CHAPTER 3
Of the Instituted Ordinances of the Covenant of Grace, and the Harmony and Difference between those under the Old Testament, and these under the New.
In these divinely instituted ordinances, God does not only 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 stated 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 sealing kind belong only to saints. Some pertain to all church members; 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, John 20:31; Eph 4:11-14. These ordinances are,
I. Reading the Scriptures in secret, private, and public, John 5:39; Acts 17:11; Neh 9:3.—Every person capable by age ought to read the Scriptures. 1. God has plainly warranted them to do so, Deut 4:6-7; Deut 11:19; Deut 17:18-19; Deut 31:11-12; Jer 36:6; John 5:39; Matt 22:29; Luke 16:29,31; Isa 8:20; Isa 34:16; Rev 1:3; Col 4:16; Mark 13:14. 2. The church, with God's approbation, has constantly done so, Neh 8:3-4; Neh 9:3; Luke 4:16; Acts 15:21; Acts 8:28; Acts 17:11; Ps 119:24; Luke 10:26; 2 Tim 3:15. 3. God appointed his word to be written that it might be read, Hab 2:2; Isa 8:1; Isa 30:8; Jer 30:2; Jer 36:2,6,28; Rev 1:3,11; 2 Tim 3:15-17; Rom 15:4. 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 1:16-17; Rom 3:21-22 James 1:18,21; 1 Pet 1:23; 1 Pet 2:2; 1 John 3:1; Ps 105:15; Rev 1:5-6; 1 Cor 2:15.—The Scriptures ought to be read by all, 1. With an high and reverent esteem of them as indeed the word of God, Ps 19:10; Ps 119:72; Neh 8:3; Neh 9:3; Exod 24:7; 2 Chron 34:17; Isa 66:2. 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 1:19-20; and that he alone can make us savingly understand them, Luke 24:45; 2 Cor 3:13-16. 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 2:13; Deut 17:18-20; Ps 119:18; Ps 85:8. 4. With a diligent attention to the matter and scope of them, and of every particular passage in them, John 5:39; Acts 17:11; Acts 8:30,34; Luke 10:26-28. 5. With particular and earnest application of that which we read to ourselves, Prov 3:1,4; 2 Chron 34:21; Jer 15:16; Col 3:16; Ps 119. 6. With a self-denying dependence upon God for his effectual blessing upon that which we read, Prov 3:5; Prov 2:1-7; Ps 119:18. 7. Cordially experiencing, and constantly
and earnestly practising that which we read, John 13:17; Josh 1:7-8. 1 Pet 2:2.
II. Meditation on the word of God, and on his works as connected with it, Ps 1:2; Ps 119:48,97; Ps 105:5; Ps 111:2,4.—In thinking on God's word and works, 1. Our heart ought to be fixed, Ps 108:1; Ps 139:18. 2. It ought to be deeply affected, Ps 104:34; Ps 45:1; Ps 139:17. 3. It ought to be habitually employed in this exercise, Ps 119:97; Ps 139:17-18; Ps 63:6. 4. Our thoughts ought to have a sanctifying tendency and influence, 2 Cor 3:18. 5. It is proper that they be diversified in their objects and form, and proceed orderly from one point to another.
III. Preaching the word of God, in explaining his law and gospel, and pointing his truths in the most particular manner 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 3:2-6; 2 Tim 2:2,4; Eph 4:8-11; Mal 2:7; 2 Cor 3:6; Jer 14:15; Jer 23:21,32; Rom 10:15; Heb 5:4; 1 Cor 12:28-29; 1 Tim 3:10; 1 Tim 4:14; 1 Tim 5:22. 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, Titus 2:1,8; 1 Tim 2:7; 2 Tim 4:2-3. 3. Evangelically, rightly arranging Law and Gospel, answerably to their abovementioned differences and harmony, 2 Tim 2:15; Rom 1:16-17. 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 4:2; Heb 13:17; Acts 18:25; Acts 16:31; Col 1:28-29. 5. Plainly, not in the enticing words of man's wisdom, but in words which the Holy 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 14:19; 1 Cor 2:4,13; 2 Cor 3:12; 2 Cor 4:2,13; 2 Cor 11:3; Hab 2:2; Isa 30:8. 6. Faithfully, giving to saints and sinners that which best answers their diversified states and circumstances, Jer 23:28; 1 Cor 4:1-2; 1 Cor 2:1-2; 1 Cor 11:1-2; Acts 20:27; Ezek 3; Ezek 33; Ezek 13:19-23; Matt 24:45; 2 Cor 4:1-2. 7. Wisely, the doctrine and manner of delivering it being suited to the capacities and the circumstances of the hearers, Col 1:28; 2 Tim 2:15; 1 Cor 3:2,10; Heb 5:11-14; Luke 12:42; John 16:12. 8. Sincerely, not from regard to worldly applause,
gain, or like carnal ends, but from a firm faith 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 2:17; 1 Cor 4:2; 1 Thess 2:4-6; John 7:18; 1 Cor 9:19-22; 2 Cor 12:19; Eph 4:12-14; 1 Tim 4:16; Acts 26:16-18; 2 Pet 1:12; Rev 3:10. 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 18:25,28; 2 Cor 5:11,13-14; Phil 1:15,17; Col 4:12; 2 Cor 12:15; Gal 4:19-20; 1 Thess 2:1-10.
IV. Hearing God's word read or preached, Isa 55:3;—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, Ps 89:6-7; Acts 10:33; Isa 66:2; banishing all lawful worldly cares from our heart, Matt 13:7; Gen 22:4-5; application of Jesus' blood for removing all our guilt, and all controversy between God and us, Amos 3:3; Ps 26:6; Rev 4:6; purging our heart from corrupt lusts and affections, and stirring it up to spiritual desires of fellowship with God, 1 Pet 2:1-2; James 1:21. 2. Earnest prayer for assistance to the minister, and for edification to ourselves and others by the outpouring of the Holy Ghost in the ordinance, 2 Thess 3:1; Eph 6:19-20; Ps 119:18; Song 4:16; Ezek 37:9; 1 Pet 1:12. 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 4:13; Prov 8:34; gravely and composedly bending our ear and mind to that which is spoken, Isa 55:3; Luke 4:20; Prov 2:1-2; observing what we hear, and judging it by the Scripture, Mark 4:24; Luke 8:18; Acts 17:11; and studying to know the mind of God in his word, Acts 16:14; Ps 85:8. 4. Cordial reception 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 4:2; 2 Thess 2:10; Eph 4:21; James 1:21; 1 Pet 2:2; Acts 17:11; 1 Thess 1:5; 1 Thess 2:13. 5. Hiding it in our heart as a precious treasure, and a continued remembrance, knowledge, and love of it, Ps 119:21,72,103,139,140; Job 23:12; Col 3:16; Isa 42:23; Prov 2:1;
Prov 3:1,3. 6. Serious meditation and pious conference on that which we have heard, Luke 9:44; Heb 2:1; Luke 24:14-32; Deut 6:6-7. 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 8:15; James 1:22-23,25; Rev 1:3; John 13:17.
