A Complete Body of Divinity
2. Peter's compliance with the call commended, You have well done that you are come. It is acceptable to God and to us. Peter had no great inclination to this work; he had his scruples about the lawfulness of it: but God condescends to solve his doubts, and clear his way. It was very offensive to the Christian Jews, which necessitted him to make an apology for his practice, Acts 11 after all it was well done to come, because he came in obedience to the call of God.
3. An address made to Peter when he was come, by Cornelius the caller, in name of himself and those who were with him. In which take notice,
(1.) Of a congregation, though small, yet well convened. What the congregation was, see verse 24. 'his kinsmen and near friends.' These, with his family, and those that came with Peter, made up the assembly. The good man made it his business to get not only his own family, but his friends, to wait on the ordinances.
(2.) An acknowledgment of God's presence in a special manner in religious assemblies, We are all here present before God.
(3.) The great end of their meeting was their soul's edification, to heart, that is, to hear and obey. And here is what the minister is to preach and the people to receive; it is what is commanded of God. The minister has a commission from God, and he must preach, not what men would have him to preach, but what God commands; and the people are to receive nothing that is beyond his commission. The extent of both is all things; the minister is to preach, and the people to receive, all things commanded of God.
Obs. 1. When God discovers his mind in any particular to a person or people, it is their duty presently to comply with it without delay. There could be no disputing after the discovery of the Lord's mind, Galatians 1:15–17. The contrary was the fault of Balaam, and of the Jews in Egypt, Jeremiah 44.
2. It is a blessed thing for a people to call that minister to whom God himself directs and inclines them. It is like Cornelius, who did not so much as know Peter by name, Acts 10:5 but he goes to God, and God directs him.
3. It is a commendable thing in a minister of Christ to comply with the call of God and his people, though it should be offensive to some, and not very agreeable to his own inclinations. Ministers are to go, not where they will and others would wish them, but where God wills. It was Levi's commendation, 'Who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children: for they have observed your word, and kept your covenant.' Deuteronomy 33:9.
The doctrine arising from the text is,
DOCTRINE. 'It is the duty of a people to attend on the ordinances, to be all present there before God, where pure ordinances are set up among them, to hear all things commanded of God to the minister whom the Lord has sent them.
In discoursing from this doctrine, I shall,
I. Give reasons why people should attend on and be present at ordinances, where God has set them up among them.
II. Show in what respects people are before the Lord in public ordinances.
III. Consider the disposition of soul with which people should come to them.
IV. Make some practical improvement.
I. I am to give reasons why people should attend on and be present at ordinances, where God has set them up among them.
1. Because God has commanded it, Hebrews 10:15. The Lord calls his people to be present there, wherever it is. Thus there was the tabernacle of the congregation in the wilderness, where the people resorted to the public worship; and afterwards the temple. And for ordinary the synagogues under the Old Testament were the places of public worship, the ruins of which the church complains of, Psalm 74:8. It was the practice of Christ himself to attend these places, as we find, Luke 4:16. He sends ministers to preach, and therefore commands people to hear.
2. Because the public assemblies are for the honor of Christ in the world. They are that place where his honor dwells, where his people meet together to profess their subjection to his laws, to receive his orders, to seek his help to pay him the tribute of praise, the calves of their lips. And forasmuch as all are obliged to these things, all are obliged to be present and attend, and to cast in their mite into this treasury. And therefore the people of God look on Christ's standard in the world as fallen, when these assemblies are gone, as Elijah did, 1 Kings 19:10.
3. Because these assemblies are the ordinary place where Christ makes his conquest of souls, Romans 10:14. The gospel is Christ's net wherein souls are caught. And it is always good to be in Christ's way. Who knows when that good word may come that may take hold of the man's heart, and make him Christ's prisoner, bound with the cords of love? A great number were caught at the first sermon preached after Christ's ascension, and cried out, 'What shall we do?' Acts 2:37. So Lydia hearing the apostle Paul, her heart was opened, Acts 16:14. The gospel is the power of God unto salvation. Happy are they that get the deepest wounds in this field. 'For the weapons of this warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ,' 2 Corinthians 10:4, 5.
4. They are Christ's trysting-place with his people, the galleries wherein our Lord walks, Exodus 20:24; the mountains of myrrh, where he will be until the day break. Those that desire communion with God, should seek him there, and wait on him where he has promised to be found. What a disadvantage had Thomas by his absence from one meeting where Christ met with the rest of the disciples!
5. The delights of Christ and his people meet there; for ordinances are the Heaven on earth. Christ delights to be there with his people, Psalm 86:2. 'The Lord loves the gates of Zion, more than all the dwellings of Jacob,' Luke 22:15. 'With desire,' said our Lord, 'I have desired to eat this Passover with you before I suffer.' And they delight to be there with him, and for him. How passionately does David desire the ordinances! Psalm 84:1, 2. 'How amiable are your tabernacles, O Lord of Hosts! My soul longs, yes even faints for the courts of the Lord: my heart and my flesh cries out for the living God.' He prefers a day in God's courts to a thousand: 'I had rather,' says he, 'be a door-keeper in the house of my God, than to dwell in the tents of wickedness. And again, 'One thing,' says he, 'have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple,' Psalm 27:4. What good news was it to him to hear of an opportunity of waiting on God there! Psalm 122:1. 'I was glad,' says he, 'when they said unto me, Let us go up into the house of the Lord.'
Lastly, The necessities of all that mind for Heaven require it. Had the ordinances not been necessary, God would never have appointed them. And sure they are not more necessary for any than those that least see their need of them. These are the blind souls that have need to come to the market of free grace, for that eye-salve that opens the eyes of those that see not. Have not Christ's soldiers need of them to clear their rusty armor? do not dead souls need them to quicken them? sleepy souls, to awaken them? They are the pools in the way to Zion, which the travelers to Zion have much need of to quench their thirst in their weary journey.
Surely the due consideration of these things may engage us all to make conscience of being all there present, as God gives opportunity.
II. I come to show, in what respects people are before the Lord at public ordinances. The Lord is everywhere present; we can be no where but he is there, Psalm 139:7. But we are before him in a special manner in the public assemblies. He holds the stars in his right hand, and walks in the midst of the golden candlesticks. Our Lord has a special concern there; the main part of his business on earth lies there; and must he not be about his Father's business! This consideration should engage us to be there. Satan will not miss to be there: where Christ has a church, the devil will endeavor to have a chapel. The birds will be where there is seed sowing. So some understand that, 1 Corinthians 11:10. 'For this cause ought the woman to have power on her head, because of the angels.' Now Christ is in the assemblies of his people,
1. Representatively. He has his agents there, his ministers, who are the Lord's proxies to court a wife for their Master's Son, 2 Corinthians 11:2 his ambassadors to negociate a peace between God and sinners, 2 Corinthians 5:20. Matthew 10:40. Christ's ministers are but as John was 'the voice of one crying in the wilderness.' The Speaker is in Heaven. Hence the Lord is said to speak in or by the prophets. It is the Lord's goodness that the treasure is lodged in earthen, not in heavenly vessels, lest their splendor should darken his glory in men's eyes, and so dazzle their eyes. And for the now glorified, God 'holds back the face of his throne, and spreads his cloud upon it,' Job 26:9.
2. Efficaciously. His power is there, he works there, et nihil agit in distans, Psalm 75:1. 'For that your name is near,' says the Psalmist, 'your wondrous works declare.' The word of the Lord is a powerful word. The ministers of Christ drive not an empty chariot, Psalm 45:4. 'In your majesty ride prosperously.' Christ is there giving life to some, strength to others, and death's wounds to others, Micah 2:7. Psalm 45:5. Hosea 6:5. The Lord's word returns not empty; it does always something. Every preaching will either harden or soften you; it will drive you a step nearer Heaven or Hell. Now, are we before him in his ordinances,
1. As our witness. They had need to carry warily that have many eyes on them. While we are at ordinances, men's eyes and the devils' eyes are upon us; but what should affect us most is, that God's eye is on us in a special manner, noticing how we behave, with what tenderness we handle holy things: and though our outward carriage be never so promising, God is witness to the heart-wanderings, Ezekiel 33:31.
2. As our Judge. God has a tribunal as well as a throne in the public ordinances, to reward or punish his worshipers according to their works. This has made the blood of some to be mingled with their sacrifices, as in the case of Nadab and Abihu, Leviticus 10:3. God is jealous of his honor. A curious look into the ark cost the Bethshemites dear; and a wrong touch of it cost Uzzah his life. And we would make the same use of that which David did, 1 Chronicles 15:12, 13. 'Sanctify yourselves, both you and your brethren, that you may bring up the ark of the Lord God of Israel, unto the place that I have appointed for it. For because you did it not at first, the Lord our God made a breach upon us, for that we sought him not after the due order.' It is true the gospel-dispensation is more spiritual; and therefore spiritual plagues are more usual now: but these ordinances cure the worst of plagues.
(3.) As our Lawgiver, Isaiah 33:22. We are his creatures, and therefore his will must be our law. We are his upon many accounts; we know not our duty. He has set up the ministry in his church to declare to people what is their duty, Malachi 2:7. But, alas! many, by their despising the messengers of the Lord and their message, say, as Psalm 12:4. 'Who is lord over us?' But God will lord it over such in spite of their hearts, Hosea 13:10. 'I will be your King.' But the heralds must proclaim the subjects' duty, whether they will hear, or whether they will forbear.
(4.) As the Lord and master, of the family, who has provided liberally for all of his house. Ministers are the stewards of the house; but he is the Master, that has made the provision in the gospel, Isaiah 25:6. He sends out his servants, saying, 'Come, eat of my bread, and drink of the wine which I have mingled,' Proverbs 9:5. Look then how obedient children will stand and wait for supply of their necessities from an affectionate parent; so ought we to stand and wait on in ordinances for the supply of our spiritual wants from our heavenly Father.
(5.) Lastly, As our God, which should strike us with reverence, Psalm 89:7. 'God is greatly to be feared in the assembly of the saints; and to be had in reverence of all them that are about him.' Psalm 95:6. 'O come let us worship and bow down: let us kneel before the Lord our Maker.' And this challenges the most serious disposition of our hearts to worship him.
III. I proceed to consider the disposition of soul with which people should come to the public ordinances. It is with a spirit ready to hear all things commanded ministers of God. It implies the following things.
1. That ministers are to preach nothing to the people but what is the mind and will of God. Lawyers most not speak without authority of the law; and ministers must not speak but with a Thus says the Lord; otherwise they go beyond their commission. The scriptures contain what is to be believed and practiced by us. To coin new articles of faith is the work of Antichrist, not of the ministers of Christ. To impose and teach significant rites and ceremonies in the worship of God, is a piece of Popish dregs in the church of England; concerning which our Lord says, 'In vain do they worship me, teaching for doctrines the commandments of men,' Matthew 15:9.
2. That it is the duty of ministers to labor to know the mind of God, as to particular messages which they are to carry to their people. Ministers are not to preach hand over head, whatever truths they can get to say to spend a half-hour in a sermon to the people. A word in season is very precious, Proverbs 25:11; and 15:23. And ministers had need of the tongue of the learned.
3. Whatever message the Lord gives them to a people, they are to deliver it impartially, All things commanded them. It was Paul's comfort that he had done so, Acts 20:20. 'I kept back nothing that was profitable unto you,' says he to the elders of Ephesus.
4. Lastly, People ought to receive these messages from ministers as from the mouth of the Lord, and comply with them; for it is not bare hearing, but hearing with obedience, that is the hearing pointed at in the text. And with this disposition of soul should people come to ordinances.
Now, this hearing of the word has these properties.
(1.) We should hear reverentially. God speaks by ministers' mouths; and seeing God speaks at all, we must hear so, Psalm 89:7; forfeited. See how Eglon behaved, when he was accosted by Ehud, Judg. 3:20, 21. 'I have a message from God unto you,' said Ehud. It is added, 'And he [Eglon] arose out of his seat;' denoting the reverence with which he was to receive the message. And so should we.
(2.) Diligently and attentively, Isaiah 55:2. 'Hearken diligently unto me,' says the Lord. God Sends no message to us but what is of great concernment for us to hear; he does not take up our time with trifles; and when God speaks, it becomes us to be attentive.
(3.) Understandingly, so as to know the mind of God in what is preached, Matthew 13:11. We must endeavor to see heavenly things in their divine luster, and to understand the things as well as the words. We should 'look into the perfect law of liberty, and continue therein, being not forgetful hearers, but doers of the word.' And were this the way of hearing, ministers would get more soul-cases to resolve than they do.
(4.) Believingly, John 9:27. He who hears as out of the mouth of God must needs believe what is said. If the word be not believed, it is all one as if it were not heard, Hebrews 4:2. The soul rightly disposed to hear, is ready to yield itself the captive of divine revelation, and receive the kingdom of God as a little child to hear with application. The Lord's word is compared to rain, Amos 7:16; and the soul should be as the dry and gaping ground, ready to drink it in, Psalm 143:6; though, alas! most are like the rock, upon which the rain makes no impression. Ministers make the plaster, but faith of application makes it stick.
5. Lastly, So as to practice what we hear. Though the ear hear, if the feet be not set on God's way, it is not acceptable to God, Jam. 1:22. That hearing that fills the head with knowledge, but not the heart with holiness, will serve only to let people see the way to Hell more clearly.
I come now to the improvement of this doctrine.
USE I. For reproof. It reproves,
1. Those who absent themselves from ordinances, and will not come to hear what is commanded us of God. A very small matter will prevail with many to sit at home, and loiter away the Lord's day in many places. When ministers are at pains to seek something that might edify their souls, they will not be at the pains to hear. O what contempt is poured on the gospel at this day by the pride of some, and the laziness of others! Whatever temptations any of you may have this way, I advise such, when they meet anything that may seem to hinder them from the public ordinances, that they do in the first place, weigh the matter before the Lord, and see if it will bear weight there. If it do, they may look to God for the upmaking of their loss; if not, they cannot. For it is a most deceitful principle of some, that they can spend the Sabbath-day as well at home. It reflects on the wisdom of God in appointing public ordinances, and is most unlike the practice of the saints, to whom it was a great burden to be deprived of them. As for those who separate from our communion, I wish they would consider that Christ keeps communion with us, as many of the children of God can testify; and then say, as Zechariah 8:23. 'We will go with you; for we have heard that God is with you.'
2. It reproves those who come to ordinances, but hear not the word as becomes those who are to hear what is commanded of God. Such are,
(1.) Irreverent hearers. Many behave so as it appears there is no fear of God before their eyes. Some are sleeping, others gazing hither and thither, altogether careless and inattentive, to whom the word is as the seed presently picked up by the birds. Their bodies are present, but their hearts are gone; they are the idols that have eyes, but see not; that have ears, but hear not.
(2.) Supercilious nice hearers, who sit as Judges of the word, and not as they that are to be judged by it. Hence such will be ready to commend the preacher, not to loath themselves; or else to reproach the preacher, and endeavor to expose him: like the riddle that lets through the good grain, and keeps the chaff; or like flies that fasten on festering sores.
(3.) Ignorant and stupid hearers, who hear the word, but neither know nor endeavor to know God's mind in it. A good voice and good word please them. These are not concerned to know the mysteries of the kingdom of God.
(4.) Unbelieving hearers, Isaiah 53:1. Unbelief is a defense against the power of the word, Matthew 13:58; and an unbelieving heart is a proud heart, ready to storm at the word, like Ahab. And if the word hit them, their passion arises, the minister meant them, and wanted to expose them, and so they are filled with prejudice.
5. Lastly, Such as make no application of the word to themselves, but are ready to give it away to others. It is the weakness of godly souls, sometimes to give ear to nothing but what may tend to their discouragement; and it is the neckbreak of others to give away threats from themselves.
3. It reproves those who do not set themselves to hear what God commands ministers to preach, but will command ministers to preach so and so. Thus bands have been laid on the gospel in our land in the late persecuting times, when the exercise of the ministry was allowed by the magistrate with limitations, which could neither be imposed nor accepted without sin. And as little power have the people to limit them, or give orders concerning what we should preach; but every faithful minister will say as Micaiah, 1 Kings 22:14. 'As the Lord lives, what the Lord says unto me, that will I speak.'
USE II. Of exhortation. Attend on ordinances, and come with a design reverently, diligently, attentively, understandingly, believingly, and so to practice, to hear what is commanded us of God. We desire you to take nothing as matter of faith on our authority, but to do as the Bereans, who searched the scriptures daily, whether those things were so, Acts 17:11. I offer the following motives to press this exhortation.
1. Consider the way how the word came to the world. It was by the Mediator, John 1:18. When Adam fell, death stared him in the face; and he ran away from God, until the word of reconciliation came forth, Genesis 3:15; which disappointed the expectation of devils, surprised angels, and revived the self-murdering creature.
2. Consider, it is the word of life, Deuteronomy 32:46, 47. Nothing concerns us so nearly as this. If you do not prize the word, and hear what is commanded us of God, there can be no comfort on a deathbed. It will make us table complaints against you before the Lord; and we will have a sad meeting at the great day. But if you will hear, you will be our joy and crown; your souls shall be saved in the day of the Lord, and we will bless the day that ever we met. Come to ordinances with a keen appetite after the bread of life; and pray for us, that the Lord may deal kindly with us, and furnish us with proper nourishment for your souls.
A CAVEAT AGAINST RECEIVING THE GOSPEL IN VAIN
2 CORINTHIANS 6:1.—We then, as workers together with him, beseech you also, that you receive not the grace of God in vain.
I HAVE been calling you to a diligent attendance upon the ordinances, and now I come to beseech you not to receive the grace of God in vain: for if you should attend the means of grace ever so carefully, yet if you receive the grace of God in vain, all your labor is lost, and you must perish in your sins at last.
The words I have read are a pathetical exhortation, in which,
1. The party exhorting is the apostle, in his own name, and that of all faithful ministers, who are called workers together with God. Compare 1 Corinthians 3:9. In the purchase of salvation Christ had none with him; but in the application of it he makes use of gospel-ministers, working with him, as instrumental causes, in exhorting, etc. and bringing the word to the ears of people.
2. The manner of the exhortation, beseeching; which denotes mildness and gentleness in dealing with souls, and withal earnestness and fervency of address.
3. The matter of it. The grace of God here denotes the gospel, as it is expressly called, Titus 2:11. It is so denominated,
(1.) In respect of its rise, which was mere grace.
(2.) Of its subject, being the doctrine of grace, offering the free favor of God to sinners in Christ.
(3.) In respect of its end, which is grace.
(4.) Of its revelation to particular places. To receive it in vain, is to have the gospel among them, but not to be the better of it to salvation, as the seed is in vain received by the ground, which grows not up, but is lost. The doctrine is,
DOCTRINE. 'That people to whom the gospel is sent, had need to take heed that they receive it not in vain.'
In discoursing from this doctrine, I shall show,
I. How the gospel may be received in vain.
II. Make improvement.
I. I am to show, how the gospel may be received in vain. And here it will be necessary to show,
1. In what respects the gospel cannot be in vain.
2. In what respects it may be received in vain.
First, I am to show, in what respects the gospel cannot be in vain. And it cannot be in vain,
1. In respect of God; he cannot fall short of what he purposes to bring to pass by it, Isaiah 46:10. 'My counsel shall stand, (says he), and I will do all my pleasure.' That looking for fruit, mentioned, Isaiah 5:4; is ascribed to God after the manner of men; but an omniscient omnipotent Being cannot properly be disappointed, Isaiah 55:10, 11. 'For as the rain comes down, and the snow from Heaven, and returns not thither, but waters the earth, and makes it to bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goes forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.'
(1.) All his elect will be brought in by it. Hence, when the apostles Barnabas and Paul preached at Antioch in Pisidia, and met with much opposition, it is observed, however, that 'as many as were ordained to eternal life, believed,' Acts 13:48. The sound of the gospel-trumpet will gather the elect, however vain the sound be to others; for Christ's people shall be made willing in the day of his power, Psalm 110:3. Though the rain fall in vain on the rocks, yet it does not so on the good ground. And that glorious instrument will be honorably laid by at the great day, having done its work.
(2.) His mercy and justice will be cleared by it, so as that gospel-despisers shall appear most justly condemned, Acts 13:46; while men have rejected the counsel of God against themselves. The offer of reconciliation will justify God's procedure abundantly against gospel-despisers.
2. It cannot be in vain, in respect of faithful ministers, who, according to the grace given them, pursue the great end of their office, namely, their acting as ambassadors for God, and praying sinners in Christ's stead, to be reconciled unto God, 2 Corinthians 5:20.
(1.) In respect of their acceptance with God. Though their labors do no good, God will accept of their sincere endeavors to serve him in his work, Galatians 4:11; compare 2 Corinthians 2:15, 16. Preaching the gospel faithfully, and warning every man, is our duty; converting souls is God's work. If ministers faithfully discharge their duty, and yet success answer not, God will accept their work, Ezekiel 33:8, 9. Isaiah 6.
