi. cxvii. cxviii. cxxxv. cxxxvi. cxlv. — cl. Eph. v. 20. Phil.
iv. G. Gen. xxxii. 10. Psalm xxxvi. G, 7. cxix. 67, 71, 75.
2 Cor. iv. 17. 3. Petition to God for what mercies we need,
or for what things are agreeable to his will, being required by his law, or contained in his promise; — for whatever tends to the honour of his name, the coming of his kingdom, and the doing of his will on earth; or to our real advantage in temporal provision, pardon of sin, and preservation from it, Mai. vi. 9 — 13. — Confession supposes our guilt and pollution; thanks¬ giving our unworthiness; and petition our emptiness and wants. — Confession and petition have place only on earth; but thanksgiving also for ever in heaven.
Prayer is a divine ordinance to be observed by men. 1. It is often commanded in Scripture, Mat. vii. 7 — 14. Eph. vi. 18. Phil, iv., G. Rom. xii. 12. Col. iv. 2. Matth. xxvi. 41. James
v. 13; to which might be added a multitude of texts, which point out for whom, for what, and in what manner we ought to pray. 2. The characters in which the divine persons are re¬ presented to us, require and encourage prayer: God is a gracious hearer of prayer, Exod. xxxiv. 6, 7. Isa. lxiii. 7, 15. Matth. vii. 7 — 11. Psalm lxv. 2. 1 15. xci. 15. Isa. lviii. 9. lxv. 24. Psalm ix. 18. x. 17. cii. 17. Christ is a kind and an effectual Intercessor, the way to the Father, and an all-comprehen &we Saviour, Heb. iv. 14 — 16. x. 19 — 22. vii. 25. ix. 24. Rom. viii. 34. Rev. via. 3, 4. Eph. ii. 18. iii. 12. John xiv. 6. Psalm ex. 4. lxviii. 18. 1 John ii. 1, 2. And the Holy Ghost is the Spirit of adoption, and of supplication, and an Intercessor with¬ in us. Gal. iv. 6. Zech. xii. 10. Eph. ii. 18. vi. 18. Jude 20. Rom. viii. 15, 26, 27. 3. We have many approved examples
of prayer by Christ and his saints, Matth. xiv. 23. xix. 15. xxvi. 39 — 45. Luke vi. 12. ix. 29. John xvii. Gen. xviii. 25 -32. xxv. 22. xxxii. 9 — 12, 24 — 28. Exod. xxxii. xxxiii. xxxiv. Deut. ix. Num. xii. xiv. Dent, xxxiii. Josh. vii. 1 Kings viii. 2 Chron. xiv. xx. Ezra ix. Neh. i. ix. Psalm iii. — cxliv. Dan. ix. Acts i. 14. ii. 42. xii. 5. xiii. 3. xiv. 23. vi. 4. Rom. i. 9, 10, &c. 4 Believers’ new nature and their new-covenant
relations to God require it, while they continue in their imperfections on earth, where their sins, their wants, their enemies, their troubles, their mercies bestowed and promised, and their duties required, are so numerous, Acts ii 42. Gal. iv. 4, 5. Rom.
viii. 15, 26, 27. I Pet. ii. 5. Psalm cxvi. 12, 16, 17. cxix. 5. The present state of churches and nations, magistrates and ministers, &c. with which we are connected on earth, requires it, Matth. vi. 9, 19. Rev. xxii. 20. Psalm lxxii. 15, 19. 1 Thess. v. 25. 2 Thess. iii. 1. Eph. vi. 18, 19, 20. 1 Tim. ii. 1, 2. Dan.
ix. 20. Matth. v. 44. 6. The neglect of prayer is charged as
an heinous sin, Isa. xliii. 22. lxiv. 7. Hos. vii. 7. Dan. ix. 13. Psalm x. 4. Jer. x. 25. It is a practical denial, contempt, and robbeiy of God, — a denial and contempt of Christ as Mediator, and of all the method and blessings of redemption through him, a resisting and quenching the Holy Ghost, and a wilful ruining ourselves and our neighbours in time and eternity.
God alone is the Object of prayer and all other religious worship. 1. It is demanded for him, and exclusively of all others, Matth. iv. 10. Deut. vi. 13. x. 20. 2. He alone is the object
of that faith from which all prayer ought to proceed, Rom. x. 14 Jer. xvii. 5. 3. He alone can discern whether our prayers
be sincere, proceeding from our heart, Jer. xvii. 10. Rev. ii. 23. Psalm lxvi. 18. 4. He alone can hear and answer our prayers, in forgiving our sins, and bestowing all necessary mercies, Psalm lxv. 2. 1. 15. xci. 15. Mic. vii. 18, 19. Psalm xx. cii. Isa. lviii. 9. lxv. 24. lxiii. 16. Nor is our prayer to him unnecessary, though he knows all our sins and wants, and has unalterably purposed what, when, and how he will apply his mercies and judgments; but it is his appointed mean of fulfilling his purposes and promises, and of obtaining his mercies and preventing his judgments, Ezek. xxxvi. 25 — 37. Psalm xci. 15. 1. 15. Jer. xxxiii. 3. Psalm xiv. 11. Mark xi. 24.
All men while they live on earth ought to pray to God. Believers, to the delight of Christ and his Father, make prayer a principal part of their work, 1 Cor. i. 2. Psalm xxiv. 6. Luke
xi. 1 — 13. xviii, 1 — 7. Mat. vii. 7 — 11. John xvi. 24, 2 6. Song ii. 14. viii. 13. vii. 5. And wicked men ought to pray: 1. Prayer is a duty required by the mere light of nature, Jon. i. 5, 6, 14. Acts xvii. 26. 2. Their neglect of prayer is repre¬
sented as highly criminal, Psalm x. 4. xiv. 4. lxxix. 6 Jer. x. 25. Rom. i. 21. PIos. vii. 14. Dan. ix. 13 Job xxxvi. 13. 3. Every thing mentioned in the Lord’s prayer is proper to be asked by them, Matth. vi. 9 — 13. 4. God expressly calls wick¬
ed men to pray; and has often answered, though never accepted, their prayers. Acts viii. 22. Psalm c vii. 6, 14, 19, 20, 29. Gen. xxi. 17. Jon. iii. — Though their prayer, as well as their ploughing, be abominable to God, in the manner and end of it, Rom. xiv. 23. Prov. xv. 8, 9. xxviii. 9. xxi. 4, 27. Psalm cix.
1 7; yet the matter of it being good, the neglect of it is a greater abomination. Their immediate duty, therefore, is to get their state and nature renewed by Christ, that they may pray aright, Matth. vii. 13. Luke xiii. 24; and earnestly to use prayer as a divinely instituted mean of that renovation, Acts viii. 22.
We are not to pray for the dead, as their state and condition are unalterably fixed, Luke xvi. 22 — 27. 2 Sam. xii. 21 — 23. Nor for the pardon of the sin against the Holy Ghost, or such as we certainly know to have committed it, John v. 16. Rut we ought to pray for all sorts of men living, or that shall live hereafter on earth, — Christians, Jews, Mahometans, Heathens, noble and ignoble, 1 Tim. ii. 1, 2. John xvii. 20. 2 Sam. vii. 29. Psalm xc. 14 — 17; and to abound in prayer for them, according to our connection with them, and the importance of their station and difficulty of their work, Gen. xxxii. 9 — 12. Psalm iii. iv. v. vi. &c. 2 Cor. xii. 7 — 9. Isa. xxxviii. 14. — Particularly for the church of Christ, Eph. vi. 18. Psalm xxviii. 9. yi. 18. cxxii. 6. Amos vi. 1, 6; — for ministers, 1 Thess. v. 25. Rom. xv. 30, 31. Col. iv. 3. 2 Thess. iii. 1. Eph. vi. 19, 20; for magistrates, I Tim. ii. 1, 2. Psalm lxxii. 1. xx. Prov. xxi. 1; for the nation and place in which we live, Jer. xxix. 7; for the afflicted, Psalm xxxv. 13, 14. James v. 14. Acts xii. 5; for our families, friends, and relations, Job i. 5. xlii. 10. James v. 16. Eph. i. 16 — 20. iii. 14 — 19. 2 Sam. xii. 16. Gen. xvii. 18. xxiv, 12. 2 Kings vi. 17; nay, for our enemies, Matth. v. 44. Luke xxiii. 34. Acts vii. 60. Psalm xxxv. 11 — 14. And we ought to confess the public sins of past generations, and thank God for their mercies, as well as of the present, Ezra ix. Neh. ix. Dan. ix. Lev. xxvi. 40. Psalm lxxviii. cv. cvi. cxxxvi
We ought to pray, 1. Under the influence of God’s Spirit, and with our own heart deeply engaged, Eph. vi. 18. Jude 20. Phil. iii. 3. 1 Cor. xiv. 15. Jer. xxix. 13. 2, Deliberately,
Psalm v. 1. Eccl. v. 1, 2. 3. Judiciously, with true knowledge
of our own guilt, pollution, weakness, and wants, and need of
Christ, in his person, offices, fulness, and work, and of God in him, — and of the true object, matter, and manner of prayer, Psalm li. xxxviii. lxv. 2. 1 Cor. xiv. 15. Eph. i. 17. 4. Reve¬
rently, under a deep impression of the infinite majesty, holiness, power, mercy, justice, goodness, and truth of God, Psalm lxxxix. 7. Hao. i. 12, 13. Gen. xviii. 25 — 30. Exod. xxxiv. 6,
7. Num. xiv. 18, 19. 5. Humbly, with a deep sense of our un-Avorthiness, sinfulness, and wants, Gen. xviii. 27. xxxii. 10. Luke xv. 17, 18, 19. xviii. 13, 14. Psalm x. 17. cii. 17. 0. In the name of Christ, — united to his person, — in obedience to his command, — in the strength of his grace, — with confidence in bis promise, — and dependence on his righteousness and intercession, as the ground of God’s accepting and answering our prayers, John xv. 7. xvi. 23, 24. Heb. iv. 14 — 16. Col. iii. 17. 1 Pet. ii. 5. Matth. xxi. 22. 1 John ii. 1, 2. Heb. vii. 25. x. 19 — 22. Eph. ii. 18 iii. 12. liev. viii. 3, 4, 34. 1 John v. 14.
