A Guide to Godliness, Book 2 · Chapter 7
CAP. VII.
Of the duties which are required in the ſecond Commandement, as Prayer, hearing the Word, and adminiſtration of the Sacraments.
§. Sect. 1 Of the things generally required in the ſecond Commandement.
WEE hauehave ſhewed that the firſt Commandement requireth, that wee ſerue and worſhip Iehouah, the onelyonly true God. In the three other Commandements of the firſt Table, is ſhewed how he is to be worſhipped, and the time when. The manner of his worſhip is, how hee is to be ſerued in his ſolemne and ſet ſeruice, required in the ſecond Commandement, or how he is to be glorified at all times in the whole courſe of our liues in the third. The time when hee is principally to bee worſhipped, is vponupon his Sabbaths, required in the fourth Commandement. In the ſecond Commandement, God requireth that we worſhip him the true God, after a right and lawfull manner, and by ſuch meanes as are agreeable to his nature, and which in his Word hee hath preſcribed vntounto vsus, vntounto which wee ought not to adde, from which wee ought not to detract any thing, as hath before beene ſhewed. For this is our reaſonable ſeruice, to worſhip ſo great a God, not after our owne phantaſies, but according Deut. 4. 2. & 12. 8, 32. Ioſ. 1 7. Pro. 30. 6. Apoc. 22. 18.to his owne will, and with ſuch a ſeruice in which hee delighteth. Now hee delighteth in ſuch a worſhip as is agreeable to his nature; which being ſpirituall and true, yea Trueth it ſelfe, it followeth, that wee muſt worſhip him by ſpirituall and true meanes, and after a ſpirituall and true manner, that is, wee muſt conforme all the ſeruice which wee offer vntounto God, according to the preſcript rule of his Word. And thus wee are to worſhip God, both inwardly with our ſoules, and outwardly with our bodies; Priuately by our ſelues, in our families, and publiquely in the congregation, in which wee are to performe all our ſeruice, with vnanimitie and ioynt affection, as if wee all worſhipped God with one heart and minde; and with vniformity in all outward rites and actions, as if wee had all but one body. Act. 2. 1. & 8. 6.Contrariwiſe, the Lord in this Commandement, forbiddeth both the contempt and neglect of his worſhip, which is the ſinne of Atheiſts and profane perſons; and alſo worſhipping him by falſe meanes, and after a falſe manner; as firſt, all will-worſhip and ſuperſtition, which is deuiſed by mens braine, and out of a good meaning and intention offered vntounto him in ſtead of his true ſeruice: of which ſort is the making of any Image to repreſent God thereby, or any other for religious vſe; the worſhipping of theſe Images, or of any thing elſe beſides the true God; by offering vntounto them any part of that religious ſeruice which is proper and peculiar to him alone: As religious adoration, Inuocation, dedicating Churches, and conſecrating of feſtiuals to their honour and ſuch like. Secondly, all irreuerence in Gods ſeruice: As when the externall worſhip is performed without the inward, with deceitfull lippes, and not with the heart, and in ſpirit and truth, which is the ſeruice of Hypocrites. Laſtly, Mat. 15. 8, 9.when as the publike ſeruice is performed without any vnanimity of the heart, or vniformity of externall rites and ceremonies, or with ſuch as are vncomely, apiſh, light, and oppoſite to the vſe of edifying.1. Cor. 14. 40.
§. Sect. 2 Of prayer and inuocation.