(2.) In respect of their reward of grace. Some ministers God sets to tread out the corn, while they freely eat of their labors, and have the satisfaction to see the pleasure of the Lord prospering in their Master's hand. The mouths of others are muzzled; and they have nothing but weary work, like that of the disciples, when they said to their Lord, 'We have toiled all the night, and have taken nothing,' Luke 5:5. But it shall not be in vain: God does not proportion his faithful servants' reward to their success, but to their pains and faithfulness. For as it was with the Master, so it is with the servants, Isaiah 49:4. 'I have labored in vain, (says he), I have spent my strength for nothing; yet surely my judgment is with the Lord, and my work with my God.'
3. It cannot be altogether in vain in respect of honest-hearted hearers, Micah 2:7. 'Do not my words do good to him that walks uprightly?' When the word falls on good ground, it will bring forth fruit, though not always alike. It is hard to say, that ever God sends his gospel to any place, but there are some to be bettered by it, even then when he is taking his farewell of a people, as in the case of the Jews. There were seven thousand in Israel that had not bowed the knee to Baal in the time of Elijah, even when that prophet thought there had not been one.
4. It cannot be utterly in vain as to any that hear it, Isaiah 55:11 forfeited. It will have some effect following it. Even those who most of all receive it in vain as to good success, yet it is not in vain.
(1.) As to a testimony for God against them, to be produced at the last day, Revelation 3:20. 'Behold I stand at the door and knock. If any man will hear my voice and open the door, I will come in to him, and will sup with him, and he with me.' Behold angels and men, be you witnesses, that here is an offer of me to sinners. Though they should refuse to hear the message with their bodily ears, yet if it come where they are, it will be a witness against them, Matthew 10:14, 15. The dust of their feet will witness they were there with Christ's message, and that salvation was in their offer. The servants of Christ most set up the standard, whether any will gather to it or not, Ezekiel 2:7. See verse 5.
(2.) As to the manifestation of unsoundness, Ephesians 5:13. As the light of the sun will discover things in their own colors, though we wink never so hard; so the gospel will hang the sign of folly at every man's door out of Christ. The gospel was in vain to none more than the greatest pretenders to religion in Christ's time; but see the effect of it, Malachi 3:2. 'But who may abide the day of his coming? and who shall stand when he appears? for he is like the refiner's fire, and like fuller's soap.' Matthew 3:12. 'His fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.' The wind will discover chaff by corn, though impotency must be at the work to change it into good grain. Hence the gospel oft-times draws the pillow from under people's heads, that never thoroughly awaken, tormenting them that dwell on the earth. Hence we read of some that 'say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits; get out of the way, turn aside out of the path, cause the holy One of Israel to cease from before us,' Isaiah 30:10, 11. There is much noise at this day about faithful preaching; and I do not doubt unfaithful preachers are wanting; but I greatly doubt if Christ's thoughts and men's thoughts will agree about what it is. Concerning this I would ask you,
Question: 1. Whether that preaching which crosses the heart-corruptions of the hearers, even the best of them, or that which is suited and most agreeable to the humours of the hearers, and tickles them most, is the most faithful preaching? See Galatians 1:10; 'Do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.' Where I shall only observe, that Paul makes no difference of men, professors or others.
2. Whether can a soul, ignorant of Christ and its own natural state, a profane man and a formal hypocrite, sit softest under that preaching, whose main scope is to level at people's particular case, on which the balance will turn at the great day, or that which lies further off from the vitals of practical godliness, and rubs on none so little as the hearers? 2 Timothy 2:15.
3. Whether the great stress of faithful preaching lies in insisting chiefly on such sins of the time as may be reformed, and yet we go to Hell at the hinder end, or on those things that have been, are, and will be, the bloody sins of all times, which if they could be got reformed, Christ would get heart-friends, and we should certainly see his face forever in Heaven?
4. ult. Whether is it the most faithful preaching that fills the hearers with convictions of guilt, self-loathing, and deep humiliation before the Lord, or that which sends them away commending the preacher, and puffed up with self-conceit? If faithful preaching were weighed in the balance of the sanctuary, the hearts of most hearers would say, that they have more of it than they can bear. I do profess, I have had less difficulty to preach things relating to the public, when I knew those were hearing me whose hearts would have been galled with it, than among you, where there appears more zeal for these things than for true holiness of heart and life, lest my deceitful heart should be led aside to preach to please men. And not without grief of heart have I often seen the snare, when, upon my beginning to speak of such things, an unusual attention and liveliness has suddenly run through among us, which has presently died out with that particular, and become as flat and dead as before at the most weighty points of practical godliness. But I must discharge my conscience according to my small measure, both as to the case of the public and private, whatever use men make of it.
(3.) As to execution on souls, if not on lusts. Christ's sword is two-edged, and with one of the two it will wound, Psalm 45:5; if it miss a man's lusts, it will not miss his soul, Hosea 6:5; 'If it open not the blind eye, it will put it out: if it soften not the hard heart, it will make it harder, Isaiah 6:10. The gospel never left a nation, parish, or person, as it found them, but either better or worse. 'If I had not come,' says Christ, 'and spoken to them, they had not had sin; but now they have no cloak for their sin,' John 15:22. The ministers of the gospel in its most unsuccessful times, drive not an empty chariot; Christ is in it, and his arrows are flying about him, either to kill or make alive.
(4.) Lastly, As to the aggravation of men's condemnation, Matthew 11:22, 24. The more the light of the gospel is despised on earth, the more violent is the flame in Hell. Where the ladder to Heaven is set up and not used, there will be more deep sinking into the pit. There is no sin like the despising of the remedy of sin. Refused grace will burn like coals of juniper, Hebrews 10:29.
Secondly, I come to show, in what respects the gospel may be received in vain. A thing is received in vain when it falls short of its native effects and ends, as physic does when it purges not, Galatians 4:11. Now, in the general, the gospel is received in vain,
1. When it profits not men to salvation, which is the great end of the contrivance of the gospel, Philippians 2:16. When men die eternally with the meat of their souls in their mouths, and starve while the manna rains about their tent-doors; while the soul remains and dies in the prison, though Christ comes and proclaims liberty to it; thus it is often received in vain, Luke 14.
2. When the fruits of it are not brought forth in people's lives, Matthew 3:8. When the gospel has its native effect on men, it changes their hearts and lives. It is the rain of Heaven that will have meet fruits following it, if it be not received in vain. The fruits of the gospel are two, faith and holiness.
(1.) Faith, Romans 10:17; 'Faith comes by hearing.' The gospel is that which holds forth the mean of the soul's reunion with God by faith in Christ, the only way to bring sinners back to God again. Now, when this is not effected, the gospel is received in vain. Hence the prophet complains, Isaiah 53:1; 'Who has believed our report?'
(2.) Holiness, Titus 2:11. When this seed of the word is sown in the heart, it will sanctify it, John 15:3; Ephesians 5:26. It is that word by which the elect are created in Christ Jesus unto good works, having a converting and sanctifying power when impregnated by the Spirit. Now, according as these things fail, the gospel is received in vain. More particularly, the gospel is received in vain,
1. When the doctrine of it is corrupted, Galatians 4:11; as in vain does that stomach receive meat, that corrupts it instead of digesting it. And thus is the gospel entertained in the land at this day, while error and delusions abound, and the Confession of Faith, that excellent standard of pure doctrine, is attacked and vilified on every hand; and more particularly when the doctrine of grace is corrupted, against which almost all sects do bend their force, and in opposition to which they do usually meet. Two things here deserve tears of blood.
(1.) Much legal preaching, where duty is indeed pressed, and sin reproved, but the evangelic nature of duties is little cleared up, and men are driven into themselves to spin their own ruin out of their own affections, and Christ and his grace are not preached, because not understood. And, which is most lamentable, there is little sense among professors to discern this legal strain that reigns in the sermons of many, bona vox et bona verba.
(2.) Much legal practice among professors. Their duties, like Dagons, are set in the room of Christ. There is little experience of turning out of ourselves, but a constant turning in to ourselves for what we do. And no small weight is laid on duties, nay, upon a very opinion in the matter of God's favor. The reason is, they have never had the work of humiliation deep enough on their spirits.
2. When the simplicity of gospel-worship is forsaken, and is adulterated with men's inventions, Matthew 15:2. 2 Corinthians 11:3. And even thus the idolatry of the mass, and the superstitions service of the church of England, have dared to set up their face, with the countenance of not a few, in a land of light. England once had the simplicity of gospel-worship established among them. Had it not been so far received in vain, they had not sit down again on their old dregs; and had our rulers had a due regard to the simplicity of the gospel, they had not in their union with them, consented to their fixing themselves on these dregs of theirs, contrary to moral duty forbidding to consent to sin, and to the supperadded obligation of the covenant. And it may be, were the temptation laid to our doors, it would appear that we have received the gospel in vain too. For when once people decline from God's institutions, and obtrude their fancies for Bible duties, it is hard to say how far they may go. But beware of this. Let us be spiritual in our walk with God; it is the best preservative that I know against it.
3. When they are ashamed to appear for it, and have not a brow to keep and hold fast what the Lord has given. In vain is it received, that people have no confidence to hold fast when they have it, Revelation 3:11. How many are ashamed of gospel truths and ways! they will be gibed out of them. We must contend for the faith; and this is a day wherein the Lord seems to be calling this church to contend for those privileges which he has given her, and none have power to take from her, particularly that of appointing fasts and thanksgivings; though we should manage our contendings in such a way as becomes the matters of the God of order. Prayers, tears, and the word of their testimony, are the most proper arms of the church.
4. When the gospel cannot look gross immoralities out of countenance among people. Surely in vain is it there received where the devil reigns at ease notwithstanding, Luke 19:8, 9. Truly much in vain is the gospel received among us this way. Ah! Sirs, is it not so when profane swearing is so frequent, Sabbath-breaking, contempt of gospel ordinances, uncleanness, every one devouring another, lying, cheating, abound, and common honesty is rare to be found? etc. Truly it is a sign that there is little power with ministers' preaching, and little room it gets in people's hearts.
5. When it leaves professors upon their dregs of formality, as well as the profane in their profanity. It is but cold entertainment the gospel gets when it gets room once or twice a-day in people's houses, but has no access to their hearts, to raise up there the power of godliness; truly it will never set them the length of Heaven, 2 Timothy 3:5. Ah for the deep lethargy that this generation is fallen into! conversion-work is much at a stand, soul-exercise is grown a stranger to the most part; there is no growth but in naughtiness and self-conceit.
6. When gospel-ordinances and gospel ministers are contemned. Were not the gospel received in vain, the house where his honor dwells, and the galleries where he walks, would be prized; and the feet of them that hear the glad tidings would be precious. But, alas! all is contrary here. His ordinances are trampled upon, his servants are discouraged, and broken on every hand. Few want brow enough to break over the awful hedge that God has set about them: 'He who despises you, despises me.' We are as little troubled with the scrupulous in coming to us for information from the word concerning different practices, as with cases of soul-exercise.
7. When they are not thankful for it. The Lord has done great things for us; but the generation is waxed wanton, so as there seems to be a sort of fondness to see the church in confusion again. Well, come when it will, it is like we will cool of that heat, and learn to prize what is now lightly let of.
8. Lastly, Most of all when Christ is not received by faith into the soul, Matthew 22. Were there never so much strictness of life, mortification, reeling among the affections, and this be wanting, all is to no purpose. Unbelief, or rejecting of Christ, is the great quarrel that God pursues in time and eternity against the hearers of the gospel. But, ah! is not the preaching of Christ sapless at this day? are not our eyes held, that we cannot behold his glory? he is despised and rejected of men still.
I shall conclude with an improvement of this subject.
Take heed you receive not the grace of God, the gospel, in vain. Two things you would especially take heed to in this matter.
1. Take heed the gospel leave you not still out of Christ. It is certain,
(1.) That the gospel finds people growing upon the old stock, and out of Christ, Ezekiel 16.
(2.) That without Christ men are without hope: let them profess or be what they will, if they be not engrafted into Christ, they are nothing, Ephesians 2:12. John 15:6.
(3.) That the gospel is the great mean appointed of God to bring sinners to Christ, the ministry of reconciliation, 2 Corinthians 5:18. It is by this that sinners are brought to the marriage of the King's Son, Matthew 22. O take heed you receive not the gospel in vain. The cry, Can. 3:2 ult. 'Go forth, you daughters of Zion, and behold King Solomon with the crown with which his mother crowned him in the day of his espousals, and in the day of the gladness of his heart,' is come to your ears; beware you sit not still. These invitations, Psalm 24:7. 'Lift up your heads, O you gates, and be you lifted up, you everlasting doors, and the King of glory shall come in;' and Revelation 3:20. 'Behold, I stand at the door and knock: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;' beware they leave you not so. There is a treasure in this field, one pearl of great price in this market, and it is in your offer.
2. Take heed it leave you not without a saving change in your hearts and lives. It is impossible you can be saved without this, John 3:3. 'Except a man be born again, he cannot see the kingdom of God.' Hebrews 11:14. And this gospel is the mean of it, 1 Peter 1:23, 24, 25. Faithful ministers will be in pain until Christ be formed in people, Galatians 4:19. What is their preaching, beseeching, exhorting, etc. but pains to bring forth? But, alas! we may sit down with that, Isaiah 26:18. 'We have been with child, we have been in pain, we have as it were brought forth wind, we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen.' O for that day when that promise shall be accomplished, verse 19. 'Your dead men shall live, together with my dead body shall they arise: awake and sing, you that dwell in dust: for your dew is as the dew of herbs, and the earth shall cast out the dead.' And this is a change that must be carrying on while here, Ephesians 4:21 and that by the same means it was begun, unless you receive the grace of God in vain, John 15:2. O! Sirs, what branches of the old man is this knife snedding off; what hellish weeds is the gospel in its ordinary preaching to you plucking up? Sure they are not wanting in our hearts and lives, and sure there will be some execution doing on them, if you receive not the gospel in vain.
Dear friends, God has sent you the gospel, and has set up his ordinances among you; despise not the treasure, because it is in such an earthen vessel. I would gladly see the gospel doing good, a day of God's power to Ettrick again. I dare not think I have been altogether useless here: but truly, when I look upon the case of this parish in general, and on the success of my ministry in it, my heart sinks, being afraid that I have bestowed labor in vain, yes, worse than merely in vain, and God, though most justly, has dealt bitterly with me, and put a heavy, heavy piece of work in my hand. But O that the doleful effects of this reached no farther than to me! O that it were well with you, though my eyes were held not to see it for my comfort! But the works of the flesh are manifest, and continue and grow under a preached gospel, to which the appetite is lost, while the beauty and glory of practical godliness is under a dreadful veil among us. I would not willingly stand in the way of your mercy; but if I be indeed the stumbling-block that lies between you and Christ and the power of godliness, I pray the Lord may remove that block out of your way, what way he thinks best, that another face for Christ, for the gospel and true godliness, might be put upon the parish of Ettrick. But stand I must in my post, until he who sent me in it call me off; and I desire to be doing while it is today, before the night come on when there shall be no more working. Wonder not that this matter is laid out with this weight: We are workers together with God, and therefore have need to blush and be humbled, that we cannot be more deeply concerned that you receive not the grace of God in vain. Consider,
1. We are workers with God. It is not our own but our Lord's work that we are about. God has made our Lord and Master heir of all things, and he has sent us forth to court a spouse for him. There is none that can say so much to the commendation of their Lord as we may: for he is white and ruddy, the chief among ten thousand, yes, he is altogether lovely: and there is no bride so unworthy as the daughter of Zion. And shall our Lord get the nay-say off the hands of ugly, hell-hued, beggarly souls, and the prince of darkness be preferred to the Prince of Peace? Our Lord has got the gift of the kingdom from his Father, and of this land among others, Psalm 2:8 and he has sent us out to beseech you and command you in his name to submit to our royal Master: and must we tell him, that you will not have this man to reign over you? Luke 19:14.
2. God works with us. We are but the voice of one crying; the Speaker is in Heaven, and speaks from Heaven, though by men, Hebrews 12:25. Therefore the slighting of our message is a slighting of the Lord himself. See Matthew 28:20. 'Lo, I am with you always even unto the end of the world.' Have you never had the secrets of your hearts made manifest by the preaching of the word? why then fall you not down before our Lord? why say you not, We will go with you, for the Lord is with you? O fight not against God.
3. The message we bring you is the grace of God; and shall it be received in vain? This gospel,
(1.) Is most necessary grace. What a dismal darkness overclouded the world by Adam's fall, more terrible than if the sun, moon, and stars, had been forever enrapt up in the blackness of darkness, in which we should forever have lain, bad not this grace appeared as a shining sun to dispel it, Titus 2:11. So the word rendered appeared properly signifies. And shall we now like night-owls flee from the face of the rising sun, and like wild beasts get into our hellish dens, when this sun is up? Are we struck blind with its light, and such creatures of darkness, that we will love darkness rather than light?
(2.) It is an uncommon grace. This sun enlightens but a small part of the world. The most part are yet without the gospel; and this land had it not always. Nothing but grace brought it to, and has kept it with us. And shall we receive it in vain? Ah! will not the wild Americans think us unworthy of a place in the same Hell with them.
(3.) It is the greatest grace that God ever bestowed on the world. God has given some nations gold mines, precious stones, spices, plenty of corns, etc. and he has given some the gospel without these; so that we may say of them, 'Israel then shall dwell in safety alone; the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy are you, O Israel: who is like unto you, O people saved by the Lord, the shield of your help, and who is the sword of your excellency! and your enemies shall be found liars unto you, and you shall tread upon their high places,' Deuteronomy 33:28, 29. Barley-bread and the gospel is good cheer, if people receive it not in vain, Isaiah 30:20, 21. There is a treasure in the gospel, Christ in it is the greatest of all mercies, Matthew 13:44. Ah! shall such a price be put in the hands of fools, that have no heart to it.
(4.) It is God's last grace to the world, Hebrews 1:1. No other dispensation of grace shall ever the world see more. Now, Sirs, the last ship for Immanuel's land is making ready to go; therefore now or never, Hebrews 10:26, 27. 'For if we sin willfully after that we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries.' This gospel is the Lord's farewell sermon to the world. The Lord has made a feast for the world these five thousand years, and the last dish is served up now. O then receive it not in vain!
(5.) Lastly, It is grace that may be lost, Matthew 23:37, 38. The sun of the gospel has gone down in some places, where it shined as clearly as ever it did in Scotland, and God knows if ever it rise again there. That we have received it much in vain, is plain from the heavy hand of God on us at this day in temporal calamities, Hosea 2:9 yes, and his threatening us with the removal of the gospel, verse 11. O then receive it not in vain; but, while you have the light, be walking in it: for to look no farther than the entertainment the gospel is getting at this day, it is a sad sign there is a black night abiding us: so that I think ministers and people should set themselves about it as a way-going commodity.
THE DANGER OF NOT COMPLYING WITH THE GOSPEL-CALL
PROVERBS 9:12.—If you be wise, you shall be wise for yourself; but if you scorn, you alone shall bear it.
THIS verse is the epilogue or conclusion of the gospel-treaty with sinners, carried on with them by the messengers of Christ in his name. It is a solemn declaration or protestation that it is shut up with. The entertainment the gospel meets with, is twofold, and there are two sorts (and but two) of gospel-hearers.
(1.) Compilers with the gospel-call; these are called the wise.
(2.) Refusers; these are styled scorners. The declaration looks to both, and is carried as it were, after the offer is made, to every individual man and woman's door that hears the gospel. It is not, They that are wise, shall be wise for themselves; but hereby the Lord speaks to every one in particular, If you be wise, you shall be wise for yourself, etc. Which class soever one puts himself into, here is his case declared.
(1.) If you be wise, and comply, the gain shall be your own; it is not the Lord's, but the fruit shall drop into your own lap.
(2.) If you scorn, and refuse, the loss shall be your, it will lie chiefly at least on your own head. So the exclusive particle is taken, Psalm 51:4. 'Against you, you only have I sinned.'
I design not to insist on these words, but only with them to shut up the call to the improvement of the gospel and religion which I have been giving you. Thus the great duty is laid before you: and now I would apply the words of the text unto you on this occasion, and to every one of you. You have heard the nature of faith and repentance, the utility of public ordinances for salvation, and the necessity of not receiving the gospel in vain. Now, sinner, what will you do? will you comply with the gospel-offer or not? Well, I protest and declare in the terms of the text, If you be wise you shall be wise for yourself; but if you scorn, you alone shall bear it. I shall branch out this protestation in three particulars.
First, If you be no complier with the gospel-call, you are a scorner of it: there is no middle. This is evident from the text, which divides all gospel-hearers into these two sorts. Now, you are not a compiler with the gospel-call, as long as,
1. You entertain any prejudice against religion, and will not come to Christ, John 5:40. You are a refuser in that case, you will not be obedient but turn away your ear and shoulder. Men may receive and comply with a form of religion and a profession, who are yet under reigning prejudice against the power of godliness, 2 Timothy 3:5. Now, since religion lies inwardly, and consists not in word, but in power, these are not compilers, for they say they will not come into the inner court.
