A Little Cabinet, Section 29
Of the ſeveral Ordinances of the Goſpel.
1. OF the Aſſembling of our ſelves together.
2. Of preaching, and prophecying, and attentive hearing.
3. Of joynt prayer and ſupplication.
4. Of ſinging and praiſing God together.
5. Of the Ordinance of Baptiſm.
6. Of the Lords Supper, or breaking of bread.
7. Of Collections for the poor.
8. Of Reading the Scriptures.
9. Of Admonition, private and publick.
10. Of Suſpention.
11. Of Excommunication.
Firſt of the Ordinance of Aſſembling our ſelves together.
THE Church of God is in Scripture reſembled to a natural body, wherein are many members united to each other, and to one head, by one Spirit: now in order to this union, we are to aſſemble our ſelves together in obedience to that great command. Heb. 10. 25. Not for ſaking the aſſembling of your ſelves together, as the manner of ſome is. Pſal. 122. 1. I was glad when they ſaid unto me, Let us go unto the houſe of the Lord. Thoſe Saints that are aſſembled together according to a Goſpel inſtitution, are a communion of Saints, ariſing from a clea… apprehenſion of their union with Chriſt and his members. 1 Cor. 12. 13, 14. For by one Spirit we a…e all Baptized into one body, whether we be Jews or Gentiles, bond or free, and have been all made to drink into one Spirit, for the body is not one member, but many members. Ver. 20. For now are they many members, but one body: Now when a man comes to ſee that every one in whom the Lord Jeſus appeareth is a member together with him in the ſame body, whereof Chriſt is the head; then his heart longeth to joyn himſelf in fellowſhip with ſuch, who have fellowſhip with the Father and the Son. 1 John 1. 3. And ſo goes out by the foot-ſteps of the flock, and propounds himſelf to the Church, and puts himſelf upon the tryal of the truth of that work of grace in his heart: So that a Church is at firſt gathered by the word preached and faith received of them that hear it, Mat. 28. 19, 20. but to come to particulars, I ſhall according to my meaſure ſpeak or write of the Ordinance of aſſembling under theſe two heads.
1. As it relates▪ to thoſe that are converted, but never as yet joyned to any Church of Chriſt.
2. As it relates to thoſe that are converted, and joyned to the Church of Chriſt.
1. As it relates to thoſe that are converted, but never as yet joyned to any Church of Chriſt in order: let them conſider, that it is their duty to propound themſelves to, and endeavour to joyn with the Church. For firſt the Lord in his Word doth command it. And ſecondly the example of the primitive Saints, whoſe foot-ſteps we are to follow, doth call for it; and therefore you no ſooner read of a people converted, but the next news, they were baptized and added to the Churches: and good reaſon why: becauſe God commands us not to forſake the aſſembling of our ſelves together. And ſecondly, although our being depends not upon our joyning with a Church of Saints, yet our well-being doth much depend upon it: If any ask how or by what means is a Church at firſt gathered? I would ſay to them again. What is written? how readeſt thou? you are to obſerve no other Rule, means or way, then what is either expreſt, implyed, or included in the holy Scriptures of truth, where we may find out the right Ordinan…es, Miniſtry and Government.
The right Conſtitution of a Church of Chriſt, or the way at firſt to gather a Church.
1. LET ſeven, eight, nine or ten, or more of thoſe men that are moſt ſound in the Faith, and moſt unblamable in their lives and converſation, appoint one day to faſt and pray together, and earneſtly ſeek unto God for his direction herein, and toward the end of the day, let them one by one give an account of the work of grace upon their hearts, and of the hope that is in them, and then give your ſelves up to the Lord, and one to another by the will of God, with no other Covenant then this, to endeavour as God ſhall enlighten, and enable you to walk together in the appointments, Ordinances, and inſtitutions of Chriſt, the head of the Church, expreſt, implyed, and contained in the Scriptures of truth, which you take to be your rule, &c.
2. In the end of this meeting appoint your next meeting, both time and place, expecting the preſence of Chriſt with you to aſſiſt and teach you, according to his promiſe, Mat. 18. 20. See the aſſemblies Annotations on this verſe.
3. You having proceeded thus far, you may look upon your ſelves as a Church of Chriſt in its infancy, and when other Chriſtians by the word preached, and Faith received, deſire to joyn with you in this or the next meeting, let their names be propounded, which being done, let the brethren appoint a meeting to confer with them about the time when, the place where, the manner how the Lord did firſt appear to them in a powerful conviction, converſion, and regeneration, or ſomething equivolent thereunto: and if they give ſuch an account of the work of grace upon their hearts, as doth ſatisfie the brethren, that the Lord hath begun a work in this creature, that he hath promiſed to finiſh, as in Phil. 1. 6. Then you are to proceed to a ſecond queſtion, being as before ſatisfied in the firſt; that the party is a hewed and ſquared ſtone, and a living ſtone, fit for the ſpiritual building: in the next place enquire of the ſaid party that deſires to joyn with you; what is his or her grounds and ends in deſiring fellowſhip with you, and if you find that their grounds be in obedience to the command of God, 2 Cor. 6. 17, 18. Rev. 18. 4. and their ends be, that they might enjoy God in all his ordinances, and have a fellowſhip with thoſe that have fellowſhip with the Father and the Son, as in 1 John 1. 3. that is, being united by Faith to Chriſt and his members, he may pertake of his grace, and ſpiritual life from him, and by him be united to God the Father, and have communion with him, Joh. 17. 21. compared with Heb. 2. 11.
All that are admitted, muſt put themſelves upon the reſt, and be received by conſent, for the Church is Chriſts kingdom; now the matter or ſubjects of Chriſts kingdom, they are believers gathered out of the world, by the preaching of the Goſpel, and the powerful Miniſtry of the Spirit, Mark 1. 15. and Mar. 16. 15, 16. Act. 2. 44. hence it is that the Church in Scripture are frequently called Saints, and holy brethren, partakers of the heavenly calling, the houſe of God, and Temple of the holy Ghoſt, the houſhold of Faith, born from above, of the Spirit, that they might worſhip God in Spirit and in truth; they were darkneſs, but now are light, Epheſ. 5. 8. They were loſt, but now found; were dead, but now are alive; they before had not obtained mercy, but now have obtained mercy: were not a people, but now are a people of the living God; the Father diſdains not to count them his ſons and daughters; the Son is not aſhamed to call them brethren; the Holy Ghoſt is pleaſed to make them his temple to dwell in; all which diſcovers and confirms that the Church of Chriſt are and ought to be a ſpiriritual building, made up of ſpiritual ſtones, 1 Pet. 2. 5.
Now if any profeſſor hang back, and ſeek not to joyn with the Church of Chriſt, only becauſe he will not be examined before the Church, in the particulars before mentioned, then let me ask that man or woman, child or ſervant, how it is that you are unwilling to venture your eſtate in this world, without firſt adviſing with a Lawyer; and thou wilt adviſe with Phyſitians about thy bodily health, but will adventure their ſouls upon their own judgement and tryal, without taking the advice of the Church of Chriſt: is thy ſoul leſs precious to thee then thy body or thy eſtate? if thou haſt truth of grace, why wilt thou not bring it to the touchſtone, and come to examination? if no grace, why wilt thou refuſe the way and means to get it? ſurely thou doſt neglect this way either,
1. Our of ignorance and pride, becauſe thou wilt not have thy ignorance diſcovered.
2. Or elſe it is from a prophane ſpirit of oppoſition againſt all the wayes of Chriſt, held forth in the Goſpel. See thy doom, Luk. 19. 14, 27.
4. The Church being thus planted, and the number thereof increaſed. If you find ſome qualified, you ought to proceed to elect your Officers, the Church being a moſt free Corporation under Chriſt the Lord, Epheſ. 2. 19. She is in all reaſon and equity to chuſe her Officers and Miniſters, 1 Cor. 12. 27, 28, &c. Unto whom alſo ſhe is to give aſſiſtance, obedience, and maintainance, 1 Tim. 5. 17, 18. 1 Cor. 9. 7, 9. compared with Heb. 5. 4, 5. 2 Cor. 4. 5.
Now that theſe Officers of the Church appointed by Chriſt, are to have their outward calling from the Church, whereof they are members, for the preſent, and unto whom they are to adminſter, will fully appear by theſe few reaſons.
1. Becauſe the Apoſtles, who taught only Chriſts commandments, ſo directed the Churches, Act. 1. 23. Act. 6. 1, 2, 3, 5. Act. 14. 23.
2. Becauſe the people amongſt whom they have been converſant, can beſt judge of their fitneſs both in reſpect of their gifts and graces.
3. Becauſe it furthereth much the diligence and faithfulneſs of the Miniſter, that they whoſe Miniſter he is, have freely choſen him, as unto whom under Chriſt, they commit the moſt precious treaſure of their ſoul, Heb. 13. 17. Alſo, it binds the people to greater love, and obedience to him or them, whom themſelves have made choice of. But if any of the officers ſo elected by the Church be found unfaithful in his place, he is by the Church to be warned to take heed to his Miniſtry he hath received, Col. 4. 17. to fulfil it; which if he neglect to do, by the ſame power which ſet him up, he is to be put down and depoſed.
Now if any ask how many are the officers or offices in the Church? I anſwer, there are five, beſides the extraordinary offices of Apoſtles, Prophets, and Evangeliſts, for the firſt planting of the Churches, which are ceaſed with their extraordinary gifts, &c.
1. Firſt, there is, or ought to be the Paſtor, to whom is given the gift of wiſdom, for exhortation, Epheſ. 4. 11.
2. The teacher, to whom is given the gift of knowledge, for Doctrine, Rom. 12. 8. 1 Cor. 12. 8.
3. The governing Elder, who is to Rule with diligence, Rom. 12. 8. 1 Tim. 5. 17.
4. The Deacon, who is to receive and diſtribute the holy treaſure, with ſimplicity and ſincerity, 1 Tim. 3. 10. Act. 6. 1, 3.
5. The widdow or Deaconeſs, who is to attend the ſick, and impotent with compaſſion and chearfulneſs, 1 Tim. 5. 3, 9, 10. Rom. 16. 1.
All theſe are uſeful and neceſſary, and theſe alone ſufficient for the Church, as being the moſt perfect ſociety, and body of Chriſt, which neither faileth in that which is neceſſary, nor exceedeth in any thing ſuperfluous; ſo they are united and compacted together by that one Spirit, to the Lord, and each to other to the edifying of its ſelf in love, Epheſians 4. 3, 4. and 16. In the want or in the abſence of any of theſe ſervants of the Church; the Church hath power to appoint any one or more of her members for the preſent neceſſity to ſupply the room or abſence of her officer or officers.
2. But then in the next place for thoſe that are united to a Church of Chriſt, let them beware that they forſake not the aſſembling of themſelves together, as the manner of ſome is, Hebrews 10. 25. And again, conſider the danger of drawing back, Hebrews 10. 38. Now if any man draw back, my ſoul ſhall have no pleaſure in him: Again, Luke 9. 62. And Jeſus ſaid unto him, no man having put his hand to the plough, and looking back, is fit for the kingdom of God. Surely thoſe that fall off from a true Church of Chriſt, and perſevere therein to the end, ſhall hear Chriſt ſay to them, as in Luke 19. 27. But thoſe mine enemies which would not that I ſhould reign over them, bring them hither, and ſlay them before me. How dreadful is this ſin of falling off! Firſt, it is ſharply threatned of God, Proverbs 14. 14. Heb. 10. 38, 39. Secondly, this ſin is ſeverely plagued, Matthew 12. 43, 44, 45. compared with 2 Pet. 2. 20, 21, 22.
Again, See 1 John 2. 19. They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifeſt, that they were not all of us: Theſe were once in the Church, but never truly of the Church; for then they would have perſevered; their apoſtacy therefore doth evidence their hypocriſie; falſe rotten profeſſors, will, and in all ages hath thus apoſtatized. The wind blows not away the wheat, but the chaff, &c. And ſo much of the firſt Ordinance of aſſembling our ſelves together.
Of the Ordinance of preaching, who they are that ought to preach: the manner how, the time when, the place where, the perſons to whom, how this gift of preaching may be obtained: and whether the Miniſter may receive mony for preaching: how to remember, and a rule to try all doctrines by.
1. Of the Ordinance of preaching.
THat preaching and propheſying is a ſtanding Ordinance of God, will at large appear, if we conſider theſe and the like Scriptures, 2 Tim. 4. 2. Preach the word, be inſtant in ſeaſon and out of ſeaſon, reprove, rebuke, exhort with all long ſuffering and Doctrine, Mat. 28. 19, 20. compared with Mark 16. 15. And he ſaid unto them, go into all the world and preach the Goſpel to every creature, he that believeth and is baptized ſhall be ſaved. The buſineſs of preaching is to make new creatures, and to turn Lions into Lambs; the Preacher is but an inſtrument in the hand of God, to make an unbeliever to believe he is Gods workmanſhip, Epheſ. 2. 10. An ax makes no Artificial thing, but by influence from the Artificer; neither doth a pen write, but by his help that handles it. So Preachers and preaching, is but inſtrumental in the hand of the Spirit, to make you Chriſts, 2 Cor. 3. 2. They may be only called Miniſters, by whom the people believe, God was mighty by Peter and Paul, Gal. 2. 8. Miniſters are but the Rams horns, but God throws down the wals of Jericho: Mens hearts are as the everlaſting doors, but God opens them, as he did Lydia's, or elſe all the preaching will be in vain.
Who they are that ought to preach the Goſpel.
THoſe to whom the Lord hath given the Word, Pſalm 68. 11. The Lord gave the Word, and great was the company of thoſe that publiſhed it.
But principally thoſe are to preach, open and apply the Scriptures that are ſet apart by the Church or Churches to that work of the Paſtor and Teacher, who by the Word of life are to feed the Flock, over which they are the over-ſeers, Acts 20. 28. Titus 1. 5.
But in the exerciſe of propheſie, ſuch as are not in office in the Church, may exerciſe their gifts to ſpeak unto edification, exhortation and comfort, after the publick miniſtry by the Teachers, and under their direction and moderation, whoſe duty it is, if any thing be obſcure, to open it; if doubtful, to clear it; if unfound, to refute it; if imperfect, …o ſupply what is wanting. See 1 Cor. 14. 3, 29, 30, 31. If any ſay farther, how is that exerciſe proved in the Scripture? I anſwer.