And theſe are the things which generally are commanded or forbidden in this Commandement. The ſpeciall duties which are here principally required, are three, Inuocation, preaching and hearing the Word, and the adminiſtration of the Sacraments. In reſpect of the firſt, there is 1. Theſ. 5. 17. 1. Iohn 5. 14.firſt required that we pray, and the neglect hereof condemned. Secondly, that wee pray according to Gods will, performing thoſe things therein which in his Word hee requireth. And theſe are either eſſentiall vntounto prayer or accidentall. The things eſſentiall, reſpect either the perſon vntounto Pſal. 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26, 27.whom we muſt pray, which is God only and no other; or the perſon in whoſe name alone we muſt pray, namely, Ieſus Chriſt, and not in the mediation or interceſſion of any creature. Thirdly, by whoſe helpe, to wit, the holy Ghoſt, who helpeth our infirmities, and teacheth vsus to pray as we ought. Fourthly, After what manner, that is, before prayer with due preparation, and in prayer in reſpect of our ſoules, that we pray in the Pſal. 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15.ſpirit, and not with the lips alone, nor with wandring thoughts. In our mindes, that we pray with vnderſtanding, and not in an vnknowne tongue, nor in ignorance, not conceiuing what we vtter with our mouthes. In our Eccleſ. 5. 1. Gen. 32. 10.hearts, that we pray with reuerence in reſpect of God, and humility in reſpect of our ſelues. In our bodies there is required, that wee vſe ſuch voice and geſtures, as are moſt fit to ſtirre vp our affections and deuotions 1. Cor. 14. 40.to the religious performing of this duty. Laſtly, there is required, that wee pray for thoſe things which are good and lawfull, hauing Mat. 7. 11.all our ſuites warranted by the Word of God. The things accidentall required in prayer, are the circumſtances of perſons, place or time. In reſpect of perſons, prayer is either publike in the Congregation, or priuate. In reſpect of the place, prayer is not limited, 1. Tim. 2. 8.but wee hauehave liberty in all places to lift vp pure hands vntounto God. In reſpect of the time, wee muſt pray without ceaſing, as often as any 1. Theſ. 5. 17.fit opportunity and occaſion is offered. The kinds of prayer, are Iam. 1. 5. & 5. 16. & 1. 6. Mat. 21. 22.either petition or thankeſgiuing. In all our petitions there is required, 1. A ſenſe of our wants. 2. Feruent deſires to hauehave them ſupplied. 3. A ſpeciall faith, that our requeſts ſhall be granted, grounded vponupon Gods promiſes. After our petitions made, we muſt quietly reſt vponupon God, perſwading our ſelues that wee ſhall obtaine them in due time. Secondly, we muſt carefully vſe all good meanes, which may ſerue Gods prouidence in conferring theſe bleſſings vponupon vsus. Thirdly, If wee doe not preſently obtaine, we muſt perſeuere in prayer without fainting or wearineſſe. The other part of prayer is giuing of thanks, whereby wee praiſe God for all his benefits, either receiued or promiſed, vntounto which the ſame things are Col. 3. 16. Phil. 1. 4.to be fitted, which were generally required in prayer, as that they be rendred to God alone, in the name of Chriſt, by the holy Ghoſt, with vnderſtanding in our mindes, and reuerence and humility, with thankfulneſſe and cheerefulneſſe in our hearts.
§. Sect. 3 Of the duties of Gods Miniſters.
And ſo much of the duties reſpecting prayer. Thoſe that reſpect the miniſtery of the Word, are of two ſorts; the firſt reſpect Gods Miniſters Rom. 10. 15. 2. Cor. 5. 18, 19.that preach it. The ſecond, the people that heare it. In reſpect of the Miniſter, it is required firſt, that his perſon be qualified and fitted for this high function, in which regard hee ought to be once lawfully called to this office inwardly by God, and outwardly by the Church. Secondly, he is to hauehave his calling approued and ſealed vntounto him by his ſufficiency 1. Tim. 3. 2. Eſa. 6. 8.of gifts, both in knowledge and vtterance; and willingneſſe of minde to imploy them to Gods glory, and good of his people. Secondly, for the matter which he preacheth, it is required, that he deliuer nothing but that which is grounded vponupon the pure Word of God, and that he rightly expound 1. Theſ. 2. 13. 2. Cor. 2. 17.the Scriptures by the Scriptures; and diuide the Word of God aright, both in obſeruing profitable doctrines out of the Text, and in applying them to his hearers, for inſtruction in the truth, confutation of 1. Tim. 3. 16.errours, exhortations to duties, reproofe of offenders, and conſolation of the weake and afflicted. Thirdly, for the manner, there is required that he ſpeake in the euidence of the Spirit, as if God by him did ſpeake vntounto 1. Cor. 2 4.the people. Secondly, in ſimplicity without any impiety of humane inuētions, or affectation to ſhew his owne learning & gifts. 3. in integrity and vprightnes 1. Cor. 2. 4, 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Theſ. 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. & 2. 7. Ezech. 3. 8, 9. Epheſ. 6. 19. John 7. 18. 2. Cor. 11. 2.as in Gods ſight and preſence, chiefly ayming to pleaſe God and men. 4. In fidelity, hauing in his miniſtery no reſpect of perſons; but deliuering Gods meſſage impartially to the noble and baſe, rich & poore, friēds and ſtrangers all alike. Fifthly, with authority & power, according to the example of our Sauiour, not fearing the face of any gainſayer or oppoſer. Sixthly, with al grauity, as becommeth the waightineſſe of his Ambaſſage. Seuenthly, with all liberty and freedome of ſpeech and ſpirit, taxing and reprouing ſinne whereſoeuer he findes it. And finally, with feruent zeale of Gods glory, and the ſaluation of the people.