2. You are in a doubt whether to come or not, or delay and put off. Halters between two opinions are not compilers with the gospel-call. Nor will the call admit of a delay, like that of the sluggard, 'Yet a little sleep, a little slumber, a little folding of the hands to sleep,' Proverbs 6:10. For see the effect of such a sluggish delay, verse 11. 'So shall your poverty come as one that travels, and your want as an armed man.' It is, Today, if you will hear his voice, harden not your heart.' If you delay then until tomorrow, you reject the call, you are a scorner of the offer.
3. If in any case you do come, do not turn from your sins unto God in Christ, sincerely, thoroughly, and universally, you do not comply, Jeremiah 3:10. The hypocrite, that satisfies himself with his partial turning, is a non-complier, a rebel against King Christ, as well as the profane, and shall bear the weight of it, Psalm 125:5. 'As for such as turn aside into their crooked ways, the Lord shall lead them forth with the workers of iniquity.' Now, in this case of your not complying with the gospel-call, our God looks on you as the scorner of it, Psalm 1:1. Proverbs 1:22, 26. What king proclaiming an indemnity to rebels, would not look on those that refused to take the benefit of it, as scorners of his clemency? Is it possible for him to look on them as neutrals with respect to his interest? nay, he must look on them as ingrained enemies to his person and government. So is the case here. And that you are guilty of scorning in this, will be evident, if you consider, that, by your not complying with the gospel-call,
(1.) You abuse the mercy, goodness, and patience of God. God offers you mercy and grace in his own way, upon your coming to him in Christ, leaving your sins. But you grasp at his mercy in your sins, as if you would offer violence to the mercy of God, Saying, as Deuteronomy 29:19. 'I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst.' You snatch peace out of his hand, and by your grasping of gospel-privileges, making no conscience of gospel-duties, scorn the call.
(2.) You slightest, making no account of the gospel-call, but indeed look on it as a trifling, inconsiderable thing, Job 41:29. Is not this the treatment the gospel meets with from the most part? 'They make light of it,' Matthew 22:5. The great offer of the gospel is despised, the good things it offers are undervalued, and any the least worldly pleasure or profit is preferred; and for the threatenings with which it is backed, they are in effect looked upon but as bugbears and scarecrows, the sounding again of the mountains: and thus they are scorned.
(3.) You expose it to shame and dishonor; and is not that scorning, Proverbs 20:1. A generous spirit knows how far a man is out, when his offered kindness and good-will is neglected. And thus you treat the God that made you. He offers you his friendship before the world, angels, and men, and you regard it not; the Son of God courts you by his ambassadors to a marriage with himself, but you slightest the proposal. And is not that to scorn and affront him, before all that are witnesses to the neglect you put upon him?
(4.) You fail of your fair promises, and so defeat and frustrate good expectations concerning you. And is not that scorning? Matthew 2:16. Heathens do not scorns the royal Bridegroom; for as he was never in their offer, so they never said they would not take him: but as you were baptized in his name, you did engage to be his, and yet you ruest again, and say, You will have none of him. How many times have you broken your word to him, after you had given consent, yes, sealed the contract before many witnesses as at a sacrament? How often have you scorned your God, as the son did his father, saying, 'I go, but went not?' Matthew 21:30.
(5.) Lastly, You make yourself merry with your disobedience to this call, Proverbs 14:9. Is not that scorning? How many are they that expressly mock at religion and seriousness, and look on many of the duties of religion as below them? But besides, whatever joy you have in anything, especially in sinful practices, while you slightest the call of the gospel, it is in effect a scorning of that call. Even as the condemned malefactor, who being offered a reprieve or pardon, refuses it, and yet is jovial, does scorn the pardon, the king's mercy.
Hence you may conclude, that God will deal with you as scorners. A king finding himself mocked and scorned, falls into rage, as Herod did, Matthew 2:16. And God's anger will burn hot against he scorners of his grace, Proverbs 1:22, 26. Those that will have none of his grace, will drink deep of his cup of vengeance, Luke 19:27.
Secondly, If you comply with the gospel-call, you shall therein act wisely for yourself: the gain shall be your own, the fruit shall fall into your own bosom. Two things are imported in this.
1. Men, by their complying with the gospel call to faith, and holiness, and repentance, do not bring any profit or gain to God. There is a great profit by it, but it descends to themselves, ascends not to God, Job 22:2 and 35:7. Psalm 16:2.
To confirm this, consider,
(1.) God is infinite in perfections, self-sufficient, and therefore the creatures can add nothing to him; for nothing can be added to what is infinite; and nothing given unto him who possesses all things.
(2.) All the goodness and profitableness of men or angels, or any creatures, comes from God. He who gives all things to all, needs nothing from any, Acts 17:25. We received all from God: where is that, then, we have to give him, whereby he may be profited?
Inference. 1. Then let no man be scared from coming to God in Christ, because of his unworthiness, that he is an useless and a fruitless creature, that can do nothing for God. For the best and holiest of men cannot profit him. He will never turn his back, because we bring nothing with us, Isaiah 55:2.
2. Mistake not the reason of our Lord's earnestness with you to bring you to repentance. It is not that he expects any advantage by your return; it is for your own good, not for his. He is not dealing with you, as one that hires a servant, because he needs one, and cannot want one; but like a compassionate person that is dealing with a frantic one, that will needs destroy himself in the water. God may say to the greatest men, the richest, yes, and the most penitent sinners, and the holiest alive, I have no need of you.
3. You can do God no real hurt by your continuing impenitent in your sins, Job 35:6, 8. Your sins can reach him as little to his loss, as your obedience to his profit. All sin is against the mind of God, but there is no sin against the happiness of God. If it were possible, and all the angels in Heaven, and all the men upon earth, should conspire with the devils against him, it could not diminish one jot of his happiness, nor create him the least real uneasiness thereby. All is but like a dog's barking at the moon, or one's rushing his head against a rock, which stands unmoved, but he is wounded.
4. Lastly, By your compliance with the call of God, and the duties of religion, while others slight them, do not you think you oblige God, or that he is more indebted to you than to others, Luke 17:10. You act indeed more for your own interest than they; but as he suffers no damage by their folly, so he reaps no advantage by your duties.
2. If you comply with the call of the gospel, the profit shall be your own; though God do not and cannot gain by it, you shall. You shall be wise for yourself. The phrase imports two things.
1st, You shall gain by it, you shall advance your own interest thereby. Men praise them that do good to themselves; they that hearken to the gospel-call do so. When the rest of the world are misspending their time and talents like a parcel of fools, you are acting a wise part, consulting your own true interest. Briefly, this gain lies in two things.
(1.) In saving, or preventing loss. You shall prevent the loss of God's favor, your own soul, happiness, etc. A penny saved is a penny gained. And is not a soul saved from the pit a noble gain? Well, if you be wise for yourself, you shall save a soul from death, and hide a multitude of sins.
(2.) In getting what we want. If you be wise for yourself you shall not only save, but get, make a purchase. You shall gain for time, and gain for eternity, 1 Timothy 4:8. Whatever drops out of the promise, or is wrung out of the everlasting covenant, they drop all into the lap of the penitent sinner. And there is all in them for time and eternity. The earth is in them, and the heavens are in them. So shall you be wise for yourself in gaining these.
2dly, Nobody shall go between you and your gain, in the enjoyment of it. How often is that verified quickly, 'One sows, and another reaps;' one has the pains, and another gets the fruit? Matthew 6:20. 'Lay up for yourselves treasures in Heaven, where neither moth nor rust does corrupt, and where thieves do not break through nor steal.' Many a wise man of the world is a fool for himself, and wise for others. He gathers, and others enjoy the treasure. And death makes it so at length; and therefore the world's good things are called another man's, only those of another world are our own, which no man shall leave to his heirs, Luke 16:12. Now, if you be wise for yourself, you shall carry your gain into another world with you, and it shall be your own, and not another's.
Thirdly, If by not complying with the gospel-call, you scorn it, you shall get the weight of that to bear yourself: You alone shall bear it. And it is heavier than mountains of brass, and of everlasting continuance, even everlasting judgment without mercy, Proverbs 1:26. And,
1. You shall bear the blame of it. It is a heavy blame, a weighty guilt; but you shall not get another's back in all the creation to lay it on; and shift it off your own. They that comply may bless God; they that do not may thank themselves. The cause is from themselves.
2. You shall bear the loss of it, the loss of what you scorn, the loss of grace, the favor of God, the loss of Heaven. Your blood shall be on your own head. The scorning of the call brings a heavy load of wrath; but you alone shall bear it: that is,
(1.) God that called you shall not bear it, either blame or loss. A man's heart perverts his way now, and his heart frets against the Lord; and I cannot think that the hearts of the reprobates in Hell will be more reconciled to this dispensation, Matthew 25:24, 25. But the Lord will throw the weight of it back on you, and you alone shall bear it! for though he was not obliged to give you grace, yet he offered it to you, and you refused it.
(2.) His faithful servants that warned you, and called you to comply with the call of God, shall not bear it, Ezekiel 33:9. Nay, every call of theirs, every sermon, exhortation, reproof, and warning, in public or private, shall turn it back on yourself. Every sigh, groan, waste of their strength, for warning you, shall turn it upon you with a witness: And you alone shall bear it. Nay,
(3.) They that had a hand in your not complying shall not bear it, They that tempted you to sin, your graceless neighbors and companions, whose face you shall curse the day that ever you saw it, they shall not bear it. Even unfaithful ministers, who either shall not warn you, or by their unholy life harden you, they shall not bear it, and you will not find shelter under their wings. Nay, the devil himself, who goes about like a roaring lion seeking whom he may devour, and does what he can to hinder you, even he shall not bear it. For they do not force you, but entice and tempt you to sin; they lay the bait, but it is your own fault that you embrace it: they lay the stumbling-block, the occasion of sinning, in your way; but you are obliged to go by it, and hold off from it.
It is true they shall bear the weight of the hand they had in your ruin; but alas! what is that to you? what good will it do to your poor soul? It is in this case as when one draws another into the water, and both are drowned together! alas! what is it to the man whom the other drew, that his companion is drowned himself too? that does not save his life, Ezekiel 33:8. So they shall not bear it, but you alone shall bear it.
[1.] None shall bear it for you, nor take the burden off your back. The soul that sins, it dies. The sinner shall be the sufferer. They that refuse the surety of the Father's choosing, to bear the burden in their stead, shall not get another surety nor burden-bearer for them among angels or men. Nay, you alone, and not another for you, shall bear it.
[2.] None shall bear it with you, to ease you of a part of the weight, Galatians 6:5. There will be no relieving out of the flames, so there will be none that will be so kind as to bring a drop of water to cool the tongue in it, Ezekiel 16:24. The whole weight shall lie upon yourself. You alone, and not another with you, shall bear it.
Wherefore consider what you do. Be wise, sinners, and repent: For except you repent, you shall perish. The sound of the Lord's word goes away, and dies out as other sounds: but it lives and abides forever in its efficacy, for the salvation or condemnation of those that hear it. So death and life are set before you, the blessing and the curse. If you be wise, you shall be wise for yourself; but if you scorn, you alone shall bear it.
HOW THE SACRAMENTS BECOME EFFECTUAL MEANS OF SALVATION
1 CORINTHIANS 12:13.—For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
I COME now to handle the questions in the Catechism concerning the sacraments. And the first of these is that touching the efficacy of these holy ordinances, which is one of the doctrines of this text, in which the apostle explains and confirms the doctrine of the mystical union between Christ and his people from the two sacraments.
I explained this text at large, when speaking of the mystical union from it. I shall only consider it now, in so far as it relates to the sacraments. And so there is,
1. The number of the sacraments of the new Testament. These are two, namely, baptism, 'we are all baptized,' etc. and the Lord's Supper, called here drinking; the denomination being taken from the cup, as it is called breaking of bread, the name being taken from the bread therein used, Acts 2:42. The former is the sacrament of our initiation into Christ, and union with him; the other, of our nourishment in, and communion with him.
2. The efficacy of these sacraments. They are effectual to salvation in those in whom they have their effect, they being united to Christ into one body, and partaking more and more of his Spirit, in those ordinances respectively which so secures their salvation from sin, and wrath too.
3. To whom they are effectual. Not to all, but to believers only, We all, namely, who are members of Christ, verse 11.
4. How they become effectual. Their efficacy is not from themselves, nor from the administrator, but from the Spirit of Christ. By one Spirit are we all baptized, etc. So their efficacy depends on the operation of the Holy Spirit in and by them; and to this is presupposed the blessing of Christ, since the Holy Spirit does not work with means unblessed by Jesus Christ.
The purpose of the text may be summed up in the following doctrine, namely,
DOCTRINE. 'The sacraments become effectual means of salvation, not from any virtue in them, or in him that does administer them; but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.'
Here let us consider,
I. That the sacraments are means of salvation.
II. Wherein lies the efficacy of the sacraments, or when may it be said that the sacraments are effectual means of salvation.
III. To whom are they effectual? or in whom have they their efficacy?
IV. Whence is their efficacy?
V. Conclude with some inferences.
I. I shall show, that the sacraments are means of salvation. For clearing of this, we shall inquire,
1. What is that salvation which the sacraments are said to be means of? It is the whole salvation purchased by Jesus Christ for the elect; which consists of two parts.
(1.) Salvation from sin, Matthew 1:21. 'He shall save his people from their sins.' Sensible sinners look on sin as the mortal disease of the soul; and to be saved from it in the guilt and power thereof, they will account the great salvation, as indeed it is.
(2.) Salvation from wrath, under which all must perish that partake not of Christ's salvation, 1 Thessalonians 1:10.—'Jesus which delivers from the wrath to come.' This is the warding off the blow of justice, the stroke of death eternal, from the neck of a poor creature. Both these parts make it a great salvation, the greatest that a poor sinner is capable of, Hebrews 2:3. And this salvation is so absolutely necessary, that it is no wonder to see a sinner inquiring after the means of it.
2. What a mean of salvation is? A mean has a relation to an end, and is that which is used to bring about the end. And a mean of salvation is anything appointed of God, in the use of which he carries on the salvation of his people. Thus all divine institutions in the church are means of salvation, that being the common end of them all, Matthew 28:20. Among these the most eminent are, the word, sacraments, and prayer. Prayer has a relation to both, and is to be mixed with them. The difference between the two former is,
That the word is the mean of conversion, and the sacraments the means of confirmation: so the word is the leading, and the sacraments are the subsequent means of salvation. The word is first to have its effect, then the sacraments have theirs on the soul, 1 Corinthians 3:5 with Romans 4:11.
Now, that the sacraments are such means of salvation appears,
1. From the Lord's appointing them for that end to be used, Acts 2:37, 38. 'Now, when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit.' 1 Corinthians 10:16. 'The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we break, is it not the communion of the body of Christ?' And in that communion lies the safety of our souls for time and eternity.
2. From the saving effects which they have on the souls of God's people rightly using them. This is a sufficient testimony to their being such means, and proper means, Acts 8:39 and 2:42. etc.
II. Question: Wherein lies the efficacy of the sacraments, or when may it be said, that the sacraments are effectual means of salvation?
The efficacy of a mean is its reaching the end for which it is appointed. If it fall short of that, it is ineffectual. The efficacy of a reproof lies in its reforming the party, and of meat in its nourishing the body. Now, the end of the sacraments being to represent, seal, and apply, Christ and his benefits to the soul, the efficacy of the sacraments lies in their reaching these ends; and then are they effectual, when they not only represent, but seal and apply, Christ and his benefits to the receiver, Romans 4:11. 1 Corinthians 12:13. 1 Peter 3:21. In a word, it lies in effectual application of Christ and his benefits. And when they reach not these ends, they are not effectual.
Now, sometimes these effects of the sacraments are so lively and evident, that the soul perceives them, as the eunuch did, Acts 8:38 when he went on his way rejoicing. Sometimes they are not discerned by the believer, though really they are wrought in him, as it was with the two disciples going to Emmaus, in another case, Luke 24. The following are signs of this efficacy.
Sign 1. The soul's cleaving more closely to the hope of the covenant than before, going out of itself more to Jesus Christ and his righteousness. This being the consequent of the sacraments, is an evidence of the obsignation, Philippians 3:3.
Sign 2. More solid tenderness with respect to sin and duty, and longing to be rid of the body of sin and death. This is a sign of the application, Rom 6:4 and 8:23. For nearness to Christ is the cause of distance from sin.
III. Question: To whom are the sacraments effectual? or in whom they have their efficacy?
1. Not to all who partake of them. Simon was baptized, but continued in the gall of bitterness and the bond iniquity, Acts 8:13, 23. Men may partake of the Lord's supper unworthily. The apostle tells us how highly some were advanced in respect of sacramental privileges, with whom God was not well pleased, 1 Corinthians 10:1–5. And sad experience bears witness to this truth.
2. It is effectual to believing receivers, as to the Ethiopian eunuch, Acts 8:37, 39. Mark 16:16. 'He who believes and is baptized, shall be saved.' It is with the sacraments as with the word, Hebrews 4:2. 'The word did not profit them, not being mixed with faith in them that heard it.' But this is not to exclude infants from the efficacy of baptism, since they are not capable of actual believing; but they having the spirit of faith abiding in them, baptism has its effect on them.
IV. Question: Whence is the efficacy of the sacraments?
Negatively, 1. It is not from any virtue in themselves that these blessed effects are produced. God has put a power of nourishment in our meat, and of warming in our clothes; but no power of working grace either in the water of baptism, or bread and wine in the Lord's supper. So the work wrought will never confer grace. The scriptures deny this power to the sacraments themselves, 1 Peter 2:21. 'Baptism does now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ.' And many thousands are partakers of the sacraments, who yet never partake of the grace of God, as Simon. These pools will never prove healing, if there be not a moving of the waters from a superior cause.
2. It is not from the piety nor intention of the administrator neither. The holiness and best qualifications that ever were in a minister cannot make them effectual; let them burn and shine with light and life in the administration, they cannot make them effectual to one soul, 1 Corinthians 3:6, 7. 'I have planted (says Paul,) A polios watered; but God gave the increase. So then, neither is he who plants anything, neither he who waters; but God that gives the increase.' The efficacy of God's ordinances depends not on men, the administrators, either as to the making or marring their efficacy, Philippians 1:16, 17, 18. 'The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: But the other of love, knowing that I am set for the defense of the gospel. What then? notwithstanding every way, whether in pretense, or in truth, Christ is preached; and therein do I rejoice, yes, and will rejoice. They may be employed in saving others, who are castaways themselves.
Positively, 1. The efficacy of the sacraments depends on the blessing of Christ, as the cause without which they could have no efficacy, for as much as the Spirit of Christ will not work by means unblessed, Matthew 15:9. 'In vain do they worship me, teaching for doctrines the commandments of men.' But Christ has blessed these ordinances, first, and then the Spirit works in them and by them. Now, this blessing of Christ is contained in the institution of the sacraments; which comprehends two things, here called Christ's blessing.
(1.) A command authorizing the use of these ordinances.
(2.) A promise of benefit by them to the worthy receivers, Matthew 28:19, 20 and 26:26, etc.
2. It depends on the working of the Spirit in them and by them on the souls of the receivers, as the efficient cause, 1 Corinthians 12:13. The Spirit comes along with them, and renders them effectual to his own.
I shall shut up all with a few inferences.
Inference. 1. Hence learn to prize the sacraments, and behold the dreadful nature of the sin of slighting them. They are means of salvation, and therefore ought to be dear to all who would partake of salvation. Those who slight the means, undervalue the end, the great salvation. Did many among us consider this, they dared not so easily live without the word or sacraments, as they do, Luke 7:30.
2. Rest not on the sacraments. They are but means, which are not effectual to every one that receives them. Many receive them both who never receive Christ; but for all that they wear Christ's badge, they work the devil's work. And it is not your receiving them, but receiving benefit by them, that will be a good plea in the end, Luke 13:26, 27.
3. Look more to Christ's institution, and promise accompanying it, with respect to the sacraments, and less to men who have a commission to administer them, if you would not mar your benefit by the ordinances. It is lamentable to think, that where the minister's commission cannot be quarreled, and Christ's institution is observed, many nevertheless are so weak, as to be frighted from God's ordinance with scruples about the administrators, as if the Spirit of God could not be expected to work with Christ's institutions, unless they be in the hands of such and such ministers. This absurd and sinful practice prevails too much at this day, as if the efficacy of the sacraments depended on the administrators.
4. Lastly, Be concerned for the working of the Spirit in all ordinances, and particularly in the sacraments; for without that they can have no effect. When you bring your children to baptism, and when you come to the Lord's table, be concerned, and earnestly wrestle and pray for it. Let it be at these seasons the matter of your exercise, that the Lord may accompany these solemn ordinances with divine life and power unto you, and may excite your graces unto a vigorous and lively exercise, without which they will be utterly ineffectual to you.