7. In the assured exercise of faith upon the promises, perfections, and relations of God as in Christ, believing that he will certainly grant our requests, Psalm lxii. 8. James i. 6, 7. Mark
ix. 23. xi. 24. Matth. xxi. 22. Rom. x. 14, 15. Heb. xi. 6.
8. In love to, desire after, and delight in God, and an affec¬
tionate regard to all those for whom we ought to pray, Gal. iv, 6. Isa. lxiii. 15, 16. 1 Tim. ii. 8. 9. With much brokenness
and enlargement of heart, Psalm li. 17. lxii. 8. Phil. iv. 6. 1 Sam. i. 10, 15. 10. With sincerity, inward truth and candour
answerable to our confessions, petitions, and thanksgivings. Psalm xvii. 1. civ. 18. Heb. x. 22. Psalm lxvi. 18. xliv. 18 — 22. 11. With boldness and familiarity, Heb. iv. 16. Job xxiii. 3. Rom. viii. 15. Gal. iv. 6. 12. With fervent importunity, James
v. 16. Luke xi. 8. xviii. 1 — 7. Mark x. 47, 48. Matth. xv. 22 — 28. Gen. xxxii. 26. Exod. xxxii. xxxiii. xxxiv. Deut. ix. Num. xiv. 13. With humble submission to the will of God with respect to the season, form, or degree of his granting the mercy which Ave ask, Psalm x. 17. Luke xviii. 9 — 14. Matth. xxvi. 39. John xii. 27. Rom. viii. 26, 27. 2 Cor. xii. 7 — 10. 14. With watch fulness and perseverance, Eph. vi. 18. Luke xviii. 1 — 8. xi. 5 — 13. Isa, lxii. 1, 6, 7. Matth. vii. 7 — 11. 15. Hopefully,
waiting for a gracious answer in God’s granting us the mercy we asked, or another more proper in its stead, in his own time and way, Psalm lxxxv. 8. v. 3. Mic. vii. 7 — 9. Isa. viii. 17. xxx. 18. Job xxxv. 14. Psalm xxvii. 13, 14. exxx. 5, 6. Heb.
x. 36. vi. 11, 12. — Such submission, persevering, watchfulness, and humble waiting, manifest that God has accepted our prayers in Christ, and will answer them in due time, Psalm vi.
9. lvi. 8. xx. 4. 3. 15. xci. 15. Isa. lviii. 9. lxv. 24.
The word of God is our encouragement to, and director in prayer. By its commands, promises, and records of the success
of prayer, it encourages us to pray. Its doctrines, laws, histories, prophecies, promises, threatenings, and forms of prayer instruct and direct us concerning the object, matter, and manner of that duty. — That form which Christ taught his disciples is a superlatively excellent pattern of prayer, representing to us in a few words our encouragement to, and the manner and order of it. But it was not prescribed to be a stated form used on al¬ most every occasion. It is differently expressed by the Evangelists Matthew and Luke: In Matthew, where it is most fully recorded, we are only required to pray after this manner. Neither Christ nor his disciples appear ever to, have used it as a form, but prayed in other words as their occasions required. Nor does it plainly include either confession or thanksgiving.
Forms of prayer which are truly evangelical may be of use to assist children and such as are very ignorant. But restriction of men to forms of prayer is unlawful. 1. It cramps our de¬ sires, and thus quenches the Holy Ghost, who is our divine and stated assistant, Horn. viii. 26, 27. 2. It inverts the true or¬
der of prayer, making our words to regulate our desires, instead of our desires regulating our words, Psalm lxii. 8. 3. It re¬
strains the exercise of our understanding and other inward powers, and obliges us to walk on crutches, whether we need them or not. 4. It naturally leads us into a mere lip-service, cools and flattens our spirits, especially if the prayers be read. 5. It renders us slothful in our observation of providences, — and in our examination of our state, condition, sins, wants, mercies, — or in searching the Scriptures for direction in prayer, or in stirring up our gifts and graces, or in supplicating the assistance of the Holy Ghost. 6. No form can suit every case either of soul or body, as of Jonah in the whale’s belly, Daniel in the lions’ den, &c. 7. Even nature teaches the ab¬
surdity of such restriction. No children need a book or form to be read, or even repeated, in conversing with their parents, or in asking food, raiment, &c. from them. No naked, hungry, or distressed beggars need a form from which they may read their desires of relief. 8. Though an habitual impression and frequent consideration of our own and others’ needs, and of the promises of, and pleas for supply be very necessary before prayer, especially in those that are the mouth of others, yet we have no instance of any restriction to forms of prayer in the Bible, but even they who officiated in public under the influence of the Holy Ghost, and of their own judgment, poured forth their requests suited to the occasion, 1 Kings viii. 22 — 54. 1 Chron. xxix. 10 — 19. 2 Chron. xx. 5 — 12. Neh. ix. Acts i. 24, 25.
The Holy Ghost assists men in their prayer, 1. By disposing them to search the Scriptures, and thus gives them the {sift of prayer, which lies in a readiness to address God in a grave, de¬ cent, and orderly manner, calculated to move their own, or the affections of such as join with them in it. — This is sometimes bestowed upon unregenerate men. 2. By giving them the grace of prayer, which lies in an habitual disposition and ability of heart, to pour forth candid confessions of sinfulness and misery, thankful acknowledgment of mercies received or secured, and earnest supplications for necessary favours from God. This is bestowed only upon believers in his powerfully discovering to them their needs, and their encouragement to ask the supply thereof, — and in directing their heart to fix upon that which is fit to be granted, and enabling them to ask it in faith and fervency, and patiently to wait for the bestowal of it.
VII. Ministerial blessing people in the name of the Lord,
in dismissing them from public ordinances; which is not merely a supplication of divine favours, but. chiefly a solemn declaration of God’s good-will to them. It is an ordinance of divine appointment, Nura. vi. 23 — 26. 2 Cor. xiii. 14. Rev. xxii. 21; in all which texts every thing necessary to render men holy and happy through time and eternity is comprehended, wished, and announced. This solemn benediction is to be ministered and received, 1. With great reverence, Psalm lxxxix. 7. Lev. ix. 22. Ileb. xii. 28, 29. 2. With solid understanding of the bless¬
ings announced, and of the manner of their conveyance to us, LIos. iv. 0. Prov. xix. 2. 3. With serious consideration, and
humble sense of our need of those blessings implored and offered, Eph. v. 15, 17. 4. With ardent desire of actual and eternal enjoyment of them, Psalm xlii. 1,2. lxxxiv. 2, 10. 5. With
fervent love to all concerned in this benediction, 2 Cor. xiii. 11, 13. 6. In the assured faith and joyful hope of God’s fully con¬
ferring all these blessings on us and others, 2 Chron. xx. 20. Mark ix. 23. xi. 24. Isa. vii. 9.
VIII. Singing of Psalms in public, private, and secret,
1 Chron. xvi. Exod. xv. Isa. lii. 7 — 9. Acts xvi. 25. Mat. xxvi. 30. Psalm cxviii. 15. James v. 13. This is a moral duty. 1. We have the example of Christ, angels, and apostles for it, Matth. xxvi. 30. Job xxxviii. 6, 7. Luke ii. 13, 14. Acts xvi. 25. 2. We have an express commandment of God for it, respecting the New Testament church, Psalm xlvii. 1 — 6. Col. iii. 16. ii. 16, 17. Eph. v. 19. ii. 14, 15. 3. God’s command respecting
it extends to Gentiles as well as Jews, Psalm lxvii. 4. lxvi. 1, 2. cxvii. 1, 2. 4. It is distinguished from, and opposed to ceremonial worship, Psalm lxix. 30, 31. 5. It was performed
before most of the laws of Moses were given, is, and will be alter they are abolished, Exod. xv. 1 — 22. Isa. xxvi. 19. Rev.
xiv. 3. v. 9. xv. 3, 4. xix. 1, 2. — We ought to sing psalms,
1. With understanding, Psalm xlvii. 7. 1 Cor. xiv. 15. 2. Un¬
der the influence of the Holy Ghost, and with our own spirit fixed, 1 Cor. xiv. 15. 3. To the Lord, Col. iii. 16. Eph. v. 19. 4. With inward joy, James v. 13. Luke i. 47. 5. In the name
of Christ, Col. iii. 16, 17. 1 Pet. ii. 5, 9. 6. With affections
suited to the psalms sung, Psalm xiv. 1. cviii. 1.
IX. Vowing is the making a solemn promise to God, in which we hind ourselves to do or forbear somewhat for the promoting his glory. A vow is not a mere acknowledging the obligation of God’s law upon us, nor a placing ourselves more directly under any of his commandments than he has done, nor a constitution of any new relation to his law; but it is a laying upon ourselves a new obligation, as distinct and different from that of the law of God as that of the commands of parents, masters, or magistrates, or of civil or of sacred bonds between man and man. 1. In his law God binds us by his authoritative command. In our vow we, by an act of our own will, bind our¬ selves by a voluntary engagement, Nura. xxx. 2. The obligation of God’s law must never be examined, but in order to know its meaning and extent. But all vows ought to be tried in their matter and manner by his law, in order to know whether they be lawful and binding or not, Isa. viii. 20. 3. God’s law
binds all men whether they will or not. Vows bind none but such as take them, and those whom they represent in that deed, Deut. v. 3. xxix. 14, 15. Num. xxx. 4. God’s law binds ail men to absolute perfection in holiness. Our vows do not bind us to absolute perfection, but to the most sincere and strenuous endeavours we can, by the grace of God assisting us, Psalm xliv 17. 5. God’s law binds all men to such perfection for ever.