§. Sect. 4 Of the duties of hearers, and ſuch as reſpect their preparation.
The duties which reſpect the hearing of the Word, are of three ſorts. The firſt, ſuch as are to bee performed before wee heare, which Eccleſ. 4. 17. Heb. 4. 2. Luke 8. 13, 14. Ier. 4. 4.are two principally. The one, that we fit and prepare our ſelues, before wee preſume to approach into Gods preſence to performe this holy duty; the which is done, partly by remoouing thoſe impediments which might hinder vsus, as infidelity, impenitencie, carnall ſecurity, worldly diſtractions and earthly-mindedneſſe, prophaneneſſe and ſmall eſteeme of the Word, exceſſiue eating or drinking, conceite of our owne knowledge, as though little or nothing could be added vntounto it, preiudice and foreſtalled opinions of our teachers, hypocriſie, curioſity, itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11, 12.eares, factious affections, whereby men hauehave the truth of God in reſpect of perſons, hearing or not hearing, according to that opinion which they hauehave conceiued of him that ſpeaketh. And partly, this preparation conſiſteth in vſing all good helpes and meanes, which may enable vsus to the carefull and conſcionable hearing of the Word. As to conſider the waightineſſe of the action which wee are about to performe, namely, an high and holy ſeruice vntounto God, which will further and ſeale vp vntounto vsus our ſaluation or condemnation, and be either the ſauour of life vntounto life, or of death vntounto death, ſoften vsus like waxe, or harden vsus like clay, and make vsus one ſtep neerer eyther to heauen or hell. For Gods Word ſhall neuer returne voide, but accompliſh what he pleaſeth, and ſhall proſper in the thing whereto he ſends it. Secondly, to meditate on the ends for Eſa. 55. 11.which we heare, which are, to glorifie God in the meanes of our ſaluation, to be built vp in all ſauing grace, knowledge, faith, obedience, louelove of God, zeale, patience, and the reſt. Thirdly, we muſt examine our ſelues to finde out our ſinnes, that we may gather ſtrength for the mortifying of them; and our ſpirituall wants, that we may hauehave them ſupplied in this ſpirituall market of our ſoules. Fourthly, we muſt renew our repentance, Heb. 4. 2.that wee come not in our ſinnes; and our faith, without which our hearing will not profit vsus. Finally, we muſt vſe faithfull and feruent prayer, that God will ſo aſſiſt with his holy Spirit, the Miniſter in ſpeaking, and vsus in hearing, and ſanctifie to our vſe his holy ordinances, that they may be effectuall to build vsus vp in our moſt holy faith, and more and more inrich vsus with all ſanctifying and ſauing graces. And being thus prepared, our next duty is, that ſetting aſide all worldly impediments, we reſort vntounto the holy aſſemblies, to be made partakers of Gods holy Word, that wee may profit thereby.
§. Sect. 5 Of the duties required in hearing, and after we hauehave heard.