V. Spiritual conference, to which may be reduced, 1. Communing with our own heart, Ps 4:4; 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 13:5; Zeph 2:1; laying solemn charges on it before God, Ps 103:1-5; Ps 104:1,35; Ps 42:5,11; Ps 43:5; and reciting important facts to it, Ps 16:2. 2. Spiritual conference with neighbours in occasional or stated meetings;—or in catechising of families, Luke 24:13-32-49; Deut 6:6-7; Mal 3:16; Col 3:16; Song 5:8-16; Song 6:1-3; Gen 18:19. 3. Ministerial visiting and catechising persons and families, or the sick, which may also be referred to preaching, Gal 6:6; Acts 20:20,31.—In such conferences, 1. The matter ought chiefly to be the most important points of divine truth, Matt 23:23; 1 Cor 2:2; 1 Tim 1:5-6; Titus 1:11-14. 2. The glory of God and the edification of souls ought to be earnestly and chiefly intended, Col 3:17; 1 Pet 4:11; 1 Cor 14. 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, Ps 16:8; Eccles 12:14; 2 Cor 5:10-12; Matt 12:36-37.
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, etc. Ps 95:6; Ps 121:1; Ps 28:2; or, it is called meditation, supplication, pouring out the heart, lifting up the soul, etc. Ps 5:1-2; Ps 6:9; Ps 62:8; Ps 25:1; 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, Matt 6:6; Ps 55:17.—Neh 2:4-5; Judg 15:18; Judg 16:28.—Or socially, in families or voluntary societies, Jer 10:25; Josh 24:15; Acts 10:2,30; Acts 20:36; Matt 18:19-20; or in public assemblies, 1 Kings 8:22-54; 2 Chron 20:5-13; Acts 14:23.
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 33:27; Ps 32:5; Ps 38:18; Isa 6:5; Isa 64:6; Jer 3:13; Rom 7:14-25; Dan 9; Ezra 9. This is the duty of all men while on earth, as they are all guilty of, and polluted with sin, Rom 3:19-20,23; Ezek 16:62-63; and ought to be made under a deep sense of sin, Rom 3:19-20; Rom 7:9-24; Ps 40:11-13; Ps 25:11; Ps 65:3; Ps 130:3; in the assured faith of God's mercifully forgiving it through Christ's blood, Ps 130:3-4; Ps 65:3; Prov 28:13; with an hearty detestation of sin, and desire to reform from it, Jer 31:18; 2 Sam 24:10; Isa 64:6; Isa 6:5; Job 40:4; Job 42:5-6; and with self-debasing shame and grief for sin, Job 42:5-6; Ps 6; Ps 38; Ps 70; Ps 51. 2. Thanksgiving 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, Ps 95-100; Ps 103; Ps 105; Ps 107; Ps 116-118; Ps 135-136; Ps 145-150; Eph 5:20; Phil 4:6; Gen 32:10; Ps 36:6-7; Ps 119:67,71,75; 2 Cor 4:17. 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, Matt 6:9-13.—Confession supposes our guilt and pollution; thanksgiving 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, Matt 7:7-14; Eph 6:18; Phil 4:6; Rom 12:12; Col 4:2; Matt 26:41; James 5:13; 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 represented to us, require and encourage prayer: God is a gracious hearer of prayer, Exod 34:6-7; Isa 63:7,15; Matt 7:7-11; Ps 65:2; Ps 50:15; Ps 91:15; Isa 58:9; Isa 65:24; Ps 9:18; Ps 10:17; Ps 102:17. Christ is a kind and an effectual Intercessor, the way to the Father, and an all-comprehensive
Saviour, Heb 4:14-16; Heb 10:19-22; Heb 7:25; Heb 9:24; Rom 8:34; Rev 8:3-4; Eph 2:18; Eph 3:12; John 14:6; Ps 110:4; Ps 68:18; 1 John 2:1-2. And the Holy Ghost is the Spirit of adoption, and of supplication, and an Intercessor within us, Gal 4:6; Zech 12:10; Eph 2:18. Eph 6:18; Jude 20; Rom 8:15,26-27. 3. We have many approved examples of prayer by Christ and his saints, Matt 14:23; Matt 19:15; Matt 26:39-45; Luke 6:12; Luke 9:29; John 16; Gen 18:25-32; Gen 25:22; Gen 32:9-12,24-28; Exod 32-34; Deut 9; Num 12; Num 14; Deut 33; Josh 7; 1 Kings 8; 2 Chron 14; 2 Chron 20; Ezra 9; Neh 1; Neh 9; Ps 3-144; Dan 9; Acts 1:14; Acts 2:42; Acts 12:5; Acts 13:3; Acts 14:23; Acts 6:4; Rom 1:9-10, etc. 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 2:42; Gal 4:4-5; Rom 8:15,26-27; 1 Pet 2:5; Ps 116:12,16-17; Ps 119. 5. The present state of churches and nations, magistrates and ministers, etc. with which we are connected on earth, requires it, Matt 6:9,19; Rev 22:20; Ps 72:15,19; 1 Thess 5:25; 2 Thess 3:1; Eph 6:18-20; 1 Tim 2:1-2; Dan 9:20; Matt 5:44. 6. The neglect of prayer is charged as an heinous sin, Isa 43:22; Isa 64:7; Hos 7:7; Dan 9:13; Ps 10:4; Jer 10:25. It is a practical denial, contempt, and robbery 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, Matt 4:10; Deut 6:13; Deut 10:20. 2. He alone is the object of that faith from which all prayer ought to proceed, Rom 10:14; Jer 17:5. 3. He alone can discern whether our prayers be sincere, proceeding from our heart, Jer 17:10; Rev 2:23; Ps 66:18. 4. He alone can hear and answer our prayers, in forgiving our sins, and bestowing all necessary mercies, Ps 65:2; Ps 50:15; Ps 91:15; Mic 7:18-19; Ps 20; Ps 102; Isa 58:9; Isa 65:24; Isa 63:16. 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 36:25-37; Ps 91:15; Ps 50:15; Jer 33:3; Ps 45:11; Mark 10:24.