1. By the example in the Jewiſh Church, where men, though in no office either in Temple or Synagogue, had liberty publickly to exerciſe their gifts, as doth clearly appear by the Scriptures, Luke 2. 42, 46, 47. Luke 4. 16, 17, 18. Acts 8. 4. & 11. 19, 20, 21. & chap. 13. 14, 15, 16. chap. 18. 24, 25, 26.
2. It will yet farther appear by this commandment of Chriſt and his Apo…les, Luke 9. 10. Luke 10. 1. 1 Pet. 4. 10, 11. 1 Cor. 14. 1, 5▪ 30, 31.
3. It will further appear by the prohibiting of women to teach in the Church, hereby liberty being given unto men, their husbands, or others, 1 Cor. 14. 34, 35.
4. This will yet more fully appear by thoſe moſt excellent ends, which by theſe means are to be obtained, as,
1. The glory of God in the manifeſtation of his manifold graces. See 1 Pet 4. 10, 11.
2. That the gifts of the Spirit in men be not quenched, 1 Theſ. 5. 19, 20. Quench not the ſpirit, deſpiſe not propheſying, that is, ſtop not the motions of the ſpirit in your ſelves, nor reſtrain the gifts thereof in others.
3. For the fitting, and tryal of men for the Miniſtry.
4. For the preſerving pure the Doctrine of the Goſpel, which is more indangered, if ſome one or two alone may only be heard, and ſpeak, Act. 2. 42.
5. For the debating and ſatisfying of doubts if any do ariſe, Act. 13. 15.
6. For the edifying of the Church, and converſion of others; always provided,
1. That he ſpeak not as one that hath any authority over them, but as a fellow member.
2. That he have the gift of propheſie, to ſpeak as an Oracle of God, to edification, exhortation and comfort, 1 Cor. 14. 3.
3. That he ſpeak not in oppoſition to, nor in any way undervaluing of thoſe that are ſet apart by the Church, as Officers over them, for they are called to the greateſt and weightieſt employment in the world: Yea ſuch an employment, that would certainly break the backs, not only of the beſt, and ſtrongeſt men, but even of the very Angels, ſhould not God put under his everlaſting arms. No labour to that of the mind, no travel to that of the ſoul; thoſe that are faithful in the Lords vineyard no doubt find it ſo: and ſo with Paul, often ſay, who is ſufficient for theſe things? I have read of Luther, that he would often ſay, that if he were again to chuſe his calling, he would dig, or do any thing, rather then take upon him the office of a Miniſter.
Of the manner how the Preacher is to preach.
2 Cor. FOR we are not as many which corrupt 2. 17. the word of God, but as of ſincerity, but as of God, in the ſight of God ſpeak we in Chriſt, 1 Cor. 2. 4. And my ſpeech, and my preaching, was not with enticing words of mans wiſdom, but in demonſtration of the Spirit, and of power: Their work is to make dark things plain, not plain things dark and obſcure. It is moſt obſervable concerning God the Father, who is the great Maſter-piece of ſpeech; when he ſpake from heaven, he makes uſe of three ſeveral texts of Scripture in one breath, Mat. 17. 5. This is my beloved Son, in whom I am well pleaſed, hear him. Firſt, this is my beloved Son, that Scripture we have in Pſalm 2. 7. In whom I am well pleaſed, this we have in Iſa. 42. 1. hear him, this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep cloſe to the Scriptures. Oh how unlike to God are ſuch Preachers, that ſpend much time in wiſdom of words, and vanity, and novelty, and ſophiſtry, and ſo darken counſel, by words without knowledge.
A Miniſter of the Goſpel is duly to divide and diſtribute the word according to every ones ſpirituall eſtate and condition; they muſt ſpeak comfort, to whom comfort belongs, and counſel to whom counſel belongs, and reproof to whom reproof belongs, and terror to whom terror belongs, 2 Timothy 2. 15. Study to ſhew thy ſelf approved unto God; a workman that needeth not to be aſhamed, rightly dividing the word of truth: or rightly cutting into parts the word of truth; and that they may ſo do, they ought to ſtudy the condition of the people, as well as the parts of the text, and ſo before they preach, to conſider who they are to preach to, whether to the ignorant or knowing; whether enemies to Religion, or profeſſors of it. Whether they are meerly formal, or truly ſpiritual: Whether they are more cheerful and zealous, or more cold and ſluggiſh; that ſo he may give to every one his portion, and rightly divide the word of truth, like a wiſe Phyſitian, to apply cordials where the condition of the party doth require it, as well as corroſives and purges; this is to have the tongue of the Learned, to know how to ſpeak a word in due ſeaſon: we may ſee, Iſa. 50. 4. The phraſe muſt be plain and full, wholſom and effectual; the greateſt learning is to be ſeen in the greateſt plainneſs. Saint Paul doth often glory in this, that his preaching was not in wiſdom of words, or in excellency of ſpeech, not with enticing words of mans wiſdom, not as pleaſing men but God, who tryeth the heart, 1 Cor. 1. 17. and the ſecond chap. 1 Theſ. 2. 4.
Thoſe that are the true Prophets of Chriſt, muſt with Micaiah ſpeak the truth to Ahab, although with him they be beheaded for it, 1 King. 22. 8. they muſt with Nathan tell David, thou art the man, 2 Sam▪ 12. 7. and with Nehemiah, tell the Princes and Rulers to their faces, that they oppreſs the people with ſore taxes, Nehem. 5. 6. alſo the Lord commandeth Jeremiah, that he ſhould ſpeak the mind of the Lord to the faces of the people, Jer. 1. 17. the true and faithful Prophets of the Lord muſt with Amos, preach the death of Jeroboam, and captivity of Iſrael at Bethel in the Kings Chappel, Amos 7. 12, 13. Yea they muſt with the Prophet Zachariah tell the Rulers and people of Iſrael to their faces, that becauſe they had forſaken the Lord, the Lord had forſaken them, 2 Chron. 24. 20, 21. In a word, to add no more, they ought with John Baptiſt, to tell Herod to his face, that it is not lawful for him to have his brothers wife, although with him they be beheaded for it, Mark 6. 18. to 28.
Of the time when, the place where, the perſons to whom the Goſpel is to be preached.
1. FIrſt of the firſt, the time when the Goſpel is to be preached, 2 Tim. 4. 2. Preach the word, be inſtant in ſeaſon and out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering and Doctrine, Acts 20. 7. Paul continued his ſpeech until midnight. Surely the Lord in his word doth give us to underſtand that there is no time unſeaſonable, either to receive or do good, only ſome times may be more ſeaſonable then other.
2. The place where the Goſpel is to be preached; the Lord in his word doth give us to underſtand▪ that as the Goſpel is to be preached to all Nations; ſo it is to be preached in all places, in the Synagogue, in the houſe, in the field, by the ſeaſide, in the ſhip; the moſt convenients place is, where the people may moſt conveniently meet together in the name of Chriſt▪ See Acts 5. 42. And daily in the Temple, and in every houſe, they ceaſed not to teach and preach Jeſus Chriſt.
3. The perſons to whom the Goſpel is to be preached, and that is to every creature; go ſaith Chriſt in his commiſſion, into all the world, and preach the Goſpel to every creature; he that believeth and is baptized ſhall be ſaved, Mark 16. 15. God doth …ender the Covenant of grace or the Goſpel to all Nations, and to every creature in all Nations, and it is the mind of God that every meſſenger and Miniſter of his ſhould declare and publiſh this Covenant to all, without reſpect of perſons, as by theſe Scriptures doth fully appear, Act. 20, 24, 25. Mat. 28. 19. Tit 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy, that ſo none might object and ſay, they were not called, nor invited, and to leave them without excuſe: withall, we are to conſider, that man hath neither will nor power of himſelf, unleſs it be given him from above, to receive, believe, or imbrace ſuch tenders, John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9. Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are deſperately wilfull, abſolutely weak, and altogether wicked, having neither ſpiritual deſire nor ſtrength, neither ſpirituall feet to carry them to this grace, nor ſpirituall hands to receive this grace, when it is brought and tendred unto them; yet it muſt be tendred to all, for a witneſs againſt all that embrace it not, and for the bringing in of thoſe that are ordained to eternal life, for there be ſome of the Lords flock amongſt all Nations, kindreds and tongues, upon the face of the earth; therefore no man is to ſhut out himſelf, but to endeavour to get ſtrength from the Father to draw him to Chriſt, John 6. 44. Acts 13. 28.
What a Miniſter is to preach.
IT is undoubtedly the duty of all Miniſters to preach Jeſus Chriſt unto the people, 2 Cor. 4. 5. We preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your ſervants for his ſake. We no ſooner read that Paul was converted, but the next news of him is, Acts 9. 20. And ſtraight way he reached Chriſt in the Synagogues: Chriſt is to be preached, becauſe the preaching up of Chriſt, is the only way to preach down Antichriſt, or whatſoever makes againſt Chriſt, 2 Theſ. 2. 3, 4, 7, 8, 9, 10.
Again, Chriſt is to be preached, becauſe this is the only way to ſave and win ſouls to Jeſus Chriſt, Acts 4. 10, 11, 12. compared with John 17. 3. Acts 2. 14 to 42.
If any ask further what a Miniſter is to preach? Then I anſwer, he is to preach the Goſpel, and he is to preach the Law, for ſo did Chriſt and his Apoſtles: but the Goſpel is to be preached chiefly, and mainly, but the Law accidentally and occaſionally, as will more fully appear in the following diſcourſe.
Which is firſt to be preached, the Law or the Goſpel.
THis is the Commiſſion and meſſage of Chriſt, Mark 16. 15. Go and preach the Goſpel. And it was the practice both of Chriſt and his Apoſtles to preach the Goſpel in the firſt place. Firſt, we find it to be the practice of Chriſt, as for example, our Saviour Mat. 5. 3. to the 12. he pronounced nine bleſſings of the Goſpel in his Sermon on the mount, before he ſpake one word of the Law. So Mat. 4. 23. We read that Jeſus went about a…l Galilee, teaching in their Synagogues, and preaching the Goſpel of the Kingdom, &c. So likewiſe it was the practice of the Apoſtles, viz. we read of Paul, 1 Cor. 2 2. That he determined to know or make known nothing amongſt the Corinthians ſave Jeſus Chriſt, and him crucified: Hence Miniſters are called the Miniſters of the New Teſtament, 2 Cor. 3. 6. And in another place they are called the Miniſters of Chriſt, and of righteouſneſs, becauſe they did preach the Goſpel in the firſt place. So again, Paul when he came to the Corinthians, 1 Cor. 15. 3. He delivered unto them, firſt of all that which he alſo received: how that Chriſt dyed for our ſins, according to the Scriptures, which was plain and pure Goſpel. So again, Paul and Sylus, upon the firſt queſtion propounded unto them by the keeper of the priſon, Acts 16. 31. They exhort and teach him to believe in the Lord Jeſus Chriſt; and good reaſon, becauſe believing was to be taught before doing, Heb. 11. 6. Tit. 3. 8. without faith it is impoſſible to pleaſe God: and thoſe that had believed in Chriſt, ſhould be carefull to maintain good works. So again, Peter in Act. 2. before he ſpake of the Jews crucifying of Chriſt, he did preach the free and bleſſed Goſpel to them.
Object. 1. But I have heard ſome of our brethren of the Presbyterian Congregations object againſt this truth, and ſay, how can men come to ſee the want and need of Chriſt, if the Law be not firſt preached?
Anſw. It is ſuppoſed that all men do look upon themſelves as ſinners, and acknowledge themſelves to be ſinners, although they have not ſuch a particular and ſenſible conviction the…eof, and ſo the work of the Miniſter is not ſo much to ſhew men the need of Chriſt firſt, but rather the love of God in giving Chriſt, John 3. 16. and to ſhew and ſet forth the riches of Chriſts grace to ſinners in general, Romans 5. 8.
Object. 2. But is it not the firſt work of the Spirit to convince men of ſin? John 16. 8.
Anſw. By ſin in that place is meant the ſin of unbelief. Of ſin, ſaith he, becauſe they believe not on me, ver. 9. and this ſin is not convicted by the Law; For that which doth not command Faith, cannot diſcover the ſin of unbelief; or elſe conſider, the Goſpel was preached to theſe people before, and they would not believe nor embrace that Goſpel, but continue under the Law, and ſo the Law is to be preached to them.
Object. 3. If the Law be not to be preached firſt, when and to whom is the Law to be preached?
Anſw. 1. The Law is to be preached after the Goſpel, unto ſuch as do not imbrace the Goſpel, and yet juſtifie themſelves, as the Jews did, and that think by their miſunderſtanding the Law, that they keep the Law; thus Chriſt did preach the Law, Mat. 5. from 21. to the end.
2. The Law is to be preached to thoſe that would make it void, and null, and of no effect.
3. The Law is to be preached, and taught unto men after they do believe, ſo far as it doth teach Believers their duty towards God and Chriſt, and their neighbour; but the duties and commands of the Law are not …o be urged to Chriſtians upon any other ground, th…n upon that ground which Chriſt himſelf did urge them. John 14. 15. If ye love me, keep my commandment▪ Titus 3. 8. Theſe things I will that thou affirm conſtantly, that they that have believed in Chriſt, be careful to maintain good works. Much more might be ſaid to prove this point.
How the Gift of preaching may be obtained.
SUrely it is the Lords work to furniſh and enable a ſoul to this great work, 2 Cor. 3. 5, 6. not that we are ſufficient of our ſelves, but our ſufficiency is of God, who hath made us able miniſters of the New Teſtament; So again, Eph. 1. 1. Paul an Apoſtle of Ieſus Chriſt by the will of God. Gal. 1. 11, 12. But I certifie you Brethren, that the Goſpel which was preached of me is not after man, for I neither received it of man, neither was I taught it, but by the Revelation of Jeſus Chriſt. Now the Lord doth hand forth this gift to his ſervants many times in uſe of means. Firſt prayer. Secondly reading the Scriptures. 2 Tim. 3. 16, 17. All Scripture is given by inſpiration of God, and is profitable for doctrine, for reproof, for correction, for inſtruction, that the man of God may be perfect, throughly furniſhed unto every good work. Thirdly meditation, 1 Tim. 4. 15. Meditate upon theſe things, give thy ſelf wholly to them, that thy profiting may appear to all. The fourth and laſt means to be uſed to attain this gift, is ſtudying, 2 Tim. 2. 15. Study to ſhew thy ſelf approved unto God, a work-man that needeth not to be aſhamed; but be ſure that thou doſt ſtudy more Scripture myſteries then humane Hiſtories.