Our vows bind only to that which is proper in this present life. — But, as every lawful vow is made in the right exercise of power and authority over one’s self, derived from God and his law; and its obligation formed in an act of obedience to his authority and law; and having his law for the supreme rule and standard of its matter; and the more perfect observance of his law, in order to his glory, for its chief end, — the law of God must necessarily ratify it, and, under the highest pains, require the ex¬ act fulfilment of it.
Vowing to God is, 1. Warranted by the very light of nature; nothing being more reasonable than for men rightly to bind themselves to serve God better than they have done, Jon. i. 16.
2. The Scriptures expressly command it, Psalm lxxvi. li.
3. God gives directions concerning it, Lev. v ii. xxvii. Nura. vi. xxx. Deut. xii. xxiii. 4. God plainly approves it and accepts it, if done in faith, Gen. xxviii. 20. xxxi. 13. Num. xxi. 2.
1 Sam. i. 11, 12. Psalm lvi. 12. lxi. 5. cxix. 106. cxxxii. 2. Isa. xix. 18, 21. xliv. 5. xlv. 21, 24. 2 Cor. viii. 5. 5. God requires our attentive regard to, and exact performance of our vows, Gen. xxxi. 13. Deut. xxiii. 21 — 23. Job xxii. 27. Eccl. v. 4, 5. Neh. i. 15. Psalm 1. 14. Prow xx. 25. Psalm xxii. 25. lxi. 8. lxvi. 13. cxvi. 14, 18. cxix. 106. Jon. ii. 9.
The matter to which we bind ourselves in a vow, must be,
1. That duty which God has commanded in his law, Psal. cxix. 106. 2 Chron. xv. 12, 13. xxxiv. 31. Neh. x. 29, 30, 31. Or,
2. That which in our ciroumstances conduces to promote holi¬
ness, so long and so far as it does so, Num. vi. xxx. Lev. xxvii. Gen. xxviii. 20. 1 Sam. i. 10 — 18. 3. That which, assisted by
the grace of God, is in our power to perform, Num. xxx. Eccl. vii. 20. James iii. 2. 1 John i. 8, 10. Gal. v. 17. Pom. vii. 14 — 25.
— And the vow respecting such matter may be made either, 1. Inwardly in our heart, 1 Sam. i. 10 — 18. Or, 2. By some sign expressive of our self-engagement, as by partaking of the sacraments, Gal. v. 3. 1 Pet. iii. 21. 1 Cor. x. 16, 17. xi. 23 — 26. Or, 3. In words assented to, or pronounced, written, or sworn, Isa. xliv. 5. — And it may be either personal, in which one man solemnly gives up himself as ignorant, guilty, polluted, empty, perverse, and unprofitable to God in Christ, as his Instructor, Eorgiver, Sanctifier, Supplier, Portion, and Master, according to the tenor of the covenant of grace; and engages himself, by the assistance of God’s Spirit, to manifest his gratitude in universal holy obedience, if not also in some particular parts or means of it, Isa. xliv. 5. xix. 18, 21. xlv. 23, 24. Psalm cxix. 106. lxvi. 13, 14. cxvi. 10 — 19. lxi. 5, 8. lvi. 12. Gen. xxviii. 20; — or social, in which the lesser or greater part of a nation or church jointly and solemnly devote themselves to the Lord, Josh. xxiv. 15. Isa xix. 18, 21. Exod. xxiv. 7, 8. xix. 5, 6. Deut. v. 2, 3. xxvi. 16 — 19. xxix. 1 — 15. Josh. xxiv. 24, 25. 2 Chron. xv. 12, 13. xxiii. 16. xxix. 10. xxxiv. 30 — 32. Ezra x. 3. Neh. ix. x. Jer. xxxiv. 8 — 10. 2 Cor. viii. 5.
All vows ought to be made, 1. Deliberately, Eccl. v. 2, 6.
2. Judiciously, knowing their nature and contents, Jer. iv. 2.
3. In truth, candidly resolving to perform them, Jer. iv. 2.
4. In righteousness, fully certain that every thing vowed is
lawful in itself, and answerable to our station and circumstances, Jer. iv. 2. 5. Humbly, Psalm cxvi. 16. Luke xvii. 10. Hab.
ii. 4. 6. Evangelically, obtruding no covenant of our own upon
God, nor pretending to purchase or requite his favours by our services, — but giving up ourselves to him, as sinful and unworthy, to receive his gracious benefits, and even holiness itself, as a free privilege, that we may practise it as our bound duty, Ps. cxvi. 16. cxix. 32. Isa. xliv. 3 — 5. Luke i. 74, 75. Heb. xii. 28. 7. Our vows, being made, must be quickly and carefully
performed, Deut. xxiii. 21 — 23. Eccl. v. 4, 5. Prov. xx. 25; Psalm lvi. 12. lxi. 8. cxix. 106. lxvi. 13, 14. cxvi. 14, 18. — - And being thus made and performed, vows are profitable, 1. As an instituted mean of our fellowship with God, and receiving out of Christ’s fulness, Isa. xix. 18, 21. xliv. 4, 5. xlv. 23, 24. lvi. 4, 6. 2. To engage us to a more exact regard for the service of God, Psalm cxvi. 12 — 19. Jobxiii. 15. 3. To increase
our lore and firm adherence to the truths of God and practice of holiness, Josh. xxiv. 15. Psalm cxix. 100. Phil. i. 27, 28.
4. To fortify us against sinful compliances with temptation, Jude 3, 20, 21.
X. Religious Fasting is an ordinance of God. 1. The light of nature requires it, Jonah iii. 2. God more or less directly commands it, Lev. xxiii. 27. Joel ii. 12. James iv. 9. Matth.
ix. 15. 3. He encourages men’s practising it, Joel ii. 15 — 17.
Zech. xii. 10 — 14. 4. He gives direction how to perform it;
Joel ii. 15 — 17. Matth. vi. 16 — 18. 5. It is closely connected with prayer, one of the most noted duties of the Christian life, Matth. xvii. 21. Acts xiii. 3. xiv. 23. 1 Cor. vii. 5. 6. We
have many approved and successful examples of it, 2 Sam. xii;
16. Psalm xxxv. 13. 2 Cor. xi. 27. Deut. ix. Josh vii. Judges xx. 1 Sam. vii. 1 Kings xxi. 27 — 29. 2 Chron. xx. Ezra ix.
x. Esther iv. — x. Dan. ix. x. Jonah iii. Mat. iv. Acts x. — It
includes in it, 1. Partial or total abstinence from food, in order to promote solemn devotion, Jonah iii. 7. Dan. x. 3. 2 Sam. xii. 16, 17. 2. Serious searching our heart, and considera¬
tion of our ways, Zeph. ii. 1. 2 Cor. xiii. 5. Hag. i. 5. Lam. iii. 40. 3. Deep humiliation before God on account of our sin¬
fulness and miseries, Joel ii. 12, 13. Isa. lxiv. 6. Job xl. 4; Dan. ix. Ezra ix. 4. Candid acknowledgment of our sin, Neh. ix. 3. Dan. ix. 20, 21. 5. Gospel repentance towards God,
Joel ii. 12, 13. Jer. iii. 12 — 14, 21 — 25. Ezelc. xvi. 63. xxxvi. 31, 32. 6. Earnest prayer for forgiveness of, and cleansing
from sin arid deliverance from trouble, or for mercies needed, Ezra viii. 21. ix. x. Neh. ix. Dan. ix. 7. Solemn, evangelical covenanting with God, Jer. 1. 4, 5. Neh. ix. 38. Deut. xxvi.
17, IS. Psalm cxvi. 16 — 19. Isa. xliv. 3 — 5. lvi. 4, 6.
As religious fasting is either, 1. Personal, 2 Sam. xii. 16. Luke ii. 36, 37. Dan. x. 2, 3. Acts x. 30. Matth. vi. 16 — 18. 2 Cor. xi. 27. 2. Private, in families, Zech. xii. 12 — 14; or,
3. Public, in congregations, churches, and nations, 1 Cor. v. 2. 1 Sam. vii. 6. 2 Chron. xx. 5, — We are called to it by God, in the appearances of his providence, 1. When he has been remarkably dishonoured, 1 Sam. vii. 6. 1 Cor. v. 2. 2. When we
much need some special favour from him, Dan. ix. 1 — 3. Acts vi. 6. xiii. 2. xiv. 23. Ezek. xxxvi. 37. Mat. xvii. 21. 3. When
OF INSTITUTE!) ordinance. some fearful judgment is threatened, Jonah iii. 4 — 7. 2 Sam, xii. 16. 1 Kings xxi. 27, 4. When we or others lie under
some remarkable tokens of God’s wrath, James v. 13. Psalm xxxv. 13. Neh. i. 3, 4. Joel i. ii. Isa. xxii. 12. Matth. ix. 15. But he has left it to men to fix the particular day or hour of it, by the general rules of doing all things in charity, decently, and in order, to the use of edifying, and to his glory, 1 Cor. xvi. 14. xiv. 26, 40. x. 31. Every person has power to fix the precise time of his own secret fasting or solemn thanksgiving. Heads of families must fix the precise time of private fasts, or thanksgivings. Societies must fix their time for fasting by mutual agreement of, at least, the majority, Zech. xii. 12 — 14. — Ministers and elders must fix the time of congregational fasts. Acts xiv. 23. xiii. 3. — Church rulers met in the name of Christ have the power of appointing general ecclesiastical fasts, Joel i.
ii. — Civil rulers, as heads of their political families, and ministers of God for good to them, have power to appoint national fasts, for promoting the welfare of the commonwealth, 1 Sam. vii. 6. 2 Chron. xx. 1 — 13. Ezra viii. 21. x. Neh. ix. Jer, xxxvi. 6. Jonah iii. 5 — 7.