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 1:2; Ps 24:6; Luke 11:1-13;
Luke 18:1-7; Matt 7:7-11; John 16:24,26; Song 2:14; Song 8:13; Song 7:5. And wicked men ought to pray: 1. Prayer is a duty required by the mere light of nature, Jon 1:5-6,14; Acts 17:26. 2. Their neglect of prayer is represented as highly criminal, Ps 10:4; Ps 14:4; Ps 79:6; Jer 10:25; Rom 1:21; Hos 7:14; Dan 9:13; Job 36:13. 3. Every thing mentioned in the Lord's prayer is proper to be asked by them, Matt 6:9-13. 4. God expressly calls wicked men to pray; and has often answered, though never accepted, their prayers, Acts 8:22; Ps 107:6,14,19-20,29; Gen 21:17; Jon 3.—Though their prayer, as well as their ploughing, be abominable to God, in the manner and end of it, Rom 14:23; Prov 15:8-9; Prov 28:9; Prov 21:4,27; Ps 109:17; 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, Matt 7:13; Luke 13:24; and earnestly to use prayer as a divinely instituted mean of that renovation, Acts 8:22.
We are not to pray for the dead, as their state and condition are unalterably fixed, Luke 16:22-27; 2 Sam 12:21-23. Nor for the pardon of the sin against the Holy Ghost, or such as we certainly know to have committed it, John 5:16. But 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 2:1-2; John 17:20; 2 Sam 7:29; Ps 90:14-17; 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 32:9-12; Ps 3-6; etc. 2 Cor 12:7-9; Isa 38:14.—Particularly for the church of Christ, Eph 6:18; Ps 28:9; Ps 51:18; Ps 122:6; Amos 6:1,6;—for ministers, 1 Thess 5:25; Rom 15:30-31; Col 4:3; 2 Thess 3:1; Eph 6:19-20; for magistrates, 1 Tim 2:1-2; Ps 72:1; Ps 20; Prov 21:1; for the nation and place in which we live, Jer 29:7; for the afflicted, Ps 35:13-14; James 5:14; Acts 12:5; for our families, friends, and relations, Job 1:5; Job 42:10; James 5:16; Eph 1:16-20; Eph 3:14-19; 2 Sam 12:16; Gen 17:18; Gen 24:12; 2 Kings 6:17; nay, for our enemies, Matt 5:44; Luke 23:34; Acts 7:60; Ps 35:11-14. And we ought to confess the public sins of past generations, and thank God for their mercies, as well as of the present, Ezra 9; Neh 9; Dan 9; Lev 26:40; Ps 78; Ps 105-106; Ps 136.
We ought to pray, 1. Under the influence of God's Spirit, and with our own heart deeply engaged, Eph 6:18; Jude 20; Phil 3:3; 1 Cor 14:15; Jer 29:13. 2. Deliberately, Ps 5:1; Eccles 5:1-2. 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, Ps 51; Ps 38; Ps 65:2; 1 Cor 14:15; Eph 1:17. 4. Reverently, under a deep impression of the infinite majesty, holiness, power, mercy, justice, goodness, and truth of God, Ps 89:7; Hab 1:12-13; Gen 18:25-30; Exod 34:6-7; Num 14:18-19. 5. Humbly, with a deep sense of our unworthiness, sinfulness, and wants, Gen 18:27; Gen 32:10; Luke 15:17-19; Luke 18:13-14; Ps 10:17; Ps 102:17. 6. In the name of Christ,—united to his person,—in obedience to his command,—in the strength of his grace,—with confidence in his promise,—and dependence on his righteousness and intercession, as the ground of God's accepting and answering our prayers, John 15:7; John 16:23-24; Heb 4:14-16; Col 3:17; 1 Pet 2:5; Matt 21:22; 1 John 2:1-2; Heb 7:25; Heb 10:19-22; Eph 2:18; Eph 3:12; Rev 8:3-4,34; 1 John 5:14. 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, Ps 62:8; James 1:6-7; Mark 9:23; Mark 11:24; Matt 21:22; Rom 10:14-15; Heb 11:6. 8. In love to, desire after, and delight in God, and an affectionate regard to all those for whom we ought to pray, Gal 4:6; Isa 63:15-16; 1 Tim 2:8. 9. With much brokenness and enlargement of heart, Ps 51:17; Ps 62:8; Phil 4:6; 1 Sam 1:10,15. 10. With sincerity, inward truth and candour answerable to our confessions, petitions, and thanksgivings, Ps 17:1; Ps 104:18; Heb 10:22; Ps 66:18; Ps 44:18-22. 11. With boldness and familiarity, Heb 4:16; Job 23:3; Rom 8:15; Gal 4:6. 12. With fervent importunity, James 5:16; Luke 11:8; Luke 18:1-7; Mark 10:47-48; Matt 15:22-28; Gen 32:26; Exod 32-34; Deut 9; Num 14. 13. With humble submission to the will of God with respect to the season, form, or degree of his granting the mercy which we ask, Ps 10:17; Luke 18:9-14; Matt 26:39; John 12:27; Rom 8:26-27; 2 Cor 12:7-10. 14. With watchfulness and perseverance, Eph 6:18; Luke 18:1-8; Luke 11:5-13; Isa 62:1,6-7; Matt 7:7-11. 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, Ps 85:8; Ps 5:3; Mic 7:7-9; Isa 8:17; Isa 30:18; Job 35:14; Ps 27:13-14; Ps 130:5-6; Heb 10:36; Heb 6:11-12.—Such submission, persevering, watchfulness, and humble waiting, manifest that God has accepted our prayers in Christ, and will answer them in due time, Ps 6:9; Ps 56:8; Ps 20:4; Ps 50:15; Ps 91:15; Isa 58:9; Isa 65:24.
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 almost 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 desires, and thus quenches the Holy Ghost, who is our divine and stated assistant, Rom 8:26-27. 2. It inverts the true order of prayer, making our words to regulate our desires, instead of our desires regulating our words, Ps 62:8. 3. It restrains 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, etc. 7. Even nature teaches the absurdity 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, etc. 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 8:22-54; 1 Chron 29:10-19; 2 Chron 20:5-12; Neh 9; Acts 1:24-25.