THE NATURE OF THE SACRAMENTS
ROMANS 4:11.—And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised.
THIS text discovers the nature of a sacrament, in the description the apostle gives us of circumcision, which Abraham received. In which consider,
1. The sacrament itself which the apostle treats of, circumcision, which was the initiating seal of the covenant under the Old Testament, and has been succeeded by baptism under the New.
2. The author of it. Abraham invented it not, but received it from the Lord, whose institution it was, Genesis 17:10; 'This is my covenant which you shall keep between me and you, and your seed after you; every man child among you shall be circumcised;' even as the apostle says, 1 Corinthians 11:23; 'I have received of the Lord, that, which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread, etc.
3. The parts of it; an external sign, the cutting off of the foreskin; an invisible grace, the righteousness of faith.
4. The uses and ends of it: it was appointed to be a sign and a seal too, no nakedly signifying, but exhibiting and applying spiritual blessings.
Lastly, The subject of it: a believer, one to whom the righteousness of faith belonged. Such a person was Abraham, and such are all who truly believe in Christ.
The doctrine of this text is,
DOCTRINE. 'A sacrament is a holy ordinance, instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.'
Here we are to consider,
I. The word sacrament.
II. The author of the sacrament.
III. The parts of a sacrament.
IV. Show what is the sacramental union of these parts, or wherein it lies.
V. Who are the subjects of the sacraments, for whom they are appointed of God.
VI. What are the general uses and ends of the sacraments.
VII. Deduce some inferences.
I. Let us consider the word sacrament. Of which two things are to be noted.
(1.) That it properly signifies a military oath, an oath taken by soldiers, whereby they bound themselves solemnly to their prince or general, to obey orders, and not to desert their colors. And some say this oath was mutual.
(2.) That it is not a scripture word; not being used in any of the two languages in which the scripture was written, but a Latin word originally. But the church has made use of it to signify those ordinances which are the signs and seals of the covenant of grace; and that warrantably, because the things thereby signified are found in scripture, though not the word itself. For by the sacraments we are obliged to the spiritual warfare under the conduct of Jesus Christ, the Captain of our salvation, to whom we engage ourselves by them, and he also engages himself to us for our salvation.
II. The author of the sacraments is the Lord Jesus Christ, as King and head of his church. Man neither made, nor can make a sacrament, but the Lord only. For,
(1.) He only is the author of the word of promise, and of the covenant: who then but he can make the seals thereof?
(2.) The sacraments are a part of religious worship, which belongs only to God to appoint, Matthew 15:8; the Lord Jesus is the Author them, by his instituting of them. They are instituted by himself, Matthew 28:19, 20; 'Go you and teach all nations (says he to his disciples), baptizing them in the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatever I have commanded you,' 1 Corinthians 11:23; 'I have received of the Lord, that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed, took bread,' etc. It is the word of institution that makes the sacrament, which consists of a command to use the rite, and a promise of grace annexed to the right use of it.
III. Let us consider the parts of a sacrament. These are two.
1. An outward and sensible sign used according to Christ's own appointment, which is something that we can see with our eyes, or perceive by our bodily senses. These are of two sorts.
(1.) Signifying things. Such are the water in baptism, and the bread and wine in the Lord's supper.
(2.) Signifying actions; for the sacramental actions, being significant, as well as the things, are signs, and sensible signs, which we may see with our eyes. Such are the sprinkling of the water in baptism, and the breaking, giving, and receiving, of the bread and wine in the Lord's supper.
I say, used according to Christ's appointment; and therefore these same things and actions are not sacramental when otherwise used, as when water is sprinkled, or bread broken, without those other circumstances appointed by Jesus Christ in these ordinances. For where there is no divine institution, there is no sacrament.
2. An inward and spiritual grace thereby signified, Matthew 3:11; 'I indeed baptize you with water unto repentance; but he who comes after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and with fire,' 1 Peter 3:21; 'The like figure whereunto, even baptism, does also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christy,' Romans 2:28, 29; 'For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.' The signs are earthly, to be perceived with the bodily eyes; the thing signified heavenly, to be perceived only by faith. The former tends to the body, the latter to the soul. The one is received corporeally, the other spiritually.
The thing signified by the sacramental signs is Jesus Christ himself with all his saving benefits, Romans 6:3; 1 Corinthians 11:24; 'This is my body,' etc. Not Christ's benefits without himself; for as there is no washing with water, without application of the water itself, and no nourishment by bread and wine, without eating and drinking of it; so there is no partaking of Christ's benefits without partaking of himself, Hebrews 3:14. Romans 8:32. So unbelievers can have no saving benefit by the sacraments; for Christ himself is the kernel of the sacraments; and wherever he comes, he brings all saving benefits along with him, Romans 8:32 even the purchase of his death.
The sum of these saving benefits you have in that word, 1 Corinthians 1:30. 'Of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; which comprehends all that is necessary for the cure of the case of any poor sinner.
IV. I proceed to show, what is the sacramental union of these parts, or wherein it does lie. There is an union of the parts of the sacraments, and without it they could not be accounted parts of the sacraments. It is by virtue of the union between the signs and the thing signified, that the one gets the name of the other, Genesis 17:10. 1 Corinthians 11:24, 25. 'This is my body, This cup is the new testament in my blood:' yes, and the effects of the one are ascribed to the other, Titus 3:5. 'Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit.' Now, this is not a natural or local union; for in respect of place they are as far distant as Heaven and earth: but it is a relative union, consisting in that spiritual relation that is between the sign and the thing signified, made by virtue of Christ's institution, whereby the signs signify or represent, seal, and exhibit to the worthy receivers the thing signified.
V. I come to show, who are the subjects of the sacraments for whom they are appointed of God. They are those, and those only, who are within the covenant, Romans 15:8. 'Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers.' Exodus 12:48. 'When a stranger shall sojourn with you, and keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.' For the seals of the covenant can belong to none but those who are in it. So they have a right to them before God who are savingly within the covenant, and those a right before the church who are in it by a credible profession. Believers and their seed have a right to baptism; but only Christians come to years have a right to the Lord's supper, 1 Corinthians 11:28. But let a man examine himself,' etc.
VI. Lastly, I come to show, what are the general uses and ends of the sacraments. The principal uses and ends are threefold.
1. To be holy signs to signify and represent Christ and his benefits to the believer, to be discerned by faith, Romans 4:11. There is a fitness in them for this end, there being a plain resemblance between the signs and the thing signified; whereby the signs do bring into their minds, and do clearly represent to a spiritual discerner the thing signified. And thus they strengthen faith, and all other graces in a believer; as seeing helps believing.
2. To be heaven's public seals to seal the covenant, Romans 4:11. It is by them that God solemnly ratifies and confirms the covenant with believers. The covenant is held out in the word to be embraced by all to whom it comes: by believing we enter into the covenant; by the sacraments God declares it to be a bargain, as one does by subscribing a contract, and sealing it. And thus also they strengthen faith and all other graces; and oblige the believer to obedience, as one in covenant with God, Romans 6:3.
3. To be means of applying and exhibiting Christ and his benefits to the believer, 1 Corinthians 11:24. So that with the sacramental signs, in the right use of them, is joined the possession and actual enjoyment of the thing signified: 'This is my body, take eat.' As one is put in possession of houses or land, by earth or stone given them, according to law, upon a disposition: so is the believer made partaker of Christ, and solemnly put in possession of all his saving benefits, by these means. The less principal end of the sacraments is to be badges of our Christian profession, to distinguish men from those that are without the church, Ephesians 2:11, 12. 'Wherefore remember that you being in time past Gentiles in the flesh, who are called uncircumcision, by that which is called the circumcision in the flesh made by hands; that at that time you were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.'
I shall conclude this discourse with some inferences.
Inference. 1. Great is the privilege of the covenant, and the benefits thereof, which God has thus appointed to be sealed. Seals are not used in small matters, but in those of great importance; how great then must those be which Heaven seals?
2. Our gracious God has shown great kindness to, and concern for the welfare and comfort of poor sinners coming to him through his Son. Though his word be firmer than Heaven and earth, he remembers our frame, that we are guilty, and therefore fearful and suspicious creatures; and, for our ease, that we may the better trust him, has appointed seals of his benefits promised in his covenant.
3. Great is the sin of slighting the sacraments, and neglecting to partake of them. God appended seals to the covenant of works, namely, the tree of life, and that of the knowledge of good and evil. He also appointed seals to the covenant of grace, under the old dispensation, and under the new too. So divine wisdom has seen them always necessary. What an affront to the wisdom and kindness of God, and his covenant, must the slighting of them then be?
4. Lastly, Great is the sin of abusing and profaning the sacraments, 1 Corinthians 11:27, 'Whoever shall eat this bread, and drink, this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.' The unconverted profane the seals of Heaven by setting them to a blank, where there is no covenant. The saints in a dead and sleepy frame do also profane them, while they are in no capacity to discern what they are appointed to represent, seal, and apply. O then use the sacraments in faith, according to Christ's! institution, and seek his blessing upon them, that the benefits, thereby sealed may become effectually yours.
THE NUMBER OF THE SACRAMENTS, AND THE NATURE OF BAPTISM
1 CORINTHIANS 12:13.—For by one Spirit we are all baptized—and have been all made to drink into one Spirit.
MATTHEW 28:19.—Go you therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.
THE first of these texts, as before explained, holds out the number of the sacraments of the New Testament; and from thence we may draw this doctrine, namely,
DOCTRINE. 'The sacraments of the New Testament are, baptism, and the Lord's supper.'
That this, and only this, is the number of the sacraments, we have the following evidences.
1. These were instituted by the Lord Jesus, and no more, Matthew 28:19 and 26:26–28. No other bear the stamp of divine institution. And none can show any other holy ordinance instituted by Christ, wherein by sensible signs, Christ, and the benefits of the new. covenant, are represented, sealed, and applied to believers.
2. These two fully answer the necessities of the saints in the case of sacraments. Two witnesses are sufficient to one deed, and the great deed and grant of the covenant are sufficiently witnessed unto by these. What more is there for God's elect to expect in this world, but these two things, that they receive life and nourishment, that they be taken into the covenant, and kept in it? Baptism is the sign of the one, and the Lord's supper of the other. The one is the sacrament of our ingrafting into Christ, and the other of our nourishment in him. And there is no special grace whatever, but what is signified and sealed by them.
3. The same was the number and nature of the ordinary sacraments of the Old Testament. They were no more but circumcision and the Passover. And plain it is, that the New Testament dispensation is not more full of external rites and ceremonies than the Old one was. So that the Papists' seven sacraments compared with the two Jewish ones, must needs show Popery to be vastly distant from the simplicity of the gospel. Circumcision was the initiating sacrament then, as baptism is now, signifying the putting off of the body of the sins of the flesh, Colossians 2:11; as baptism the washing of them away, Acts 22:16; the Passover signifying Christ crucified, 1 Corinthians 5:7; as the sacrament of the supper also, Matthew 26:26. First they were to be circumcised, and afterwards to keep the Passover; and so first to be baptized, and afterwards to communicate in the Lord's supper, but no otherwise. Circumcision was never reiterated, but the Passover frequently.
4. Lastly, As the apostle, in our text, makes these two the bonds of Christian communion, and no more; so he reduces the extraordinary Jewish sacraments, in their uses and ends, to those of our two sacraments. The being under the cloud, and passing through the Red Sea, he calls their being baptized, 1 Corinthians 10:2. Their eating of the manna, and drinking the water of the rock, he calls their eating of the same spiritual meat, and drinking the same spiritual drink, as we do in the Lord's supper, verse 3, 4.
From this point I shall draw a few inferences,
Inference. 1. Good and gracious is our God to his church and people, under the gospel in a special manner, who has instituted two, and but two sacraments, and these easy and clear. Here we have enough for the confirmation of our faith of the promises; and we have no reason to say we are under a heavy yoke. Here none of our blood is to be shed, but Christ's blood is most clearly represented as shed for us.
2. The five sacraments which the Papists have added to our Lord's two, are but bastard sacraments, not the badges of Christ, but of Antichrist. These are, confirmation, penance, orders, marriage, and extreme unction.
Confirmation is the bishop's anointing of the baptized with chrism in the forehead, in the form of a cross, with this form of words, 'I sign you with the sign of the cross, and confirm you with the chrism of salvation, in the name of the Father, Son, and Holy Spirit.' This has no manner of divine institution, nor is it at all to be found in the scriptures; and derogates from the sacrament of baptism.
Penance is repentance, discovering itself by external evidences. The matter of this pretended sacrament, they say, lies in contrition of heart, auricular confession, and satisfaction; the form of it in absolution by the priest, as a judge, pardoning their sin, not ministerially, only declaring it. But here is no visible sign at all, necessary to contradistinguish the sacramental signs from the word. No sign at all is administered to the penitent; no promise annexed to a sensible sign here: therefore no sacrament. Besides auricular confession is not instituted at all by the Lord. And judicial pardon is blasphemous, ministerial declaration of pardon being only competent to ministers, John 20:23.
Orders is the ordination of church-officers; which is instituted, but not to be a sacrament, it having no promise of saying grace annexed to it. 1 Timothy 4:14 speaks not of saving grace, but of the official gift, namely, authority to preach.
Matrimony has nothing of a sacrament in it, since it has no visible sign appointed by Christ, no promise of saving grace annexed to it, and is common to all the world as well as the church. It is misgrounded on Ephesians 5:32 where their corrupt translation reads a great sacrament.
Extreme unction is the priest's anointing the eyes, ears, nostrils, mouth, hands, reins, and feet of a person thought to be at the point of death, with olive-oil, consecrated by a bishop, using these words, 'By this holy oil, and his tender mercy, God forgive you all your sins.' It is built on Jam. 5:14 where the miraculous cure of diseases is spoken of.
3. See the bent of corrupt nature in meddling with God's institutions, the abominations of Popery, and the great mercy of our deliverance from it. We can never be enough thankful to God for the reformation from that grand apostasy, idolatry, and superstition. We ought to hold firmly what we have attained, and stand fast in the liberty with which Christ has made us free, that we be not again entangled with any yoke of bondage. Let us steadfastly adhere to all the ordinances and institutions of our Lord Jesus Christ, and vigorously oppose, in our respective stations and places, all deviations from the same, from whatever quarter they may come, or under whatever specious pretexts they may be introduced or recommended. To the law and to the testimony let us bring them; and receive and practice nothing in the worship and service of God, but what is enforced with a Thus says the Lord. And let us ever remember the extreme danger of all usages and innovations not contained in or authorised by the written word; and therefore let us from the heart abhor them.
In the second text we have the institution of baptism. And herein consider,
1. The ordinance itself; baptizing in the name of the holy blessed Trinity. This is expressly instituted by Jesus Christ: Go you therefore, and baptize, etc.
2. The administrators of baptism; you apostles, and your successors, in 'teaching them to observe all things whatever I have commanded. And lo I am with you always even to the end of the world.'
3. The subjects of baptism; all nations which are taught and made disciples of Christ. First, they are to be discipled, and then baptized.
The doctrine of the the text is,
DOCTRINE. 'The sacrament of baptism is instituted by our Lord Jesus Christ.'
To open the nature of this sacrament, let us consider,
I. The signifying thing in it.
II. The signifying action.
III. The particular uses and ends of baptism.
IV. The subjects of baptism, or those to whom it is to be administered.
V. The efficacy of it.
VI. The necessity of it.
VII. Deduce a few inferences.
I. Let us consider the signifying thing in this sacrament. There is a fourfold baptism spoke of in scripture.
(1.) The baptism of light, which is taken for the doctrine, Acts 18:25.
(2.) The baptism of blood, which is martyrdom, Matthew 20:22, 23.
(3.) The baptism of the Spirit, which is the pouring out of the Spirit, Matthew 3:11.
(4.) The baptism of water, which is baptism properly so called. So,
The signifying thing in baptism is water, Acts 8:38, 39. Ephesians 5:26. And there is no matter as to the water, whether it be fountain water, or river-water, providing only it be pure clean water, Hebrews 10:22. And it is an abominable practice of the Papists to add oil, salt, and spittle, to the water in baptism.
Here I shall show,
1. What is signified by the water in baptism.
2. What is the resemblance between water and the thing signified by it.
First, What is signified by the water in baptism?
1. The blood of Jesus Christ, Revelation 1:5.
2. The Spirit of Jesus Christ, Titus 3:5. Isaiah 44:3.
Secondly, What is the resemblance between these? There is a sweet resemblance between water, and the blood and Spirit of Jesus Christ; the due consideration whereof shows the excellency of the grace exhibited in baptism.
1. Water is a common thing, to be had freely by all those who take it: it is what the poor as well as the rich have access to. So the blood and Spirit of Christ are free to all who will receive the same offered in the gospel, Isaiah 55:1. Christ is not a sealed and closed, but an open fountain, for souls to wash in, Zechariah 13:1. Canticles 2:1. And however unclean one be, he is welcome to this water, 1 Corinthians 6:9, 10, 11.
2. Water is a cleansing thing, taking out spots, stains, and defilement. The blood of Christ cleanses the defiled conscience, Hebrews 9:14. The Spirit of Christ purifies the soul, removing filthy lusts that defile the soul, and so renewing and sanctifying it, Titus 3:5. And unless we be thus washed, we have no part in Christ.
3. Water is a refreshing thing, when one is thirsty, or scorched with heat. So is the blood of Christ, and the out-pouring of his Spirit, to the thirsty soul, scorched under the flames of wrath, John 6:35.
4. Water is a fructifying virtue. So is Christ's blood and Spirit, making the barren soul fruitful in the fruits of holiness, Isaiah 44:3, 4. The soul lies naturally, under the curse, and so can bring forth nothing but the briers and thorns of wickedness. But the blood of Christ sprinkled on the soul, changes the nature of the soul. The soul is naturally dead, and therefore must wither: the Spirit of Christ brings life, and makes the wilderness to blossom as the rose.
5. Water is most necessary, so necessary that we cannot live without it: so the blood and Spirit of Christ are absolutely necessary for our salvation, Hebrews 9:23. John 13:8.
6. Lastly, Water must be applied before it can have its effect: so we must partake of Christ's blood and Spirit, before our souls can be changed thereby, 1 Corinthians 1:30.
II. Let us consider the signifying action in baptism. It is washing with water in the name of the Father, and of the Son, and of the Holy Spirit.
Here I shall show,
1. How this washing with water is to be performed.
2. By whom it is to be performed, according to Christ's institution.
3. What is the meaning of the form of words used in baptism?
First, I am to show how this washing of water is to be performed. The dipping of the person into the water is not necessary: but baptism is rightly administered by pouring or sprinkling water upon the person. The unlawfulness of dipping is not to be pretended, since it is not improbable that it was used by John, Matthew 3:6 and Philip, Acts 8:38; but seems to have been used in the ancient church, and in some places is used to this day. but baptism is rightly administered by pouring or sprinkling water, as we do.
(1.) Because the apostles, at least sometimes, seem to have baptized that way; as when three thousand were baptized in one day, Acts 2:41; which can hardly be imagined to be done in so short a space of time by dipping; and when some were baptized in the night, as in the case of the Philippian jailor and his family, Acts 16:33.
(2.) Because baptizing in scripture is used for washing by infusion or sprinkling, as well as immersion, Mark 7:4. Luke 11:38.
(3.) Because the thing signified by baptism is called sprinkling, and is represented thereby sufficiently, Hebrews 12:24. 1 Peter 1:2. It is true, we are said to be buried in baptism, Romans 6:4; but even the sprinkling of the water, as well as dipping, represents that, according to the ancient way of burying, wherein they were not sunk into the earth, but laid on the ground, and the mold cast over them. Besides that in some cases dipping might endanger the life of the baptized, especially in our cold countries.
Secondly, I shall show by whom baptism is to be performed, according to Christ's institution. By a minister of the gospel lawfully called thereto. For to them only belongs the administration of baptism, to whom it belongs to preach the word, our Lord Jesus having knit these together in the institution, Matthew 28:19. They are the stewards of the mysteries of God, 1 Corinthians 4:1; into which office none can thurst himself with a good conscience, who is not called thereto. And it is the perverse opinion of the absolute necessity of baptism, that makes the Papists and others admit others, even women to baptize in case of necessity.
Thirdly, I shall next show what is the meaning of the form of words used in baptism. It denotes baptism to be administrated by virtue of the authority of God the Father, Son, and Holy Spirit, but especially that one is baptized into the profession, faith, and obedience of the holy Trinity, for the Greek en signifies into the name, not names, to show the Unity of the Godhead in the Trinity of persons.
III. I proceed to show what are the peculiar uses and ends of baptism. Besides the general uses and ends of the sacraments, which are common to baptism and the Lord's supper, the particular uses and ends of baptism are these,
1. To be a rite of solemn admission into the visible church. Matthew 28:19. 1 Corinthians 12:13; and so to the visible church privileges, Romans 11:17. It supposes the party to have a right to these privileges before, and does not make them members of the visible church, but admits them solemnly thereto. And therefore it is neither to be called nor accounted christening, that is, making them Christians: for the infants of believing parents are born within the covenant, and so are Christians and visible church members; and by baptism this right of theirs is acknowledged, and they are solemnly admitted to the privileges of church-membership.