1. In each text conſider the coherence, occaſion, circumſtance, and order of the words.
2. Conſider the denomination of the text, as whether it be a Precept, Exhortation, Threatning, Promiſe, Petition, Deprecation, Similitude, Parable, &c. and that to be inſiſted upon only, which is moſt agreeable to the principal immediate ſcope of the holy Ghoſt in that text, then you are to conſider of the method, that ſo you may teach clearly, convict ſtrongly, and perſwade powerfully, and that you may ſo do, conſider the chief parts of a Sermon are theſe three.
1. Explication. 2. Confirmation. 3. Application. Each of theſe may be further branched and ſubdivided: Then come to the dividing of the Text, and there be not too curious (for it muſt not be divided) needleſs or obſcure. From the diviſion of the words, come to the Doctrines which muſt be deduced from it, clearing their inferences, ſhewing their latitude according to their ſeveral branches and degrees; then come to the confirmation by poſitive proofs from Scripture; the text being divided, and the doctrines raiſed, then you come to the reaſons, which ſhould be ſuch as may tend to convince the judgement; the particular heads from whence the reaſons are deduceable, are theſe.
1. The Neceſſity
2. The Equity
Which are capable of many ſubordinate branches.
Then come to application, which is either,
1. Doctrinal, for our information: or,
2. Practical, for examination, by marks or ſigns, which are either
Effects, or
Properties.
Doctrinal application is for our information, being a uſe of information, and here thoſe Logical directions may be uſeful concerning the collecting,
1. Of a general from a ſpecial, Rom. 4. 3, 4.
2. Of the leſs from the greater, as John 10. 25. Rom. 8. 32.
3. The greater from the leſs, as 1 Cor. 9. 9, 10.
4. The effect from the cauſe, as Heb 2. 8.
5. The cauſe from the effect, John 6. 45.
2. Practical application doth conſiſt in correcting of manners, commonly ſtiled a uſe of reproof, terror or dehortation, to diſſwade men from any ſinful courſe; but herein you muſt endeavour to diſtinguiſh between ſins of infirmity, and ſins of wilfulneſs, and accordingly proportion the ſeverity of your reproofs; in all which you muſt expreſs, rather your love then your anger, and ſtrive rather to convince, then to exaſperate, ſo that it be the zeal of a diſpleaſed friend, rather then the bitterneſs of a provoked enemy, that it might appear that it proceeds from your love and care of their welfare, and that there is a neceſſity of inſiſting upon it, both from your duty and their danger; the proper heads for amplification of this uſe are two-fold.
1. Diſſwaſive.
2. Directive.
1. Diſſwaſive, may have theſe three heads.
1. The aggravation of the ſin.
2. The threats denounced againſt it.
3. The judgements executed upon it.
All which are further capable of many other ſubordinate branches of Amplification.
2. The directive part doth either conſiſt in the removing the impediments that do hinder, or in the uſe, or means, and helps, whereby we may be directed to the remedy.
Then alſo there is a uſe of confutation, and that is for the refuting of erroneous poſitions, and Solution of ſuch doubts and queries as are moſt obvious, and material; and here you muſt be careful that you manage this with,
1. Solid preſſing arguments, making your anſwers as clear as the objection, leſt you confirm the error by darkning counſel with words without knowledge.
2. This muſt be done with much meekneſs and Lenity in differences not fundamental, 2 Tim. 2. 25. Soft words and hard Arguments are the moſt effectual way to convince.
Then there is a uſe of conſolation, and that is to apply the comforts that do ariſe from any Doctrine to the receivers, and embracers and retainners, and practicers thereof; now conſolation doth ariſe from either promiſes, experiences, or from the removing of ſcruples, by which the thoughts of the hearers are raiſed from ſenſe to Faith, from preſent things to future.
Then there is alſo a uſe of exhortation; this alſo may be amplified by motives, to intcie the affections from either,
The profit or danger in obeying or not obeying.
If any deſire further direction herein, let them ſeriouſly conſider theſe particulars.
1. The Preface.
2. The Method.
3. The Matter.
4. The Expreſſion.
1. The Preface; in which it is the duty of all Goſpel Miniſters, to perſwade the hearers it is the word of God that you ſpeak to them, which concerns their everlaſting happineſs, and is able to ſave their ſouls, and that you the ſpeakers do but ſtand in Chriſts ſtead as his Ambaſſadors and mouth to you; and that the peoples deſpiſing them is no leſs then the deſpiſing Chriſt, Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed, it will make the hearers,
1. Favourable.
2. Teachable.
3. Attentive.
2. The next thing to be conſidered, is the Method; now Method is an art or gift, in contriving the diſcourſe in ſuch a regular frame, wherein every part may have its due place and dependance, which will be a great advantage both to the preacher and hearers, viz. A man may more eaſily retain them, when they are linked together, and not ſcattered; Method being as a chain, in which if a man ſhould let ſlip any one part, he may eaſily recover it again, by that relation and dependance which it hath with the whole; the Method which many do think is moſt uſeful, is that of Doctrine and Uſe, and Explication, and Application; Allegorical interpretations may lawfully be uſed, obſerving theſe three qualifications.
1. Uſe them ſparingly and ſoberly.
2. They muſt be ſhort and pertinent, not forced and far fetcht.
3. Uſe them rather for illuſtration then proof.
But here you muſt be careful that you do not let Hagar the hand maid, out-brave her Miſtreſs Sarah, and that you do not prefer blear-eyed Leah before beautiful Rachel, and ſo ſtuff a Sermon with cytations of Authors, and the witty ſayings of others; but this is to make a feaſt of Vinegar and Pepper, which is uſeful, as ſawces, but muſt needs be improper and offenſive, to be fed upon as dyet.
3. The next thing to be conſidered, and that is the matter, in which there is two things to be conſidered.
1. The ſeaſonableneſs of it, to the time and people.
2. The pertinency of it, to the text.
1. The ſeaſonableneſs of it to the time and people, and for your help herein conſider,
1. Who you are to ſpeak to, whether to the ignorant or knowing.
2. Whether enemies to Religion, or profeſſors of it.
3. Whether they be meerly formal, or truly ſpiritual.
4. Whether more cheerful and zealous, or more cold and ſluggiſh. That ſo you may rightly divide the word of truth, and give to every one his portion, and propheſie according to the analogy of Faith, Rom. 12. 6.
And keep to the form of ſound words, 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghoſt, Peter tels you, 2 Pet. 1. 20. That you muſt not make the Scripture ſpeak in a private ſenſe, that is, you muſt not analize, and interpret them ſo, as if the propheſies thereof did relate only to the particular occaſion and circumſtances of times, of places, and of perſons in, by, and to whom they were at firſt ſpoken, ſo much to the Preface, Method and Matter: the laſt help unto preaching is the Expreſſion, in which there be two things conſiderable.
1. The Phraſe.
2. The Elocution.
1. The Phraſe ſhould be plain, full, wholſom, and effectual, and natural to the text; the greateſt learning is to be ſeen in the greateſt plainneſs. Saint Paul doth often glory in this, that his preaching was not in wiſdom of words, and excellency of ſpeech, not with inticing words of mans wiſdom, not as pleaſing men but God, who tryeth the heart: what ſhall I ſay more?
1. He muſt ſpeak according to the mind of God in Scriptures, Iſa. 8. 20.
2. He muſt ſpeak to exhortation, edification and comfort, 1 Cor. 14. 3.
3. He muſt ſpeak nothing but that which he hath been taught of God, Rom. 15. 18.
4. He muſt ſpeak as an Oracle of God, 1 Pet. 4. 11.
2. In the Elocution there are two extremities to be avoided.
1. Too much boldneſs.
2. Too much fear.
1. Too much boldneſs: as a remedy againſt this, conſider the ſpecial preſence of God and Angels; the ſolemn dignity of theſe ſacred Myſteries, the weighty buſineſs of ſaving ſouls, and who is ſufficient for theſe things, 2 Cor. 2. 16.
2. Againſt too much fear; conſider it doth become the buſineſs you are about, for you ſhould ſpeak the word with boldneſs, Acts 4. 29. God hath promiſed his aſſiſtance, that his ſtrength ſhall appear in your weakneſs: Again, conſider tim erouſneſs in the ſpeaker will much hinder the efficacy and power of the word on the hearers, ſo that the moſt proper manner of Elocution is with Modeſty and Gravity. I have dwelt longer upon this point then I intended, I proceed to the next.
Whether the Miniſter may receive money or wages for preaching, yea or no.
AS the miniſtry of the Goſpel is an ordinance of God: So hath the ſame God ordained that they that preach the Goſpel ſhould live of the Goſpel, 1 Cor. 9. 14.
Again we read Gal. 6. 6. that it is the duty of the people ſo to do, Let him that is taught in the word, communicate unto him that teacheth in all good things, Luke 10. 7. for the labourer is worthy of his hire. 2 Cor. 11. 8. I robbed other Churches, taking wages of them to do you ſervice; 1 Cor. 9. 9. For it is written in the Law of Moſes, thou ſhalt not muzzle the mouth of the ox, that treadeth out the Corn: doth God take care for oxen, ver. 10. Or ſaith he it altogether for our ſakes? for our ſakes no doubt this is written, ver. 11. if we have ſown unto you ſpiritual things, is it a great thing if we ſhall reap your carnal things?
I ſhall anſwer ſome objections, and preſent a few cautions, and ſo cloſe up this point.
Object. But we read of the Apoſtles, or at leaſt ſome of them, that they did preach the Goſpel of Chriſt freely, as appears, 1 Theſ. 2. 9. & 2. Cor. 11. 7.
Anſw. Let the reader conſider theſe two things in anſwer to this objection.
1. That the Apoſtle doth reckon it an abuſing of his power: 2 Cor. 11. 7.
2. He put his labouring with his own hands among his afflictions, 1 Cor. 4. 12.
3. He did not want a power to command them to maintain him, 2 Theſ. 3. 8, 9▪
For there was a commiſsion from the Lord, as well to live of the Goſpel, as to preach the Goſpel: which no man can deny, unleſs he deny the Scripture to be his Rule, or elſe remain ignorant in that rule.
But withall take theſe cautions? a Goſpel maintenance by the Lord appointed, is for none but a Goſpel Miniſtry, plants of his own planting, the other plants are to be pluckt up: then alſo this maintenance muſt be collected in a Goſpel way, not by Tythes, and commencing ſuits at Law, and taking away their goods by violence, &c.
There are ſome of our national miniſters, that have need to be better taught, before they be better: fed if any make hire or wages, the end of their work, they are hirelings, not Goſpel miniſters.
Of Attentive Hearing.
VVE have heard what is the duty of the preachers; now let us ſee what is the duty of the hearers: the ſame God that Commands his Miniſters to ſpeak as an oracle of God unto edifitation▪ exhortation and comfort: commands us that are hearers to hearken to his voice in them, and to attend upon the ſame without diſtraction: whiles the Miniſter is ſpeaking, let us be ſearching the Scriptures, to ſee if thoſe things be ſo, yea or no.
1. We are to endeavour to underſtand what we hear.
2. To believe what we underſtand.
3. To treaſure up and keep in memory that we do believe.
4. To practiſe what we keep in memory.
5. To communicate to others, what God hath taught us.
It is not enough that the word be rightly preached and diſpenſed, unleſs it be rightly heard and received; ſome there be that are all ear, all for hearing, no thing for practiſing; others there be that are all tongue, all for ſpeaking; others are all eye, all for ſearching and enquiring; others are all hand, all for receiving, nothing for communicating, and no marvil then that we hear ſo many Sermons to ſo little purpoſe: let us ſeriouſly conſider theſe three Scriptrues, Prov. 1. 24, 28. Becauſe I have called, and ye refuſed, ye ſhall ball upon me and I will not anſwer you, Mich. 3. 4. As you have behaved your ſelves to me ſo will I to you, you ſhall cry unto me but I will not hear you, Zach. 7. 13. Therefore it is come to paſs, that as he cryed, and they would not hear, ſo they cried and I would not hear them, ſaith the Lord of Hoſts.
What ſhall I ſay more; by attentive hearing our Judgements come to be informed, and the corruptions of our hearts diſcovered, James 1. 23, 24.
Nay that precious grace of Faith cometh by hearing, Rom. 10. 17. Acts 13. 48. E…h. 1. 13.
1. Then let us take heed how we do hear. Luke 8. 18.
2. Take heed what we do hear, Mark 4. 24.
3. Let us take heed whom we do hear, Jer. 27. 9. Compared with John 10. 27.
How to remember what is preached.
1. BE well acquainted with the principles of religion, and of the Scriptures, by frequent Reading of them.
2. Be much in conferring with experienced Chriſtians about the ordinances of God, and duties of Chriſtians.
3. Be well acquainted with the method of preaching; and for that there is three Rules.
1. Hear ſeveral men.
2. Hear frequently.
3. Read now and then ſome Sermon books.
4. Eat ſparingly, and drink moderately, and ſo f…ame thy mind to theſe enſuing things.
1. Conſider the text with its parts.
2. The doctrines with its proofs.
3. The reaſons and grounds, for demonſtration and confirmation.
4. The uſes and applicacion: theſe things being conſidered, there are ſix thing to be practiſed.
1. In hearing, Sit or ſtand all the time without moving as little as you can.
2. Keep your eye from ſtaring about, look intently either upon the Miniſter, or ſome other thing.
3. Keep your ear all the time very attentive to what is delivered, as if thou wert to hear for thy life, for ſo thou art.
4. Call home thy wandring mind, and keep it cloſe to what you hear.
5. Repeat the firſt principal heads to your ſelf twice or thrice, and the reſt ſucceſſively.
6. Sermon being ended, repeat to your ſelf at large, and beware of charging your memory with worldly buſineſſes, and daily exerciſe your memory to retain ſome things, for cuſtom is a ſecond nature, and uſe makes maſterdome.
A Rule to try all Doctrines by.
THE Scripture is the ſtandard by which we are to try all Doctrines by, it is the touchſtone or teſt, therefore we ſhould maintain no opinion ſtifly, till we have tried it throughly.
1. Whatſoever doctrine doth advance the will of God as well as the grace of God; which doth teach us what we ſhould do for him, as well as what he hath done for us, that Doctrine is true.