The Holy Ghost assists men in their prayer, 1. By disposing them to search the Scriptures, and thus gives them the gift of
prayer, which lies in a readiness to address God in a grave, decent, 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 goodwill to them. It is an ordinance of divine appointment, Num 6:23-26; 2 Cor 13:14; Rev 22:21; 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, Ps 89:7; Lev 9:22; Heb 12:28-29. 2. With solid understanding of the blessings announced, and of the manner of their conveyance to us, Hos 4:6; Prov 19:2. 3. With serious consideration, and humble sense of our need of those blessings implored and offered, Eph 5:15,17. 4. With ardent desire of actual and eternal enjoyment of them, Ps 42:1-2; Ps 84:2,10. 5. With fervent love to all concerned in this benediction, 2 Cor 13:11,13. 6. In the assured faith and joyful hope of God's fully conferring all these blessings on us and others, 2 Chron 20:20; Mark 9:23; Mark 11:24; Isa 7:9.
VIII. Singing of Psalms in public, private, and secret, 1 Chron 16; Exod 15; Isa 52:7-9; Acts 16:25; Matt 26:30; Ps 118:15; James 5:13. This is a moral duty. 1. We have the example of Christ, angels, and apostles for it, Matt 26:30; Job 38:6-7; Luke 2:13-14; Acts 16:25. 2. We have an express commandment of God for it, respecting the New Testament church, Ps 47:1-6; Col 3:16; Col 2:16-17; Eph 5:19; Eph 2:14-15. 3. God's command respecting it extends to Gentiles as well as Jews, Ps 67:4; Ps 66:1-2; Ps 117:1-2. 4. It is distinguished from, and opposed to ceremonial worship, Ps 69:30-31. 5. It was performed before most of the laws of Moses were given, is, and will be after they are abolished, Exod 15:1-22; Isa 26:19; Rev 14:3;
Rev 5:9; Rev 15:3-4; Rev 19:1-2.—We ought to sing psalms, 1. With understanding, Ps 47:7; 1 Cor 14:15. 2. Under the influence of the Holy Ghost, and with our own spirit fixed, 1 Cor 14:15. 3. To the Lord, Col 3:16; Eph 5:19. 4. With inward joy, James 5:13; Luke 1:47. 5. In the name of Christ, Col 3:16-17; 1 Pet 2:5,9. 6. With affections suited to the psalms sung, Ps 45:1; Ps 108:1.
IX. Vowing is the making a solemn promise to God, in which we bind 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 ourselves by a voluntary engagement, Num 30. 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 8:20. 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 5:3; Deut 29:14-15; Num 30. 4. God's law binds all 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, Ps 44:17. 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 exact 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 1:16. 2. The Scriptures expressly command it, Ps 76:11. 3. God gives directions concerning it, Lev 7; Lev 27; Num 6; Num 30; Deut 12; Deut 23. 4. God plainly approves it and accepts it, if done in faith, Gen 28:20; Gen 31:13; Num 21:2;
1 Sam 1:11-12; Ps 56:12; Ps 61:5; Ps 119:106; Ps 132:2; Isa 19:18,21; Ps 44:5; Ps 45:21,24; 2 Cor 8:5. 5. God requires our attentive regard to, and exact performance of our vows, Gen 31:13; Deut 23:21-23; Job 22:27; Eccles 5:4-5; Neh 1:15; Ps 50:14; Prov 20:25; Ps 22:25; Ps 61:8; Ps 66:13; Ps 116:14,18; Ps 119:106; Jon 2:9.
The matter to which we bind ourselves in a vow, must be, 1. That duty which God has commanded in his law, Ps 119:106; 2 Chron 15:12-13; 2 Chron 34:31; Neh 10:29-31. Or, 2. That which in our circumstances conduces to promote holiness, so long and so far as it does so, Num 6; Num 30; Lev 27; Gen 28:20; 1 Sam 1:10-18. 3. That which, assisted by the grace of God, is in our power to perform, Num 30; Eccles 7:20; James 3:2; 1 John 1:8,10; Gal 5:17; Rom 7:14-25.—And the vow respecting such matter may be made either, 1. Inwardly in our heart, 1 Sam 1:10-18. Or, 2. By some sign expressive of our self-engagement, as by partaking of the sacraments, Gal 5:3; 1 Pet 3:21; 1 Cor 10:16-17; 1 Cor 11:23-26. Or, 3. In words assented to, or pronounced, written, or sworn; Isa 44:5.—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, Forgiver, 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 44:5; Isa 19:18,21; Isa 45:23-24; Ps 119:106; Ps 66:13-14; Ps 116:10-19; Ps 61:5,8; Ps 56:12; Gen 28:20;—or social, in which the lesser or greater part of a nation or church jointly and solemnly devote themselves to the Lord, Josh 24:15; Isa 19:18,21; Exod 24:7-8; Exod 19:5-6; Deut 5:2-3; Deut 26:16-19; Deut 29:1-15; Josh 24:24-25; 2 Chron 15:12-13; 2 Chron 23:16; 2 Chron 29:10; 2 Chron 34:30-32; Ezra 10:3; Neh 9-10; Jer 34:8-10; 2 Cor 8:5.
All vows ought to be made, 1. Deliberately, Eccles 5:2,6. 2. Judiciously, knowing their nature and contents, Jer 4:2. 3. In truth, candidly resolving to perform them, Jer 4:2. 4. In righteousness, fully certain that every thing vowed is lawful in itself, and answerable to our station and circumstances, Jer 4:2. 5. Humbly, Ps 116:16; Luke 17:10; Hab 2:4. 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 116:16; Ps 119:32; Isa 44:3-5; Luke 1:74-75; Heb 12:28. 7. Our vows, being made, must be quickly and carefully
performed, Deut 23:21-23; Eccles 5:4-5; Prov 20:25; Ps 56:12; Ps 61:8; Ps 119:106; Ps 66:13-14; Ps 116:14,18.—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 19:18,21; Isa 44:4-5; Isa 45:23-24; Isa 56:4,6. 2. To engage us to a more exact regard for the service of God, Ps 116:12-19; Job 13:15. 3. To increase our love and firm adherence to the truths of God and practice of holiness, Josh 24:15; Ps 119:106; Phil 1:27-28. 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, Jon 3. 2. God more or less directly commands it, Lev 23:27; Joel 2:12; James 4:9; Matt 9:15. 3. He encourages men's practising it, Joel 2:15-17; Zech 12:10-14. 4. He gives direction how to perform it, Joel 2:15-17; Matt 6:16-18. 5. It is closely connected with prayer, one of the most noted duties of the Christian life, Matt 17:21; Acts 13:3; Acts 14:23; 1 Cor 7:5. 6. We have many approved and successful examples of it, 2 Sam 12:16; Ps 35:13; 2 Cor 11:27; Deut 9; Josh 7; Judg 20; 1 Sam 7; 1 Kings 21:27-29; 2 Chron 20; Ezra 9-10; Esther 4-10; Dan 9-10; Jon 3; Matt 4; Acts 10.—It includes in it, 1. Partial or total abstinence from food, in order to promote solemn devotion, Jon 3:7; Dan 10:3; 2 Sam 12:16-17. 2. Serious searching our heart, and consideration of our ways, Zeph 2:1; 2 Cor 13:5; Hag 1:5; Lam 3:40. 3. Deep humiliation before God on account of our sinfulness and miseries, Joel 2:12-13; Isa 64:6; Job 40:4; Dan 9; Ezra 9. 4. Candid acknowledgment of our sin, Neh 9:3; Dan 9:20-21. 5. Gospel repentance towards God, Joel 2:12-13; Jer 3:12-14,21-25; Ezek 16:63; Ezek 36:31-32. 6. Earnest prayer for forgiveness of, and cleansing from sin and deliverance from trouble, or for mercies needed, Ezra 8:21; Ezra 9-10; Neh 9; Dan 9. 7. Solemn, evangelical covenanting with God, Jer 50:4-5; Neh 9:38; Deut 26:17-18; Ps 116:16-19; Isa 44:3-5; Isa 56:4,6.