2. To signify and seal to the party saving privileges and benefits for his eternal salvation, which it actually does in all those to whom it is effectual, though it is not effectual to all. These benefits are,
(1.) Ingrafting into Christ, or union with him. Galatians 3:27. We are naturally branches of the old Adam, from whom we can derive nothing but sin and the curse. Christ the second Adam is the true vine into which we are engrafted, or to whom we are united, John 15:5. The Spirit is the engrafter, who, by the knife of the law cuts us off from the old stock, Galatians 2:19 and puts us into Christ, winding us up with the band of the covenant of grace, and causing us to knit with him by faith, Ephesians 3:17. This is signified and sealed by baptism, while so Christ does solemnly take possession of us, being baptized in the name of the Father, Son, and Holy Spirit.
(2.) Partaking of the benefits of the covenant of grace. These benefits signified and sealed by baptism are,
[1.] Remission of sins by virtue of the blood of Christ, Mark 1:4. That as the water washes away the stains of the body, so the blood of Christ washes off guilt; and God, for the sake of his Son, forgives sin. So the apostle prescribes it for the ease of the troubled souls who were pricked and awakened by his sermon, Acts 2:37, 38. 'Repent and be baptized every one of you (says he), in the name of Jesus Christ, for the remission of sins' that so they might be assured of pardon.
[2.] Adoption into the family of God, Galatians 3:26, 27. We are by nature out of God's family: but here God's name is called upon us, and we are visibly taken into the visible family of God; and having his Spirit dwelling in us, we are really taken into the family; which is signified and sealed by baptism.
[3.] Regeneration by the Spirit of Christ, signified by water, Titus 3:5. The Spirit of Christ in regeneration works like water, John 3:5 cleansing the soul from its impurities and making it holy. This is necessary to our salvation, since no unclean thing can enter the New Jerusalem; and is signified and sealed by baptism.
(4.) Resurrection unto life eternal out of the grave by the same Spirit, Romans 8:11. That baptism has an eye to this, appears from 1 Corinthians 15:29. 'Else what shall they do which are baptized for the dead, if the dead rise not?' And it is represented by the water's going off the baptized, though more lively by the coming up out of it in dipping.
3. To signify and seal our engagement to be the Lord's, to be his only, wholly and forever, Romans 6:4. It is a dedicating ordinance, wherein the party baptized is solemnly given up to God the Father, Son, and Holy Spirit. His ear is bored, that he may be the Lord's servant forever. He is listed under Christ's banner, to fight against the devil, the world, and the flesh. He renounces sin and Satan, these his old masters, as being dead to sin, that he may live in newness of life. And, in a word, it is a declared acceptance of God's covenant offered in the gospel.
IV. I come to show, who are the subjects of baptism, those to whom baptism is to be administered. 'Baptism is not to be administered to any that are out of the visible church, until they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.'
Negatively,
(1.) Not any inanimate things, as bells, which the Papists do thereby horribly profaning the seal of God's covenant.
(2.) Nor yet infidels, who are without the visible church, and so strangers from the covenants of promise, who therefore can have no right to the seals, while they continue so, Ephesians 2:12.
Positively, All those, and those only, who are within the covenant, without distinction of nation, gender, or age. This is clear from the institution, of discipling all nations, and then baptizing them. So whoever they are who come into Christ's school, and are members of his visible church, are to be baptized, and none other. So,
1. Those who are of age whatever they have been before, are to be baptized, upon their making a credible profession of their faith in Christ, and obedience to him: because in that case the church is to look upon them as within the covenant. It is true, if they be not sincere believers, they have not a right to it before God; but their credible profession gives them a right to it before the church. Both of these are plain in the case of the Ethiopian eunuch, Acts 8:37, 38; and Peter's hearers, Acts 2:38.
2. The infants of believing parents, or visible church-members, one or both, are to be baptized: because they are to be looked upon as within the covenant, since it runs so, 'I will be your God, and the God of your seed,' etc. Genesis 17:7; Acts 2:38, 39; and the benefits of the covenant belong to them, Matthew 19:14; who then can forbid them the Seal of the covenant? They were circumcised under the Old Testament, and the grace of God is not narrower now than it was then. They are comprehended under the institution, as making a part of nations, and are reckoned disciples, Acts 15:10; and so the apostles baptized whole families, as Paul and Silas that of the jailor, Acts 16:15, 33; and Paul that of Stephanas, 1 Corinthians 1:16. And it is sufficient if one of the parents be a church-member, though the other be not, 1 Corinthians 7:14.
V. As to the efficacy of baptism, we may observe three things.
1. It consists in effectual sealing and applying Christ and his benefits to the baptized party, 1 Peter 3:21.
2. It is not effectual to all that receive it, as appears from the case of Simon, who after baptism remained in the gall of bitterness, and in the bond of iniquity, Acts 8:13, 23; and this the unholy lives of many baptized in their infancy do testify.
3. It is not tied to the moment of administration, but though not effectual in the time it is administered, may afterwards be effectual, through the working of the Spirit, John 3:5, 8.
VI. As to the necessity of baptism, two things are to be observed.
1. It is not of absolute necessity to salvation, as if the simple want thereof could hinder salvation; for God has not made baptism and faith equally necessary, Mark 16:16. And circumcision was not to be administered before the eighth day, Genesis 17:12; though there is no reason to doubt but some Jewish infants died before that time.
2. It is necessary by divine precept, as an instituted means of salvation. So that the contempt of it is a sin, and a great one, that will damn men, unless it be pardoned through the blood of Christ, Luke 7:30; but this contempt cannot be ascribed to the child, before he comes to the years of discretion, and so cannot involve him in guilt; but unto the parents. So that Genesis 17:14; is to be understood of the child come to years.
A few inferences shall conclude this subject.
Inference. 1. Baptism is not to be administered to any person oftener than once. This is plain from the nature of the ordinance, Titus 3:5; we being but once engrafted and regenerated.
2. Improve your baptism agreeable to the nature of it, and the ends of its institution. It is a gross neglect, that we are not often putting the question to ourselves, Into what was I baptized? Alas! many make no more use of their baptism rightly, than if they had never been baptized. Though you were but once baptized, you should be improving it all your life long, and particularly when you see others baptized.
(1.) Improve it for raising your hearts in thankfulness to God, that ever you were sealed with the seal of God's covenant, and had his name called on you, while many in the world are utter strangers to the covenants of promise.
(2.) Improve it for your strengthening against temptation, considering that you are the Lord's, not your own, and are under the most solemn and awful engagement to God, to resist the devil, the world, and the flesh; and also drawing strength from the death, and resurrection of Christ, into whom they were baptized, Romans 6:4.
(3.) Improve it for your humiliation under your sins and miscarriages, considering them as sins against the grace of baptism, and your engagements to God therein; remembering that sins after solemn engagements to the contrary, are highly offensive to God, and attended with more aggravating circumstances, than if they had never been baptized, and such solemn engagements entered into by you. The vows of God are upon you; break them not, and go not about after vows to make inquiry.
(4.) Improve your baptism to the strengthening of your faith and confidence in Jesus Christ, especially in downcastings under a sense of guilt; for it is a sign and seal of remission, adoption, etc. and so may answer the question to an exercised soul, How can I be put among the children?
(5.) Improve it to the vigorous exercise of, and growth in holiness, since thereby you are engaged to newness of life, as you are raised from the dead, Romans 6:4. Were you dedicated unto God, does not that say you should be holy in heart, lip, and life? As God is holy, so be you holy in all manner of life and conversation; remembering that without holiness no man shall see the Lord.
(6.) Lastly, Improve it to the increase of brotherly love, even love to all the saints, who are all baptized into one body, 1 Corinthians 12:13. It is as unnatural for saints not to love one another, or to quarrel with one another, as it is for the members of the natural body to be at war with each other. Then love one another, as Christ has loved you.
OF THE LORD'S SUPPER
1 CORINTHIANS 11:23, 24, 25.—I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat: this is my body broken for you: this do in remembrance of me. After the same manner, also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do you, as oft as you drink it, in remembrance of me.
THESE words afford us the answer to that question, 'What is the sacrament of the Lord's supper!' and declare to us the nature of that holy ordinance which we are now in expectation of, and now falls to be explained? For which we shall consider,
I. The author of it.
II. The signifying things in it.
III. The signifying actions.
IV. The uses and ends of it.
All these particulars are contained in the text and deserve a special consideration.
1. The author of this ordinance is the Lord Jesus Christ himself. It is not founded on man's authority, but on his own authority, who is the only King and Head of his church, verse 23. I have received of the Lord Jesus, etc. which points out a twofold excellency in it.
(1.) A character of divine authority upon it. The elements and actions, though they be mean in themselves, yet have a majesty in them to a spiritual eye, as bearing Christ's stamp on them, and being heaven's broad seal to the covenant.
(2.) A holiness in it; it is a holy ordinance, as appointed by the holy Jesus. The elements, though in themselves common things, are relatively holy, as appointed to represent, seal, and apply Christ and his benefits.
Here I shall show,
1. When Christ instituted this sacrament,
2. For what time it is to continue.
3. What the words of institution contain.
First, When did Christ institute this sacrament? The same night in which he was betrayed, verse 23. Yet this does not bind us to that time rather than to another, because that was an accidental circumstance, arising from something peculiar to the first institution and administration. For it could not be sooner, in regard it behooved to be after the Passover, which was to be killed in the evening, Exodus 12:6 and eaten that night, verse 8 which was to be abrogated by this new institution. It could not be later, because quickly after he fell into his enemies' hands. The time of its institution teaches us four things.
1. The most tender care and concern our Lord had and has for his people's welfare and comfort, providing for these just while he was to launch forth into the sea of wrath. Admirable love and tenderness indeed!
2. That it is Christ's dying love-token to his friends, and therefore to be highly prized, and duly improved.
3. That it is of special use to fit the Lord's people for a time of trouble and trial. Now, the disciples were to meet with a storm which they had never seen the like of; and he reserves therefore the best wine until now.
4. That it is of special use to fit his people for grappling with death; the which we may learn from his example.
Secondly, For what time is this sacrament to continue? I answer, Until he come again, and so it is to last to the end of the world. While he is absent, we must make use of it, as a memorial, verse 25, 26.
Thirdly, What do the words of institution contain? They contain Christ's blessing; which comprehends two things.
(1.) A command for the use of this sacrament.
(2.) A promise of spiritual benefit by it to the worthy receivers, namely, that they shall partake of Christ's body and blood in the right use of it, verse 24, 25. Take, eat: This is my body.—This cup is the new Testament in my blood.
II. I proceed to consider the signifying things, or outward elements. These are bread and wine. The bread, ordinary bread, without any determination of what grain it is made, nor whether leavened or unleavened. Our Lord took such bread as came to hand, and so may we without scruple, though decency is to be observed. The wine, as to the color of it, is also indifferent; and whether a little mixed with water, or unmixed is so too. Necessity and decency must regulate these things, the church being no otherwise tied by divine institution.
Here Let us consider,
1. What is signified by the bread and wine.
2. The resemblance between the signs and the things signified.
First, What is signified by the bread and wine? The body and blood of Christ, verse 24, 25 even a whole Christ, with all his benefits, forasmuch as the divine nature after the incarnation was never separated from the human, though the soul was separated from the body, and his precious blood from his flesh.
Secondly, The resemblance between the signs and the things signified.
1. Consider the bread and wine separately.
1st, There is a resemblance between the bread and Christ's body.
(1.) Bread is for nourishing natural life: so is Christ's body for nourishment to the soul, John 6:56. 'For (says he), my flesh is meat indeed.' There the hungry may feed, and be nourished and strengthened, to grow up unto eternal life.
(2.) Bread must be prepared before it can be bread, or fit nourishment for us, the grain ground and baked with the fire. So Christ was grinded between the upper millstone of the Father's wrath, and the nether millstone of the malice of men and devils, and cast into the fiery furnace of justice, that he might be bread to our souls, Psalm 22:14.
(3.) Bread is a common and cheap provision; it is for the poor as well as the rich. Christ's salvation is the common salvation, Jude. 3; free to all who will receive the same, Revelation 22:17.
(4.) Of all provision it is the most necessary. Nothing is so necessary for us as Christ; without him we die, we perish, we all perish, John 6:53. 'Except you eat the flesh of the Son of man, and drink his blood, you have no life in you.'
(5.) Lastly, It is a sort of food which healthy people will never loath. So is Christ ever sweet to the soul that feeds on him, though distempered souls loath the bread of life.
2dly, There is a resemblance between wine and Christ's blood.
(1.) The wine is squeezed out of the grapes forcibly by the wine-press. Thus was Christ's blood squeezed out of his body, by the wine-press of the Father's wrath, that it might be drink to our souls.
(2.) Wine has a medicinal virtue, Luke 10:34. Christ's blood is the great medicine for the wounds of the soul. There are no wounds so deep, or so hopeless, but an application of Christ's blood will cleanse them, and heal them too.
(3.) Wine is refreshing and strengthening to the body, 1 Timothy 5:23. A draught of this spiritual drink, exhibited to us in the sacrament, and to be received by faith, would make the soul pressed with guilt, and a sense of wrath, to stir as a giant refreshed with wine, John 6:55. 'My blood is drink indeed.'
(4.) Lastly, It is of a cheering virtue, Proverbs 31:6. The blood of Christ is that whereof those who are of sorrowful spirits, by reason of guilt, may drink by faith, and forget their sorrow, 1 Peter 1:8.
2. Consider the bread and wine conjunctly, set before us in the sacrament. There is a threefold resemblance.
1st, There is both meat and drink, bread and wine, in the sacrament. In Jesus Christ we have a full feast for our souls, John 6:56. 'My flesh is meat indeed, and my blood is drink indeed.' There is a fullness in him for all our wants, a fullness of merit and of Spirit.
2. The bread and wine are separate in the sacrament. So was Christ's blood separated from his body on the cross for us. Many vents were made in that blessed body by the nails and spear, through which that blood might gush out, for the redemption of an elect world.
3. The bread must be eaten, and the wine drunk, or they will not nourish. So Christ's body and blood must be by faith eaten and drunk, or it will not profit us to our salvation. It is union with him by faith that makes us partakers of his benefits.
III. Let us consider the signifying actions in this sacrament.
First, There are some signifying actions of the administrator about these elements, according to Christ's institution, which, being sacramental, are also significant.
1. Taking the bread, and the cup into which the wine has been poured out, taking them into his hand, verse 23, 24, 25. Nothing is more distinctly mentioned than this, Matthew 26:26, 27. 'Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink you all of it.' Whence it is evident, that it is taken to be consecrated. And this represents the Father's choosing and designing the Son to be Mediator, Psalm 89:19. 'I have laid help upon one that is mighty; I have exalted one chosen out of the people.' So in this action we may see,
(1.) Man perishing for want of spiritual food, Adam and all his posterity starving in their souls, and so their case crying for bread.
(2.) God in his eternal love giving the bread of life for a starving world.
(3.) The Son of God, as the party on whom the lot fell, to be bread for them. Behold the bread the Father took, Isaiah 42:1. 'Behold my servant whom I uphold.' He was God's choice, and shall he not be ours?
2. Consecrating of the elements, verse 24, 25. The consecrating of the bread and wine apart is reckoned to be an accidental circumstance in the first administration, agreeable to the custom of the country where it was done, not obliging us, whose custom it is to bless all together, more than unleavened bread, etc. Nor does there appear any mystery further in the former than the latter.
Here consider,
(1.) How the elements are consecrated. By the word of institution, thanksgiving and prayer, they are consecrated, or set apart from common use, verse 23, 24, 25. Our Lord Christ had power of himself to institute the ordinance, and did so, and blessed it, and solemnly gave thanks over it. The institution stands in the word, which therefore we read on that occasion, and, according to his example, pray over it with thanksgiving. The Popish consecration, by muttering over these words, This is my body, hit not the mark; for these words, This is my body, were uttered by our Lord after the consecration.
(2.) What is the effect of the consecration on the elements? Not a real change of them into the body and blood of Christ. This destroys the nature of a sacrament, leaving no sensible sign. It is contrary to the institution, where Christ's body was sitting at the table, and reached the disciples bread and wine. It is contrary to the doctrine of Christ's suffering once, his ascension, sitting at God's right hand, and coming again not until the last day. And so it is contrary to sense and reason.
Christ said indeed, This is my body, that is, signifies my body, as the lamb is called the Lord's Passover, Exodus 12:11. It is by these words the Papists will have the bread changed into the real natural body of Christ. But these words suppose it to be Christ's body before, since a thing cannot be truly said to be what it is not. So it is no otherwise Christ's body, but sacramentally.
The true effect is a relative change on the elements, so that they are no more to be looked upon as common bread and wine, but the sacred symbols of Christ's body and blood. So they are changed in respect of their use, being set apart for this holy use.
(3.) The signification of this sacramental action. It represents the Father's setting apart and consecrating his own Son to, and investing him in, the Mediatory office. So Christ is said to be sealed, John 6:27; sanctified and sent, chapter 10:36; and anointed to his office, Isaiah 61:1. So in this a believer may see these three things.
(1.) The Father calling Christ to the Mediatory office, Hebrews 5:4, 5; to do and to die for the perishing elect.
(2.) The Son's accepting of the call, though he knew how hard the work was, Psalm 40:7.
(3.) Christ completely furnished for all the ends of his mediation, actually entered on the office. The Father blessed him, and sent him on the work, and he goes about it, Isaiah 61:1.
3. Breaking of the bread, verse 24. This is an essential rite of this sacrament, it being sometimes called by this very name, Acts 20:7. It signifies the breaking of Christ's body for us, and consequently the shedding of the blood. In the sacrament there is not a word of pouring out the wine, though no doubt it was done: for the shedding of Christ's blood is sufficiently represented by breaking of his body. His body was broken to the shedding of his blood in his circumcision, in his soul-sufferings to the sweating of blood, in the plucking off his hair, Isaiah 50:6 in his scourging, John 19:1 crowning with thorns, and being smitten on the so crowned head, and in his crucifixion. And these his sufferings point to all the rest.
4. Giving of the bread, and then the wine, to the communicants, verse 24, 25. This signifies Christ's giving himself, with all his benefits, to the worthy receiver, which is really done in the right use of this sacrament. This is plain from the words, Take eat, etc.
Secondly, There are signifying actions of the communicants.
1. Taking of the bread and wine with the hand, ib. This signifies their receiving a whole Christ, as offered in the word, and exhibited in the sacrament, closing with him by faith.
Eating and drinking. The Papists destroy this last as to the people, with-holding the cup from them, contrary to Christ's express command, Matthew 26:27. 'Drink you all of it.' These actions signify their feeding spiritually on Christ's body and blood, and uniting with him by faith.
These solemn sacramental actions not being accompanied with the things signified, namely, the duties, make them a solemn mocking of God, which makes unworthy communicating so great a sin.
IV. I proceed to consider the particular uses and ends of this sacrament. Besides the general ends of this sacrament, common to the other also, to wit,
(1.) To be a signifying sign,
(2.) A sealing sign,
(3.) An exhibiting sign, of Christ, and his benefits to believers; the particular ends of it are,
1. To be a memorial of the death of Christ until he come again, verse 24. And this is to be considered two ways,
(1.) As a memorial of it before the world, 1 Corinthians 11:26 as Joshua set up the twelve stones. Hereby we keep up a standard for Christ, and openly avouch his dying, and our faith of it.
(2.) As a memorial before our own eyes, to revive, quicken, and preserve the affectionate remembrance of his death in our hearts. This respects Christ's honor and our duty.
2. To be a badge of and confirm our union and communion with Jesus Christ himself, 1 Corinthians 10:16. What nearer union do we know on earth, than that between us and our food, which incorporates with our substance? So this sacrament signifies, seals, and confirms our union and communion with Christ, as eating his flesh and drinking his blood. This respects our privilege.
To be a spiritual feast for our spiritual nourishment and growth in grace. Take eat, etc. For therein believers are made partakers of his body and blood, since they are really exhibited in this ordinance to the faith of the believer. They partake of it not after a corporal and carnal manner, eating and drinking of that blessed body and blood with the mouths of their bodies, but spiritually and most really by faith. This respects our benefit.
4. Lastly, To be a public testimony of our communion with all saints, members of the same body, 1 Corinthians 10:17. This respects the whole church of Christ, and the duties they owe to one another as members of the same body.
I shall now conclude this subject with an inference or two.