2. That doctrine that doth advance all the Attributes of God, the juſtice of God as well as the mercy of God, the holineſs of God, as well as the grace of God; which doth teach us piety towards God, and Charity towards men, according to Scripture rule, that doctrine is true.
3. That doctrine that doth teach us to bottom upon Chriſt alone for Salvation, and not upon our own works or qualifications, that muſt needs be true.
4. That doctrine that tendeth to the informing of the judgement, and reforming the heart, and conform the life to the whole will of God, that doctrine is true and good.
5. That doctrine that doth lead out by the footſteps of the Flock to teach us to have reſpect to all the ordinancesto ſeek for, and to keep all the commands of God, that doctrine is true, 1 Chron. 28. 8.
Of Prayer and Supplication, another ſtanding ordinance of the Goſpel.
1. OF the nature of it, what it is.
2. Whom we muſt pray to.
3. For whom we are to pray.
4. What extraordinary prayer is.
5. The neceſſity of Prayer.
6. The poſture to be uſed in Prayer.
7. The place where we are to pray.
8. The time in which we are to pray.
9. Motives to encourage us to pray.
10. Means to be uſed to obtain the Gift of Prayer.
11. Hinderances of Prayer.
12. Several ſorts of prayer, never anſwered.
13. How many wayes doth the Lord anſwer Prayers.
1. Of the nature of it, what Prayer is.
Prayer is a ſpeaking to God face to face, wherein we ſpeak to him in Faith, Humility, Sincerity and Fervencie of Spirit; it is Jacobs Ladder, by which a ſoul climbs up to Heaven, and it is Noahs dove that goeth forth and returns not till it brings an anſwer of peace. Or prayer is a calling upon God alone in the name of Chriſt by the help of the Holy Ghoſt, or it is the earneſt requeſt of an humble and ſanctified Heart, together with thankſgiving, in behalf of our ſelves and others, with aſſurance to be heard in what we pray for, according to the will of God, Phil. 4. 6. Rom. 8. 26. Pſal. 50. 15. Eph. 6. 18. 1 John 5. 14. James 1. 6. Or Prayer is a Familiar ſpeech with God in the name of Chriſt, 1 John 5. 14. Opening the deſires of our hearts unto him, and a pouring out of the heart before him for the things we need, Pſal. 50. 15. Jer. 33. 3. Lam. 2. 19.
Or prayer is a ſpiritual gift and grace of the holy Ghoſt, teaching us both what to pray for, and how to pray, enabling us to pour out our ſouls unto the Lord with ſighs that cannot be uttered, Pſal. 62. 8. Rom. 8. 26. Pſalm 145. 18. the Lord is nigh to all them that call upon him in truth: Heart and tongue muſt go together, word and work, lip and life, prayer and practice muſt eccho one to the other: it is not the greatneſs of the voice, nor the multitude of words, nor the ſweetneſs of the tone, nor the ſtudied notions, nor the Eloquent expreſſions, but truth in the inward parts, that is prevalent with God: now the properties of effectual prayer are theſe.
1. That we pray underſtandingly, 1 Cor. 14. 15. I will pray with the Spirit, and I will pray with Underſtanding,
2. That we pray earneſtly and importunately, James 5. 16. compared with Luke 11. 8.
3. That we pray conſtantly, Luke 18. 1. Men ought alwaies to pray and not to faint, See Luke 21. 36. Watch ye therefore and pray alwayes.
4. We ſhould pray in Faith without wavering, James 16.
5. In truth without faining, Pſal. 145. 18. & Pſal. 17. 1.
6. We ſhould pray in humility, without ſwelling, Luke 18. 13.
7. We ſhould pray in zeal without cooling, Jam. 5. 16.
8. We ſhould pray with reſolution to uſe all good means for the obtaining the things we pray for, &c. The Heart may pray without the tongue, with fruit and feeling, 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babling.
Whom we are to pray unto.
SUrely we are to pray to God alone, and to none other, for he alone as the great Searcher of all hearts, heareth the voice, and knoweth the meaning of the Spirit of Prayer, Pſalm 25. 2. Rom. 8. 27.
Jehoſaphat oppreſſed by his enemies, to whom goes he to complain? to none but unto God, 2 Chron. 20. 12. To whom went David to complain of the bitter words of Cuſh the Benjamite? to none but unto God, Pſalm 7. 1. O Lord my God in thee do I put my truſt, ſave me from all them that perſecute me, and deliver me, He alone is able to grant whatſoever we demand; Eph. 3. 20. Wherefore ſeeing he alone hears all prayers, heals all Sinners, knows all Suiters, Jer. 31. 18. 2 Chron. 7. 14. 1 Chron. 28. 9. Pſal. 44. 21. He alone hath love enough to pity all, and power enough to relieve all our wants and neceſſities; to him alone we are to pray, and to none other, Mat. 11. 28. Thus we muſt pray only to God, in the only name, and for the only ſake of his Son, our Lord Jeſus Chriſt, the alone Mediator between God and man, 1 Tim. 2. 5.
For whom we are to pray.
FIrſt, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. becauſe they bare the common Image of God, Jam. 3. 9.
So that we are to pray for all ſorts and degrees of men, eſpecially publike perſons, as rulers and ſuch as are in Authority, 1 Tim. 2. 2. and for Miniſters that watch over our ſouls, Epheſ. 6. 19. Col. 4. 3.
So alſo we are to pray for our ſelves, us and ours, for all things that we want, either for ſoul or body, that doth concern our being, or well being.
And if we be not anſwered at the preſent, or in the ſame kind that we deſire, 2 Cor. 12. 9. yet ſooner or latter we are ſure to receive, even above that we are able either to ask or think, if we continue with conſtancy, patience, and importunity, to ſeek unto him according to his will, Luke 11. 5. and 18. 1. 1 John 5. 14. And that we ought to pray for others, will yet further appear by this, viz. Abraham prayed for Abimelech, Gen. 20. 17. Jacob for his ſons, Gen. 49. Paul for the people, and they for him, 1 Theſ. 1. 2. this kind of prayer is called interceſſion.
What extraordinary prayer is.
EXtraordinary prayer is that which is made upon ſome ſpecial occaſion, or extraordinary accident falling out, felt or feared, upon a whole Nation, City, Family, or Perſon; by reaſon whereof our prayers are both longer, and ferventer then at other times, Pſalm 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6. See Ezra 9. Dan. 9. and Nehem. 9. In theſe times of Faſting, or extraordinary praying, or both, we are moſt earneſtly and fervently to call upon God either for the obtaining of ſome ſingular benefit, or ſpecial favour that we ſtand in great need of, or for the avoiding of ſome ſpecial puniſhment, or notable judgement hanging over our heads, or already fallen upon us, Acts 16. 30, 31, 32. and 14. 23. 2. Chron 20. Ioel 1. 2, 12. 16.
There are three things to be conſidered about this extraordinary prayer.
1. There is ſomething to be conſidered before we enter upon it.
2. There is ſomething to be conſidered in this prayer.
3. There is ſomething to be conſidered after this prayer.
1. Something to be conſidered before this extraordinary prayer.
1. What our wants are, either for ſoul or body, our ſelves or others.
2. What promiſes we have from God, that he will give us ſuch things.
3. That we agree together, to pray for theſe things, with one tongue and one heart, Mat. 18. 19.
4. Let us alſo for the keeping up our Faith, conſider what wonderful things prayer hath done; it hath healed the ſick, and raiſed the dead, unlooſed chains, and unlocked priſons, and ſet the Saints free, Act. 12. 5, 7, 11.
2. There are ſome things to be conſidered in prayer, and they are four.
1. That we call upon God in truth of heart, Pſal. 145. 18. Pſal. 17. 1.
2. Beware of drilling out too much time in praying; long prayers oftentimes deaden others affections: it is good to pray brief and often, as Chriſt did, Matthew 26. 39, 42, 44. compared with Mat. 6. 7.
3. When we pray to one in the Trinity, let us mind all three, Father, Son, and Holy Ghoſt, and ſever them not.
4. Let us be very importunate, and earneſt, and ſervent; and that we may do ſo, conſider the excellency of the things we ask, and the neceſſity of them, Rom. 15. 30. Pſal. 143. 6. Conſider, how did Daniel pray in the Lions den, the three children in the fiery furnace, Jonah in the Whales belly, and Jeremiah in the dungeon, and our Saviour Chriſt, when he prayed, and ſweat drops of blood? let us endeavour to pray ſo, that he may turn our darkneſs into light, our deadneſs into life, our bondage into liberty, and our weakneſs into ſtrength.
3. And laſtly, there be four things to be conſidered after prayer.
1. Preſs after what we have prayed for, in the uſe of all the means for the accompliſhing or obtaining of thoſe things, Prov. 1. 2, 4, 5.
2. Hearken and liſten what the Lord doth ſay, as a man that doth knock at a great mans door, he liſtneth to hear if any body be coming, if not, he knocks again and again, &c.
3. Expect and wait patiently for a full anſwer, Pſal. 40. 1. I waited patiently for the Lord, and he inclined unto me, and heard my cry.
4. Learn wiſely to diſtinguiſh between delayes and denials, and not take a delay for a denial, Mat. 15. 21. to 29. Chriſt did delay the woman praying to him, but not deny her, and at laſt did give her more then ſhe had asked. Surely, as prayer is the cry of our hearts, to open all our neceſſities unto God, Lam. 2. 19. So it is alſo the key of the Lords treaſury, and to obtain the mercies from him that we need; ſo we pray in the name of the Son, by the help of the Spirit according to his will, with underſtanding, reverence, humility and fervency, faith, love, and perſeverance.
Of the neceſsity of praying.
SOme men are very apt to ſay, it is of no uſe to pray unto God, ſeeing he both knoweth what we need, either for his glory, or our good, and hath determined what to beſtow upon us: but let me tell them that ſay ſo, that as God hath foreappointed all neceſſaries to be given us, ſo hath he alſo appointed the means whereby they ſhould be brought to paſs, whereof prayer is a chief means, as appears, Ezekiel 36. 37. compared with Mat. 7. 7.
Prayer is a means to recover our peace, and to nouriſh our communion with our God, Dan. 9. Phil. 4. 6, 7. John 17. Surely, ſuch as have leaſt care, and make leaſt conſcience of calling upon God, have leaſt acquaintance and acceptance with him, Pſal. 14. 4.
Prayer is a Key to open the ſtorehouſes of all Gods treaſury unto us; as by knocking we enter into the place we deſire to go unto; ſo by prayer we obtain thoſe things we need: prayer is as a hook to reach thoſe things that are above our reach, and to put by thoſe things that ſtand in our way; in a word, it is ſo neceſſary, as without it, the uſe and the enjoyment of the things we have is unlawful, 1 Tim. 4. 5. For as if we take any thing that is our neighbours, without asking him leave, we are accounted thieves. So to take any thing of Gods (whoſe all things are) without asking them at his hand, is felony, Ier. 10. 25. He will pour out his fury upon the families that call not on his Name: that is, upon thoſe that do not acknowledge the Soveraignty of God, by ſeeking unto him in prayer, See Pſal. 79▪ 6.
The Poſture or Geſture to be uſed in prayer.
VVE ſhould uſe ſuch holy behaviours, and comely geſtures of body, as are beſeeming the Majeſty of God, with whom we are to deal, and in whoſe preſence we are, and as becometh ſo holy an exerciſe which we have in hand; namely, ſuch geſtures as may beſt expreſs and increaſe our reverence, humility, and fervency, as the bowing of the knees, Epheſ. 3. 41. Lifting up of our hands and eyes to heaven, Lam. 3. 41. Iohn 17. 1, &c. Which yet are not alwayes or abſolutely neceſſary, Luke 18. 13. The Publican ſtood afar off and prayed: the main thing is to have the heart lifted up to God, Pſalm 25. 1. and 143. 8. and the knees of our hearts bowed before the Lord, Phil. 2. 10. In a word, it is ſaid that Chriſt looked up to heaven and prayed, Paul kneeled down; the geſture ſhould be ſuch as doth expreſs the reverence of the heart, and that geſture to be uſed in prayer which doth moſt quicken and help the duty. Some geſtures bring dulneſs, and indipoſition, others makes the body more fit for prayer; uſe that which doth moſt quicken.
Of the place where we are to pray.
Queſt. WHere muſt we pray?
Anſw. Generally in all places, 1 Tim. 2. 8. I will that men pray every where, lifting up holy han…s without wrath and doubting, for Chriſt is every where preſent before us, Mat. 18. 10 The publike place ſometimes is moſt convenient, ſometimes the private, Mat. 6. 6. And ſometimes there is the ſudden lifting up of the heart unto God, as occaſion is, without geſture in any place or company, Nehem. 2. 4.
So then prayer may be either publike or private, and in both places, either ordinary or extraordinary, Acts 6. 4. 1 Tim. 2. 12. Acts 10. 4. Ionah 3. 6.
Of the time in which we are to pray.
THe time in which a Chriſtian is to pray, is laid before us, 1 Theſ. 5. 17. pray continually: So Luke 21. 36. Watch therefore, and pray alwayes, Luk. 18. 1. This parable ſpake he unto them, that men ought alwaies to pray and not to faint, either ſuing for mercies, or waiting for anſwers, or rendring praiſe for mercies received, Pſal. 5. 3. Luk. 2. 37.
The motives to encourage us to pray.
PRayer is a jewel of grace bequeathed by Chriſt unto us, Luke 11. 2. Again, it is the hand of Faith, the Key of Gods treaſury, the ſouls Solicitor, the hearts armour-bearer, the minds interpreter, Mat. 7. 7. Epheſ. 6. 18. It procureth all bleſſings, preventeth all curſes, 2 Chron. 7. 14. Further, it ſanctifieth all creatures that they may do us good, 1 Tim. 4. 5. ſeaſoneth all croſſes, that they can do us no hurt, 2 Cor. 12. 18. Laſtly, it keepeth the heart in humility, the life in ſobriety; ſtrengthneth all graces, overcometh all corruptions, ſubdueth all temptations, maketh our duties acceptable to God, our lives profitable unto men, and both life and death comfortable to our ſelves, Act. 9. 11. Epheſ. 6. 18. Iude 20. Acts 4. 24. What ſhall I ſay more for our encouragement to pray unto God but only this? conſider, and that ſeriouſly, the Lord is never worſe, but many times better then his word. Solomon did only ask in prayer for wiſdom. 1 King. 3. 11, 12. And the Lord gave him more wiſdom then he did ask and riches and honour to boot. Again, we read, 1 Sam. 1. Hannah prayed but for a ſon, and the Lord gave her a ſon, and a Prophet too for her ſon. Samuel was a great Prophet.