As religious fasting is either, 1. Personal, 2 Sam 12:16, Luke 2:36-37; Dan 10:2-3; Acts 10:30; Matt 6:16-18; 2 Cor 11:27. 2. Private, in families, Zech 12:12-14; or, 3. Public, in congregations, churches, and nations, 1 Cor 5:2; 1 Sam 7:6; 2 Chron 20:5,—We are called to it by God, in the appearances of his providence, 1. When he has been remarkably dishonoured, 1 Sam 7:6; 1 Cor 5:2. 2. When we much need some special favour from him, Dan 9:1-3; Acts 6:6; Acts 13:2; Acts 14:23; Ezek 36:37; Matt 17:21. 3. When
some fearful judgment is threatened, Jon 3:4-7; 2 Sam 12:16; 1 Kings 21:27. 4. When we or others lie under some remarkable tokens of God's wrath, James 5:13; Ps 35:13; Neh 1:3-4; Joel 1-2; Isa 22:12; Matt 9:15. 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 16:14; 1 Cor 14:26,40; 1 Cor 10:31. 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 12:12-14.—Ministers and elders must fix the time of congregational fasts, Acts 14:23; Acts 13:3.—Church rulers met in the name of Christ have the power of appointing general ecclesiastical fasts, Joel 1-2.—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 7:6; 2 Chron 20:1-13; Ezra 8:21; Ezra 10; Neh 9; Jer 36:6; Jon 3:5-7.
All religious fasts ought to be observed, 1. To God's glory, Zech 7:5. 2. In the name of Christ, Dan 9:19; Zech 12:10-14. 3. With much tenderness and brokenness of heart, 2 Cor 7:9-13; Dan 9; Ezra 9; Neh 9. 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 18:13; Ps 51:2-3; Matt 3:8.—The ends of such religious fasting are, 1. To put honour on the perfections and providence of God, Zech 7:5; Josh 7:19; Jer 13:16. 2. To lament our own and others' sinfulness, unworthiness, and troubles, and to impress our conscience and heart with a deep sense of them, Dan 9; Ezra 9; Neh 9; 2 Chron 30:22; Jer 3:13,21-25; Ezek 7:16. 3. To mortify our body and the deeds of it, 1 Cor 9:27; Rom 8:13. 4. To promote the fervour of our supplications, Dan 9; Jon 3:5. To promote our turning to God, Joel 2:12; Jer 50:4-5.
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, Ps 50:14. 3. By the approved example of saints, Exod 15:1-22; Judg 5; 1 Sam 2:1-10; 2 Chron 20:26. 4. It is one end of God's bestowing his favours, Ps 106:4-5. 5. The neglect of it much provokes God to withdraw his mercies and annex a curse to them, Hos 2:8-9.—It is either personal, 1 Sam 2:1-10; 2 Sam 22; Luke 1:46-47, etc.; or private, Judg 5; or public, Exod 15; 1 Chron 16; 2 Chron 20:26.—It supposes an observed receipt
of God's free favours, Ps 116; Ps 18; Ps 103; Ps 105; Ps 107; Ps 137-138; Ps 145-150; and implies a grateful sense of them, Ps 36:6-7; Ps 116:12,16; Gen 32:10; and a solemn return of praises to him for them, Ps 100; Ps 103-105; Ps 107; Ps 136; Exod 15; 1 Chron 16.—And it ought to be performed, 1. As to the Lord, Rom 14:5-6. 2. Judiciously, knowing for what, how, and to what end we thank him, Ps 103:1-8. 3. In the Spirit, and not in carnal mirth, 1 Cor 14:15; James 5:13; Ps 108:1. 4. Evangelically, as a cordial expression of gratitude to God for his favours, not with any intention to requite him for them, Ps 116:12-19. 5. With faith, and in the name of Christ, Eph 5:20; Col 3:17; 1 Pet 2:5; Heb 13:15. 6. With cheerfulness of heart, Judg 5:12. 7. To a proper end, viz. 1. To glorify God, ascribing to him the praise of all his undeserved mercies, Ps 50:23. 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, Ps 42:5-6; Hos 2:14-15. 3. To promote the public credit of religion, Isa 2:4-5; Zech 8:20-23.
Besides the abovementioned 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 prefigured 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 11:7; 1 Pet 3:21; the rainbow, Gen 9:12-18; Isa 54:9-10; Rev 4:3; Rev 10:1; the pillar of cloud and fire, Exod 13:20-22; 1 Cor 10:1-2; the Israelites' passing through the Red Sea, Exod 14:15; 1 Cor 10:1-2; the manna, Exod 16; 1 Cor 10:3; John 6:31-56; the water-yielding rock, Exod 17:2-8; 1 Cor 10:4; the sacrifices, Gen 4:4; Gen 8:20; and the ordinary sacraments of circumcision and the passover, Gen 17; Josh 5; Exod 12; Num 9.
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 represented, sealed, 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 10:16; Exod 12; 1 Cor 5:7.—No sacraments 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 4:11; 1 Cor 11:28; Mark 16:16, 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 his 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 never 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 2:25-29; Gal 6:15; Gal 5:6; 1 Pet 3:21; 1 Cor 11:27-29. 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 outward signs, Isa 1:18; Isa 43:25; Ezek 36:25-31; Phil 2:13. 6. Faith and repentance are prerequired, as necessary to render sacraments effectual for salvation, Mark 16:16; 1 Cor 11:27-29.