All religious fasts ought to be observed, 1. To God’s glory, Zech. vii. 5. 2. In the name of Christ, Dan. ix. 19. Zech. xii.
10 — 14. 3. With much tenderness and brokenness of heart,
2 Cor. vii. 9 — 13. Dan. ix. Ezra ix. Neh. ix. 4-. Followed with much humility, deep and lively sense of the sins lamented, and turning from them to God, and active abounding in the fruits
of holiness, Luke xviii. 13. Psalm 1 i. 2, 3. Matth. iii. 8. - -
The ends of such religious fasting are, 1. To put honour on the perfections and providence of God, Zeeh. vii. 5. Josh. vii. 19. Jer. xiii. 16. 2. To lament our own and others’ sinfulness,* un¬
worthiness, and troubles, and to impress our conscience and heart with a deep sense of them, Dan. ix. Ezra ix. Neh. ix. 2 Chron. xxx. 22. Jer. iii. 13,21 — 25. Ezek. vii. 16. 3. To mortify our body and the deeds of it, 1 Cor. ix. 27. Rom. viii. 13. 4. To promote the fervour of our supplications, Dan. ix. Jon.
iii. 5. To promote our turning to God, Joel ii. 12. Jer. 1. 4, 5.
XI. Solemn Thanksgiving to God for his spiritual or temporal mercies is warranted, 1. By the light of nature. 2. By the express command of God, Psalm 1. 14. 3. By the approved
example of saints, Exod. xv. 1 — 22. Judges v. 1 Sam. ii. 1 — 10. 2 Chron. xx. 26. 4. It is one end of God’s bestowing his favours, Psalm cvi. 4, 5. 5 The neglect of it much provokes
God to withdraw his mercies and annex a curse to them, Hos. ii. 8, 9. — It is either personal, 1 Sam. ii. 1 — 10. 2 Sam. xxii. Luke i. 46, 47, &c.; or private, Judges v; or public, Exod. xv. 1 Chron. xvi. 2 Chron. xx. 26.- - It supposes an observed re-OF INSTITUTE!) ORDINANCES.
ceipt of God’s free favours, Psalm exvi. xviii. ciii. cv. evil cxxxvii. cxxxviii. cxlv. — cl; and implies a grateful sense of them, Psalm xxxvi. G, 7. cxvi. 12, 16. Gen. xxxii. 10; and a. solemn return of praises to him for them, Psalm c. ciii. civ. cv.
cvii. cxxxvi. Exod. xv. 1 Chron. xvi. - And it ought to be
performed, 1. As to the Lord, Rom. xiv. 5, G. 2. Judiciously, knowing for what, how, and to what end we thank him, Psal. ciii. 1 — 8. 3. In the Spirit, and not in carnal mirth, 1 Cor.
xiv. 15. James v. 13, Psalm cviii. 1. 4. Evangelically, as a
cordial expression of gratitude to God for his favours, not with any intention to requite him for them, Psalm cxvi. 12 — 19. 5. With faith, and in the name of Christ, Eph. v. 20. Col. iii. 17. 1 Pet. ii. 5. Heb. xiii. 15. 6. With cheerfulness of heart.
Judges v. 12. 7. To a proper end, viz. 1. To glorify God,
ascribing to him the praise of all his undeserved mercies, Psalm 1. 23. 2. To promote our own spiritual welfare, rendering our
heart more affected with God’s kindness to us, — fortifying our mind against dejections, and making our obedience more liberal. Psalm xlii. 5, G. IIos. ii. 14, 15. 3. To promote the public
credit of religion, Isa. ii. 4, 5. Zech. viii. 20 — 23.
Besides the above-mentioned plain ordinances of the new covenant, there are others of a figurative nature, which are emblems of Christ and his benefits. These chiefly had place under the Old Testament, and were typical, in so far as they pre¬ figured that which was then future; but sacramental, in so far as they sealed and applied Christ and his benefits to believers. — These typical ordinances included the extraordinary sacraments of Noah’s ark, Heb. xi. 7. 1 Pet. iii. 21; the rainbow, Gen. ix. 12 — 18. Isa. liv. 9, 10. Rev. iv. 3. x. 1; the pillar of cloud and fire, Exod. xiii. 20 — 22. 1 Cor. x. 1, 2; the Israelites’ passing through the Red Sea, Exod. xiv. 15. 1 Cor. x. 1, 2; the manna, Exod. xvi. 1 Cor. x. 3. John vi. 31 — 56; the water-yielding rock, Exod. xvii. 2 — S. 1 Cor. x. 4; the sacrifices, Gen. iv. 4. viii. 20; and the ordinary sacraments of circumcision and the passover, Gen. xvii. Josh. v. Exod. xii. Num. ix.
Every Sacrament, whether of the Old or of the New Testament, is an holy ordinance instituted by Christ, in which, by sensible signs, Christ, and the benefits of the new-covenant, are re ■-» presented, scaled, and applied to believers, and they are solemnly dedicated to his service. The matter of every sacrament is sensible signs, and spiritual things represented by them. And the form is that union which is constituted between the signs and things signified, by the authority, institution, and promise of Christ, 1 Cor. x. 16. Exod. xii. 1 Cor. v. 7. - No sacra¬
ments are absolutely necessary to salvation, as they do not put men into a state of it, but suppose them already in it: and many have been saved without partaking of them, Rom. iv. 11. 1 Cor. xi. 2S. Mark xvi. 16. But it is nevertheless proper that God should appoint them, and that we should receive them. 1. Our bodies as well as our souls being redeemed by the blood of Christ, it is proper that his benefits of redemption should be in part communicated to us under corporeal signs.
2. Amidst our present childhood and weakness, it is proper that God, in gracious condescension, should give us such seals of his covenant as may strike our senses, while they represent the foundations of our redemption, and our interest in it. 3. God, by such visible confirmations of 3iis covenant, makes them similar to those that are used among men in other matters. 4. It is proper that bodies, which are to inherit eternal life, be consecrated to it, by an use of holy things. 5. It is proper that church-members should be distinguished from others, and should edify each other by some visible tokens of their principles, state,
faith, and hope. - But the mere administration or partaking
of sacraments conveys no saving grace to the receivers. 1. It is not their nature to contain or produce inward grace, but to signify and seal that which God brings along with them. The rainbow gave God’s full security against a second universal deluge; but it did not hinder the waters from rising, or rain from falling. Seals annexed to the patents or donative letters of kings do not confer any thing, but merely confirm the royal grants contained in the sealed writs. 2. If the sacraments of themselves conferred or produced inward grace,’ it must be by some natural power of the corporeal signs, or by some spiritual power infused into them, — both of which are equally absurd.
3. Common sense loudly proclaims, that material signs can ne¬
ver produce purification, or nourishment, in a soul. 4. Scripture declares, that mere partaking of sacramental signs is of no avail for securing our salvation, Rom. ii. 25 — 29. Gal. vi. 15. v. 6. 1 Pet. iii. 21. 1 Cor. xi 27 — 29. 5. All the blessings which are sealed by the sacraments to believers, are ascribed to the mercy and grace of God, not to the operation of the out¬ ward signs, Isa. i. 18. xliii. 25. Ezek. xxxvi 25 — 31. Phil. ii. 13. 6. Faith and repentance are pre-required, as necessary to
render sacraments effectual for salvation, Mark xvi. 16. 1 Cor. xi. 27 — 29.
Nevertheless sacraments are not mere marks of our Christian profession, or mere signs of spiritual benefits; but, being made effectual by the blessing of Christ and the working of his Spirit, Exod. xx. 24. 1 Cor. iii. 5 — 7. 2 Cor. iii. 17. 1 Cor. xii. 13,
they are of use, 1. To assist our spiritual meditation, 1 Cor. x. 16. 2. To seal and apply Christ and his benefits to such as re¬
ceive them by faith, exhibiting these benefits, and directing the
promises to us, and conveying that which they contain to us: — God therein giving us a solemn investiture of right to them and infeftment in them; and, along with the signs, conferring the first fruits of eternal happiness, as an earnest of the full communication of it in due time, Rom. iv. 11. 1 Cor. x. 10. 3. To
confirm and increase our faith to receive his gifts, Heb vi. 17, 18. 4. To produce and enliven our spiritual experience. 5. To
impress our mind with just sentiments of gratitude as a debt which we owe to Christ, and his Father and Spirit; and to make us heartily devote ourselves to him, Eph. v. 2. Psalm cxvi. 12, 16. 6. To distinguish church members from others, —
mai’king at the same time the source of the difference. Gal. iii. 27. 7. To be public bonds of conjunct profession and mutual
love among Christians, 1 Cor. x. 16 — 18.
The sacraments of the New Testament, instituted by Christ, which have come in room of the now abolished ones of’ circumcision and the passover, are baptism and the Lord’s Supper: which two agree in their author, age, or period, general signification, solemnity, administrators, and adult subjects; but differ in their immediate end, their fulness of representing Christ and his benefits, — their repetibleness; and that infants are capable of receiving baptism, but not of receiving the Lord’s Supper. — To these two, papists have added ordination, marriage, confirmation, penance, and extreme unction, none of which have any appointment in the word of God as sacraments: and the three last, as used by them, have no warrant at all. Ordination belongs only to church officers. Marriage is a common privilege of mankind. But papists exclude their clergy and devotees from it, as a state of unchastity.