So again, for our encouragement to pray, we read, Gen. 17. That Abraham prayed, ſaying, Oh that Iſhmael might live before thee, ver. 19. And God ſaid, Sarah thy wife ſhall bear thee a ſon indeed, and thou ſhalt call his name Iſaac, and as for Iſhmael, I will anſwer thy prayer, and make of him a great Nation, ver. 20.
Again, we read that Jacob prayed, Gen. 28. 19. and ſaid, O Lord, if thou wilt give me raiment to put on, and bread to eat, thou ſhalt be my God; and the Lord gave him all that he deſired, and much more, Gen. 32. 10. For with my ſtaff, ſaid he, came I over this Jordan, but now I am ſo exceedingly encreaſed in goods, that I am become two bands. See Gen. 33. 4, 5, 6.
Again, we read, Mat. 18. 24, 26. Of one that was in debt ten thouſand talents; and the mony being demanded, the debtor deſired but dayes of paiment, and the Lord forgave him the whole debt, ver. 27.
Shall I crave leave to inſtance only in one more, then conſider that place, Acts 3. 3, 4, 5, 6, 7, 8. A certain man lame from his mothers womb, asked an alms of Peter and Iohn, and they gave him a mercy above, and beyond what he asked, yea a mercy to him worth more then the whole world; they healed him of his lameneſs, inſomuch that he leaped, and rejoyced, and praiſed God, ver. 8.
The means to be uſed to obtain the gift of prayer.
FIrſt labour to get ſome true feeling of thy miſery, for ſenſe of miſery breeds deſires of mercies, Mat. 15. 22. when the ſoul panteth moſt, the heart prayeth beſt; and increaſe in knowledge, that the head may guide the heart, 1 Cor. 14. 15. For what we know is worth the having, we will not loſe for want of asking.
Pray for the Spirit of Prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, meaſure, and matter to lay open all our neceſſities, Rom. 8. 26. Luke 11. 13.
Of the Lets and hinderances of prayer.
THe ſenſuality of the men and women living in pleaſure, drowning all their deſires in delights, and their prayers in pleaſures, 2 Tim. 3. 4. Theſe men are lovers of pleaſure more then lovers of God, and therefore pray not to him.
Another hinderance is, that ſtate of ſtupidity of worldlings, that think they have no need of praying, but of carking and caring, toyling and moyling in the world, Luke 12. 17, 18. Phil. 3. 19. Who mind only earthly things.
Again, roving imaginations, inordinate affections, dulneſs of ſpirit, weakneſs of Faith, coldneſs in feeling, faintneſs in asking, wearineſs in waiting, too much paſſion in our own matters, and too little compaſſion in other mens miſeries, Mar. 9. 24. Iſa. 38. 13, 14.
Several ſorts of Prayer never anſwered.
1. HE that prayeth and yet regardeth iniquity in his heart, the Lord will not hear his prayer, Pſal. 66. 18. If I regard iniquity in my heart, the Lord will not hear my Prayer.
2. He that prayeth, and yet hateth to be reformed, drawing neer with the lips, but having his heart far from him, Iſa. 29. 13.
3. Thoſe that pray and yet turn their …ars from his precepts: he turneth away his ears from their prayers, Prov. 28. 9.
4 Thoſe that pray and yet continue in unbelief, their prayers ſhall not be anſwered, Jam. 1. 7. letnot that man ſo much as think he ſhall receive any thing from the Lord.
5. Thoſe that pray and yet continue in ſenſeleſs impiety; ſo that the cry of our ſins unrepented of drowns the voice of their prayers, Zech. 7. 13.
6. Thoſe that would neither hear nor anſwer God when he called and cried unto them, ſee Prov. 1. 24. 28. Mich. 3. 4.
7. When we either cauſe or ſuffer the afflicted to cry without hearing; the Lord hearing us cry in our afflictions, without helping. Gen. 42. 22.
How many wayes doth the Lord anſwer the Prayers of his people.
1. HE doth anſwer many times in giving the very thing we ask, So Solomon did ask wiſdom, and the Lord gave it. So Hanna prayed for a Son, and the Lord gave her a Son: So alſo Acts 10. 30, 31. Dan. 9. 19, 20, 21. Acts 12. 13, 14.
2. The Lord doth anſwer the prayers of his people in giving them faith to believe, and patience to wait the Lords leaſure, till he doth give the mercy prayed for, So Heb. 5. 7. 2 Cor. 12. 8, 9, 10, 11, 12.
3. The Lord doth many times anſwer our prayers, although he doth not give us the very thing we ask, but a better in the room of it, Gen. 17. 18, 19. Pſalm 35. 13.
4. He doth anſwer our prayers many times in giving as full Satisfaction to the ſoul, in the abſence of the mercy prayed for, as if it had received it: Hab. 2. 3.
Another ſtanning Ordinance of the Goſpel is thanksfiving or Singing of Pſalms and Spiritual Songs making melody to the Lord in our Hearts.
PRaiſe or thankſgiving is a reverent acknowledgement of his mercies, the heart being cheared with ſome taſte of his goodneſs, acknowledgeth all to come from his mercies, goodneſs, wiſdom and power, which makes the Soul as in Pſal. 32. 11. to rejoice in the Lord, and to ſhout for joy, Pſal. 107. 8, 15, 21, 31. O that men would therefore praiſe the Lord for his goodneſs, and for his wonderful works to the children of men! This is to be done with the Spirit and with underſtanding, 1 Cor. 14. 15.
As prayer and petition ariſeth from the feeling of our miſeries, ſo doth praiſe from feeling of Gods mercy; petition beggeth what we want, and praiſe acknowledgeth what and wheuce we have it: Rev. 15. 3. 1 Chron. 29. 12.
1. This puts the Soul upon ſpeaking good of his name to others, Pſal. 40. 9, 10.
2. It puts the Soul upon reſolving to beſtow all for his honour and ſervice, 1 Chron. 29. 2, 3.
This praiſing of God muſt be with a ſingle, not with a double heart, Pſal. 145. 18.
This muſt be done in the beſt manner, ſuting his ſeveral properties, with their due Praiſes, according to the nature of the preſent bleſſing, Exodus 15. 2, 3. Pſalm 144. 1, 2.
This praiſe muſt be continually, as long as we live, as long as his mercy endureth, and our lifelaſteth, Pſal. 146. 2. 1 Theſ. 5. 18.
It is a good, comely, and pleaſant thing to praiſe the Lord, Pſal. 147. 1.
It is his will thus to be honored, 1 Theſ. 5. 18.
It is a duty of Saints and Angels both here and hereafter, Luke 2. 13, 14.
It fits the heart for other graces, and provokes the Lord to freſh mercies.
That we may ſet about this work in good earneſt, dwell much upon theſe things following.
1. Seriouſly conſider what great things God hath done for us, 1 Sam 12. 24.
2. Reſt content with thy allowance and eſtate wherein he hath ſet thee, Phil. 4. 11.
3. Often compare thy eſtate with others of Gods Saints who want many things that we enjoy, and feel many Sorrows which we fear not, Pſal. 147. 20.
4. Be faithful in all talents, and fruitfull in all graces, and this will be a great means to make us praiſe God for all his mercies: Mat. 25. 13. Phil. 1. 11.
That Singing of Pſalms, Hymns, and ſpiritual Songs is a Goſpel-command, which ought to be performed unto the Lord, and practiſed in and by the Church of Chriſt, and by every particular believer as occaſion requires: by ſinging I underſtand a lifting up of the voice with joy: ſee 1 Chron. 15. 16. Iſa. 51. 3. & 52. 8, 9. and by ſinging of Pſalms, Hymns and Spiritual Songs, a praiſing of God, by lifting up of the voice, Pſal. 51. 14. Pſal. 8P. 1. Pſal. 105. 2, 3. By Pſalms I underſtand the Pſalms of David, or ſuch as are contained in the book of Pſalms: By Hymns I▪ underſtand Songs of praiſe unto God, Mat. 26. 30. Mark 14. 26. Col. 3. 16. By ſpiritual Songs I underſtand ſuch ſongs, the matter whereof is divine, and Spiritual, and heavenly, Rev. 15. 3. theſe ſpiritual Songs are mentioned alſo in Eph. 5. 19. Col. 3. 16. and were framed at firſt by the immediate motion and inſpiration of the Spirit of God, upon ſome ſpecial and extraordinary occaſion; that ſinging is a Goſpel-command, or one principal part of Evangelical Goſpel worſhip, is proved from Pauls injunction thereof unto the Churches, Eph. 5. 19. Col. 3. 16. James▪ likewiſe doth urge the practiſe of it, by way of command, Jam. 5. 13. and we have the example alſo of our bleſſed Saviour and his Apoſtles, Mat. 26. 30. Mar. 14. 26. and of the Apoſtles Paul and Silas, Acts 16. 25. That it ought to be practiſed in the Church, I mean the Aſſembly of the Saints, is evident from that Eph. 5. 19. Col. 3. 16. Where the Apoſtle exhorts the Church of Epheſus, to ſpeak to themſelves in Pſalms, and Hymns, and Spiritual Songs; and the Church at Coloſs, that they teach and admoniſh one another in Pſalms, Himns and ſpiritual Songs, ſinging with grace in their hearts unto the Lord; which were altogether impoſſible to be done, if this ordinance or command of the Lord Jeſus was not to be practiſed in the Church: and I find the Prophet David exciting and ſtirring up the Saints to the practiſe of this ſo heavenly an exerciſe, Pſal. 30. 4. Sing unto the Lord O ye Saints of his, and give thanks at the remembrance of his holineſs; and Pſalm 145. 5. Let the Saints be joyful in glory, let them ſing aloud upon their beds; and withall I find ſeveral Goſpel prophecies which ſeem to point out the mutual and joint performance of this duty, as …ſa. 52. 8. thy watch▪men ſhall lift up the voice, with the voice together ſhall they ſing; and Pſal. 132. 16. I will alſo cloath her prieſts with Salvation, and her Saints ſhall ſhout aloud for joy: and it was prophecied of our Saviour Chriſt, ſaying, I will declare thy name unto my brethren, in the midſt of the Church will I ſing praiſe unto thee, Heb. 2. 12. Iſa 35. 10. Jer. 31. 12. therefore they ſhall come and ſing in the height of Sion, and ſhall flow together to the goodneſs of the Lord, &c.
That it ought to be practiſed by every believer, as occaſion requires, and as the Spirit is drawn forth thereunto, is very evident from Jam. 5. 13. 1 Cor. 14. 15.
That the Pſalms of David ought to be ſung, will appear by theſe reaſons.
1. Becauſe I find no other Pſalms mentioned in the Scriptures, then the Pſalms of David, and ſuch as are contained in that book of Pſalms.
2. Becauſe where there is mention of Pſalms in the new Teſtament, either by Chriſt or his Apoſtles, I find that they refer or relate to the Pſalms of David, or that book of Pſalms, as may be collected from theſe (among other) Scriptures, Luke 20. 42. Luke 24. 44. Acts 1. 20. Acts 13. 33, 35.
3. Becauſe I find contained in the Book of Pſalms variety of excellent, ſpiritual and heavenly matter, which upon all occaſions may draw forth the ſouls of the Saints in this way of a holy rejoycing before the Lord.
That our Singing ought to be performed with a cheerfull heart, and that they only ought to ſing whoſe hearts the Lord hath made glad, the Scriptures do evidently declare: Its ſaid in 2 Chron 29. 30. That the Levites ſang praiſes with gladneſs, Jer. 31. 7. Sing with gladneſs for Jacob, Iſa. 65. 14. Behold my Servants ſhall ſing for joy of heart, And it is the expreſs rule of the Apoſtle James; Is any merry, let him ſing Pſalms; How ſhall we ſing the Lords Song in a ſtrange Land, ſaid the captive Jews, who were required to ſing when they were weeping by the rivers of Babylon, and their Spirits overwhelmed with grief? Pſal. 137. 1, 2, 3, 4.
That our ſinging ought to be with grace in the heart, is evident from Col. 3. 16. that is I conceive either with a heart full of the ſenſe of Gods pardoning and juſtifying grace, or as it is regenerated, renewed and Sanctified by the ſpirit of grace; this is the root of all true Spiritual and heavenly rejoycing, and this hath made the Saints to ſing aloud for joy, Pſal. 71. 23. my lips ſhall greatly rejoyce, when I ſing unto thee, Pſal. 145. 7. Iſa. 12. 2. 35. 2. And laſtly, that our ſinging ought to be performed with the ſpirit and underſtanding, is very clear from 1 Cor. 14. 15. I will ſing with the Spirit, and I will ſing with underſtanding alſo; our ſinging (as all other religious actions and ſervices) will be very unpleaſing and unacceptable unto God, if they be not carried on in the ſtrength of the Spirit, that is, if they be not purely, believingly, and affectionately, and underſtandingly performed.
Some objections I have met with, as to the manner of the performance of this duty.
Obj. 1. But if it be granted that Pſalms, &c. are to be ſung, what warrant have we to ſing them in meeter? and if you have no warrant in the word for ſuch a practiſe, then is it a meer tradition and invention of men: nothing ought to be practiſed in the worſhip of God, but what is warranted by the word of God.
Anſw. I anſwer, Firſt, that if the Pſalms as they are pen'd and recorded in the book of Pſalms can be ſung ſo as the Church may be edified, and confuſion avoided, I ſhould judge it an exerciſe very ſuitable to the mind of God, wherein my ſpirit would very freely concur, provided that ſuch Pſalms be ſung, which contain matter of praiſe unto God: I have been hitherto of opinion that the Church ought to ſing Pſalms in ſuch a way as they can be ſung by them, which hitherto hath been found to be in the way of meeter, provided that the putting of them into meeter, doth anſwer, but not obſcure and deſtroy the Senſe and mind of the Holy-Ghoſt as they are left upon record unto us. Now leſt the pleaſantneſs of the voice or tune ſhould more affect the ear, then the Spirituality and ſoundneſs of the matter the heart, the Apoſtle doth caution them, that they ſo ſing, as that they make melody in their hearts unto the Lord, that their hearts be affected and raviſhed as it were with that which their tongues do utter before the Lord; this is that ſinging with grace in our hearts, Col. 3. 16. If we are offended with meeter, becauſe there will be ſome variation, or change of words from what they are in the Pſalms, upon record, though they agree never ſo much with the ſenſe of the Spirit of God in them, then may we alſo be offended with our Bibles, and lay them aſide, becauſe one Bible differs from another very much in the tranſlation, as we may find if we compare one reading with another; and yet duly weighed and conſidered, the ſenſe is the ſame, and the mind of the Holy-Ghoſt may be underſtood in either.