Inference. 1. Hence we may see the unparalleled goodness and bounty of a gracious God to his people, in covering a rich table for them in this wilderness, stored with the best meat and drink for their refreshment and nourishment in their pilgrimage-state, until they arrive at their father's house in the heavenly Canaan. With what an enlarged appetite ought they to come to and partake of this royal feast, designed only for those who are the King's friend's! They should feed upon it in the exercise of faith, love, desire, wonder, and joy. They should welcome every opportunity that presents itself, to feast with their Redeemer, and give suitable reception to the entertainer, and the entertainment he provides.
2. This holy sacrament is children's bread. For none but gracious souls are capable of managing it to their own advantage. How shall they remember him who never knew him? declare their union with him, who are not devorced from their lusts and idols? eat his flesh and drink his blood, who have no appetite for spiritual meat and drink? honor him whom they are daily dishonoring by their profane lives and conversations? None but those who believe in Christ are fit guests for his table. Let all unbelievers be exhorted to receive and embrace Christ as their Savior, to be clothed with the wedding-garment of his righteousness, and then they will be fit to sit at the King's table.
3. Prepare for this solemn ordinance, if God shall allow us the opportunity. Delay not a moment to give yourselves to the Lord, by receiving and embracing the Lord Jesus as your Savior and Redeemer, and vouching him as such in his holy sacrament. Let the mortality and sickness that so generally prevails, excite you to be more vigorous than ever in preparing for this solemn occasion, as perhaps it may be the last many of us may partake of. O then let us prepare to keep the feast in due manner!
OF THE WORTHY RECEIVING OF THE LORD'S SUPPER
1 CORINTHIANS 11:28.—But let a man examine himself, and so let him eat of that bread, and drink of that cup.
THESE words contain a mean for preventing the great evil which men are apt to fall into with respect to the Lord's supper; and so for our purpose they offer two things to be considered.
1. An evil, a great evil, a heinous evil, which men must use means to prevent; that is, unworthy communicating. But let a man examine himself, etc. This looks back to the preceding verse, wherein the apostle had declared unworthy communicants to be guilty of Christ's body and blood.' But (says he, to prevent this, and that you may worthily partake) let a man examine himself, etc.
2. The way to be taken to prevent unworthy communicating: Let a man examine himself, and so let him eat of that bread, etc. A man, every man to whom the gospel comes, and who has access to this ordinance, must examine himself, as a judge does a matter of fact, or goldsmiths metals by the touch-stone, to discern what is true and what counterfeit. And so let him eat; not, And then let him eat, whatever case his soul be in; but let him follow out this duty until he find his soul in some fitness for that ordinance, And so eat of that bread, and drink of that cup.
The text affords this doctrine, namely,
DOCTRINE. 'It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience, lest coming unworthily they eat and drink judgment to themselves.'
Here let us consider,
I. What worthiness to partake is.
II. The duty of self-examination necessary for worthy receiving of the Lord's supper.
III. The necessity of this self-examination.
IV. Deduce an inference or two.
I. Let us consider what worthiness to partake is. And,
1. What is meant by it.
2. Wherein it consists.
First, Let us consider what is meant by worthiness to partake.
1. Not a legal worthiness, as if we could deserve it at the hands of God; for 'when we have done all those things which are commanded us, we must say, We are unprofitable servants, we have done that which was our duty to do,' Luke 17:10. Those who are that way worthy in their own eyes, are altogether unworthy: for building their acceptance with the Lord in that ordinance upon their own good qualifications, they shall meet with Simon's entertainment, Acts. 8:20. 'Your money perish with you, because you have thought that the gift of God may be purchased with money;' for they run quite cross to the end of that ordinance, declaring in effect the death of Christ to be in vain as to them, Galatians 2 ult. 'For if righteousness come by the law, then is Christ dead in vain.'
2. But it is a gospel-fitness and fitness for that ordinance as we are to 'bring forth fruits meet for repentance,' Matthew 3:8 so one communicates worthily, when he is fit for receiving that sacrament according to the rules of the gospel, comes to it in such a manner as Christ bids and welcomes his guests. And much of that lies in coming with a deep sense of our utter vileness and emptiness, Isaiah 55:1.
Secondly, Wherein does this worthiness to partake consist? I answer, In two things.
1. In habitual fitness for it, in respect of a gracious state. The soul in the black state of nature is utterly unfit for this ordinance, Psalm 5:5. 'The foolish shall not stand in your sight, you hate all workers of iniquity.' Such a soul is a dead soul, 'dead in trespasses and sins,' Ephesians 2:1. And a dead man is not fit for a feast nor a dead soul for the Lord's table, but rather to be buried out of his sight. And from the Lord's table such a one may be expected to come away twice dead.
2. In actual fitness, in respect of a gracious frame. In our addresses to God not only life, but liveliness is requisite, Psalm 80:18. A sleeping man is not fit for a feast neither; and therefore even a true believer may communicate unworthily, as some in the church of Corinth did, 1 Corinthians 11:30, 32. So it is necessary that we not only have oil in our vessels, but have our lamps burning if we would be fit, Canticles 1:12.
II. Let us consider the duty of self-examination necessary for worthy receiving of the Lord's supper. And here,
1. The rule or touchstone by which we must examine.
2. The matter we are to examine ourselves about.
First, Let us consider the rule or touchstone by which we must examine.
1. Beware of false ones.
(1.) The common guise of the world. It is not enough that you are like neighbor and other, yes and better than many, like the Pharisee, Luke 18:11. Though an ape be liker a man than a dog is, yet the one is no more a man than the other. Though mere moralists and formalists are liker true Christians than openly profane ones are, yet the former are no more true Christians than the latter.
(2.) One's being better than sometime before, 2 Corinthians 10:12. One may be like Saul, who got another heart, but not the new heart, 1 Samuel 10:9.
(3.) The letter of the law. So did the Pharisee, Luke 18:11; and Paul before his conversion, Romans 7:9.
(4.) The seen practice of the godly, which is but their outside, and so is but an unsafe rule, because you cannot see the principle, motives, and ends of their actions, which are great characteristics, whereby the sincere are distinguished from hypocrites.
2. The only true rule or touchstone in this case is the Word of God, Isaiah 8:20. 'To the law and to the testimony,' etc. The Spirit of the Lord speaking in the scriptures is the supreme Judge of all questions in religion, whether relating to faith or practice; and the word itself is the rule by which the decision is made. God has given us marks in the word, by which one may know whether he be in Christ or not, 2 Corinthians 5:17; whether born of God or not, 1 John 3:9; and the like.
Secondly, Let us consider the matter about which we are to examine ourselves. The great thing to be inquired into and examined here, is the state of our souls before the Lord, whether we be in Christ or not, regenerate or not, have true grace or not, 2 Corinthians 13:5. This we should examine at all times with respect to death and eternity, because our eternal state depends on our being in a state of grace here. And this is to be examined in respect of the sacrament.
The reason is, This sacrament is not a converting, but a confirming ordinance, as baptism also is, Romans 4:11. It is a seal of the covenant, and so supposes the covenant entered into before by the party. It is appointed for nourishment, which presupposes life. And if it were not so, what need of self-examination? so let him come, not otherwise. It is the word that is the converting ordinance, not the sacrament, Romans 10:17; and the nature of excommunication evinces this, 1 Corinthians 5:13.
But more particularly, because there are some graces, namely, knowledge, faith, repentance, love, and new obedience, which in a particular manner are sacramental graces, these are to be examined. And,
FIRST, Our knowledge is to be examined, 1 Corinthians 11:29.
And here let us consider,
1. What is to be examined concerning our knowledge.
2. How this may be known.
3. The necessity of this.
First, What is to be examined concerning our knowledge.
1. The measure of it, whether competent or not, Hosea 4:6. The nature of this ordinance is such, that it cannot be managed to spiritual advantage, but loss, without a competent measure of knowledge. And this not only ministers should inquire into, but people themselves, after all examination by ministers.
2. The quality of it, whether saving or not, 1 Corinthians 13:1. There is a notional, idle, inefficacious knowledge of spiritual things, which leaves men still in their natural darkness, as to any saving uptaking of spiritual things: and therefore it cannot be sufficient to fit men for this ordinance.
Secondly, How may this be known?
1. Competency of knowledge. There may be an ignorance of several not fundamental points of religion, where yet there is a competency of knowledge for this ordinance. But there are two things necessary to it.
(1.) An understanding in some measure of the fundamentals of religion, the nature of God, the persons of the Trinity, the fall of man, with the sinfulness and misery of our natural state, the natures and person of Christ, and the way of redemption and salvation by him, our need of him, and of faith as the way how we come to be interested in him. There must be some sensible knowledge of these things, that men be not like parrots, who may be taught to say the creed, without understanding a word of what they say.
(2.) An understanding of the nature, use, and ends of this ordinance in particular. Without such a knowledge, there can be no discerning of the Lord's body; for what spiritual thing can one perceive in the ordinance, the nature of which he is ignorant of?
2. Saving knowledge may be discerned by these two marks.
(1.) When, by an inward teaching, one is made to see the truth of man's lost state, and his absolute need of Christ, as to be brought out of himself to Jesus Christ wholly for his whole salvation, John 6:45. 'It is written in the prophets, And they shall be taught of God. Every man therefore that has heard, and learned of the Father, comes unto me.' Here are two things, in one of which, if not both, the knowledge of the most refined hypocrite fails.
(2.) When it is influential on the life for sanctification, Matthew 11:29. While notional knowledge leaves always the heart unhumbled, and the life unhallowed, saving knowledge humbles the heart, as it did in the case of Job, chapter 42:5, 6. 'I have heard of you by the hearing of the ear; but now mine eye sees you. Wherefore I abhor myself, and repent in dust and ashes;' and it sanctifies the conversation, Jeremiah 22:15, 16. 'Did not my Father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy: then it was well with him: was not this to know me? says the Lord.'
Thirdly, Let us consider the necessity of this knowledge.
1. Ignorant persons are utterly unfit to come to this ordinance, and have no right either before God or before the church. They are unconverted, unbelieving sinners, Acts 26:18; ever under the power of some lusts, 1 Peter 1:14. They are incapable of self-examination, and cannot discern the Lord's body in the ordinance, being ignorant of the mystery of Christ. Therefore a competency of knowledge is necessary.
2. Those destitute of saving knowledge are unfit for this ordinance; and however they may have a right to it before the church, they have none before God. For they are without faith, Isaiah 53:11; without repentance, Luke 15:17. And they cannot rightly discern the Lord's body neither in that ordinance, for it must be spiritually discerned, 1 Corinthians 2:14. To discern the Lord's body in this ordinance is, in the looking-glass of the elements, to behold with a spiritual eye the body of the Son of God, by death making atonement for sin, and peace with God; which draws the heart to a resting in and on him, as overcome with his glory discerned. They who are void of saving knowledge may imagine it, but cannot spiritually discern it, 1 Corinthians 2:8.
SECONDLY, Our faith must be examined. And here let us consider,
1. The necessity of faith in this ordinance.
2. The marks of true faith.
First, Let us consider the necessity of faith in this ordinance.
1. Without true faith one has no right to this ordinance. For unbelievers are not within the covenant of grace, faith being that by which one enters into it, and therefore they have no right to the seal, they are not of the family of Heaven, and therefore have no right to the children's bread, John 1:12, 13. Nay, they can please God in nothing they do, Hebrews 11:6.
2. Without faith there can be no feeding on Christ. Take, eat, implies a spiritual action, a spiritual feeding. Faith is the hand and mouth of the soul. An unbeliever may feed on the bread of the Lord, as the beasts drank of the water of the rock in the wilderness; but they cannot feed on that bread which is the Lord.
Secondly, Let us consider the marks of true faith.
1. A superlative desire of Christ and his grace, that is, above all persons and things, Isaiah 26:9. Matthew 5:6 for himself as well as his benefits, and not for his benefits only, Psalm 73:25. A desire of a whole Christ, not only for justification, but sanctification too, and that not only as sanctification is the way to make the soul happy, but to conform it to the image of God. It is absolute, without any reserve, condition or exception, Acts 9:6.
2. A receiving and use-making of Jesus Christ in all his offices, John 1:12. Colossians 2:6. If sensible of your absolute need of Christ, and your own inability to help yourself, you flee out of yourself unto the Lord Jesus, renouncing your own wisdom, righteousness, and will, to be guided by his Spirit, saved by his righteousness alone, and ruled by his law; and if in the course of your life you look to him for direction, acceptance with God, and strength in the battle against corruption, then undoubtedly you Believe.
Thirdly, Our repentance must be examined.
Here let us consider,
1. The necessity of repentance in this ordinance.
2. The marks of it.
First, Let us consider the necessity of repentance in this ordinance.
4. Without it there can be no suitable remembrance of a crucified Christ. He is represented there as broken and dying for our sins: and communicating impenitently with a hard heart, looks liker a triumph over Christ's death, than an affectionate remembrance of it. And so it brings upon the person the guilt of the body and blood of the Lord.
2. Without it one cannot expect a sealed pardon, which is the end of the sacrament. God will not seal a pardon to an impenitent soul, nor give Heaven's comforts to insensible sinners, Acts 2:38. As the sun refreshes the earth when softened by rain, but otherwise parches and scorches it; so God revives the spirit of the contrite at a sacrament, while he is full of wrath against impenitent sinners there.
For this cause it is necessary to examine your sins, search them out, and search them thoroughly.
Secondly, Let us view the marks of true repentance.
You may know it by this, that the heart is thereby turned from all sin unto God, Psalm 119:59. 'I thought on my former ways, and turned my feet unto your testimonies.' Ask,
1. Have I turned from sin unto God, or am I yet living in my sins? Acts 26:18.
2. Have I turned from all sin, Ezekiel 14:6 from all gross sins in my practice, and from all sin simply, in my heart and affections? Is my heart loosed from sin? and do I hate all sin? Psalm 119:104.
3. If so, why have I done it? Is it only for the wrath annexed to it, or is it not because of the contrariety in it to God's nature and will? Ezekiel 36:31.
Lastly, And are the remains of corruption a burden to my spirit, as they are to God's Spirit?
FOURTHLY, Our love must be examined.
And here let us view,
1. The necessity of it in this ordinance.
2. The marks of it.
First, Let us consider the necessity of love to God in this ordinance.
1. Love to God is necessary in it, because therein is held forth the greatest display of God's love in giving his own Son to the death for us. Here is that which of all things may warm the heart most, and make it burn with love to God and Christ.
2. Love to our neighbor is necessary, because God's love, herein represented to us, does require it, Ephesians 4 ult. And if any man love not his neighbor, he does not, he cannot love God. And they that love God, will love his image wherever it is: they will 'love the brethren,' 1 John 3:14 not only the rich, but the poor, even though they may have several faults, and possibly esteem them not so highly; and this not for their being of the same opinion, but precisely because of the grace of God appearing in them, and not because they are like themselves. And they that truly love Christ will love their brethren of mankind, by using proper endeavors to convince them of sin: to persuade them to believe in Christ, if they are yet strangers to him, or to walk worthy of the gospel, if they have been made partakers of the grace thereof; by associating with the saints, and avoiding all unnecessary commerce with the wicked; and by forgiving personal injuries, and doing good to all men, especially those of the household of faith.
Secondly, Let us view the marks of love to God,
1. True love to God is supreme love. As Moses' rod, when turned into a serpent, swallowed up the rods of the Egyptian magicians; so the love of God will swallow up all affections to the creature, whether lawful or unlawful enjoyments, Luke 14:27; and ever sit exalted above them all.
2. Love to our neighbor will make us wish well to all men, 1 Corinthians 5:8; forgive those that have done us wrong, as we desire to be forgiven of God, Matthew 5:23, 24; and love the people of God of whatever denomination, because of the image of Christ appearing in them, 1 John 3:14.
FIFTHLY, Our new obedience must be examined. Without new obedience we cannot pretend to be Christ's disciples, Matthew 11:29. I shall give a few marks of it.
(1.) It is new in respect of the principle it proceeds from, the love of God, Hebrews 6:10.
(2.) In respect of the end of it, which is God's glory, 1 Corinthians 10:31.
(3.) It is universal, Psalm 119:6. 'I have a respect unto all your commandments.'
(4.) It is constant, Matthew 24:13. And wherein the believer fails, it is his burden, and it sends him always to the blood of Christ, because of the sinfulness that attends it.
III. I proceed to show, the necessity of self-examination. It is necessary in two respects.
1. To prevent the sin of coming unworthily to the Lord's table. If we rush on this ordinance without previous examining ourselves, how can we miss of communicating unworthily?
2. To prevent the danger of coming so, which is eating and drinking damnation to one's self. The danger is great,
(1.) To the soul, 1 Corinthians 11:29. 'For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body.'
(2.) To the body, verse 30. 'For this cause many are weak and sickly among you, and many sleep.'
Inference. Examine yourselves, then, as to the state and case of yourselves, in order to prepare for this ordinance. And let none venture upon it without this antecedent exercise, for the danger is very great. And,
1. Be resolute in your self-examination. Resolve to set about this important duty, and resolute to follow it out: because you will find no small difficulty in it, arising from several causes. 1st, From yourselves, even your own corrupt hearts; and that on several heads.
(1.) The ignorance of many makes it difficult. They have not the knowledge necessary to discern the nature or marks of grace. You must, then, endeavor the rather to discern these, or any one of them that is given.
(2.) A secret respect to some bosom-idol which they would gladly keep quiet, John 3:20. There are stolen goods, which they have no will to restore, and therefore have no inclination to search them out. But, O consider that 'one thing you lack.'
(3.) A secret fear that all is wrong with them. Perhaps it is not so. But if it be really so, you have the more need to get matters set to rights. 2dly, From Satan. He has a singular pique at this duty, and therefore will be ready to muster up all his forces to keep men from venturing on it, or to desist from it; and that
[1.] By suggesting unto men the insuperable difficulty of the duty: There is a lion in the way, a lion in the streets.
[2.] By telling them, they will mar their own peace with it, but can never come to see the truth of grace, or to assurance by it.
[3.] By setting them on to some other duty, which, though good in itself, is then unseasonable, to jostle out that which is then proper and necessary. Satan knows it to be an eminently useful duty, and therefore sets himself in opposition to it, that where matters are not right, they may be kept so; and where persons are in a good state, he may rob them of the comfort of it. On these considerations, you must be resolute and active in this exercise. The exhortation to it is doubled, 2 Corinthians 13:5. 'Examine your own selves, prove your own selves.'
2. You must be impartial in this inquiry. You are in this matter judges in your own cause, and under a strong bias to partiality. But the best way is, to take the matter to the highest Judge, with a resolution to know the worst of your case, 1 Corinthians 11:31. Be not as Saul, when sent to destroy the Amalekites, who spared Agag and the fattest of the cattle. Overlook not right eyes and right hands. What Solomon says of flocks, may we say concerning your souls, Proverbs 27:23. 'Be you diligent to know the state of your flocks, and look well to your herds.' However partial you may be, God will not be so to you; so that your foolish partiality can do you no good, but a great deal of ill, as it will make you ignorant of your own case, which it is your greatest wisdom and interest to know.
Question: May one who doubts of his being in the state of grace approach to the table of the Lord? Ans. They whose consciences bear witness, that they do sincerely desire Christ and his grace, and to depart from all iniquity, may come notwithstanding of their doubts, which are their weakness, and which they are to struggle against. But if one's conscience witness to him, that he is not clear for Christ as he is offered in the gospel, he cannot come safely, Matthew 5:6 and 11:6. 1 John 3:20, 21.
Let every one therefore, carefully examine himself as to his spiritual state, before he approach to this holy ordinance of the Lord's supper, lest he contract the horrid guilt of trampling on the body and blood of Christ, to which he has a right at the Lord's table.
THE NECESSITY OF SELF-EXAMINATION CONSIDERED.
2 CORINTHIANS 13:5.—Examine yourselves, whether you be in the faith: prove your own selves: don't you know your own selves, how that Jesus Christ is in you, except you be reprobates.
THE dispensations of providence begin to be alarming to this secure generation, and look like the beginning of sorrows, in the great mortality prevailing in several places. And the language of such a dispensation is, as is expressed in the text bidding every one examine themselves, whether they be in the faith, etc. In which words we have two things.
1. A necessary duty proposed; and that is, the trial of their state. It is proposed under a double notion, Examine and prove, the call being doubled, because of the weight of the matter. And,
1st, Of self-examination. And here,
(1.) Consider the point the apostle would have them put to the trial, Whether you be in the faith. He knew very well that they professed faith in Christ; but all is not gold that glitters. None but believers, true believers, whose faith works by love, being a spiritual vital principle within them, will see Heaven: but many take themselves, and others take them, for believers, who yet are not so.
(2.) The trial he would have them to make of that point, Examine yourselves. The church of Corinth was a divided church. There was a censorious party among them, conceited of themselves, and despisers of this eminent and highly distinguished apostle. For all the clear demonstrations there were of the Lord's being with him, they sought a proof of Christ's speaking in him, verse 3. Now, says he, you are very much abroad, busy examining me, and make much ado for a proof of Christ speaking in me: I would advise you to be more at home, and examine yourselves. Put yourselves to the trial, whether you are in faith or not. The original word signifies to make such a trial as one does of a thing by piercing through it, whereby he may know what is within, and whether it be sound or not.