None but ministers of the gospel have any warrant from Christ to administer his sacraments pertaining to it. 1. He authorises them, and them only, to administer them, Mat. xxviii. 19. 1 Cor. xi. 2, 23. iv. 1, 2. Heb. v. 4. 2. All those that admi¬
nistered them in the apostolic age had either an ordinary or extraordinary call to the ministerial office, Luke i. iii. 1 Cor. xii. 28, 29. Eph. iv. 11, 12. — The candid intention of administrators in dispensing sacraments, is absolutely necessary to justify their own conduct before God, but not to render these’ ordinances true and real sacraments to the receivers. 1. Ministers, in their ministrations, being but the servants of Christ and his people, their intention can neither add to, nor detract from the essence or validity of any divine ordinance, 2 Cor. iv. 5, 7. 2. The efficacy of the word preached does not depend on the intention or importance of the preacher, Phil. i. 18. 1 Cor. iii.
6. 3. If the intention of administrators were necessary to con¬
stitute the essence or validity of sacraments, wicked clergymen plight, at their pleasure, rob men of the seals of God’s covenant, or confer them upon the most unfit receivers. 4. All would be left at an absolute uncertainty, whether they had ever received baptism or the Lord’s Supper as a sacrament of Christ or not. — Among papists, for want of this intention of administrators, which they pretend to be necessary in baptism, almost all may be in an unbaptized state of damnation. For want of it in the Lord’s Supper, the elements may be unconsecrated; and so mere bread and wine, offered, worshipped, and received as Christ himself; for want of it, in their ordination no sacred office maybe conferred; and so all their priests, for many ages, but mere laymen. — Through want of it in marriage, the parties may but enter on a life of whoredom.- — Through want of it in penance, there may be no absolution from sin, or the misery entailed on it. — Through want of it in extreme unction, there may be nothing in it but a consignation of the dying person to the devil and his angels. — Through want of it, according to their own principles, there may have been no Christianity among them who knows how long.
I. Baptism is a sacrament, wherein the washing with water in the name of the Father, the Son, and the Holy Ghost, does signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lords. — It was for a long time customary with the Jews to wash or baptize their proselytes when their wound of circumcision was healed. But never till the ministry of John, our Lord’s forerunner, was baptism appointed by God as an ordinance of his covenant, Mat. iii. Our Saviour himself baptized none with water, but with the Holy Ghost, which was thereby represented, John iv. 1, 2. Mat. iii. 11. But, during his debased ministrations, he appointed his twelve disciples to baptize multitudes, John iii. 26. iv. 1,2; and a little before his ascension he gave them a stated commission for life to preach the gospel, and to baptize all nations, Mat. xxviii. 19. John’s baptism differed from that of the Christian church, as it related to Christ as not vet manifested, Acts xix. 4; and did not clearly exhibit the mystery of the three persons in one Godhead; But they agreed in their sign of water, Mark i. 4. Acts viii. 36, 38; in their pre-requisites of faith and repentance, Luke iii. 3, 8 — 14. Acts ii. 38; and in their signification of pardon of sin, regeneration, &c. Mark i. 4. Acts ii. 38. Tit. iii. 5. — And hence our Saviour, in order to initiate himself a member of the New Testament church, partook of John’s baptism, Mat. iii. 13 — 17.
The outward sign in baptism is mere water solemnly blessed for that purpose. Mat. iii. 11. Acts viii. 36, 38. x. 47. 1 Pet. iii. 20, 21; — which may be applied by dipping the whole body in water, or by sprinkling with it the face, a principal part of
the body. For, 1. Eis Hydor, when used with respect to bap-* tism in Scripture, signifies no more than to the water, and Ek Hydatos no more than from the water. 2. Neither at Knon, where there were many waters fit for the refreshment of the assembled multitudes; nor at Gaza, where the Eunuch was baptized, can I find a probability of their being waters proper for the dipping of multitudes over head and ears, John iii. 23. Acts viii. 26, 36. 3. Nor is it probable that the multitudes that
were baptized in Jerusalem were dipt in some pool; — nor, that the jailor at Philippi and his family went off from the prison at midnight, and sought some pool into which they might plunge their whole bodies, Acts xvi. 33. 4. The word baptize in Scrip¬
ture does not always, if ever, denote plunging into water, Mark vii. 4, 8. Luke xi. 38. 1 Cor. x. 2. Heb. ix. 10. 5. That which
is represented by baptism is called a sprinkling the blood of Christ, 1 Pet. i. 2. Heb. x. 22. xii. 24. Isa. lii. 15. Ezek. xxxvi. 25.
Baptism is not absolutely necessary to salvation. 1. Mere participation of sacraments does not render men partakers of salvation, 1 Pet. iii. 21. 1 Cor. xi. 27, 29. Rom. ii. 28, 29. 2. If
baptism were absolutely necessary to salvation, it would be in the power of men to save or damn others as they pleased, by giving or withdrawing it. 3. The nature of baptism, as a seal of the new covenant, and of the righteousness of faith, imports men’s antecedent interest in that covenant. 4. Many have had real grace, and so been in a state of salvation, before they received baptism, as Paul, Gal. i. 16; Cornelius, Acts x. 35, 44, 45, 47; Peter’s converts, Acts ii. 41. Those who are regenerated in their mother’s womb are in a state of salvation before they are capable of baptism. The converted thief went to heaven without it, for ought appears, Luke xxiii. 43. 5. Others,
as Simon the sorcerer, have been baptized, and nevertheless continued in an unregenerate state, Acts viii. 13, 20 — 23. 1 John ii. 19. 6. It is the want of faith, not of baptism, that damns
men, Mark xvi. 16. Where baptism is manifestly omitted in the last sentence, in order to shew that men maybe saved with¬ out it. But baptism is necessary, L As an ordinance of Christ, which is to be continued in the church to the end of the world, Mat. Xxviii. 19, 20. 2. As an ordinary mean of fellowship with
Christ, and of receiving grace from him, and honouring him before the world, Rom. vi. 3 — 5.
The washing with water in baptism, in the name of the Father, Son, and Holy Ghost, does signify and seal, 1. Our solemn ad* mission into Christ’s family as members of it, not in order to make us such. In this a three one God and his ministerial deputies solemnly acknowledge us members. The Christians present acknowledge us brethren. And we, when baptized, profess ourselves embodied with them, as a society separated from the world to the service of God in Christ, 1 Cor. xii. 12, 13. Acts ii. 41. 2. Our ingrafting into Christ, by spiritual union
with his person as our Root, Head, and Husband, Gal. iii. 27. Horn. vi. 3, 4. 3. Our solemn partaking of the benefits of the
covenant of grace, particularly of Christ’s righteousness and justification through it, Ilom. vi. 4. Acts ii. 38. xxii. 16; Adoption into God’s family, and relation to him as our God, Gal. iii. 26, 27. 2 Cor. vi. 18. Acts ii. 38, 39; Regeneration after his image, Tit. iii. 5. 1 Pet. iii. 21. Rom. vi. 3 — 5. Col. ii. 11 — 13. John iii. 3, 5, 6; and a joyful resurrection to everlasting life and happiness, Rom. vi. 4, 5. 1 Cor. xv. 29. 4. Our so¬
lemn profession of our faith in the declarations of the gospel relative to the Father, Son, and Holy Ghost, and our interest in them in all their new covenant relations, — and solemn sur¬ render of our persons, and all that we have, to be their property, and disposed of and employed as they please, according to the tenor of that covenant, John iv. 1. Rom. vi. 4. Isa. xliv. 3 — 5. Acts ii. 39. 1 Cor. vi. 19, 20. Eph. iv. 1. v. 1, 2, 11.
1 Cor. xii. 12 — 14.
None but regenerated persons have a right to baptism before God. 1. The having the Holy Ghost, faith, and repentance, are required as necessary pre-requisites of baptism, Acts x. 47. viii. 36, 37. ii. 38. 2. Sacraments, being confirming ordinances, sup¬
pose those who receive them to be already instated in the covenant of grace ;- — and being seals, cannot be divinely set to a
blank, Rom. iv. 11. Col. i. 11, 12. Gal iii. 27. - None but
such as appear truly regenerated have a right to baptism before men. 1. If none but real saints have a right to it before God, — none but such as have the appearance of saints can have a right to it before the church. 2. That which is holy ought not to be given to dogs, Mat. vii. 6. Prov. xxvi. 11. 2 Pet. ii. 18, 20, 22. Psalm xiv. 1 — 4. 3. Men ought to be made Christ’s dis¬
ciples before they receive baptism, John iv. 1. Mat. xxviii. 19. And none ought to be reckoned Christ’s disciples but such as appear to have heard and learned of the Father; and manifest their knowledge and faith by their good works, John vi. 44, 45. Mat. vii. 20, 21. Tit. i. 16. 1 Tim. v. 8. 4. The Scripture re¬ presents men as baptized upon appearances of saintship, Mat. iii. 6. Acts ii. 41. viii. 12, 13, 37, 38. ix. 18. x. 47, 48. xvi. 14,
15, 32, 33. xviii. 8. 5. Admission of persons manifestly wick¬
ed, is a fearful profanation of sealing ordinances, Lev. x. 8 — 10. Ezek. xxii. 26. xliv. 9.