Ob. But ſinging of Pſalms and Hymns, muſt be by an immediate gift of the Spirit, as may be gathered from, 1 Cor. 14. 26, &c. to ſing a Pſalm or hymn, already penned, ſavoureth too much of formality, and cuſtomarineſs, which ought to be avoided in the Church of God.
Anſw. That in 1 Cor. 14. is a reprehenſion of ſome diſorders amongſt them in the worſhip of God, and proves nothing at all, that the ſinging of a Pſalm or hymn muſt be by an immediate gift of the Spirit, extemporary and without forethought or premeditation at all. How is it then brethren, when you come together, every one of you hath a Pſalm, hath a Doctrine? &c. One having made choice of a Pſalm he would ſing, another he would declare a Doctrine, and that at the ſame time, in much confuſion and diſorder, to the diſturbance of the Churches peace, therefore he reprehends them for ſo doing, and cautions them alſo, that all things be done to edifying; but we muſt be ſure the Pſalm or Hymn, for the matter, is ſutable to the ſtate and condition of the Church, and that there be a ſutableneſs in our ſpirits to utter it before the Lord, &c.
Of the Ordinance of Baptiſm, another ſtanding Ordinance of the Goſpel.
THat Baptiſm with water is an Ordinance ſtill in force, is ſo plain and clearly held forth in the Scriptures, that I hear none deny it, unleſs it be the erroneous Quaker, and the voluptuous Ranter, together with a few new upſtart wantons, that caſt Gods Ordinances behind their backs.
I ſhall reduce all I have to ſay to this Ordinance of God, to theſe two heads.
1. We ſhall ſpeak ſomething to the eſſence of this Ordinance.
2. To the exerciſe of it.
1. To the eſſence of it; the Ordinances of the Goſpel, whereof this of Baptiſm is one, doth not differ from the Ordinances of the Old Teſtament, in reſpect of the Author, which is the ſame God, the ſubſtance Chriſt, the receivers the people of God, which are in both the ſame, but of continuance, evidence, and eaſie performance and efficacy; in all theſe the Ordinances of the New Teſtament have the greater preheminence, 2 Cor. 3. 9.
This Ordinance of Baptiſm was brought into the Church at the command of God, Iohn 1. 33. by the Miniſtry of Iohn, therefore called his Baptiſt, Mat. 3. 1. afterwards this Ordinance was ſanctified and confirmed by our Saviour Chriſt himſelf, being Baptized by John, Mat. 3. 13. and after all this, he gave commiſſion to his Apoſtles and Miniſters to continue the ſame in his Church unto the end, Mat. 28. 18. Mark 16. 15, 16. That the waſhing of the body by water is eſſential to this Ordinance, will appear Epheſ. 5. 26. and that the party be Baptized in the name of the Father, Son, and Holy-Ghoſt, Mat. 28. 19.
2. The exerciſe of Baptiſm is abundantly held forth to us in the Scriptures of truth, where we have example one upon another.
As there is firſt our birth in Chriſt, and ſecondly our nouriſhment after we are born; ſo the Lord hath appointed two ſeals, or two confirming Ordinances; the one ſealing our regeneration, entrance, and ingrafting into Chriſt, the other ſealing our perſeverance and growth in Chriſt; as in the bodily life we ſee that we need no more but to be born, and then to have this life preſerved: the Ordinance of Baptiſm ſealeth the firſt, and the Lords Supper the ſecond; ſo then Baptiſm is an Ordinance of the New Teſtament, by the waſhing of water, Epheſ. 5. 26 repreſenting the powerful waſhing of the blood of Chriſt, 1 Cor. 6. 11. Heb. 10. 22. and ſo ſealing our regeneration, or new birth, and entrance into the Covenant of grace, and our ingrafting into Chriſt, and into the body of his Church, John 3. 5. Tit. 3. 5. Act. 8. 27.
Here let the Reader take notice of the ſimilitudes between the ſign, and thing ſignified.
1. Water is a neceſſary element, the natural life of man cannot be without it, and the blood of Chriſt is as neceſſary to the ſpiritual life of the ſoul.
2. Water is a comfortable element, the thirſt of the body cannot be quenched but by water. So the thirſt of the ſoul cannot be quenched but by the blood of Chriſt, Joh. 4. 13.
3. As water is neceſſary and uſeful, ſo it is a free element, a cheap element, eaſie to come by without coſt, ſo is the blood of Chriſt, Iſa. 55. 1. O he that thirſteth, come and drink freely.
4. As it is neceſſary, uſeful, and comfortable, and free, ſo it is a common element▪ none are barred from it, any may go to the river and drink. So the blood of Chriſt is offered to all, rich and poor, high and low, none can ſay I am ſhut out or excepted againſt.
5. Water is copious and plentiful, there is no leſs in the river for thy drinking, there is enough for all men. So is the blood of Chriſt, it can never be drawn dry of his fulneſs. we may all receive, yet he never the more empty, John 1. 16.
6. Water is a cleanſing and purifying element, and it reſembles the blood of Chriſt fitly in that, 1 Iohn 1. 7. The blood of Chriſt cleanſeth from us all ſin.
The inward thing ſignified, is many times really exhibited, and coveyed and ſealed in the uſe of the outward: hence are thoſe expreſſions in Scripture, of being born again of water, and of the Holy Ghoſt, Iohn 3. 5. of cleanſing by the waſhing of water, Epheſ. 5. 29. So again, ariſe and be baptized, and waſh away thy ſins, Acts 22. 16. ſo Rom. 6. 3. we are buried with Chriſt by Baptiſm Surely the Ordinance of Baptiſm, being rightly adminiſtred, and rightly received, doth effect that which it doth repreſent.
We ſhould know that confirming Ordinances, Sacraments or ſeals, properly do not give us any right unto God and his Chriſt, and promiſes, but only ſeal up and confirm that right and intereſt which already we have in Gods Covenant of Grace: God promiſed to Father Adam life, and then he gave him the tree of life, to be a pledge of his promiſe: now it was not the tree of life, that gave Adam life, but God according to his promiſe. Adam might have lived upon God in the promiſe without the tree, for the tree could do him no good without the promiſe. Thus God promiſed Chriſt, and his benefits to the believing generation, and then he gave Baptiſm to ſeal theſe promiſes. So then it is not Baptiſm that ſaves us, but the promiſes; it is not water that purgeth our ſins, but the blood of the Covenant; what ſhall I ſay more? where God is pleaſed to diſpenſe his ſeals they are great comforts, and pledges of his love, and where he denieth means and oportunity of enjoying the ſigns, the things ſignified are never the further off, or leſs effectual: Davids child died the ſeventh day, a day before the time appointed for circumciſion: and yet both his words and his carriage gives us to underſtand that he doubted not of the ſalvation of it. So the thief upon the croſs, believing in Chriſt, was received with Chriſt into Paradiſe, though he were never baptized; but he had the inward grace of baptiſm, the waſhing of the blood of Chriſt, though not the outward ſign; ſome have the outward ſign, and not the inward grace, ſome have the inward grace, and not the outward ſign: when God affordeth means, we muſt wait upon him for a bleſſing in them, and by them, as his pipes of conveyance: and when he doth not afford means, we ſhould not tye the working of his grace to them.
Theſe things ſeriouſly conſidered, may make any man admire why there ſhould be ſo great contention, jarring, and wrangling about the time when, and the perſons to whom, and the manner how this Ordinance is to be adminiſtred: are not the Scriptures as clear in laying down this, as they are in confirming the Ordinance it ſelf? now the Scripture being the rule, we are to look for a precept for what we do, otherwiſe the Lord will ſay, who hath required theſe things at your hands? and in the want of a precept, we are to walk by example, ſo ſaith the Apoſtle, ye ought ſo to walk as ye have us for an example: in the want of a precept and example, neceſſary directions, inferences and conſequences may be made uſe of, as I might prove at large; but beware of drawing any of theſe againſt a plain precept and example. Now give me leave to preſent a few of thoſe precepts and examples, recorded in the Scripture, for the baptizing of a believer, and when the reader hath anſwered theſe few, I ſhall give him ſo many more for ought I know.
1. For precept, conſider theſe three Scriptures, Acts 2. 38. Then Peter ſaid unto them, repent and be baptized every one of you, &c. Acts 10. 48. And he commanded them to be baptized in the name of the Lord. Acts 22. 16. And now why tarrieſt thou, ariſe and be baptized, and waſh away thy ſins.
Now here being three precepts for the baptizing of believers, can any man forbid water, that theſe ſhould not be baptized, which have received the Holy Ghoſt as well as we? Acts 10. 47.
2. For example, conſider theſe three examples, Mat. 3. 13, 14, 15. Then cometh Jeſus to John to be baptized, ver. 16. and Jeſus when he was baptized, went up ſtraight way out of the water, and loe the heavens were opened unto him, &c. Acts 2. 41. Then they that gladly received the word, were baptized, &c. Acts 8. 12. They were baptized both men and women, &c.
Behold, here is both precept and example for baptizing of believers, and that in the mouth of two or three witneſſes (and yet ſhall not every word be eſtabliſhed?) Shew me the like for baptizing of children, and I will write a book of recantation, and acknowledge my error both to God and man: But I am ſure thou canſt not do it, without thou wilt make a new Scripture, or groſly pervert this.
Let the Reader beware at laſt, that he be not found amongſt the number of thoſe ſpoken of, Luk. 7. 30. But the Phariſees and Lawyers rejected the counſel of God againſt themſelves, being not bapeized.
That Baptiſm is an Ordinance of the Goſpel, and that only believers hath right unto it, hath been proved: now I ſhall lay down a few reaſons why children ought not to be baptized.
1. Becauſe we find no command nor example in the word of God, that any Infants were baptized, and we are forbidden to preſume above what is written; and further, if we ſhould admit of any one thing in the worſhip of God, which we find no warrant for in the word of God, we ſhould be forced by the ſame reaſon to admit of many, yea of any inventions of men.
2. As an …nfant is uncapable of examining himſelf, and of diſcerning the Lords body, and therefore not admitted to that Ordinance, ſo alſo he is uncapable of believing and diſcerning the uſe and end of this Ordinance, for there are many things about which Faith is to be exerciſed by him that is baptized. I will inſtance in five.
1. To exerciſe Faith in the blood of Chriſt for the waſhing away of ſins, See Acts 2. 38. compared with Acts 22. 16. Ariſe and be baptized, and waſh away thy ſins, calling on the name of the Lord
2. Special things held forth in this Ordinance, that a child is not capable of diſcerning, is the Myſtical mortification of ſin, Rom. 6. 3. Know you not that ſo many of us that were baptized into Jeſus Chriſt, were baptized into his death, ver. 6. knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, &c.
3. Another thing held forth to us in this Ordinance, is the riſing again unto newneſs of life, Romans 6 4. Therefore we are buried with him by Eaptiſm, verſe 5. For if we have been planted together in the likeneſs of his death, we ſhall be raiſed in the likeneſs of his reſurrection.
4. Another thing held forth in this Ordinance, is the Baptiſm of the Spirit, Act. 2. 38. compared with Act. 11. 16.
5. Another thing held forth in this bleſſed Ordinance, is the reſurrection of the body, See Col. 7. 12. Rom. 6. 5, 8.
I ſuppoſe the Reader will grant that a child is not capable of apprehending, believing and applying theſe and the like things held forth in this Ordinance, and that God requires that ſuch as are baptized, ſhould firſt believe, Mat. 28. 19. Act. 8. 12, 13, 36, 37, 38. Mat. 3. 6. Act. 10. 47, 48.
But becauſe this controverſie is handled at large in other treatiſes, ſuch as deſire further ſatisfaction may have recourſe to them.
Now, what art thou doing O man that calleſt me and others Anabaptiſts? for our obedience to God in this bleſſed Ordinance, whileſt thou art rejecting his counſel? if thou ſay, was not I baptized heretofore? I anſwer, if I were baptized with God-fathers and God-mothers, Common prayer book, Croſs and Surpliſs, and by a Miniſter made by the Biſhops, all which are voted down, as Antichriſtian, and the manner of that Baptiſm was alſo by ſprinkling water upon my face, concerning which the Scripture is ſilent, how may I be aſſured God will own ſuch a Baptiſm for his Ordinance? Blame me not then if I endeavour to follow Chriſt herein, who was baptized when he came to years, and commands me ſo to walk, as I have him for an example, 1 John 2. 6. compared with Mat. 3. 15, 16. I ſhall cloſe up all that I have to ſay at this time to this Ordinance with two words of advice, the one to thoſe that own Baptiſm according to the Scripture Rule, when people are capable of it; the other to thoſe that rail, mock, and deride the people that are baptized, calling them Anabaptiſts.
1. You that have taken up this Ordinance, beware of laying a greater ſtreſs upon it, then ever God appointed you, viz. it was never appointed to break love, and Communion, and to quench the Spirit, and to juſtle out ſome other Ordinances, nor to ſhut out the weak in the Faith, nor to put them upon doubtful diſputations; my brethren, let me tell you, I have rather choſen to weep it out before the Lord in my cloſſet, then to publiſh to the world▪ what I have heard and ſeen amongſt you; what? know you not that all Chriſtians are one in Chriſt, and partakers of one Spirit, promiſes, graces, and have right to all Priviledges? what? know you not that all Saints are fellow-members, fellow-ſouldiers, fellow-travellers, co-heirs, fellow-ſufferers, and fellow-Citizens, having the ſame father, being cloathed with the ſame robe, ruled by the ſame word, inclined to the ſame work? will you ſhut out thoſe that God hath received, and ſtop the mouth that God hath opened, and refuſe communion with thoſe that have fellowſhip with the Father, and the Son, and that are faithful to what they know? are all blind that doth not ſee by your eyes?
2. You that ſo exceedingly cry up Baptiſm of Infants, and cry down all baptizing of believers. Let me tell you, that through prejudice, weakneſs and blindneſs, you cry up that which you have neither precept nor example for in all the book of God, and cry down that which there is precept upon precept for, and example upon example: I even tremble to think what a ſad account you will give to God for this one day: if you ſay you can prove the baptiſm of Infants by neceſſary Deductions from Scripture, and Inferences, and Conſequences, then let me ask you how you durſt to make uſe of any of theſe to croſs plain precepts and examples.