2dly, Of self-probation: Prove your own selves, to wit, by trial, as in courts offenders are tried, or they who stand for an office are put on trials to prove whether they be fit for it or not; or rather as goldsmith's try metals, whether by the fire or by the touchstone, whereby they discern the true metal from counterfeit. This is near akin to the former expression, Examine, but is not quite the same. This last speaks the bringing the matter to a point, the pursuing the trial until it should end in a full proof of their state, good or bad. You, q. d. seek a proof of Christ speaking in me; pray rest not until you get a proof of your own state.
2. The weighty ground that makes this duty necessary, most necessary: don't you know your own selves, how that Jesus Christ is in you, except you be reprobates. Wherein we have,
(1.) The ground itself, Christ is in you, except you be reprobates. Now, Christ dwells in the heart by faith, Ephesians 3:17. Where there is not a vital union with Christ the person is reprobate. There is no union with him but by faith: therefore you have great need to examine whether you be in faith or not. Reprobate here is not opposed to elect: for certainly the apostle did not mean to drive them to absolute despair, in case they found themselves naught in the trial; or to persuade them, that if Christ was not in them already, he would never be in them. But it is opposed to upright and genuine, and so denotes a person, or thing, that being tried is found unsound or counterfeit, as Jeremiah 6 ult. and so useless, absolutely unfit for the ends desired, Titus 1 ult. and so rejected, Jeremiah 6 ult.
(2.) The necessity of the knowledge of one's self in this point, don't you know your own selves, how that Jesus Christ is in you, etc. Knowledge of one's self is far preferable to the knowledge of other men. Alas! what will it avail men to be raking into the state and case of others, while in the mean time they are strangers to themselves? They do not advert to this great point, how Christ is in them, else they are all wrong for time and eternity.
Observe from the connection, That self-judging is a proper mean to bring people off from rash judging of others. It was not rash judging in Peter, when he pronounced Simon Magus to be in the gall of bitterness and the bond of iniquity, who had offered money for the extraordinary power of conferring the Holy Spirit. Neither is it rash judging, to pronounce profane men, scandalous in the habitual course of their lives, to be going in the way to destruction; for the spirit of God by Paul says the same thing, Galatians 5:19–21. 'Now the works of the flesh are manifest, which are these, adultery, fornication, impurity, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, ravelings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the kingdom of God.' But it was rash judging in these Corinthians, to question Christ's speaking in Paul, because in some things he was not so acceptable to them as some others. So it is rash judging, to reject men who conscientiously appear to adhere to the uncontroverted points of practical godliness, because they differ from them in some points controverted among good and holy men. Self-judging would call men home to their own case, so that they would not be at so much leisure to ramble abroad. It would let them see so much evil in themselves, and so much they have need to be forgiven of God, that they would not dare be severe on their brethren, and rigorous on their behavior, lest the measure they mete to others should be measured to them again. Therefore I cannot but most earnestly recommend this practice of self-judging, which will happily tend to make you low in your own eyes, and preserve you from many miscarriages to and misconstructions of others.
Having thus explained the words, and considered their connection with the preceding context, I shall at this time only observe from them the following doctrine, namely,
DOCTRINE. 'It is a most necessary duty lying on men professing the name of Christ, to examine themselves, whether they are in the faith or not; and to pursue that examination and trial, until bringing the matter to a proof, they come to a point with reference to that great concern.'
In discoursing from this important doctrine I shall consider,
I. The point to be tried.
II. The trial of the point.
III. Make some improvement.
I. I shall consider the point to be tried. The point concerning which every one is to try himself is, Whether he is in the faith. And here let us consider,
1. What it is to be in the faith.
2. The weight and importance of this point.
First, I am to show, what it is to be in the faith. To have the true faith, or to be true believers, and to be in the faith, is all one as to the matter; even as to be in Christ, and Christ's being in us, is the same thing in effect. The man that is endowed with the grace of faith, enriched with precious faith, is in the faith: and the faithless, the unbelieving, in whom the grace of saving faith has never been wrought by the Holy Spirit, is not in the faith. But I conceive the expression aims at these three things.
1. The elect's peculiarity of this heavenly gift; hence called 'the faith of God's elect,' Titus 1:1. It is the peculiar treasure of these happy objects of everlasting love; it is given to none but them; it remains among that blessed party, as a peculiarity of their community. Hence the apostle Peter addressed himself to those to whom he writes, under this character, 'to them that have obtained like precious faith with us,' 2 Peter 1:1. There is a fourfold faith mentioned in scripture: An historical faith, that devils partake of, Jam. 2:19; a faith of miracles, which one may have, yet want charity, or true saying grace, 1 Corinthians 13:2 a temporary faith, which apostates in the end may have had, like the stony-ground hearers, Matthew 13:20, 21. But the faith here to be tried, is the faith that unites to Christ, which none have but those 'ordained to eternal life,' Acts 13:48. It is that whereby a sinner receives and embraces Jesus Christ as a Savior, and relies upon and trusts in him as his Savior in particular, for the whole of his salvation, and in virtue of which he lives to God. Now, it is every one's concern to try whether he be in this faith or not.
2. The life of faith. The Christian life is indeed the life of faith. Hence Paul says, 'The life which I now live in the flesh, I live by the faith of the Son of God,' Galatians 2:20. By Adam's eating the forbidden fruit, mankind were led off from the heavenly life into the life of sense, living to gratify their senses, follow their passions, please the vanity of their minds, and the vileness of their affections. Now, God has by Jesus Christ brought in a new way of heavenly life as the road to happiness; and that is the life of faith. You should try whether you are in that road or not. The life of sense is indeed a spiritual death; see whether you are in the faith, as in the life, the true life of the soul.
3. The operativeness or efficacy of faith; for 'faith works by love,' Galatians 5:6. Faith lies inwardly, indiscernible to all the world, but to God and the believer himself. But then it is not a dormant or inactive principle, but spreads its effects outwardly through the whole man. Sound faith works the whole conversation, in every part thereof, into true holiness, brings in a universal respect to the commands of God, and sanctifies the whole man throughout. In vain do they pretend to be possessed of faith, who do not live soberly, righteously, and godly in this present world. For they to whom God has shown the good, Christ himself, and have by faith rolled the burden of their salvation upon him, will do justly, love mercy, and walk humbly with their God, as the genuine and never failing fruits of true faith. So you would consider whether you be in the faith, which is the way to all other good things.
Secondly, I come to show the weight and importance of this point. There is nothing about you that can possibly be of greater importance for you to know, and to be clear about. It is the head point, on which all that concerns your eternal salvation depends; and that is a matter of the last consequence to every sinner. We must not stay to enumerate the several particulars. But the weight of it will sufficiently appear, if you consider, that on it depends,
1. Your union with Christ, and saving interest in him. If Christ dwells in you, it is by faith, Ephesians 3:17. This is supposed in the text. We remain branches of the first Adam, without Christ, until we by faith come into him as the true vine. If you are not in the faith, if you are not of that household, you are none of Christ's; you have no saving interest in him, and so none in his purchase. You are yet far from God, strangers to his covenant, and without any special relation to him.
2. Your deliverance from the curse of the law, and your forgiveness from the sentence of the condemnation you are born under. Hence the apostle says, 'Being justified by faith, we have peace with God, through our Lord Jesus Christ,' Romans 5:1. If you have received remission of sin, it has been by faith. Hence the apostle says, 'Be it known unto you, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which you could not be justified by the law of Moses,' Acts 13:38, 39. If you are not in the faith, there is not one of all your sins, from the womb to this day, but is sealed up among God's treasures, and will be brought out against you in due time. The curse of the broken law stakes you down under wrath: For 'he who believes not the Son, shall not see life, but the wrath of God abides on him,' John 3:36.
3. Your doing anything acceptable in God's sight: for 'without faith it is impossible to please him,' Hebrews 11:6; if you be not in the faith, you are reprobate to every good work. You can no more serve the true ends of Christianity, than dross can go for gold, or counterfeits pass for current money. For without saving faith, you are without Christ; and without Christ you can do nothing, John 15:5; so that however your works may be in the world's view, some good, some bad; yet there are none of them, however good in themselves, good in God's sight, as they do not proceed from a principle of faith in the heart, and are not directed to the glory of God as their ultimate scope and end.
4. Lastly, Your eternal salvation. It is the stated ordinance of Heaven, Mark 16:16; 'He who believes shall be saved; but he who believes not, shall be damned.' So the clearing of that point, is the clearing whether you be in a state of salvation or not. This is a point than which there is none more weighty and important. How then can that miss to be a point of the greatest moment, on which it depends? Were men more concerned as to their lot and place in the other world, they would be less concerned about the vain pleasures, amusements, and profits of this world; and bend all their endeavors and attention to gain a blessed and happy eternity.
Upon this, I hope, some may be ready to say, Seeing so much depends upon being in the faith, and since we must eternally perish without it, what shall we do to get faith, that we may not underlie the wrath of God forever? I answer, Faith is the gift of God, and to him you must apply for it; Jesus Christ is the author and finisher of faith, and to him you must betake yourselves, that he may work it in you; and the Holy Spirit is called the Spirit of faith, and it is the effect of his operation: so that you must have recourse to him, that he may 'fulfill in you the work of faith with power. More particularly, if you would have this precious grace of faith,
1. Be diligent in reading and hearing the word. This is a mean that God has appointed for begetting faith in the hearts of sinners. Hence the apostle tells us, Romans 10:17; that 'faith comes by hearing, and hearing by the Word of God.' Such as would have faith without hearing, would have it out of God's way. See that you diligently attend the preaching of the word, and miss no opportunity of hearing it. The ordinances are the organ through which the Spirit breathes, when he conveys quickening influences into the souls of men. They are the conduit-pipes through which the water of life runs. They are Christ's road in which he comes to bless sinners. See then that you be not out of the way when he passes by. The pool of Bethesda was a figure of the ordinances, to which the diseased repaired, to wait the descent of the angel to trouble the waters: and whoever stepped into the pool after the moving of the waters; was immediately healed. But if any absented themselves, they could receive no benefit thereby. So if you would be healed of your spiritual diseases, especially unbelief, that deadly malady, that fixes the guilt of all your sins upon you, make conscience of attending the preaching of the word, and cry for the Spirit of faith.
2. Pray earnestly to God, that he would teach you to believe. Remember faith is his gift, and he bestows it on whoever he will. Pray diligently for it; and redeem time for that end. And pray importunately, besieging Heaven with your cries for that effect, as resolved to get what you want. Seek faith from God as a condemned man would seek a pardon: seek this, as a man that sees death before him would sue for his life. Remember, O sinner, that there is no life for you without it: for 'he who believes not, shall not see life, but the wrath of God abides on him.' Fall down then before God, and cry for it as for life, saying, 'O give me faith, or else I die. I may live, and be happy forever, without friends or relations, wealth, honors, or pleasures; but I cannot live happily and comfortably without faith. Without it I can do nothing acceptable in your sight. Grant me this precious blessing, that I may glorify your name forever.'
II. I now proceed to consider the trial of this point. This the text takes up in these two things, self-examination, and self-probation.
First, Self-examination. We must carefully, examine whether we be in the faith or not. And this speaks the following things.
1. The necessity of the knowledge of the faith, both of the doctrine of faith in fundamentals, and the grace of faith as to the nature of it, though it be not an experimental knowledge. None can examine themselves on a point they have no notion of: so that those who are grossly ignorant of the nature of faith, are quite incapable of self-examination in this point, but just walk on in darkness and confusion to their own ruin, 1 John 2:11. How much then does it concern all to cultivate the knowledge both of the doctrine and grace of faith?
2. Men professing faith may yet be void of it. They may seem to be in the faith, in a gracious state, who are yet in unbelief, and in the gall of bitterness; otherwise there would be no need of self-examination on that head. There is no need of it in Heaven or Hell; for there are no false colors worn there; nor do any there seem to be any more but what really they are. But here, in the visible church, are foolish virgins as well as wise, and foolish builders as well as those who are not so. Great is the need, then, of self-examination.
3. The certain knowledge of our estate, whether we be in the faith or not, gracious or graceless, may be attained in the use of ordinary means, without extraordinary revelation. Self-examination and probation are that means; 2 Peter 1:10. 'Give all diligence to make your calling and election sure.' Many complain they can never get to a point in that matter: but let them inform their judgment as to the nature and evidences of faith; let them lay aside their laziness and their untender walking, showing a precise regard to the duties of morality; and it will not be so hard. But when people remain in confusion as to the nature and evidences of faith, cannot bring themselves to the bar, and continue untender in their walk, what can be expected? Hence our Lord says, Matthew 6:23. 'If your eye be evil, your whole body shall be full of darkness. If, therefore, the light that is in you be darkness, how great is that darkness!' And says the wise man, Proverbs 10:4. 'He becomes poor that deals with a slack hand.' Whereas diligence in the Christian walk, and tender walking in the way of the Lord, are happy means of getting marks of faith. Hence Christ says, John 14:21. 'He who has my commandments, and keeps them, he it is that loves me: and he who loves me, shall be loved of my Father, and I will love him, and will manifest myself to him.'
4. There is a rule of trial and self-examination given. That we are commanded to examine ourselves, implies there is a rule given we are to examine ourselves by. Hence the beloved disciple says, 1 John 5:13. 'These things have I written unto you that believe on the name of the Son of God; that you may know that you have eternal life, and that you may believe on the name of the Son of God.' God's word is a looking-glass, wherein good and bad may see their true image, if they will. It is a fire that separates the good metal and dross; it is our way-mark, showing where we are for the present, where we are going, and pointing to the right way. This frightens many at the Bible; and few make this proper use of it, but skim it over. O! Sirs, regard God's word, and try your state by it, for it is a sure and infallible rule, nay the only rule for it.
5. There is a faculty of self-judging in man, otherwise he were incapable of examining himself. Hence the wise man says, Proverbs 20:27. 'The Spirit of a man is the candle of the Lord, searching all the inward parts of the belly.' This candle, whether shining with the light of reason only, or with the light of grace also, is capable to make the discovery. Even the foolish virgins saw at length that their lamps were gone out. And all are made to see they are not in the faith, before they are brought into it. So then you may, if you will, erect this court of examination within your own breast, your own soul and conscience being both judge and party; but it is only a subordinate judge, whose sentence, if wrong, will not stand, but be overthrown by the supreme Judge, by whose law the decision must be made.
6. Lastly, A close applying of that self-judging faculty for the trial of that point. Hence the Psalmist says this was his practice, Psalm 77:6. 'I commune with mine own heart, and my spirit made diligent search.' The man must rouse up himself, as peremptory to know his state; must inform himself of the rule he is to be judged by, set it before him, and apply his own case impartially to it, that he may see how they agree, and how the decision is to be made. Say not you cannot do this. You can examine whether you be in a wealthy or straitened condition; when something is laid to your charge, whether you be guilty or not; and whether you be in such a one's favor or not. Only you cannot, because you will not, examine yourselves, whether you be in the faith. O! Sirs, rouse up yourselves to this important exercise, shake off all lazy delays, and set about it vigorously.
Secondly, Self-probation. You must prove yourselves. This speaks,
1. You must not take the matter of your state upon trust, hoping the best without due evidence, and stopping there, like the person of whom it is said, Isaiah 44:20. 'He feeds on ashes: a deceived heart has turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?' That is an easy way indeed, but very unsafe; as was the case of Laodicea, Revelation 3:17 unto whom our Lord says, 'Because you say, I am rich, and increased with goods, and have need of nothing; and know not that you are wretched, and miserable, and poor, and blind, and naked.' Men entering on self-examination find it difficult and thorny, and they shrink back, contenting themselves to hope well, on they know not what grounds: so the examination is broken off before the matter is brought to a proof. If the examination before the tribunal of God could be shifted that way, and the decision made in men's favor as superficially, the matter were the less. But there the examination must go through, and the decision must be made, according to, not men's groundless hopes, but the reality of things; according to what Bildad says, Job 8:13, 14. 'So are the paths of all that forget God, and the hypocrite's hope shall perish: whose hope shall be cut off, and whose trust shall be a spider's web.'
2. The matter may, through a close examination, be brought to a decisive proof, however dark and intricate it may seem to be; otherwise we would not be bid prove ourselves. Men may, by close examination of themselves, and thoroughly sifting their own hearts, discover that in and about them, which, according to the word, is decisive of their state, good or bad. Which will leave men inexcusable, in not pursuing for it, but contentedly walking on in darkness. Closely ply the duty according to scripture rules, and you will find out how matters stand.
3. We must not stop, but pursue our self-examination, until we come to that proof, and so come to a point in the matter on trial. Thrust forward resolutely, looking to the Lord for light, and his help in the search: he will roll away stones of difficulty, and make darkness light before you; remembering what Christ says, Matthew 13:12. 'Whoever has, to him shall be given, and he shall have more abundance.' And suppose you should not reach that proof at one time, you must carry on the examination at another time, and so from time to time, until you reach the proof. This is your duty; and if you steadfastly persist therein, you will bring matters to a crisis.
4. Lastly, Having reached the proof of your state, whether you be in the faith or not, pronounce judgment thereon, whether it be good or bad. This is the end for which the self-examination is gone through, and the proof was searched out, that you may thereon form a certain conclusion, whether you be in the faith or not. And it is necessary so to do, that if you find you are not in the faith, you may give no sleep to your eyes, nor slumber to your eye-lids, until you be brought into that happy state; and that if you find you are in the faith, you may give God the glory of it, and improve your blessed condition to his honor.
I shall conclude with a use of exhortation. O! Sirs, examine you yourselves, whether you be in the faith, and cease not until you bring the matter to a proof, a decisive point.
Before I press this exhortation, with motives, I will take notice of some impediments in the way that keep men back from self-examination.
1. Their being carried away with the things of this world, as with a flood, that they can mind nothing else, and have a heart for no other business. Some are so overwhelmed with worldly cares and secular business, that any solid care and concern about their salvation is quite warded off, and there is no access for the same. Hence our Lord cautions his disciples, Luke 21:34. 'Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.' Some are so drenched in the vanity and pleasures of the world, that they have neither mind of it, nor heart or hand for it. Madness is in their hearts while they live, and after that they go to the dead, and are at their place, before ever they have put this matter to a trial. O! Sirs, guard against this excessive attachment to the world, which will prove ruinous in the end.
2. Love to carnal ease predominant. Spiritual sloth is so masterly over those that give up themselves to it, that, in the midst of warnings from Heaven, from without and from within, they must have their case, and keep undisturbed, cost what it will. Hence says Solomon, Proverbs 6:9, 10, 11. 'How long will you sleep, O sluggard? when will you arise out of your sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep. So shall your poverty come as one that travels, and your wants as an armed man.' But O what a risk is that, foreboding a fearful wakening! if you love your own souls, strive against this sluggish disposition.
3. A false notion of the easiness of the way to Heaven. Many in their thoughts of their getting to Heaven, the necessity of their being in the faith, regeneration, universal and unlimited obedience to God in the way of duty, and sparing no known sin, never comes into their head: only they believe God is a merciful God; and when the time comes, they must apply for his mercy. Hence our Lord exhorts, Luke 13:24. 'Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.'
4. A secret fear that all is wrong. This frightens them from self-examination: and they chose rather to patch up their present case the best way they can, than fairly to open the wound that it may be healed. What is this but to chose to die of the disease, rather than to lay it open for cure? But the eyes most closely shut now will be opened in the other world, as the rich man's were, Luke 16:23. Be not discouraged with fears, but be willing to know the worst as well as the best of your case; for that is your safest course.
5. A general hopefulness as to one's state, got by some passing reflections on some good things they imagine they have, without examining to the bottom. This men come at easily, as it were in passing: and being easy in this course, they never set themselves to go to the ground of the cause, like the church of Laodicea, Revelation 3:17 forfeited. This is a very dangerous state, and proves the ruin of many.
6. Lastly, Satan has a mighty influence to the hindrance of it, both in saints and sinners. In the former he mars the comfort of the clear view of their state: in the latter he keeps them from waking out of their natural security, and so holds them back from Christ. And I know no duty he sets himself more against. For being an accomplished master in hellish subtlety, he well knows, that if sinners were at due pains in examining themselves, and discovered the damnable state they were in by nature, they would hasten an escape to the gospel city of refuge; and therefore he lulls them into a sleep of profound security that they may not feel their misery, and the worse than Egyptian bondage they are in to sin and Satan. Awake then, you that sleep, that Christ may give you light.
I shall now press the exhortation by some motives; and O that the Lord may carry it home with power on your hearts, as your eternal welfare is deeply concerned therein!
Mot. 1. God has given you a faculty of examining yourself. He has set up a twofold candle for you; one within you, conscience, Proverbs 20:27 forfeited; and another without you, the written word, Psalm 119:105. And will you venture to walk on in darkness as to your state, while you have these lights to let you into it? Sirs, if you will not bring in that light, and use it for this purpose, a light will be let in, whether you will or not, that will set the matter in due light, either in mercy, as in the case of the prodigal, Luke 15:17 or in wrath, as in that of the rich man, chapter 16:23.