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 20:24; 1 Cor 3:5-7; 2 Cor 3:17; 1 Cor 12:13, they are of use, 1. To assist our spiritual meditation, 1 Cor 10:16. 2. To seal and apply Christ and his benefits to such as receive 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 firstfruits of eternal happiness, as an earnest of the full communication of it in due time, Rom 4:11; 1 Cor 10:16. 3. To confirm and increase our faith to receive his gifts, Heb 6:17-18. 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 5:2; Ps 116:12,16. 6. To distinguish church members from others,—marking at the same time the source of the difference, Gal 3:27. 7. To be public bonds of conjunct profession and mutual love among Christians, 1 Cor 10:16-18.
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, Matt 28:19; 1 Cor 11:2,23; 1 Cor 4:1-2; Heb 5:4. 2. All those that administered them in the apostolic age had either an ordinary or extraordinary call to the ministerial office, Luke 1; Luke 3; 1 Cor 12:28-29; Eph 4:11-12.—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 4:5,7. 2. The efficacy of the word preached does not depend on the intention or importance of the preacher, Phil 1:18; 1 Cor 3:6. 3. If the intention of administrators were necessary to constitute the essence or validity of sacraments, wicked clergymen might, 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 may be 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 Lord's.—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, Matt 3. Our Saviour himself baptized none with water, but with the Holy Ghost, which was thereby represented, John 4:1-2; Matt 3:11. But, during his debased ministrations, he appointed his twelve disciples to baptize multitudes, John 3:26; John 4:1-2; and a little before his ascension he gave them a stated commission for life to preach the gospel, and to baptize all nations, Matt 28:19. John's baptism differed from that of the Christian church, as it related to Christ as not yet manifested, Acts 19:4; and did not clearly exhibit the mystery of the three persons in one Godhead: But they agreed in their sign of water, Mark 1:4; Acts 8:36,38; in their prerequisites of faith and repentance, Luke 3:3,8-14; Acts 2:38; and in their signification of pardon of sin, regeneration, etc. Mark 1:4; Acts 2:38; Titus 3:5.—And hence our Saviour, in order to initiate himself a member of the New Testament church, partook of John's baptism, Matt 3:13-17.
The outward sign in baptism is mere water solemnly blessed for that purpose, Matt 3:11; Acts 8:36,38; Acts 10:47; 1 Pet 3:20-21;—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 baptism in Scripture, signifies no more than to the water, and Ek Hydatos no more than from the water. 2. Neither at Aenon, 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 3:23; Acts 8:26,36. 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 16:33. 4. The word baptize in Scripture does not always, if ever, denote plunging into water, Mark 7:4,8; Luke 11:38; 1 Cor 10:2; Heb 9:10. 5. That which is represented by baptism is called a sprinkling the blood of Christ, 1 Pet 1:2; Heb 10:22; Heb 12:24; Isa 52:15; Ezek 36:25.
Baptism is not absolutely necessary to salvation. 1. Mere participation of sacraments does not render men partakers of salvation, 1 Pet 3:21; 1 Cor 11:27,29; Rom 2:28-29. 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 1:16; Cornelius, Acts 10:35,44-45,47; Peter's converts, Acts 2:41. 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 23:43. 5. Others, as Simon the sorcerer, have been baptized, and nevertheless continued in an unregenerate state, Acts 8:13,20-23; 1 John 2:19. 6. It is the want of faith, not of baptism, that damns men, Mark 16:16. Where baptism is manifestly omitted in the last sentence, in order to shew that men may be saved without it. But baptism is necessary, 1. As an ordinance of Christ, which is to be continued in the church to the end of the world, Matt 28:19-20. 2. As an ordinary mean of fellowship with Christ, and of receiving grace from him, and honouring him before the world, Rom 6:3-5.
The washing with water in baptism, in the name of the Father, Son, and Holy Ghost, does signify and seal, 1. Our solemn admission 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 12:12-13; Acts 2:41. 2. Our ingrafting into Christ, by spiritual union with his person as our Root, Head, and Husband, Gal 3:27; Rom 6:3-4. 3. Our solemn partaking of the benefits of the covenant of grace, particularly of Christ's righteousness and justification through it, Rom 6:4; Acts 2:38; Acts 22:16; Adoption into God's family, and relation to him as our God, Gal 3:26-27; 2 Cor 6:18; Acts 2:38-39; Regeneration after his image, Titus 3:5; 1 Pet 3:21; Rom 6:3-5; Col 2:11-13; John 3:3,5-6; and a joyful resurrection to everlasting life and happiness, Rom 6:4-5; 1 Cor 15:29. 4. Our solemn 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 surrender 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 4:1; Rom 6:4; Isa 44:3-5; Acts 2:39; 1 Cor 6:19-20; Eph 4:1; Eph 5:1-2,11; 1 Cor 12:12-14.
None but regenerated persons have a right to baptism before God. 1. The having the Holy Ghost, faith, and repentance, are required as necessary prerequisites of baptism, Acts 10:47; Acts 8:36-37; Acts 2:38. 2. Sacraments, being confirming ordinances, suppose those who receive them to be already instated in the covenant of grace;—and being seals, cannot be divinely set to a blank, Rom 4:11; Col 1:11-12; Gal 3:27.—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, Matt 7:6; Prov 26:11; 2 Pet 2:18,20,22; Ps 14:1-4. 3. Men ought to be made Christ's disciples before they receive baptism, John 4:1; Matt 28:19. 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 6:44-45; Matt 7:20-21; Titus 1:16; 1 Tim 5:8. 4. The Scripture represents men as baptized upon appearances of saintship, Matt 3:6; Acts 2:41; Acts 8:12-13,37-38; Acts 9:18; Acts 10:47-48; Acts 16:14-15,32-33; Acts 18:8. 5. Admission of persons manifestly wicked, is a fearful profanation of sealing ordinances, Lev 10:8-10; Ezek 22:26; Ezek 44:9.
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, Matt 28:19; Mark 16:15-16, where the world and nations are opposed to the Jews,
whose infants were circumcised. And certainly infants are included in nations. 2. The children of believers are in covenant with God, Gen 17:7; Acts 2:38-39; and therefore may enjoy 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 17:10-14. 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 2:11-12. 4. Infants, such as Christ could carry in his arms, are members of the kingdom of God, Matt 19:13; Mark 10:14. 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 7:14. 6. Whole families were often baptized, as of Lydia, and of the jailor of Philippi, Acts 16:15,33; Stephanas of Corinth, 1 Cor 1:16, etc.; 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 Pelagius, 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.
