What Are the Outward Means Whereby Christ Communicateth to Us the Benefits of Redemption?
Answ. The outward and ordinary means, whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.
Q. Why are the outward means of salvation called Christ’s ordinances?
A. Because he appointed them as the King and Prophet of his church, Eph. iv. 11, 12, 13.-
Q. What is the general property of all the ordinances of Christ? A. They are holy ordinances, Ezek. xliii. 12.
Q. How are they holy? A. They are pure in
themselves, appointed for the service of the holy God, and to make us pure and holy, Eph. iv. 12, 13. Prov. viii. 34.
Q. Why are Christ’s ordinances called outward means of salvation?
A. To distinguish them from the Spirit and his grace, which are inward means of it, John iii. 5, 6.
Q. Why are they called ordinary means?
A. Because God seldonrconveys grace to adult persons without the use of them, Acts ix, &c.
Q. What ordinances of Christ are the principal outward and ordinary means of salvation?
A. The word, sacraments, and prayer, Acts ii. 42.
O. When doth Christ communicate his benefits by his ordinances? A. When they are made effectual for
our salvation, Acts ii. 46, 4T, Bom. i. 16. 1 Thess.ii. 13.
<j. What do jfott mean by the ordinances being made.
effectual to salvation ■? A. Their being made mearrs
not only of revealing and offering salvation, but of giving the real possession of it to us, Eph. i. 13, 14.
O. To whom are Christ’s ordinances made effectual for salvation? A. To the elect only, Acts xiii. 43.
Q. Why are they not effectual to others? A. Because divine power doth not attend them to others.
Q. Why then should persons not elected wait Hpon any of Christ’s ordinances? A. God commands it; and
they know not but they are elected, Prov. viii. 34.
£). Do the word, sacraments, and prayer, equally respect the graceless and gracious state of elect persons?
A. No: the word, and prayer respect both states j but the sacraments respect only their gracious state. Q. How doth it -appear that the word and prayer respect both states? A. Because they are means of bringing us out of a graceless state, and of confirming us in a gracious state, Acts viii. Eph..i. 13, and vi. 17, IS.
Q. How doth it appear, that the sacraments respect only our gracious state I A. Because they are seals for confirming God’s covenant with us, and suppose our entrance into it, Rom. iv. 11.
O. By what are God’s ordinances made effectual to our salvation? A. By the blessing of Christ, and the
working of his Spirit in us, 1 Thess. i. 5. 1 Cor. iii.
Qj vV naL ^° you mean by the blessing of Christ on ordinances? A. His institution of them for our salvation, and his saving power attending them.
Qj What mean you by the ‘working of Christ’s Spirit”?
A. His graciously applying the ordinances to our heart, and making us to see. and receive Christ in them, 1 Thess. i. 5.
Q; Do Ovist’s ordinances become effectual in any degree, from any virtue in themselves?
A. No for the scripture declares, the word preached did not profit; and that it is to some the savour of death: and daily experience’shews, chat the persons may receive all these ordinances, and yet be openly wicked, Heb. iv. 2. Isa. vi.-9, 10.
Q. Can the holiness, learning, or (diligence of him that doth administer any of these ordinances make them effectual to. salvation ?. A. No: few*even o£ Christ’s hearers
were converted j and’ Paul may plant, and polios water, but it is God that giveth the increase, i Cor. iii. 2K ftuest. 88. Means of Sttlvatmi. SOQ
Q. May we then be careless who preach the word, and administer the sacraments to us? A. No; for the
administration of them in an irregular manner, and by persons unqualified and unsent, tends to prevent the efficacy of them, Jer. xxiii. 32. Rom. x. 14, 15. Heb. v. 4.
Qj. How ought the dispensers of word and sacraments to be personally qualified? A. They ough t to be blameless, acquainted with God’s truths, zealous for them, and able to defend and declare them to others, Titus i. 1 Tim. in.
(£. How ought they to be called to their office?
A. With the inward and outward call of God.
Q. Wherein lieth the inward calf of God.
A. It ordinarily consists in a person’s being humbly inclined, from love to the glory of God, and compassion to the souls of men, to bestow his gifts in the ministerial work, if God in his providence give regular access.
Q. What is God’s ordinary outward call to the ministry?
A. The invitation or consent of the Christian people to whom he is to minister with the trial of his gifts, and ordination by a presbytery, Acts xiv. 23. 1 Tim. iv. 14.
Q. How is the word to be preached by such as are duly qualified and called thereto? A. Soundly, sincerely,
plainly, diligently, wisely, faithfully, and zealously.
Q. How is a minister to preach soundly f
A. By preaching nothing but what is founded on the word of God.
Qj How is he to preach sincerely?
A. By preaching from faith, not for filthy lucre, but the glory of God, and good of men; and by insisting chiefly on the most important subjects, as Christ’s excellency, our need of him, the beauty and necessity of holiness, &c» 1 Cor, ii, iii.
Q. How is he to preach plainly?
A. By using such words, arguments, and order, as his hearers can best understand, and which tend most to affect their conscience.
Q. How is he to preach diligently? A. By embracing all opportunities of preaching or preparing for it.
<J. How is he to preach faithfully?
A. By giving saints and sinners their due portion; preaching against the sins of his hearers, without respect of persons j and preaching law and gospel, in such a manner
as tends to honour both, Mat. xxii, xxiv. Ezck. Hi, .lxxiih Col. i. 28.
Q. How is he to preach wisely? A. By suiting his
doctrine to the present cases and capacity of hi>- nearers.
Q. How is he to preach zealously P. A. By preaching from fervent love to God and the souls of men, manifested in a grave and affectionate address to the hearers.