The ſecond ſort of duties reſpect the action of hearing it ſelfe, vntounto which is required, that wee ſet our ſelues in the preſence of God, and …s. 10. 33. …. Theſ. 2. 13. … 4. 20. … 19. 48.heare the Word preached, not as the word of mortall man, but as the Word of the euerliuing God; with all feare and reuerence, with all diligence and attention, with alacrity and cheerefulneſſe, humility and a good conſcience, auoiding (as much as lieth in vsus) all diſtractions, wandring thoughts, priuate reading, dulneſſe, drowzineſſe and carnall wearineſſe. Finally, with hungring and thirſting after the foode of our ſoules, and earneſt deſire to profit by it. To which end we muſt apply and fit our ſelues to eueryevery thing which is ſpoken to profit by it, whether it be doctrine, Luke 8. 15. & 2 19. Pro. 4. 21.confutation, reproofe or conſolation, receiue the Word into good and honeſt hearts, and there reſerue it as a precious treaſure for our vſe in the whole courſe of our liues and conuerſation. The third and laſt ſort are thoſe duties which are to be performed after we hauehave heard; which are, Firſt, to meditate on that which hath beene deliuered vntounto vsus, that we may imprint it in our memories, and worke it into our hearts. Secondly, conference with others, that wee may be mutuall helpers for the vnderſtanding, remembring, imbracing and practiſing of that which we hauehave heard. Thirdly, that we ſanctifie the Word vntounto our vſe by effectuall prayer, deſiring that God will giuegive a bleſſing vntounto it, and make it effectuall by his Spirit for the inlightning of our minds, the ſanctifying of our hearts and affections, and the reforming and amending of our ſinfull liues. Laſtly, we muſt on eueryevery fit occaſion call to mind what wee hauehave Rom. 2. 13. Iam. 1. 22. Luk. 8. 15.heard, that we may bring it vntounto vſe, and conſcionably practiſe what wee hauehave learned.
§. Sect. 6 Of the adminiſtration of the Sacraments.
The third ſort of duties required in this Commandement, reſpect the adminiſtration of the Sacraments, which are only two, Baptiſme, and the Lords Supper. VntoUnto both which it is generally required, that they bee adminiſtred. Firſt, by a lawfull Miniſter and no other. Secondly, only to thoſe which are in the Couenant, either the faithfull or their ſeede. Thirdly, that they be adminiſtred according to Chriſts inſtitution, without the mixture of humane inuentions. More eſpecially vntounto the receiuing of the Lords Supper, there is required, that we receiue it worthily, to which purpoſe, diuers duties are required before, in, and after the Communion. Before, that wee duely prepare our ſelues for this holy action, which conſiſteth, firſt, in an examination of our ſelues, how we are qualified with ſuch ſauing graces as are neceſſary to the worthy receiuing of the Lords Supper, the which, are an hungring and thirſting after Chriſt and his benefits, as after that ſpirituall foode, which alone is ſufficient to nouriſh vsus to life euerlaſting. Secondly, knowledge of the mayne principles of Chriſtian Religion, reſpecting either God or our ſelues, without which we cannot diſcerne the Lords body, no more then a blind man can by his bodily ſight diſcerne the outward ſignes of bread and wine. Thirdly, faith in Ieſus Chriſt, approoued to be true and liuely by the fruits of it, in the inward ſanctification of our hearts, and in our outward workes of piety, mercy, and righteouſneſſe. Fourthly, vnfained repentance, conſiſting in an hearty ſorrow for our ſinnes paſt, ſpringing out of faith, and the apprehenſion of the louelove of God towards vsus, and a ſettled purpoſe and reſolution, not onelyonly to leaue them for the time to come, but alſo to ſerue the Lord in the contrary duties of holineſſe, righteouſneſſe, and ſobriety. Fourthly, louelove and charity towards our neighbours, approoued by our willingneſſe and readineſſe to giuegive vntounto thoſe that want, and to forgiue thoſe that offend. Secondly, after this examination there is required vnfained humiliation in the ſight and ſenſe of our wants and weakeneſſes, eſpecially in theſe ſauing graces before ſpoken of. Secondly, an hungring after the meanes whereby they may be ſupplied, eſpecially the Sacrament which was purpoſely ordained to ſupply our wants, and ſtrengthen our weakeneſſe in theſe graces. Thirdly, humble confeſſion of our ſinnes in generall, and eſpecially of thoſe which hauehave come to our mind in our examination, wherein we renewed our faith and repentance. Fourthly, a ſtedfaſt reſolution in our hearts, and faithfull promiſe to God, that if he will in Chriſt accept of vsus, though not prepared according to the preparation of the Sanctuary, but full of imperfections, and weake in thoſe graces 2. Chro. 30. 