The infants of parents, one or both visible saints, have a right to baptism before the church. 1. Christ’s general charge to baptize all nations includes them, Mat. xxviii. 19. Mark xvi. 15,
16, where the world and nations are opposed to the Jews,
whose infants were circumcised. And certainlv infants are included in nations. 2. The children of believers are in covenant with God, Gen. xvii. 7. Acts ii. 38, 39; and therefore may en¬ joy the seal of that covenant which is competent for them, — for which no pre-examination of the subjects is necessarily required, — in which no eating or drinking are necessary, — and of the leading blessings represented in which they are capable, viz. union with Christ, justification, adoption, regeneration, and resurrection to everlasting life. 3. Infants in the Jewish church were admitted to circumcision, which represented much the same things as baptism, Gen. xvii. 10 — 14. And it ought to be observed that Christ came not into the world to curtail the privileges of his church, but to enlarge them; — that infants are as capable of baptism as of circumcision; — and that baptism is represented as a circumcision, Col. ii. 11, 12. 4. Infants, such
as Christ could carry in his arms, are members of the kingdom of God, Mat. xix. 13. Mark x. 14. And if members, why deny them the primary seal of membership? 5. Infants of one or both believing parents are holy, — not by legitimacy, for that is not the point there handled; nor is the faith of at least one parent necessary to it; — but federally holy, as belonging to God, and separated to his service, 1 Cor. vii. 14. G. Whole families were often baptized, as of Lydia, and of the jailor of Philippi, Acts xvi. 15, 33; Stephanas of Corinth, 1 Cor. i. 1G, &c.; in which families, it ought to be presumed that there were infants, till the contrary be proved. 7. Infants of believing parents were baptized in all the primitive ages of the Christian church. Even Pelegius, whose learning was considerable, and who had travelled through a great part of the Christian world, and whose darling opinions powerfully tempted him to deny infant baptism, declares that he had never heard of any who denied infants’ right to baptism; and complains of the report of his denial of it as a vile slander cast upon him.
Objec. I. “There is no express warrant in Scripture for “baptizing infants.” Answ. 1. There is an express command of God to circumcise infants; and there is equal reason to baptize them, Gen. xvii. 10 — 14. Col. ii. 11, 12. 2. There
is a command to baptize nations, of which infants are a part, Mat. xxviii. 19. 3. There is a new covenant promise respect¬ ing the infants of believers, Acts ii. 39. xiii. 49. 4. There is
no more express command or reason for observing the Christian Sabbath, nor for women’s partaking of the Lord’s Supper, than is for the baptism of infants.
Objec. II. “We have no express instance of the baptism of
infants in Scripture in the history of the church for about “thirty years.” Answ. 1. For almost two thousandjyears, from A braham to John Baptist, we have not one instance of the ch’~. cumcision of an infant on the eighth day. Will it therefore follow that no infants were circumcised, or none on the eighth day, all that time? There is no instance of baptism in the churches of Antioch, Iconium, Home, Thessalonica, or Colosse. Were therefore none of their members baptized? It is not common for historians to give particular instances of that which is altogether common. 2. It is incumbent upon our opposers to produce instances of the refusal of baptism to the children of believing parents till they were capable to vow for themselves.
Objec. III. “Infants can receive no benefits from baptism.” Answ. 1. If parents can settle upon them an earthly inheritance, what can hinder God to settle upon them an heavenly felicity? What can hinder him to bestow upon them ail the blessings re¬ presented in baptism? 2. If they received benefit by circumci¬
sion, why may they not receive as much from baptism? And can they not be laid under obligations to serve God by the one as well as by the other? Gal. v. 3.
Objec. IV. “Faith and repentance, and the profession “thereof, are required as pre-requisites of baptism.” Answ. If infants can be saved, what hinders them to have the habits of faith and repentance? And as for the profession of them, it is only required of adult persons.
Children derive their right to baptism from their immediate, parents. 1. If they derived their right to baptism from their mediate parents, the children of some, if not all Heathens and Mahometans, would have a right to it, because of their descent from some pious ancestor. Nevertheless they are represented as aliens from the commonwealth of Israel, strangers to the covenants of promise, without Christ, and having no hope, and with¬ out God in the world, 1 Cor. vii. 14. Eph. ii. 12. 2. If infants
derive their right to baptism from mediate parents, they must either derive it from their most remote ancestor; and then all must be baptized as descended from pious Noah, Enoch, &c. Or the extent of the derivation of that right must be fixed; which it no where is in Scripture. If it be pretended that it extends to a thousand generations, then all the infants of heathens have a right to it; as perhaps none of them are, or ever will be at the distance of three hundred generations from Noah, Abraham, &c. If that right extend to a thousand generations, how can the curse of God lie on the children of wicked men to the third and fourth generation? Or how could the Jews have been unchurched, when scarcely in the sixtieth generation from Abraham, in whom they were taken into covenant with God? 3. Notwithstanding the eminent piety of their ancestors, the infants of the Jews that lived in the apostolic age were unchurched along with their immediate parents. But why, unless the sin of these immediate parents had procured it? Rom. xi.
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16,20. 4. Children are rendered federally holy through the
faith of their immediate father or mother, 1 Cor. vii. 14. 5. The children of wicked parents are by God, in his word, declared cursed, Deut. xxviii. 18. But how can they, who are visibly cursed by God, have a visible right to the seal of his promise and blessing?
No infants, but such as are immediately dcscetided from one or both parents, visible believers, have any right to baptism before the church. 1. Since they derive their right from their immediate parents, it must either be derived from their being baptized, or from their being visible believers. It cannot be de¬ rived from their baptism, as that becomes null and void if they be wicked, Rom. ii. 25. It is quite absurd to allege, that no more is here meant than that circumcision is unprofitable to justify men, except they keep the law’: for in that respect it would be unprofitable though millions of good works attended it, Gal. iii. 10. ii. 16. Rom. iii. 20. 2. Parents’
right of access to the Lord’s table, and their infants’ right to baptism, stand or fall together. Such church-members as have offended by one or a few scandalous steps in their conversation, have their right continued; but they are disqualified to use it till their offence be removed. But such as appear un¬ holy in the general tenor of their practice, manifest that they have no right at all; and consequently their children have none. In vain it is pretended, that the Holy Ghost may enter into the heart of an infant who is descended from parents both of them manifestly wicked: for though he should, yet that child’s right before God to baptism could never be manifested to the church till it could profess and act for itself. 3. The children of parents visibly wicked are declaratively cursed by God, Deut. xxviii. 18. How then can he allow them in baptism to be solemnly declared visibly blessed? James iii. 10, 11. 4. Such as have no discernible evidence of their being
w’ithin God’s covenant of grace, as is the case with the infants of wicked parents, can have no visible claim to the seal of it. Though these parents had been baptized, nay regularly baptized, yet if their baptism profit not themselves, how can it profit their seed? 5. Faith and repentance are required in parents, to render their children federally holy and admissible to baptism, 1 Cor. vii. 14. Acts ii. 38, 39. 6. None but such
as are visible believers have any mark of God’s being their God and the God of their seed, Gen. xvii. 7. Jer. xxxi. 33, 7. It the children of manifestly ungodly parents have any real right to baptism, the church ought to put them into possession of it. But what could be done in this matter? The parents are incapable to educate these children in a Christian manner. It would be but a solemn mockery of God to bring them under vows relative to it, while their practice continues an habitual contradiction to them. — It would be no better to lay these vows on a sponsor, who could not, or would not, have the children under his power. 8. Baptizing the infants of parents manifestly wicked, renders that solemn ordinance altogether common, and declares those church-members that are not visible saints; and so makes the church a society not separated from the world, — contrary to John xviii. 36. 1 Pet. ii. 5, 9. Eph. ii. 12, 19, 20. 1 John v. 19. Rom. ix. 29. 9. If
wicked parents have no right to baptism themselves, and their children derive their right from them, as has been proved, the children of such parents can have no right to it. 10. The faithful exclusion of the infants of wicked parents from baptism has a remarkable tendency to promote the ends of the gospel, which calls men to unite with Christ by faith, and so deny ungodliness and worldly lusts, and live soberly, righteously, and godly. Parents would not be hardened in their wicked¬ ness, by an unlawful admission of them to sealing ordinances. None would be tempted to believe themselves true Christians, merely on account of their being baptized. Hearers of the gospel would not be tempted to indulge themselves in ignorance and wickedness, in hopes of having their infants baptized notwithstanding. Baptism -would not be reckoned less solemn than the Lord’s Supper, or profaned as a common thing.
Objrc. I. “All the infants of Christians are within God’s <c covenant.” Answ. Will that infer that the manifest enemies of God, who have nothing but the name of Christians, or their children, are within God’s covenant? Has Christ a confederacy with Satan, when lie is but called an angel of light?
Objec. II. £S Children ought never to suffer for their pa- “rents’ sins.” Axsw. 1. Must then all the infants of heathens, who are born as innocent as those of Christians, be baptized? 2. If no children ought to be excluded from ad¬ mission to the church for their parents’ sins, the Jews must still be the peculiar people of God, as well as in the days of Moses, David, &c. 3. Does not God, in manifold instances,
visit the iniquities of the parents on their children, Exod. xx. 5? 4. The withholding baptism from the infants of
wicked parents is no proper punishment of these infants; but a not giving them that to which they have no right, and which, if given them, would do them no good, but hurt. 5. If magistrates may’ take occasion to execute both father and son, who were guilty of preceding treason, — from the father’s continued repetition of his treason, why may not God justly take occasion, from the wickedness of parents, to punish their children as themselves deserve by their original sin? 6. Must
all children, even of Christians, be put into possession of inheritances to which their parents never had any right: or which they had prodigally squandered away? How absurd and wicked the pretence!
Objec. III. “The heresy and impiety of wicked parents “never excluded their children from circumcision.” Answ. 1. If heresy do pot exclude men from baptism, neither will atheism, 1 John ii. 22. 2. If no heresy or profaneness exclude
men from baptism, why did John Baptist and Peter the Apostle require repentance as a pre-requisite of it, Matth. iii. 2, 6, 8. Luke iii. 3, 7 — 14. Acts ii. 38. iii. 19. 3. Where is
the proof that the infants of Hebrews, who were notoriously profane, were admissible to circumcision? Did God allow those parents to be sustained members of his church, whom he cut off from his people, and did not suffer to live on his earth, Deut. xvii. 12. Num. xv. 30, 35, 36? Had the infants of the profane contemners of the promised land any circumcision allowed them, till, as adult persons, they received it in their own right? And where is the evidence that Joshua circumcised any that were heretical or profane, Num. xiv. Josh, v.?