Objection I. "There is no express warrant in Scripture for baptizing infants." Answer 1. There is an express command of God to circumcise infants; and there is equal reason to baptize them, Gen 17:10-14; Col 2:11-12. 2. There is a command to baptize nations, of which infants are a part, Matt 28:19. 3. There is a new covenant promise respecting the infants of believers, Acts 2:39; Acts 13:46. 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.
Objection II. "We have no express instance of the baptism of infants in Scripture in the history of the church for about thirty years." Answer 1. For almost two thousand years, from Abraham to John Baptist, we have not one instance of the circumcision
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, Rome, 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.
Objection III. "Infants can receive no benefits from baptism." Answer 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 all the blessings represented in baptism? 2. If they received benefit by circumcision, 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 5:3.
Objection IV. "Faith and repentance, and the profession thereof, are required as prerequisites of baptism." Answer. 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 without God in the world, 1 Cor 7:14; Eph 2:12. 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, etc. 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, etc. 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 11:16,20.
4. Children are rendered federally holy through the faith of their immediate father or mother, 1 Cor 7:14. 5. The children of wicked parents are by God, in his word, declared cursed, Deut 28:18. 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 descended 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 derived from their baptism, as that becomes null and void if they be wicked, Rom 2:25. 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 3:10; Gal 2:16; Rom 3:20. 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 unholy 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 28:18. How then can he allow them in baptism to be solemnly declared visibly blessed? James 3:10-11. 4. Such as have no discernible evidence of their being within 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 7:14; Acts 2:38-39. 6. None but such as are visible believers have any mark of God's being their God and the God of their seed, Gen 17:7; Jer 31:33. 7. If 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 18:36; 1 Pet 2:5,9; Eph 2:12,19-20; 1 John 5:19; Rom 9:29. 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 wickedness, 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.
Objection I. "All the infants of Christians are within God's covenant." Answer. 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 he is but called an angel of light?
Objection II. "Children ought never to suffer for their parents' sins." Answer 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 admission 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, etc. 3. Does not God, in manifold instances, visit the iniquities of the parents on their children, Exod 20:5? 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!
Objection III. "The heresy and impiety of wicked parents never excluded their children from circumcision." Answer 1. If heresy do not exclude men from baptism, neither will atheism, 1 John 2:22. 2. If no heresy or profaneness exclude men from baptism, why did John Baptist and Peter the Apostle, require repentance as a prerequisite of it, Matt 3:2,6,8; Luke 3:3,7-14; Acts 2:38; Acts 3:19. 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 cutoff from his people, and did not suffer to live on his earth, Deut 17:12; Num 15:30,35-36? 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 14; Josh 5?
Objection IV. "John baptized every person that offered himself to his baptism." Answer 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, Matt 3:2,6-12; Luke 3:3,7-14. 3. He did not baptize the profane Pharisees or Sadducees, Luke 7:30.
Objection V. "God calls the children of the idolatrous Jews his children, Ezek 16:20." Answer. Perhaps these children were God's peculiar property, being first born, Exod 13:12-13; Num 3:13; Num 8:17; or, they may be called his children in the same sense as the silver and gold, corn and wine, flax and wool, are called His, Hag 2:8; Ezek 16:17-19; Hos 2:5,8-9.
Objection VI. "If only the infants of visible believers be allowed baptism, then whole families and parishes will be paganized. Nay, as we have no rule to state who are visible believers, many infants of Christians will be robbed of baptism." Answer 1. It is no honour for Christ to have profane persons, similar to brutes and devils, openly reputed his members. Answer 2. God's word is a sufficient rule for distinguishing professors from the profane, 2 Tim 3:15-17. Answer 3. None can be visible believers, who have no appearance of faith in their practice: for true Christians are known by their fruits, Matt 7:17,20; Gal 5:16-24.
Objection VII. "Though many parents be wicked and scandalous, yet they were made Christians by their baptism."
Answer. As a single scandal in parents does not necessarily infer 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.
Baptism ought to be administered, 1. With water, in the simple manner prescribed by Christ, 1 Cor 11:2,23. 2. Expressly 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, Matt 28:19. 3. With preaching the gospel immediately preceding it, Matt 28:19; Mark 16:15-16. 4. And for this reason, as well as because it is a mystery of God, it ought to be administered by those only who are stewards or ministers of Christ, 1 Cor 4:1-2; Rom 10:15; Matt 28:19. 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, Matt 28:19. 6. It ought to be administered with much gravity, and serious, not superstitious solemnity, Ps 87:7.
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. By 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 11:20; Blessing, 1 Cor 10:16; Matt 26:26; the Eucharist or thanksgiving, Matt 26:27; 1 Cor 11:24; the Lord's table, 1 Cor 10:21; the breaking of bread, 1 Cor 10:16; Acts 2:42,46;
Acts 20:7; and the communion of the body and blood of Christ, 1 Cor 10:16.
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 14:23; 1 Cor 10:16; 1 Cor 11:26. 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 4:12; 1 Cor 13:8; Matt 5:17; Eph 6:8.—Besides, the end of this sacrament is to represent 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, overturns 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 11:24-25. 4. It is contrary 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, Matt 26:26-30; 1 Cor 10:16-17; 1 Cor 11:23-29; and that the heavens must contain Christ's manhood till the last day, Acts 3:21.
Objection I. "God is almighty, and can do every thing." Answer. Omnipotence cannot work contradictions and nonsense.
Objection II. "Unless the elements be changed into the very body and blood of Christ, we receive mere bread and wine in the Lord's Supper." Answer 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.
Objection III. "Christ expressly calls the bread his body. Answer 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 17:10. Ears of corn, and kine, are said to be years of plenty or famine, Gen 41:26-27. The paschal lamb to be the passover, i.e. an act of the angel, Exod 12:11. The water-yielding rock to be Christ, 1 Cor 10:4. The Sabbath to be the Lord's covenant, Exod 31:13,17; and Christ said to be a rose, lily, and vine, Song 2:1; John 15:1. 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 2:14; Luke 24:39; Acts 3:21. 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 11:23-26. 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 3:21; Heb 1:3; Heb 8:4; John 12:8; John 14:28; John 16:7,28; John 17:11.