Of the Lords Supper, or breaking of bread: another ſtanding Ordinance of the Goſpel.
1. OF the Lords Supper, what it is.
2. Wherein Baptiſm doth differ from it.
3. Preparations to the Lords table required.
4. The actions of the Adminiſtrator of this Ordinance.
5. The actions of the receiver, and duty in receiving.
6. Who they are that may partake of this Ordinance.
7. The ends and uſes of the Lords Supper.
8. The duties to be performed after receiving.
Firſt, of the Lords Supper, what it is.
IT is a ſealing or confirming Ordinance of the Goſpel, wherein by the outward elements of bread and wine, ſanctified by the word and prayer, and exhibited by the Miniſter, and rightly received by the communicant, aſſurance is given to thoſe that are ingrafted into Chriſt, of their continuance in him, and relation to him, receiving nouriſhment by him unto eternal life: or it is a ſecond confirming Ordinance of the New Teſtament, wherein God, by the ſigns of bread and wine, ſignifieth, ſealeth and offereth to every faithful receiver, the body and blood of Chriſt for his ſpiritual nouriſhment and growth in Chriſt; and ſo confirmeth him in the Covenant of grace.
The matter of the Lords Supper is partly outward, as bread and wine, and partly inward, as the body and blood of Chriſt: thoſe outward elements ſignifying Chriſt, and him crucified, with all the benefits of his death, paſſion, even whole Chriſt, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25.
Wherein doth Baptiſm differ from the Lords Supper, ſeeing they are both confirming Ordinances.
IN regard of the thing ſignified, Baptiſm, as hath been ſaid, is a ſeal of our entrance into the Church of God: the Supper of the Lord is a ſeal of our continuance in the ſame; the one of our new birth, the other of our ſpiritual growth; the former is ordained to this end, that being out of Chriſt by nature, we being born again, might now be ingrafted into his body, Tit. 3. 5. Joh. 3. 5. the latter, that being in Chriſt by grace, we might continue and encreaſe in him, 1 Cor. 10. 16. and 11. 23. 1 Pet. 3. 21.
The Supper of the Lord is to be received as often as he ſhall give occaſion: Baptiſm but once, for there is but one entrance into Chriſt, but many degrees of growth up in him.
Of the Preparation to the Lords table.
THere ought to be a careful preparation before the action, and great heed in the whole action, and a joyfull and thankful cloſe and ſhutting up of it; all which ought to be performed as well by the miniſter as the people.
1. Let there be a due ſearch and tryal of our own ſouls, whether we can find in our ſelves the things which God doth require in worthy communicants, viz. 1. by examining our wiſdom and knowledge, both of Gods will in general, and of the nature and uſe of this holy ordinance in particular; whether we can give a reaſon of the repreſentation of Chriſt in the bread and wine, and ſee our need of it, and what we may benefit by it: So alſo we ſhould examine our Faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. James 4. 8. and ſee whether this to us be attended with the love of God, Zach. 12. 10. and of our Brethren, 1 Cor. 16. 4. and a fervent praying for a bleſſing upon this ordinance of God, Mat. 26. 26.
In thy preparation look much upon thy unworthineſs, as firſt the wickedneſs of thy nature, ready to all evil, and backward to all that is good. Secondly, conſider thy blindneſs of mind, ſleepineſs of memory, hard heart, and ſtubborn will, unholy affections.
Conſider if thou waſt curſed in the womb, born a child of wrath, what art thou now having lived ſo long in Sin, but the child of hell far more then thou waſt before, Pſal. 58. 3. Job 20. 11. If for one ſin a…l the curſes of the Law do lie upon thee: as Gal. 3. 10. James 2. 10. What is due to thee for all thy ſins? if ſingle ſins deſerve death, what do thy double and treble ſins deſerve? conſider thy rebellious backſliding ſins againſt knowledge, conſcience, covenants, purpoſes, promiſes, proteſtations; do not all theſe deſerve double and deeper damnation? not knowing of God, he will not have mercy upon thee, Iſa. 27. 11. not repenting thou ſhalt periſh, Luke 13. 3. not fearing him, he will make thy plagues wonderful, not believing in him thou ſhalt be damned, John 3. 18. not loving him thou art and ſhalt be curſed, 1 Cor. 16. 22. not being zealous he will ſpew thee out of his mouth, Rev. 3. 16. not being meek thou art an abomination to the Lord, Prov. 3. 32. not being mercifull, thou ſhalt have judgement without mercy, not eating the fleſh and drinking the blood of the Son of God, thou haſt no life in thee, John 6. 53. And eat his fleſh and drink his blood thou canſt not, unleſs thou doſt examine thy ſelf, and by Faith diſcern the Lords body.
Of the actions of the adminiſtrator of this bleſſed Ordinance.
FIrſt the miniſter is to take the bread and wine, and to ſeparate it from ordinary bread and wine, which doth ſignifie Gods ſeparating Chriſt from other men to be our alone mediator; and that he was by the father ſet a part to that office, and ſo ſeparated from ſinners, Exod. 12. 5. Heb. 7. 26.
Then he comes to bleſs and conſecrate the bread and wine, by the word and prayer, which doth ſignifie Gods ſanctifying and furniſhing him with all gifts needful for a mediator.
Then he cometh to break the bread and pour out the wine, which doth ſignifie the paſſion of Chriſt, with all the torments which he endured for our ſins, viz. to accompliſh our ſalvation: ſee what he endured, conſider that he that was equal with God, ſhould come in the form of a Servant; that he that the heaven of heavens could not contain, ſhould be cradled in a manger, that the Judge of all fleſh ſhould be condemned; that the Lord of life ſhould be put to death; that he that was his fathers joy ſhould cry out, my God, my God why haſt thou forſaken me? that that head that was crowned with honour ſhould be crowned with thorns; that thoſe eyes that were as a flame of fire ſhould be cloſed up by the darkneſs of death; that that tongue that ſpake as never man ſpake, ſhould be accuſed of blaſphemie; that thoſe hands that ſwayed the Scepter, and feet that were as fine braſs, ſhould be nailed to the croſs, and himſelf hanged on a tree between two thieves, and then they pierced his ſide with a ſpear, his precious blood ſhed, and his righteous ſoul poured forth unto Death, Iſa. 53. 5, 10, 12. Heb. 9. 14. Surely as the bread nouriſheth not if it remain whole and unbroken, ſo there is no life for us in Chriſt, but in as much as he died for us.
Then the Miniſter gives the bread and wine to the receivers, which doth ſignifie that God gave Chriſt, and Chriſt gave himſelf to us, and in this is Chriſt Jeſus with all his merits offered to all ſorts of receivers, and that God hath given him unto the faithful receivers to feed their ſouls unto eternal life, John 3. 14, 15. & 6. 50, 51.
Of the actions of the receiver, or duty in recieving.
FIrſt he is to take the bread and wine preſented to him, which doth ſignifie the recieving of Chriſt into our ſouls, with all his benefits, by Faith, and that they and only they have benefit by Chriſt, which thus apply Chriſt to themſelves by a true and lively Faith: John 1. 12. To as many as did receive him, to-them he gave power to become the Sons of God.
Secondly, the communicants are to eat the bread and drink the wine, receiving them into their bodies, and digeſting them, 1 Cor. 11. 26. Which doth ſignifie our uniting to Chriſt and enjoying of him, and ſo with delight apply him and his mercies to all the neceſſities of our Souls, Spiritually feeding upon him, and growing up by him; and as God doth bleſs theſe elements to preſerve and ſtrengthen the body of the receiver, ſo Chriſt apprehended and received by faith doth nouriſh our Souls, and preſerve both body and ſoul unto eternall life, John 6. 50, 51. 1 Cor. 10. 3, 11, 19, 17.
As the bread paſſeth through many alterations before it is fit to be eaten, as cutting down, threſhing, grinding, and the parching heat in baking, ſo the bleſſed body of Chriſt was pittifully bruiſed and rent with drops of blood, ſcourges, nayles, thorns, and with a ſpear, before it could be a fit ſacrifice for ſin; and as bread feeds the body, ſo doth Chriſt the ſoul; and as bread drives away natural hunger, ſo doth Chriſt ſpiritual hunger; and as bread is given to the hungry and poor, ſo Chriſt effectually to the broken in heart, and to the contrite Spirit, and to the hungry ſoul: if any ask what it is to receive Chriſt, then I anſwer, to accept of him to be thy Prieſt, and Jeſus, to ſave thee by his blood; and to be thy Prophet, and Chriſt, to teach thee by his word: and to be thy Prince and Lord, to reign in and over thee by his Spirit, making thee to learn and live by his Laws; now if thou haſt thus received Chriſt, thou wilt part with any thing in the world rather then him, and ſo it will make thee to take heed of that which may cauſe Chriſt to depart from thee.
1. By committing any of thy old ſins, 2 Pet. 1. 9.
2. By neglecting any of his Services, 2 Pet. 1. 10.
3. By not loving all his commandments; John 15. 14.
4. By not waiting for his ſecond coming in power and great glory.
Who they are that may partake of this Ordinance.
ALL who are of years and ſound judgement to diſcern the Lords body, and to examine themſelves, and are received by conſent into the body of the Church of Chriſt, theſe are to repair to this ordinance, for none partake of it worthily, but thoſe who profeſs the true Faith, and have duly examined and prepared themſelves, Iſa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and ſound judgements are debarred of this ordinance, and may not be admitted by the Church to the Supper of the Lord, but ſuch only as have theſe things in them, which God requireth at their hands, the other is to be kept back by the Diſcipline of the Church, and thoſe alſo of the Church that are under admonition or ſuſpenſion, till the Church receive full ſatisfaction.
The ends and uſes of the Lords Supper.
HAving ſpoken to the matter and form of the Lords Supper, it now fals in order to ſpeak of the ends and uſes thereof.
1. To receive Chriſt more firmly, and to be knit faſter unto him.
2. To renew our Covenant with God.
3. To ſhew forth his death, 1 Cor. 11. 26. or to call to mind and renew the mercy and vertue of Chriſts death, 1 Cor. 11. 24.
4. To encreaſe our Faith, begotten by the word preached: and to confirm unto us our nouriſhment therein by the means of Chriſts death.
5. To encreaſe our love to Chriſt, and his body the Church.
6. To quicken our hearts to all holy duties.
7. To encreaſe our joy in the Holy Ghoſt, our peace of conſcience, our hope of eternal life, and all other graces of God in us.
8. To ſtir us up with greater boldneſs to profeſs Chriſt and his Ordinances, then heretofore we have done.
9. To make a difference between our ſelves and the enemies of Chriſt, who caſting the converting Ordinances behind their backs, they are debarred of the confirming Ordinances of Baptiſm and the Lords Supper.
Of our duty after receiving.
VVE ſhould endeavour to obtain, and retain a greater meaſure of Faith in Chriſt, love to God and all his ſervants, power to ſubdue ſin, and practice obedience with all other ſanctifying and ſaving graces, 1 Cor. 10. 16, 17. and 11. 21. Col. 2. 6, 7. 2 Pet. 3. 18. For a true receiver ſhall feel in himſelf an increaſe of Faith, and ſanctification, and a greater meaſure of dying unto ſin, a further ſtrengthning of the new man, and ſo a greater care to live in newneſs of life, and to walk the more comfortably and ſteddily in the wayes of God, for ſtrength to perform any duty, to exerciſe any grace, to ſubdue any luſt, to reſiſt any temptation, to bare any affliction, is derived only from Chriſt, and many times conveyed to the ſoul in this pipe of conveyance, to wit the Lords Supper.
Of Collection for the poor, another ſtanding Ordinance of the Goſpel.
WE read 1 Cor. 16. 2. Ʋpon the firſt day of the week▪ let every one of you lay by in ſtore as God hath proſpered him, 2 Cor. 8. 7. Therefore as you abound in every thing, in Faith, and utterance, and knowledge, and in all diligence, and in your love to us, ſee that ye abound in this duty alſo, 1 Tim. 6. 17, 18. Charge them that are rich, that they do good, that they be rich in good works, ready to diſtribute, willing to communicate, Rom. 12. 13. Diſtributing to the neceſſity of the Saints, given to Hoſpitality. 1 John 3. 17. But who ſo hath this worlds goods, and ſeeth his brother hath need, and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him? Heb. 13. 19. Therefore to do good and to communicate, forget not, for with ſuch ſacrifice God is well pleaſed, Prov. 19. 17. He that hath pitty upon the poor, lendeth to the Lord, and that which he hath given, will he pay him again: but more particularly conſider,
1. What it is to give alms.
2. Who they are that ſhould give to the poor.
3. How much muſt they give.
4. To whom are we to give.
5. What order is to be obſerved in giving.
6. With what affection muſt we give.
7. How many wayes are we to give.
8. What fruits may we expect of this duty.
1. Of the firſt, what it is to give alms.
Anſw. It is a duty of Chriſtian love, whereby ſuch as have this worlds goods, do freely impart to ſuch as are in want, in obedience to the command of God, 1 Joh. 3. 17. 1 Tim. 6. 8. Mat. 25. 35, 42. 2 Cor. 9. 7.
Who they are that ſhould give alms.
WHoſoever hath this worlds good, 1 John 3. 17. that is, ſuch a portion out of which ſomething may be ſpared, though it be but two mites; not only rich men are to give, 1 Tim. 6. 17. but all ſuch as labour with their hands, Epheſ. 4. 28. out of their earnings, ſervants out of their wages, children out of their parents allowance, wives out of any portion they have of their own, or by allowance of their husbands; laſtly, thoſe that live upon liberal alms, muſt ſpare ſomething to thoſe that have little or no ſupply, 2 Cor. 8. 2, 14.
Nay in ſome caſes thoſe may give that are accountable to others, as appeareth in the wiſe and commendable example of Abigal, 1 Sam. 25. 3.
And in ſome other caſes of neceſſity, for extream neceſſity diſpenſeth with the ordinary courſe of duto both to God and man, See Mat. 12. 7.
But of goods evil gotten, or wrongfully detained, not alms, but reſtitution muſt be made, Luk. 19. 8.
How much muſt we give.
VVE muſt ſow liberally, that we may reap liberally, 2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. Notwithſtanding in the quantity reſpect muſt be had.