Mot. 2. To be bound up from this duty still, is next door to a desperate case, Isaiah 44:20 above quoted. While a person is inquiring about his state, there is some hope: but while men are unconcerned about it whether good or bad, that is like the case of men sleeping to death in their bleeding wounds. Publicans and harlots entered into the kingdom of Heaven before self-righteous Pharisees, because the former were more ready by far to admit the conviction of the badness of their state, than the latter, who were blinded with delusive ideas of their own righteousness.
Mot. 3. It is certain you were once not in the faith, not in a gracious state, as the Ephesians were, Ephesians 2:3, 12. Now, dare you pawn your eternal salvation on it, that you are now in the faith, in a state of grace? No; but you hope the best, and are easy. But one would think, that in all reason, according to the weight of the matter, one should labor for a proportional certainty. And to leave a matter of the utmost importance at an uncertainty, and make a leap in the dark into the other world, is a most miserable affair, and argues the greatest instability. Surely then this requires a most solemn and deliberate trial; and if you were wise for yourselves, you would bring it to a point.
Mot. 4. There are many false pretenders to religion, from off whose faces Christ will draw the mask. Hence he says, Matthew 7:22, 23. 'Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, you that work iniquity,' Luke 13:25, 26, 27. When once the Master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at then door saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know not whence you are; then shall you begin to say, We have eaten and drunk in your presence, and you have taught in our streets. But he shall say, I tell you, I know not whence you are; depart from me, all you workers of iniquity.' Many have Jacob's voice, but Esau's hands; like Judas, they kiss Christ, and betray him. Such pretenders were the Laodiceans, when they imagined they were 'rich, and increased with goods, and stood in need of nothing,' Revelation 3:17. Men may go a great length, in legal humiliation with Ahab, in repentance with Pharaoh, in reformation with Herod, in zeal for religion with Jehu, and in strictness of life as to the outward man with Paul before his conversion; and yet be strangers to the life of religion and godliness. And should not these instances alarm all who profess Christ, to bring the matter to a trial, whether they are in the faith or not? as a mistake here is of the most dangerous consequence.
Mot. 5. This would be a matter of the greatest utility, if followed through, both to believers and unbelievers. To the former it brings the comfort of their faith, clears up their gracious state, and gives them so many evidences for Heaven as they have proofs of their faith. To the other it may be the beginning of good; it will give them the knowledge of their disease, which is the first step to the cure; and if once they be thoroughly convinced of their sinful and damnable estate, they may be induced to leave no stone unturned until they be rescued therefrom, by application by faith to the blood and spirit of Jesus Christ, who saves from sin, and delivers from the wrath to come.
Mot. 6. Try now your state, for God will try one and all of you, and no wrong judgment will pass before him. O! to what purpose should we shift a trial, which we know we will certainly undergo, from an infallible hand? We cannot by any sleight or artifice cast a blind before his eyes, Galatians 6:7. 'Be not deceived; God is not mocked: for whatever a man sows, that shall he also reap. All things are naked, and opened unto the eyes of him with whom we have to do,' Hebrews 4:13. Not the least thing in or about us can escape his all-piercing eye; for he says, 'I will search Jerusalem with candles, and punish the men that are settled on their lees,' Zephaniah 1:12. God has trying times for lands, and for particular persons, wherein he sets them. And such a trying time we have just now. O! let us regard the operation of his hands, lest he proceed against us by terrible things in righteousness. However, should we pass untried in this world, we will most certainly be tried in the other, and there will be no altering of the decision then made. Should we not then be stirred up to try ourselves now, and see how matters stand between God and us, that we may not be condemned in the great day of decision and judgment?
Mot. last. It is the express command of God, that you should try yourselves, whether you be in the faith or not. God has not only warned you to try this important point, both by his word and providence, but has expressly interposed his authority, binding it as an indispensable duty upon you to try yourselves, as you will answer it on your highest peril. I say then, Try yourselves as to this weighty affair, lest you be found to be fighters against God, to spurn at his yoke, and to throw his cords from off you. Try yourselves then, I say, whether you be in the faith or not, as you would regard the authority of the great Lord of Heaven and earth, and would not fall into the hands of the living God, from which there is no deliverance.
THE DANGER OF UNWORTHY COMMUNICATING
1 CORINTHIANS 11:29.—For he who eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord's body.
IT is a seasonable advice which Solomon gives, Proverbs 23:1. 'When you sit to eat with a ruler, consider diligently what is before you.' We expect the great Ruler of Heaven and earth is to cover a table for us in this place; but at it some may get their viaticum for Heaven, others theirs for Hell. The Jews say of the manna in the wilderness, that it tasted according as every one desired. This I may say of the sacrament, it will be different according to the different palates and constitution of the communicants, like the word; to some the savor of life unto life, and to others the savor of death unto death. The apostle compares baptism to the passing through the Red Sea, which to the Israelites gave a passage to Canaan, but it was a grave to the Egyptians, to swallow them up. The Lord's supper is an open pit for destruction to some, and a chariot to carry others on in their way to Heaven. The apostle tells us here the danger of unworthy communicating, notwithstanding which people mostly need rather a bridle than a spur to it.
1. The connection, in the particle for; which shows the words to be a reason of that exhortation, verse 28, 'But let a man examine himself, and so let him eat of that bread, and drink of that cup,' namely, in the right manner for the hazard is great if we do otherwise.
2. A duty supposed, eating and drinking; which looks sternly on the sacrilege of the Papists in taking the cup from the people, and putting in only wafers into their mouths, contrary to Christ's express command, 'Drink you all of it.' It is the people, as well as the minister, that eat and drink judgment to themselves, verse 30.
3. The way that many mar this duty: They do it unworthily, that is unsuitably, unmeetly; they mar it in the making, not going about it in the right way and manner. They are guests, but not meet guests, for the holy table. They come to the marriage-feast, but not with wedding-garments.
4. What comes of it. The consequences are dreadful. They eat and drink damnation [Gr. judgment] to themselves. This judgment to some is temporal, to others eternal. This they are said to eat and drink to themselves; it becomes poison to them, and so they take their death with their own hands. While the meat is in their mouth, wrath goes down with it, as the devil did with Judas'sop.
5. A particular sin lying on them, which provokes God so to treat them: They do not discern the body of the Lord Christ; they do not duly consider the relation between the elements and Christ, and so they rush in upon these creatures of bread and wine, that are of so deep a sanctification as to be the symbols of the body and blood of the Son of God; they sit down at that table, as to their ordinary meals, without that reverence and devotion that ought to be in those who sit down at such a holy table.
Two doctrines may be observed, namely,
DOCTRINE. I. 'Though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably or in a right manner.'
DOCTRINE. II. 'He who communicates unworthily, eats and drinks judgment to himself, while he eats the sacramental bread, and drinks the wine.'
I shall prosecute each doctrine in order.
DOCTRINE. I. 'Though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably, and in a right manner.' Here I shall show,
I. The necessity of communicating suitably and in a right manner.
II. Why it is, that though the right way and manner of communicating be the main thing to be studied in that solemn action, yet many content themselves with the bare doing of it, neglecting the doing of it suitably, and in a right manner.
III. Make some improvement.
I. I am to show the necessity of communicating suitably, and in a right manner.
1. God commands it, verse 28. 'So let him eat of that bread, and drink of that cup.' The particle is emphatical, as John 4:6. 'Jesus therefore being wearied with his journey, sat thus [or so] on the well.' Acts 7:8. 'So Abraham begat Isaac.' The matter and manner of all duties are linked together in the command of God. What God has joined, let no man put asunder. He will have his service well done, as well as done, 1 Chronicles 28:9. 'And you Solomon my son, know you the God of your father, and serve him with a perfect heart, and with a willing mind: for the Lord searches all hearts, and understands all imaginations of the thoughts.' Masters on earth challenge to themselves a power to cause their servants to do their work as they would have it; but though they leave the way of doing it sometimes to the discretion of the servants, yet the Lord never does so, but always commands not only what, but how to do, 1 Thessalonians 4:1.
2. No duty is pleasing to God, unless it be done in a right manner, ib. Unless it be so done, it is not done to his mind. It gives not content to the heart of Christ, though it may give content to men's own blinded hearts. God's will is the supreme law; for we are his own, and what we do, we ought to study to do it to his mind: otherwise we cannot please him, do what we will.
3. Because nothing is a work theologically good, but what is done in a right manner, Hebrews 11:6. 'Without faith it is impossible to please him.' There was a vast difference between Cain and Abel's offering, Genesis 4:4, 5. 'The Lord had respect unto Abel, and to his offering: but to Cain and to his offering he had not respect.' See the reason, Hebrews 11:4. 'By faith Abel offered unto God a more excellent sacrifice than Cain.' Bonum non, nisi ex integra causa oritur, bonum est. Hence the good works of the heathens were but splendid sins; and those of the unregenerate are so; for they may do much, but not with a perfect heart. One sins and damns his soul at the Lord's table, another communicates worthily. What makes the difference, but the manner of doing? Hence praying is accounted but howling; eating and drinking is not to eat the Lord's supper, 1 Corinthians 11:20. Common eating and drinking are sins, Matthew 24:37. Cloth may be good, and yet the coat base, if it be marred in the making.
4. Though the work be in itself good, yet if it be done unsuitably, not in a right manner, it provokes God to inflict heavy strokes on the doer. Is not a master often at that, he would rather men had not done the work, than that it should be so done? 1 Chronicles 15:13. 'For because you did it not at the first, the Lord our God made a breach upon us, for that we sought him not after the due order.' So Jehu did something for God, but not in a right manner; hence the Lord says, Hosea 1:4. 'I will avenge the blood of Jezreel upon the house of Jehu.' And the Corinthians having communicated unworthily, or not in the right manner, the apostle observes concerning them, 1 Corinthians 11:31. 'For this cause many are weak and sickly among you, and many sleep.' In the mean, little is accepted, if it is rightly done: hence it is said of Asa, 1 Kings 15:14. 'The high places were not removed; nevertheless Asa, his heart was perfect with the Lord all his days.'
5. Only the duty done in a right manner does prosper, and get the blessing. Mark that so, Matthew 24:46. 'Blessed is that servant, whom his Lord when he comes shall find so doing. A man may pray ten thousand times, and never be heard; and go from one communion to another, and never be sealed to the day of redemption. A groan from the heart will do more than all these, Romans 8:16. Our meat can do us no good, and our clothes cannot warm us, if we do not use them in the right manner. No wonder that many are never the better of all the sacraments they get, for they communicate not aright.
6. If we communicate not in a right manner, we do no more than others, than hypocrites actually do, and Pagans may do. Hypocrites eat and drink, who shall drink eternally of the wine of the wrath of God, Luke 13:26, 27. Pagans can eat bread and drink wine; nay, the very beasts may do it. And shall a Christian think that he does enough when he does no more?
7. Lastly, God gets no glory otherwise from us in our duty, Matthew 5:16. He gets much dishonor by the way that many of us partake of his table. The means must be suited to the end; and therefore our duty must be rightly done, if we would glorify God.
II. I proceed to show, why it is, that though the right way and manner of communicating be the main thing in that solemn action, yet many content themselves with the bare doing of the thing, neglecting the doing of it suitably, and in a right manner.
1. Because to communicate is easy, but to communicate in a right manner is very difficult. It is easy to wait on several days and hear sermons, to get a token, and eat the bread and drink the wine: but it is a hard task to plough up the fallow-ground, to mourn for sin, to get the heart in case for communion with Christ, and by faith to feed upon him. It is easy to say, we resolve to be for Christ; but it is hard to pluck out right-eyes, and cut off right hands; it is hard to set idols to the door, and give the whole heart to a Savior.
2. Because they obtain their end by the bare performance of the duty. As,
(1.) Peace of mind. Many consciences are half-awakened; though they be not so far awakened as to give men no rest without doing duty in a right manner, yet they will not hold their peace should a man neglect duties altogether.
(2.) It gains a man credit in the world, and that is a strong cord to draw a man to the outside of duties, Matthew 6:2. It is no small matter to have a name, and to seem good; and to be called godly, is affected by those who are at no pains to be what they would seem. These are the mean and low ends they purpose to themselves, and they get them by that way. But the high and noble ends of the Christian communion with God, strength against corruption, etc. call for other sort of work.
3. Men may get duties done, and their lust kept too: they may go to a communion table, and to the table of devils too: but to do duties in the right manner is inconsistent with peace with our lusts, Psalm 66:18. If they would have a calm sea, Jonah must be thrown overboard. Hence they take so little pains in self-examination before a communion. There are some secret lusts which the man has no will to disturb; therefore he will not light the candle and search, lest he should be obliged to cast out the old leaven.
4. Because men mostly have low and mean thoughts of God and his service, Malachi 1:6, 7, 8. It is not every one that knows the Lord. Many worship they know not what, and therefore they give him they care not what. If men had suitable thoughts of that God whom they serve, they would be careful how they serve him, Psalm 89:6, 7. Wherefore the apostle, to put men out of their sloth, and engage them to the right performance of duties, tells what a one God is, Hebrews 12:28, 29. 'Let us have grace, whereby we may serve God acceptably, with reverence and godly fear. For our God is a consuming fire.'
5. Because men mostly are unacquainted with communion and fellowship with God to be had in duties; they know not the necessity of it, nor the excellency of it. Hence they are not at pains about it. He who minds to entertain his prince, will be at pains to provide all things necessary for that effect, while he is not so taken up who is expecting no guests.
Use. Of lamentation. O how sad is it that there are so many who content themselves with the bare work of communicating, neglecting the right manner! That there are many such, take these evidences.
1. Many approach very rashly and inconsiderately to the Lord's table. It would make a tender heart to tremble, how forward many are for going to the communion-table, though it be fenced by the severe threatenings of God. They are like the horse, Job 29:22, 23, 24 who 'mocks at fear, and is not affrighted; neither turns he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swallows the ground with fierceness and rage: neither believes he who it is the sound of the trumpet.' And they are as the leviathan, by whom 'darts are accounted as stubble,' and who laughs at the shaking of a spear,' Job 41:29. They snatch up the holy things of God, and with polluted fingers do they handle them, How few are there that find any notable difficulty in their way to it? Truly it is lamentable to think of this rashness.
2. The little pains that many are at beforehand to get their hearts prepared for this work. Anything your do, lies mostly in hearing in public; few wrestling with God, that he would prepare them as a bride adorned for her husband.
3. The licentious lives of communicants. Many, when the work is over, turn just back to their old ways, clearly discovering that it has made no great impression on their hearts while they were at it. Many are a shame to religion, harden the profane, and grieve the hearts of the godly by their courses.
We may justly wonder that the Lord does not sometimes make a breach among us, and mingle our blood with our sacrifices. Under the law, the Lord made some sad instances of his anger; as in the case of Uzzah, 2 Samuel 6:6, 7 of the men of Bethshemesh, 1 Samuel 6:19 and of Nadab and Abihu, Leviticus 10:1, 2. Is not the Lord as angry still with the abuse of Gospel holy things? Yes, surely; but now the dispensation is more spiritual, and the strokes of anger are more spiritual also; such as hardness of heart, and blindness of mind. Some souls may get their death's wounds at the table, though their bodies come away whole and sound.
Use, Of exhortation. Be exhorted to get your hearts in a case for performing this duty in a right manner. It may be some have communicated often, and never to this day communicated once right. O strive to begin now! The advantage of it is great. You may find that in a communion, that you never found yet, if you be worthy partakers; if not, the hazard is great. Which take in
DOCTRINE. II. 'He who communicates unworthily, eats and drink judgment to himself, while he eats the sacramental bread, and drinks the sacramental wine.'
In discoursing from this doctrine, I shall show,
I. What communicating unworthily is.
II. What judgments unworthy communicating exposes people to.
III. Make application.
1. I am to show, what communicating unworthily is. A man communicates worthily, not when he merits the sacrament, but when he is meet for it. So a man communicates unworthily, when he is unfit for this holy ordinance, when he wants a gospel-fitness for it. To find out this then, we must inquire into the nature of this ordinance. Consider, then,
First, The author of this ordinance. It is Christ, 1 Corinthians 11:23. He appointed it. It belongs to him only to appoint the several parts of worship, who was faithful in his own house as a Son; and worship commanded by men is but vain worship. Now, if Christ be the author of this ordinance, then it is meet, 1. That we have an honorable respect for it as a divine ordinance. 2. That we go about it out of respect to the command of Christ. 3. That we expect the blessing and the advantage by it from him.
1. People communicate unworthily when they have not an honorable respect for, and a due reverence to, this ordinance, when they partake of it, Malachi 1:6, 7. If it bear the stamp of divine authority, is it meet that persons should despise it, and not be touched with reverence of it? When the angel of the covenant appeared to Moses in the bush, he said to him, 'Put off your shoes from off your feet; for the place whereon you stand is holy ground,' Exodus 3:5. But, behold in this sacrament there are bread and wine of deeper sanctification than that holy ground, they being the symbols of Christ's body and blood.
2. When people do not go about it out of respect to the command of Christ, may he not justly astonish such at his table with that question, 'If I be a master, where is my fear?' Malachi 1:6. Is it meat that people should communicate out of custom, vain-glory, etc.? If the sense of his command do not bring you there, you can not expect the sense of his love, but rather to feel the weight of his hand, when there. As we must believe the truth because God has said it, otherwise our assent is not divine faith; so we must do our duty because God has commanded it, otherwise our obedience is not acceptable to him.
3. When people look to any other quarter than to Christ for the good of the sacrament. Some look no farther than the elements. This is to put them in Christ's stead: but be not deceived, bread and wine cannot nourish your soul. Some are apt to look to ministers: and if such a one as they affect serve the table they are at, they think they are sure of advantage. If they knew your hearts so led aside, they would, with a sad heart and angry countenance, say to you, as Jacob did to Rachel, 'Am I in God's stead?' Genesis 30:2. The spouse went a little further than the watchmen before she found her beloved, Canticles 3:4. Many smart by this respecting particular ministers, and overlooking the Master of this ordinance.
Secondly, Consider the time of the institution; 'The same night in which he was betrayed by Judas, when the hour and power of darkness was approaching.' If so, then it appears that this sacrament was left us as a token by our dying friend. He was now to go out of the world to the Father; but before he goes, he will leave his people a feast and token of love. Did he not know what was abiding him? Yes, truly be knew all. O then might not the prospect of the agony and bloody drops in the garden, the racking of his body, and the load of wrath under which his soul was to wrestle, have made him mind himself and forget us? Nay, in the night in which he was betrayed, he instituted this sacrament. Surely then it is most suitable, 1. That we prize it highly as the love-token of a dying friend. 2. That we be at pains to prepare to keep the tryst which he was so concerned to set. 3. That at such a time we avenge the treachery upon our lusts. So they partake unworthily,
1. Who partake of this ordinance without a due valuing of it as the love-token of a dying Lord. A token from a friend, though it be small in itself, yet ought to be prized; a token from a dying friend more; but a token from a friend dying for us most of all; and he would be reckoned a monster of men, that would not highly value it. Not to value this ordinance highly, and so desire and delight in it, as many communicants do, who, if they could get their credit kept, could well live without it, and in their unconcernedness of heart for it and about it, say practically, The table of the Lord is contemptible, is to trample upon our dying Lord's love-token, and to say in effect, He should have been otherwise taken up that night in which he was betrayed.
2. Those communicants who are not at pains to prepare to keep the tryst our Lord set at that time. I may say, he forgot to eat his own bread, that he might provide for us. He did not so mind the cup of wrath which he was to get himself, as to forget the sacramental cup for our comfort. When he was on the cross, he trysts to meet the believing thief in Heaven; and when the clouds of wrath were gathering, and ready to pour down upon him, he trysts to meet believers on earth. And shall we forget the tryst set in that remarkable night? But, ah! how many are there that will not be at pains to prepare for this ordinance, to examine themselves as to their state, frame, etc.? They have built up mountains and walls of separation between Christ and them, but are at no pains to remove them, nor to employ Christ to level them. Do not these communicate unworthily?
3. Who do not avenge the treachery. How came Judas to betray him? Was it not the sins of his own people that were the spring of the unhappy action? Your sins were the chief traitors. Then surely Christ instituting this sacrament at this time, says in effect concerning our lusts, as Psalm 137:7, 8, 9. 'Remember, O Lord, the children of Edom, in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. O daughter of Babylon who are to be destroyed: happy shall he be that rewards you, as you have served us. Happy shall he be that takes and dashes your little ones against the stone'. Can a worthy communicant partake of this ordinance, and mind the treachery his Lord met with, and not break his covenant with his lusts, and renounce his old master? No, surely. They communicate unworthily who come to this ordinance at peace with any lust; they react Judas' sin-kiss of Christ, and betray him.