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 11:24-25; 1 Cor 10:16. 3. It is contrary to the oneness of Christ's priesthood and sacrifice, in which he alone offered himself, John 10:18; Heb 7:24; Heb 9:28; Heb 10:10,14; 1 Tim 2:5; Heb 9:14-15. And there is but one offering of him, Heb 7:27; Heb 9:12,28; Heb 10:10,14. 4. The absolute perfection of Christ's sacrifice of himself excludes all repetition of it, Heb 10:1-14; Heb 9:12-15,28; Heb 1:3; Heb 13:12; 1 Pet 1:18-20; 1 Pet 2:24; 1 Pet 3:18; Rev 5:9; 2 Cor 5:21; Rom 5:9-11,16-21; Rom 8:3-4; Rom 10:4; Dan 9:24. 5. In this sacrament, there is nothing like to an oblation of sacrifice;—not an altar, but a table, 1 Cor 10:21; no visible substance sacrificed;—no death, but a commemoration
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 Melchizedek brought forth bread and wine for refreshment to Abram's fatigued troops, but not to be offered in sacrifice, Gen 14:18. 2. That the paschal lamb was not a type of this sacrament, 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, Mal 1:11.
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 11:23-29.—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, knowledge, faith, repentance, love, etc. 3. A worthy end of honouring Christ, glorifying God, and receiving spiritual nourishment to our soul, 1 Cor 10:26-31; 1 Cor 11:23-29.
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.
Reflection. 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 pastures; 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, Heb 1:1. 2. In their matter; the Law and the Gospel being alway the substance of both, Ps 147:19; Gal 3:8; Titus 2:11-14; Titus 3:8; Gal 5:6. 3. In the blessings offered and bestowed;—union with Christ, justification, adoption, regeneration, sanctification, spiritual comfort, and eternal glory, Job 19:25; Job 33:24; Isa 63:16; Ezek 36:26-27; Ps 86:3;
Ps 63:2-7; Ps 73:24-26; 1 Cor 1:30; 1 Cor 3:22; Rom 8:29-30. 4. In requiring the same end, and the same exercise of faith, repentance, love, and new obedience, in attending their ordinances, Isa 55:1-7; Ps 96:6-8; Ps 89:7; Matt 11:28-29; Heb 10:22. 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 29:4; Isa 6:9-10; Isa 49:45; Isa 53:1; Acts 17:22-32. 6. In their being rendered effectual for salvation by the same means, viz. 1. The blessing of Christ, which includes his appointment of them for blessings to men, and his rendering them such by his almighty influence attending them, Exod 20:24. 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 3:6-7; 1 Cor 12:13. 3. The exercise of true faith correspondent with the influences 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 4:2; Heb 11:6.
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 became dead after his death and resurrection;—and deadly and hurtful after his full declaration of the gospel, and ruin of the Jewish temple; Heb 7-10; Gal 2-5;—It is evident that they are now abolished, 1. From many express declarations of Scripture, Acts 15:18,28; Gal 5:2,4-5,13; Gal 4:11; Col 2:14,17; Heb 7-10. 2. From many Scripture-predictions, Isa 66:3; Jer 3:16; Jer 31:32; Dan 9:27; Mal 1:11; Ps 110:4. 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 10:1; Col 2:17; Gal 3:24; Gal 5:1; Eph 2:12,14-15. 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 19:43-44; Luke 21:20,24; Rom 11:7-15,20.
Objection I. "Several of these ordinances were appointed to continue for ever, Gen 17:13; Exod 12:24." Answer 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.
Objection II. "Christ's apostles marked a great regard to the Mosaic ceremonies." Answer. 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 15; Rom 14; 1 Cor 8; Gal 2; Gal 5; Heb 7-10.
Objection III. "Priests, sacrifices, and temples, etc. are foretold to take place in the New Testament church, Ezek 40-48; Mal 1-2." etc. Answer. These typical terms must be understood in a spiritual sense, agreeably to the nature of the gospel dispensation, 1 Pet 2:5; Heb 13:15-16; Rom 12:1.
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 1:14; Heb 2:9-10; Heb 5:9; Ps 97:1; Ps 99:1; Ps 110:1-7; Heb 7-10. 2. The gospel preached in a new form; revealing and offering Christ, and a finished redemption in him, 1 Cor 2:7-10;—exhibiting him and his blessings in a clear manner, 2 Cor 3:6-16; Col 1:25-26; Rom 16:25-26; 2 Tim 1:10;—in which all appearance of severity, even to beasts, is laid aside,—in a manner most delightful and comforting, 2 Cor 3:9; 1 Cor 2:9; 1 Cor 15:3-4; Isa 52:7; Isa 40:1-2; Isa 61:1-3; Isa 66:10-12; and in which the gospel dwells plentifully in men, Rom 10:8,18; Col 3:16-17. 3. The calling the Gentile nations 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 2:4-5; 2 Cor 10:4,7; Isa 66:7-8; Rom 10:18-19; Rom 11:11-12; Rom 16:26; Acts 13:46; Matt 24:14; Matt 26:13; Matt 28:19; Mark 16:15-16; Eph 3:8-9; Col 1:23; Rev 5:9; Rev 7:9. And in the last ages of the world, both Jews and Gentiles shall be almost universally united into one gospel church, Rom 11:12-16,26,30-32; Rev 11:15; Ps 72; Ps 98:2-3. 4. A far more plentiful and comfortable enjoyment of the Holy Ghost in his presence and influence, Zech 12:10; Joel 2:28; Isa 44:3-5; John 7:38-39; John 14:16,26; John 15:26; John 16:7-14; Acts 2; Acts 8; Acts 10; 1 Cor 12. 5. More remarkable endowments,—more clear and distinct views of divine mysteries, Isa 11:9; Isa 54:13; Jer 31:34; 1 John 2:27;—more eminent holiness, Isa 29:24; Isa 33:24; Isa 35:9; Isa 60:12,21-22; Isa 62:12; Zech 10:5,12; Zech 12:8; Isa 54:11-12; Isa 66:12-14; Zech 14:20-21;—more abundant comfort, John 14:16,26; Acts 9:31; Eph 1:13; 2 Cor 1:22; 2 Cor 5:5; 2 Thess 2:16-17;—much greater boldness and intimacy with God, Gal 4:6; Rom 8:15-16; Heb 4:14-16; Heb 10:19-20;—miraculous gifts bestowed on the apostles and others, Acts 2; Acts 8; Acts 10; Acts 16:19; Acts 21:8; 1 Cor 12;
1 Cor 14. 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 8:1; Rom 6:14; Col 1:13;—and from all human impositions in the worship of God, James 4:12; 1 Cor 7:23; Matt 15:9; Col 2:18-23;—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 15:10; Gal 5:1-25; Gal 4:5,26; Titus 1:15; Col 2:20-21; 1 Cor 10:25. 7. As it relates to things past, it admits of no change till the end of the world, Matt 28:20; 1 Cor 10:25,28.