1. To the ability of the giver.
2. To the condition of the receiver.
1. To the ability of the giver, Luke 3. 11. 1 Cor. 16. 2. Who is not ſo bound to give, as to impoveriſh himſelf, 2 Cor. 8. 13. And at laſt to make himſelf of a giver a receiver: yea, it is unlawful ſo to give unto ſome one good uſe, as to diſable our ſelves for the ſervice of the Common-wealth, or for the relief of our families or kindred in ſpecial, 1 Tim. 5. 8.
2. Reſpect muſt be had to the condition of the receiver, that his neceſſity may be ſupplyed, 2 Cor. 9. 12. Jam. 2. 15, 16: not ſo as to make him of a receiver a giver, for this is to give a patrimony, not an alms.
To whom muſt we give.
TO ſuch only as are in want, yea to all ſuch, but eſpecially to them who are of the houſhold of Faith, Gal. 6. 10. We are to give to Orphans, aged, ſick, blind, lame, and the trembling hand, Levit. 25. 35. But ſuch as turn begging into an occupation, they are to be compelled to work, if able, which if they will not, they are not to eat, 2 Theſ. 3. 10, 11, 12.
What orders is to be obſerved in giving.
VVE muſt begin with ſuch as are neareſt to us in point of relation, 1 Tim. 5. 8. for our own families, Deut. 15. 7. Thou ſhalt not harden thine heart, nor ſhut thine hand from thy poor brother, and ſo according as the Laws of Nature, Nations and Religion ſhall direct us, and ſo proceed to ſuch as are afar off, according as our ability can extend; it muſt he given ſeaſonably, whilſt the poor have need, and thou haſt it to give; thou haſt ſomething to day, it may be none tomorrow.
With what affection muſt we give.
1. WIth tender pitty and compaſſion, as we would have others do to us if we were in their caſe, Pſalm 112. 4. compared with Mat. 7. 12.
2. With humility and ſecreſie, not ſeeking praiſe from men, but approving our hearts to God, Mat. 6. 1.
3. With cheerfulneſs, becauſe God loveth loveth a cheerful giver, Rom. 12. 8. 2 Cor. 9. 7.
4. With ſimplicity, not reſpecting our ſelves, but the glory of God, and the good of our fellow-members, 2 Cor. 8. 4, 5.
How many waies may one be ſaid to give.
1. BY giving freely and cheerfully, as we have proved before.
2. By lending to ſuch as are not able to lend to us again, Luke 6. 34. Pſalm 37. 26. provided we take nothing for the loan, Exod. 22. 25.
3. By ſelling, and abating ſomething of the price, in pitty and love to them.
4. By forbearing whatſoevor is our right, in caſe of their great neceſſity, Nehem. 5. 8.
5. By conſidering the poor, in begging ſomething of others for them, Pſalm 41. 1. Bleſſed is the man that conſidereth the poor: the Lord will deliver him in the time of trouble.
What fruits may we expect of this duty.
1. BY this we make God our debtor, Prov. 19. 17. He that hath pitty upon the poor, lendeth to the Lord, and that which he hath given, he will pay again, See Mat. 10. 42. and 25. 35. 2 Tim. 1. 18.
2. By this we ſeal the truth of our Religion, Jam. 1. 27. This is pure Religion and undefiled before God.
3. By this we ſanctifie our ſtore, and bring a bleſſing on our labours, yea and upon our poſterity after us, Luke 11. 41. Deut. 15. 10. Pſalm 112. 2. 37. 26.
4. God forgetteth not, but will ſurely reward the leaſt, even accept of cold water, given in Faith, and for his ſake, Mat. 10. 42.
Of reading the Scriptures, another ſtanding Ordinance of the Goſpel.
1. COnſider that the Scriptures are the word of God.
2. That no Hiſtory is comparable to the Scripture.
3. Who they are that ought to read the Scriptures.
4. Why muſt we read the Scriptures.
5. How we ought to read the Scriptures.
1. Let us conſider that the Scriptures contained in the Old and New Teſtaments are the word of God, as will appear by theſe enſuing particulars.
1. By the conſent and teſtimony of▪ godly men in all ages, from them that firſt knew the pen-men, until our time. See Pſal. 119. 125.
2. The ſimplicity, integrity, and ſincerity of theſe Writers, doing nothing by partiality, 1 Tim. 5. 21.
3. The ſweet concord and harmony between theſe writings, and all things contained in them, notwithſtanding the diverſity of perſons by whom, places where, times when, and matters whereof they have written, See Luke 24. 44.
4. The propheſies thereof prove them to be the word of God, fore-telling things to come ſo long before-hand, with their circumſtances, thus was the Meſſiah promiſed to Adam four hundred years before he was born, Gen. 3. 15. and to Abraham one thouſand nine hundred and ſeventeen years before the accompliſhment, Gen. 12. 3.
5. The admirable power and force that is in them to convert and alter mens minds, and to incline their hearts from vice to vertue, Pſal. 19. 7, 8. Pſal. 119. 111. Heb. 4. 12 Act. 13. 12.
What ſhall I ſay more, the Scriptures of truth are perfectly holy in themſelves, and by themſelves, whereas all other writings are imperfect, Chriſt is the eternal word, John 1. 1. Rev. 19. 13. Iohn 1. 14. 1 John 5. 7. The Scriptures are the written word, Mar. 7. 13. Jer. 30. 1, 2, 4. Ier 34. 1. Exod. 20. 1. and 34. 27. Job 42. 7. John 10. 35. Luke 8. 21. and 11. 28. Jer. 37. 2. Jer. 36. 1, 4, 6, 8, 11, 16, 18.
That no Hiſtory is comparable to the Hiſtory of the Scriptures.
THe books of the Old and New Teſtament are ſo ſufficient for the knowledge of Chriſtian Religion, that they do moſt plentifully contain all Doctrine neceſſary to ſalvation, they being perfectly profitable to inſtruct to ſalvation in themſelves; whence it followeth, that we need no traditions or inventions of men, no Cannon of Councils, no ſententes of Fathers, no orders of Parliaments, or decrees of Popes for to ſupply and ſuppoſed de…cts of the written word, or for to give us perfect directions in the worſhip of God, and the way of life, then is already expreſſed in the Scriptures, Mat 23. 8. John 5. 39. Mat. 15. 9. Laſtly, the holy Scriptures are the rule of life and ground of Faith, the rule, the line, the ſquare, and light whereby to examine and try all Doctrines by, Joh. 12. 4…. Gal. 1. 9. all traditions, revelations, decrees of councils, opinions of Doctors, &c. are to be proved out of the Divine Scriptures, no word like this word for antiquity, rarity, brevity, harmony.
Who they are that ought to read the Scriptures.
THe Scriptures of truth are carefully and profitably to be read and heard of all ſorts and degrees of men and women, both privately and openly, ſo as they may receive profit by them, Deut. 31. 11, 12. Moſes commanded the book of the Law to be read to all the children of Iſrael, men women and children, that they might thereby learn to fear the Lord their God, Joſh▪ 8. 34. There was not a word of all which Moſes commanded, that Joſhua read not before all the congregation, John 5. 39. Chriſt commandeth all men to ſearch the Scriptures, for in them ye think to have eternal life, and they teſtifie of me, Rev. 1. 3. Bleſſed is he that readeth, and they that hear the words of this propheſie, Rom. 15. 4. Whatſoever things were written aforetime, were written for our learning, Act. 17. 11. The hearers are commended for ſearching the Scriptures.
Why muſt we read the Scriptures
DAvid teſtifieth that the Law of the LordPſalm 19. 8. is perfect▪ converting the ſoul; the Teſtimonies of the Lord are true, giving wiſdom to the ſimple, Pſal. 119▪ 105. Thy word is a lamp unto my feet, and a light unto my paths, Prov. 1▪ 4. It giveth ſubtilty to the ſimple, and to the young man knowledge and diſcretion. Paul ſaith, If our Goſpel be hid, it is hid to them that are loſt, 2 Cor. 4. 3.
The Scriptures are our fathers letters to us, and his laſt will, to ſhew us what inheritance he hath left us; women and children have read the Scriptures, 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nouriſhed up in the Scriptures from his Infancy, &c.
Again, by reading the Scriptures, we gain knowledge, therefore we ſhould read them, Prov. 2. 16. When wiſdom entreth into thy heart, and knowledge is pleaſant to thy ſoul, diſcretion ſhall preſerve thee, and underſtanding ſhall keep thee, Hoſ. 6. 6. I deſire knowledge of God, more then burnt offerings, Hoſ. 4. 1. The Lord hath a controverſie with the inhabitants of the Land, becauſe there is no knowledge of God in the Land, 1 Cor. 15. Some have not the knowledge of God, I ſpeak this to your ſhame, Hoſ. 4. 6. My people are deſtroyed for want of knowledge, Prov. 1. 22. How long ye ſimple ones, will ye love ſimplicity; and fools hate knowledge? Epheſ. …. 17. Therefore be ye not unwiſe, but underſtanding what the will of the Lord is, 2 Tim 3. 15, 16. And that from a child th…u haſt known the holy Scriptures, which are able to make thee wiſe unto ſalvation, ver. 16. For all Scripture is given by inſpiration of God, and is profitable for Doctrine, for reproof, for correction, for inſtruction in righteouſneſs, ver. 17. That the man of God may be perfect, throughly furniſhed unto all good works.
How muſt we read the Scriptures.
1. FIrſt, endeavour to ſee the excellency of the Scriptures, ſet a high price upon them, and then thou wilt take more delight in them, Jer. 6. 10. The word of the Lord is to them a reproach, they have no de…ht in them: whereas David that did delight in the Lord, he did meditate in them day and nihgt, Pſal. 1. 2.
2. Let us endeavour to get the Scriptures written in our hearts, as well as in our minds, and to that end we ſhould pray conſtantly, and wait diligently for the Spirit of revelation, to open the ſeals of that book.
3. Obſerve theſe eight rules, and read the Scriptures.
1. Read them diligently and carefully.
2. Read them frequently.
3. Read them believingly, with an expectation to gain ſomething by reading▪
4. Compare Scripture with Scripture when you read them, compare ſpiritual things with ſpiritual.
5. Pray, meditate and ſtudy to find out the ſpiritual meaning of thoſe Scriptures that be dark and hard.
6. Take heed of allowing thy ſelf in any ſecret ſin, againſt, or contrary to the Scriptures; he that doth ſo, may read long enough, and underſtand nothing.
7. Be much in the practice of what thou haſt already learned, he that is faithfull in a little ſhall have much more.
8. Pray frequently, and fervently to the Lord.
1. To help thee to underſtand what thou readeſt, Mat. 24. 15. and Mat. 13. 5.
2. Believe what thou underſtandeſt.
3. To apply what thou doſt believe.
4. To affect and hide in thy heart, what thou doſt apply.
5. To keep and retain in memory what thou doſt affect.
6. To communicate as opportunity is offered what you keep: ſurely he that thinks himſelf too good to read and to be ruled by the word, will at laſt be found too bad to be owned by God, &c.
Of Admonition, private and publike.
PRivate admonition is betwixt brother and brother, Levit. 19. 17. Mat. 18. 15, 16.
The other publike, by the meſſengers of the Churches or Officers, when the private will not prevail, Mat. 18. 17. 1 Tim. 5. 20.
The degrees of private admonition are two, the former is moſt private, done by one; the other is private alſo, but more publike then the firſt, and it is done by two or three at the moſt, whereof he that firſt admoniſheth muſt be one, Matthew 18. 15, 16. Now publike admonition is that which is done by the whole Church, or the Miniſter aſſiſted by the Congregation, 1 Tim. 5. 20.▪ For if the ſecond warning ſerve not, our Saviour would have the offendor preſented to the Church as to the higheſt court, Mat. 18. 17. Who therefore hearing their admonition, is to be received, notwithſtanding his former obſtinacy. I ſhall ſay no more to this in this place, becauſe I ſhall ſpeak more fully to it when I come to ſpeak of the Ordinance of excommunication.
Of Suſpention.
SUſpention is a certain ſeparation of him that will not amend by admonition from ſome things that are holy in the Church, as the uſe of the Lords Supper, or from officiating in any office in the Church, till he repent, and when he doth, he is not by and by to be admitted to all priviledges of the Church, but to remain ſuſpended for a time, till the fruits of repentance may better appear; for if ſome in the Law, Num. 9. 6. for a certain pollution in a lawful duty, for burying the dead, were ſuſpended from the Paſsover, much more in the Goſpel for ſuch obſtinacy; it is agreeable to the Goſpel to execute the ſenſure of ſuſpention after two admonitions upon a known offence.
Of Excommunication.
THE Church of Chriſt is in Scripture reſembled to a natural body, wherein are many members united to each other, and all to one head by one ſpirit, growing up in unity: now as in the natural body there may be many infirmities, ſo alſo it is in this myſtical body, ſometimes it may be Subject to diſtempers by the drinking in of untruths, ſometimes windy humorus of pride, high-mindedneſs, &c. and ſo diſtemper it, ſometimes a Palſie humor of deadneſs and benummedneſs ſeiſe upon it, ſometimes feaveriſh fits of violent headineſs may inflame it; but God whoſe temples it is, hath provided for it againſt ſuch diſtempers, whereof this of excommunication is is one. Now if any ask what it is, then I anſwer.
Anſw. It is the caſting of a ſtubborn ſinner out of the Church, and a delivering him unto Satan, who being thus disfranchized of all the liberties, and deprived of all the benefits and common ſociety of the Church, is ſeparated as it were from that protection it once had.
This ordinance is to be adminiſtred to ſuch as are deſperately wicked, that have nothing profited by the former cenſures, but ſtill continuedin their former wickedneſs of obſtinate and malicious reſiſting all means graciouſly uſed to reclaim them.
Now the end of this caſting out is twofold, either reſpecting the good of the perſon excommunicated, or the reſt of the Church, 1 Cor. 5. 5. 1 Tim. 1 20. In the name of our Lord Jeſus Chriſt, when ye are gathered together, to deliver ſuch an one unto Satan, for the deſtruction of the fleſh, that the Spirit may be ſaved in the day of the Lord Jeſus.
This muſt be done in wiſdom, tenderneſs, courage and faithfulneſs, to this end, to gain our offending member a gain, and to obey God in this command alſo, praying to God for his bleſſing upon his own ordinance, and that he would keep us from thoſe ſins that we deal with others for.