Objec. IV. “John baptized every person that offered him-i “self to his baptism.” Answ. 1. Must then all Heathens and Mahometans be baptized, if they offer themselves to it? 2.
John does not appear to have baptized so much as one, but on proper evidence of repentance of former sins, Matth. iii. 2, 6 — 12. Luke iii. 3, 7 — 14. 3. He did not baptize the profane Pharisees or Sadducees, Luke vii. 30.
Objec. V. “God calls the children of the idolatrous Jews <c his children, Ezek. xvi. 20.” Answ. Perhaps these children were God’s peculiar property, being first horn, Exod. xiii. 12., 13. Num. iii. 13. viii. 17; or, they may be called his children in the same sense as the silver and gold, corn and wine, fiax and wool, are called his, Hag. ii. 8. Ezek. xvi. 17 — 19. Hos. ii. 5, 8, 9.
Objec. VI. “If only the infants of visible Believers be al- “loived baptism, then whole families and parishes will be 4i paganized. Nay, as ive have no rule to state avIio are visi- “ble believers, many infants of Christians will be robbed of “baptism.” Answ. 1. It is no honour for Christ to have profane persons, similar to brutes and devils, openly reputed his members. 2. God’s word is a sufficient rule for distinguish¬ ing professors from the profane, 2 Tim. iii. 15 — 17. 3. None can be visible, believers, who have no appearance of faith in their practice: for true Christians are known by their fruits, Mat. vii. 17, 20. Gal. v. 16 — 24.
Objec. VII. “Though many parents be wicked and scan- “dalous, yet they were made Christians by their baptism.”
Answ. As a single scandal in parents does not necessarily in¬ fer their being destitute of the grace of God, their children may have a right to baptism, though these parents, until their scandal be purged, be disqualified from presenting them. But when parents, by their habitual behaviour, manifest themselves graceless, — their being once baptized can no more avail their children, than it avails those of a prodigal that their father had once a rich estate.
Bactism ought to be administered, 1. With water, in the simple manner prescribed by Christ, 1 Cor. xi. 2, 23. 2. Ex¬
pressly in the name of the Father, the Son, and the Holy Ghost, as three divine persons, the same in substance, and equal in power and glory, Matth. xxviii. 19. 3. With preaching
the gospel immediately preceding it, Matth. xxviii. 19. Mark xvi. 15, 16. 4. And for this reason, as well as because it is
a mystery of God, it bught to be administered by those only who are stewards or ministers of Christ, 1 Cor. iv. 1, 2. Rom. x. 15. Matth. xxviii. 19. 5. As preaching must attend it; —
as it is a solemn declaration of visible church-membership; — as much effectual fervent prayer is necessary to render it efficacious; — as it affords opportunity for others to be impressed with, and renew their baptismal engagements; — and as private administration of it tends to make persons, like the papists, believe it absolutely necessary to salvation, it ought to be publicly dispensed, Matth. xxviii. 19. 6. It ought to
be administered with much gravity, and serious, not superstitious solemnity, Psalm lxxxvii. 7.
Baptism ought to be improved by such as have received it, 1. By labouring to have just apprehensions of the nature, use, and ends of it. 2. Bv serious and deep-fixed remembrance of the mercies and vows represented by it. 3. In fulfilling the vows therein made, — through an exercise of faith on Jesus •Christ.
II. The Lord’s Supper is a sacrament, wherein, by giving and receiving bread and wine according to Christ’s appointment, his death is shewed forth; and the worthy receivers are not, after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace. Or, it is the sacrament of our spiritual nourishment, in which, by the divinely appointed use of bread and wine, is represented, sealed and applied, the saints’ communion in grace and glory with their once crucified, but now exalted Saviour. — It is called the Lord’s Supper, 1 Cor. xi. 20; Blessing, 1 Cor. x. 16. Matth. xxvi. 26; the Eucharist or thanksgiving, Mat. xxvi. 27. 1 Cor. xi. 24; the Lord’s table, 1 Cor. x. 21; the breaking of bread, 1 Cor. x. 16. Acts ii. 42,
4 6. xx. 7; and the communion of the body and blood of Christy 1 Cor. x. 1G.
The outward signs in this sacrament are bread of any kind; for Christ took that which was readiest; and wine of any kind or colour. The eating the bread, and drinking the wine, being always connected in Christ’s example and command, ought never to be separated, Mark xiv. 23. 1 Cor. x. 16. xi. 26. Nor does the disjunctive mention of the bread and cup infer the dropping the cup more than the bread. Disjunctive particles are often put for copulatives, Rom. iv. 12. 1 Cor. xiii. 8. Mat. v. 17. Eph. vi. 8. — Resides, the end of this sacrament is to re¬ present the blood or death of Christ. — The cup contains in a figure the remission of sins, of which papists think their clergy have as little need as their laity.
The bread and wine in the Lord’s Supper are not changed into the real body and blood of Christ. 1. Such a transubstantiation of them is contrary to the testimony of our senses; and so completely undermines the whole proof of all the miracles by which God has confirmed his revelations to men: Nay, over¬ turns almost all certainty in the world. 2. According to such a transubstantiation, the same body of Christ is alive and dead at once; is in heaven, and in a thousand or ten thousand different and distant places on earth at once; accidents remain without a substance, and a substance exists without accidents. — The glorified body of Christ is apt to become food for dogs and moths, and with wicked communicants to go into hell fire, — all which are perfectly absurd, contrary to reason and common sense. 3. Such transubstantiation is contrary to the end of this sacrament, which is to represent and commemorate Christ, not to sist him corporally present, 1 Cor. xi. 24, 25. 4. It is con¬
trary to Scripture, which represents Christ’s body as whole, and his blood in his veins, when he first administered this sacrament, and declares that it is bread that is broken, and wine that is drunk, Matth. xxvi. 26 — 30. 1 Cor. x. 16, 17. xi. 23 — 29; and that the heavens must contain Christ’s manhood till the last day, Adts iii. 21.
Objec I. “God is almighty, and can do every thing.” Answ. Omnipotence cannot work contradictions and nonsense.
Objec. II. “Unless the elements be changed into the very “body and blood of Christ, we receive mere bread and wine in 4£ the Lord’s Supper.” Answ. 1. We spiritually receive his body and blood, as well as we do his Spirit and blood in baptism, where no transubstantiation is pretended. 2. Though Christ be not corporally present, yet, as God-man Mediator, he is symbolically and spiritually present.
Objec. III. “Christ expressly calls the bread his body.” Answ. 1. The Jews had no other than the verb am, is, are, to be, to mean signify or represent; and this signification of their substantive verb was altogether common among them. Hence circumcision is said to be God’s covenant, Gen. xvii. 10. Ears of corn, and kine, are said to ber/rars of plenty or famine, Gen. xli. 26, 27. The paschal lamb to be the passover, i. e. an act of the angel, Exod. xii. 11. The water-yielding rock to be Christ, 1 Cor. x. 4. The Sabbath to he the Lord’s covenant, Exod. xxxi. 13, 17; and Christ said to be a rose, lily, and vine. Song ii. 1. John xv. 1. 2. Our Saviour plainly intimates, that
he meant no more, but that the bread and wine represented, sealed, and applied his body and blood, — in his words: This cup is the New Testament in my blood, which if read without allowing any figure would infer another transubstantiation of his blood into the New Testament; and be read thus, This my blood is the New Testament in my blood. What absurd nonsense!
The Lutheran pretence, that the material body and blood of Christ are corporally present with, in, and under the bread and wine, is scarcely less absurd. For, 1. How can a body at once be visible and invisible; felt and unfeelable; present in heaven, and in multitudes of places on earth? Heb. ii. 14. Luke xxiv. 39. Acts iii. 21. 2. In Christ’s own administration of
this sacrament, how could his body, at once, be present with his disciples giving the bread and wine to them: and yet, in the bread and wine given and received in remembrance of him, 1 Cor. xi. 23 — 2G. 3. How can his body be broken and his blood shed on every sacramental occasion, when he is now glorified. 4. The Scripture represents his manhood as no more in this lower world, but in heaven, Acts iii. 21. Heb. i. 3. viii. 4. John xii. 8. xiv. 28. xvi. 7, 28. xvii. 11.
In the Lord’s Supper there is no oblation of Christ’s body and blood as a sacrifice to make atonement for the sins of the quick and the dead. 1. The Scripture never intimates that there is any sacrifice made in it. 2. Such oblation of sacrifice is inconsistent with the declared design of this sacrament to commemorate Christ’s person and work, and hold fellowship with him, 1 Cor. xi. 24, 25. x. 16. 3. It is contrary to the oneness of Christ’s
priesthood and sacrifice, in which he alone offered himself, John x. 18. Heb. vii. 24. ix. 28. x. 10, 14. 1 Tim. ii. 5. Heb. ix. 14, 15. And there is but one offering of him, Heb. vii. 27. ix. 12, 28. x. 10, 14. 4. The absolute perfection of Christ’s
sacrifice of himself excludes all repetition of it, Heb. x. 1 — 14. ix. 12 — 15, 28. i. 3. xiii. 12. 1 Pet. i. 18, 19, 20. ii. 24. iii. 18. Rev. v. 9. 2 Cor. v. 21. Rom. v. 9 — 11, 16 — 21. viii. 3, 4. x. 4. Dan. ix. 24. 5. In this sacrament, there is nothing like to
an oblation of sacrifice; — not an altar, but a table, 1 Cor. x. 21; no visible substance sacrificed; — no death, but a commemora-
2 N
tion of that which had formerly happened; — nor is Christ here given to God, but to men.