19.which are neceſſary vntounto the worthy receiuing of this holy Sacrament, we will in that part of our liues which remaineth, ſtriue after more perfection, and conſcionably labour in the vſe of all good meanes, whereby we may increaſe our knowledge, faith, repentance, and charity towards our neighbours. And laſtly, earneſt and hearty prayer vntounto God for the remiſſion of our ſinnes, for the aſſiſtance of his Spirit in our intended action, for a new ſupply of ſanctifying graces, and for his bleſſing vponupon his holy Ordinances, the Word and Sacraments, that they may be effectuall for the renewing and increaſing of them in vsus, and for the ſtrengthening of vsus vntounto the duties of a godly life. In the action of receiuing, wee are to be exerciſed both by meditation and action. We are to meditate on the outward ſignes, Bread and Wine, and the things ſignified by them, the precious Body and Blood of Chriſt; as alſo of the Analogie and relation betweene them. When we ſee the Bread and Wine ſet apart from a common, to an holy vſe, we are to be put in mind thereby, that ſo Chriſt was ſet apart and ſealed to the office of Mediatourſhip, that he might bee our Ioh 6. 27. Eſa. 49. 1, 5.Prophet, Prieſt, and King, and ſo worke that great worke of our Redemption. When we ſee one Bread and one Wine, conſiſting of many Graines and Grapes, we are to be put in mind thereby, that there is but 1. Tim. 2. 5.one Mediatour betweene Gods vsus, euen the man Ieſus Chriſt, and that he hath but one body, the Catholike Church, conſiſting of many members. When 1. Cor. 12. 12, 13.wee ſee the Bread broken, and the Wine powred out, wee are to call to mind, that ſo the body of Chriſt was broken and crucified, and his blood ſhed for our ſinnes, that it might be ſpirituall food for our ſoules, to nouriſh them to life euerlaſting. When we ſee the Miniſter giuegive and deliuer the Bread and Wine, we are to remember that ſo God offereth the Body and Blood of his Sonne, to be receiued ſpiritually by faith of eueryevery worthy receiuer. The actions to be performed, are firſt, to receiue the Bread and Wine at the hands of the Miniſters, and to eate and drinke them with our bodily mouthes. Secondly, to performe an inward action anſwerable thereunto, namely, by the hand and mouth of faith, to receiue and feed vponupon Chriſts Body and Blood for our ſpirituall nouriſhment. Thirdly, to remember the infinite louelove of God and his Chriſt to vsus, the one, in giuing his deare Sonne; the other, his precious Body and Blood for our Redemption; and being truely thankefull vntounto them in our hearts, for theſe ineſtimable benefits, to ſet foorth their praiſes, both by our lips and liues, ſongs of Thankeſgiuing, and holy conuerſation. After the receiuing of the Supper, we are to performe theſe duties. Firſt, to bee perpetually thankefull vntounto God the Father, Sonne, and holy Spirit, as for all his benefits, ſo eſpecially for that great worke of our Redemption, and for deriuing and aſſuring vntounto vsus the fruit of it by his Word, Sacraments, and holy Spirit. Secondly, wee muſt examine how wee hauehave profited by receiuing of the Supper, for the ſatisfying of our ſpirituall hunger, and the repleniſhing of our empty ſoules with the gifts and graces of Gods holy Spirit, which were the maine ends for which we came to the Lords Table. Laſtly, we are to performe carefully our purpoſes and promiſes made vntounto God and our ſelues, that we will conſcionably and diligently vſe all good meanes, for the furthering of vsus in the duties of repentance and a godly life.