To anticipate objections, It must be observed, 1. That Melchizedelc brought forth bread and wine for refreshment to Abram’s fatigued troops, but not to be offered in sacrifice, Gen. xiv. 18. 2. That the paschal lamb was not a type of this sacra¬
ment, but of Christ himself. 3. That the daily sacrifice offered under the New Testament is not the Lord’s Supper; but prayer, praise, and good works, Mai. i. 11.
All professed Christians, come to years of discretion, are bound by the law of God to partake of the Lord’s Supper, and it is their sin, if they be incapable of regular admission to it. — Only true believers have a right to it before God. — Only true believers, who have examined themselves, and are actually exercising their faith and love, can rightly use this privilege, 1 Cor. xi. 23 — 29. — Three things .are necessary to a right partaking of the Lord’s Supper. 1. A worthy state of union with Christ as our husband, father, righteousness, and strength. 2. A worthy frame in the actual exercise of all the graces of the Spirit, know¬ ledge, faith, repentance, love, &c. 3. A worthy end of honour¬
ing Christ, glorifying God, and receiving spiritual nourishment to our soul, 1 Cor. x. 26 — 31. xi. 23 — 29.
From the whole nature of this ordinance, and what Christ has required in relation to it, it is manifest that it is a most horrible profanation of it, either to impose or receive it as a condition of civil office or liberty, or as a test of loyalty.
R eflect. My soul, has God in Christ been at such pains in ordinances and influences to save and sanctify me! Why then do not I stir up myself to take hold of him? In which ordinance, and when, did God Almighty appear unto me and bless me? When and where hath the Lord made me lie down in these green jyastures; and fed me beside these still waters? When saw I my King in these lattices, and held him in these galleries? Alas! how long I have lien at these pools of mercy without being put in! How long and often I have lien as an ox or ass, at these wells of salvation, without drinking their living water!
The Old and New Testament dispensations of the Covenant of Grace agree, 1. In their Author, God in Christ, Ileb. i. 1. 2. In their matter; the Law and the Gospel being alway
the substance of both, Psalm cxivii. 19. Gal. iii. 8. Tit. ii. 11 — 14. iii. 8. Gal. v. 6. 3. In the blessings offered and be¬
stowed; — union with Christ, justification, adoption, regeneration, sanctification, spiritual comfort, and eternal glory, Job xix. 25. xxxiii. 24. Isa. lxiii. 16. Ezek. xxxvi. 26, 27. Psalm
lxxxvi. 3. lxiii. 2 — 7. lxxiii. 24 — 26. 1 Cor. i. 30. iii. 22. Rom, viii. 29, 30. 4. In requiring the same end, and the same exer¬
cise of faith, repentance, love, and new obedience, in attending their ordinances, Isa. lv. 1 — 7. Psalm xcvi. 6 — 8. lxxxix. 7. Matth. xi. 28, 29. Heb. x. 22. 5. In their ordinances* having
no spiritual efficacy of themselves to save men; and hence often least effectual when best dispensed, as by Moses, Isaiah, Christ, Paul* Deut. xxix. 4. Isa. vi. 9, 10. xlix. 45. liv I. Acts xvii. 22 — 32. 6. In their being rendered effectual fof salvation by
the same means, viz. 1. The blessing of Christ, which includes his appointment of them for blessings to men, and his render¬ ing them such by his almighty influence attending them, Exod. xx. 24. 2. The working of Christ’s Spirit in preparing men
for these ordinances, assisting them in their attendance on them, fixing the impression of their contents, inclining and enabling to a proper improvement of them, 1 Cor. iii. 6, 7. xii. 13. 3. The exercise of true faith correspondent with the in¬
fluences of Christ and his Spirit in them, — in discerning that which God manifests, — in crediting that which God declares, — in receiving that which God offers, — and in improving God’s manifestations, declarations, and gifts, to promote that holy obedience which he requires, Heb. iv. 2. xi. 6.
The typical ceremonies of the Old Testament dispensation being more dark, carnal, confined, and representing Christ as to come, continued, as it were, living and vigorous in their obligation till his incarnation; — languid and dying during his state of humiliation, and especially of his public ministry; — and be¬ came dead after his death and resurrection; — and deadly and hurlful after his full declaration of the gospel, and ruin of the Jewish temple, Heb. vii. — x. Gal. ii. — v. — It is evident that they are now abolished, 1. From many express declarations of Scripture, Acts xv. 18, 28. Gal. v. 2, 4, 5, 13. iv. 11. Col. ii. 14, 17. Heb. vii. — x. 2. From many Scripture-predictions, Isa. lxvi. 3. Jer. iii. 16. xxxi. 32. Dan. ix. 27. Mai. i. 11. Psal. cx. 4. 3. From the very nature of many of these ceremonies.
They were not good in themselves; pointed out Christ not as come, but to come; and excluded the Gentiles from the church, Heb. x. 1. Col. ii. 17. Gal. iii, 24. v. 1. Eph. ii. 12, 14, 15. 4. From the state of the Jewish nation, which for more than 1700 years past has rendered the observance of these ceremonies at Jerusalem or in Canaan impossible, Luke xix. 43, 44. xxi. 20, 24. Rom. xi. 7 — 15, 20.
Objec. I. “Several of these ordinances were appointed to “continueybr ever, Gen. xvii. 13. Exod. xii. 24.” Answ. 1. For ever and everlasting often signify no more than a long time, or the whole time of a particular state of things. 2. These ceremonies continue for ever in their antitypes.
Objec. II. “Christ’s apostles marked a great regard to the “Mosaic ceremonies.” Answ. Only for a time, and in so far as they thought necessary for the edification of the weak Jews converted to the Christian form of worship, Acts xv. Rom. xiv.
1 Cor. viii. Gal. ii. v. Heb. vii. — x.
Objec. III. “Priests, sacrifices, and temples, &c. are foretold “to take pla’” ;in the New Testament church, Ezek. xl. — xlvlii. et Mai. i. ii.‘ -c, Answ. These typical terms must be under¬ stood in a spiritual sense, agreeably to the nature of the gospel dispensation, 1 Pet. ii. 5. Heb. xiii. 15, 16. Rom. xii. 1.
The peculiar and transcendent prerogatives of the more full, clear, spiritual, extensive, and lasting New Testament dispensation are, 1. The Messiah exhibited as already incarnate, made perfect through suffering, and exalted to glory, John i. 14. Heb. ii. 9, 10. v. 9. Psalm xcvii. 1. xcix. 1. cx. 1 — 7. Heb. vii. — x. 2. The gospel preached in a new form; revealing and offering Christ, and a finished redemption in him, 1 Cor. ii. 7 — 10; — exhibiting him and his blessings in a clear manner,
2 Cor. xii. 6 — 16. Col. i. 25, 26. Rom. xvi. 25, 26. 2 Tim. i.
10; — in which all appearance of severity, even to beasts, is laid aside, — in a manner most delightful and comforting, 2 Cor. iii. 9. 1 Cor. ii. 9. xv. 3, 4. Isa. lii. 7. xl. 1, 2. lxi. 1 — 3. lxvi. 10 — 12; and in which the gospel dwells plentifully in men, Rom. x. 8, 18. Col. iii. 1G, 17. 3. The calling the Gentile na¬
tions into the Christian church, while the Jewish church and state are ruined; in order to wean the believing Jews from their ceremonies, and confirm the Messiahship and gospel of Christ, 1 Cor. ii. 4, 5. 2 Cor. x. 4, 7. Isa. lxvi. 7, 8. Rom. x. 18, 19. xi. 11, 12. xvi. 2G. Acts xiii. 46. Mat. xxiv. 14. xxvi. 13. xxviii. 19. Mark xvi. 15, 1G. Eph. iii. 8, 9. Col. i. 23. Rev. v. 9. vii. 9. And in the last ages of the world, both Jews and Gentiles shall be almost universally united into one gospel church, Rom. xi. 12 — 16,26,30,31,32. Rev. xi. 15. Psal. lxxii. xcviii. 2, 3. 4. A far more plentiful and comfortable enjoyment of
the Holy Ghost in his presence and influence, Zech. xii. 10. Joel ii. 28. Isa. xliv. 3 — 5. John vii. 38, 39. xiv. 16, 26. xv. 26. xvi. 7 — 14. Acts ii. viii. x. 1 Cor. xii. 5. More remarkable endowments, — more clear and distinct views of divine mysteries, Isa. xi. 9. liv. 13. Jer. xxxi. 34. 1 John ii. 27; — more eminent holiness, Isa. xxix. 24. xxxiii. 24. xxxv. 9. lx. 12, 21, 22. lxii. 12. Zech. x. 5, 12. xii. 8. Isa. liv. 11, 12. lxvi. 12 — 14. Zech. xiv. 20, 21; — more abundant comfort, John xiv. 16, 26. Acts ix. 31. Eph. i. 13. 2 Cor. i. 22. v. 5. 2 Thess. ii. 16, 17; — much greater boldness and intimacy with God, Gal. iv. 6. Rom. viii. 15, 16. Ileb. iv.. 14 — 16. x. 19, 20; — miraculous gifts bestowed on the apostles and others, Actsii. viii. x, xvi. 19. xxi. 8. 1 Cor, xii. xiv. 6. Evangelical liberty, consisting in more distinct understanding the saints’ freedom from the dominion of the broken covenant of works, and of sin and Satan, Rom. viii. 1. vi. 14. Col. i. 13; — and from all human impositions in the worship of God, James iv. 12. 1 Cor. vii. 23. Mat. xv. 9. Col. ii. 18 — 23; — and in complete deliverance from the ceremonial law, and from the judicial law of the Jewish nation, in so far as subordinated to it, Acts xv. 10. Gal. v. 1 — 25. iv. 5, 2G. Tit. i. 15. Col. ii. 20, 21. 1 Cor. x. 25. 7. As it relates to things past,
it admits of no change till the end of the world, Mat. xxviii. 20,
1 Cor. x. 25, 28.