QUEST. CLIV. What are the outward means whereby Christ communicates to us the benefits of his mediation?
ANSW. The outward and ordinary means whereby Christ communicates to his church the benefits of his mediation, are, all his ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.
In explaining this answer, we shall consider,
I. What we are to understand by the ordinances, which are here styled outward and ordinary means of grace. The first idea contained in them is, that they are religious duties, prescribed by God, as an instituted method, in which he will be worshipped by his creatures; but that which more especially denominates them to be ordinances, is, the promise which he has annexed to them of his special presence, and the encouragement that he has given to his people in attending on them, to hope for those blessings that accompany salvation. As God works grace by, and under them, they are called means of grace; and because he seldom works grace without first inclining persons to attend on him therein, and wait for his salvation; therefore they are called the ordinary means of grace; and because they have not in themselves a tendency to work grace, without the inward and powerful influences of the Holy Spirit, accompanying them, they are distinguished from it, and accordingly styled the outward means of grace.
That which may be observed concerning the ordinances as thus described, is,
1. That they may be engaged in, pursuant to a divine appointment; therefore no creature hath a warrant to enjoin any modes of worship, pretending that this will be acceptable, or well-pleasing to God; since he alone, who is the object of worship, has a right to prescribe the way in which he will be worshipped. To do this would be an instance of profaneness and bold presumption; and the worship performed pursuant thereunto would be in vain; as our Saviour says concerning that which has no higher a sanction than the commandments of men, Matt. xv. 9. and whatever pretence of religion there may be therein, God looks upon such worshippers as well as those whose prescriptions they follow herein, with the utmost contempt, and will punish them for, rather than encourage them in it. Thus the prophet reproves Israel, as being guilty of defection from God, who engaged in that worship which he had not ordained, when he says, The statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make thee a desolation, and the inhabitants thereof an hissing. Therefore shall ye bear the reproach of my people, Mic. vi. 16. And Jeroboam is often branded with this character, that he made Israel to sin, for instituting ordinances of divine worship, and setting up calves in Dan and Bethel, making an house of high places, and priests of the lowest of the people, and appointing sacred times, in which they should perform this worship; all which were of his own devising, and became a snare to the people, Exod. xx. 24. It is certain, that such appointments cannot be reckoned means of grace, or pledges of God’s presence; and it would redound to his dishonour, should he be obliged to communicate the benefits of Christ’s redemption hereby, to any who, (under a pretence of worshipping him in a way of their own devising,) offer the highest affront to him.
2. If God is pleased to reveal his will concerning the way in which we are to worship him, and hope for his presence, it is our indispensable duty to comply with it, and implore his acceptance of us herein; and be importunate with him, that he would put a glory on his own institutions, and grant us his special presence and grace, that we may be enabled to perform whatever duty he enjoins, in such a manner, that the most valuable ends may be answered, and our spiritual edification and salvation promoted thereby.
3. Though we consider the ordinances as instituted means of grace; yet, a bare attendance on them will not, of itself, confer grace, as is very evident from the declining state of religion, in those who engage in the external part of it, and attend upon all the ordinances of God’s appointment, and yet remain destitute of saving grace; who are stupid under the awakening calls of the gospel, and regard not the invitations given therein, to adhere stedfastly to Jesus Christ, whom in words they profess to own, though in works they deny him. This is a convincing evidence, that it is God alone, who appointed those ordinances, that can make them effectual to salvation. Thus concerning the nature of an ordinance, and in what respect it may be called an outward and ordinary means of grace. We are now,
II. To consider what are those ordinances by which Christ communicates to us the benefits of his mediation. These may be considered,
1. As engaged in by particular persons, as subservient to their spiritual welfare, in order to the beginning or carrying on the work of grace in their souls; such as meditation about divine subjects, self-examination, and all other duties, which are performed by them in their private retirement, in hope of having communion with God therein. Or,
2. There are other ordinances which God has given to worshipping assemblies, which are founded in that general promise, In all places where I record my name, I will come unto thee, and I will bless thee, Exod. xx. 24. Those mentioned in this answer, are the words, sacraments and prayer; of which the sacraments are particularly given to the churches; the word and prayer, to all who are favoured with the gospel-dispensation. And to these we may add, singing the praises of God; which, though it be not particularly mentioned in this answer, is, nevertheless, a duty wherein we may expect to meet with his presence and blessing; and accordingly is an ordinance which God makes effectual to promote our salvation. Therefore, before we enter on the subject-matter of the following answers, we shall speak something concerning this duty, as an ordinance which he has instituted; together with the way and manner in which it is to be performed. And,
(1.) We may enquire what ground we have to reckon it among the ordinances of God. This must not be taken for granted, but proved; because there are many who deny it to be so. That it was an ordinance enjoined to, and practised by the church, under the Old Testament-dispensation, appears from the many songs and psalms given, by divine inspiration, to be used by the church, in their solemn acts of worship; some of which were not only sung by particular persons; but the whole church is represented as joining therein with united voices. Thus when Pharaoh’s host was drowned in the red sea, it is said, Moses and the children of Israel sang the song that was given by divine inspiration for that purpose, contained in Exod. xv. And when he was inspired with that song, in Deut. xxxii. he was commanded, in chap. xxxi. to write it for them, and teach it to them, and put it in their mouths; that they might sing it in their public worship; which he did accordingly, ver. 22. And from the days of David, when public worship was more settled than it had been before; and many things relating to the order, beauty and harmony thereof, brought into the church by divine direction, then there was an order of men called Singers, who were to preside over, and set forward the work. And there was also a book of psalms, given by divine inspiration, for the use of the church therein, that they might not be at a loss as to the subject-matter of praise in this ordinance; as may be inferred from the style thereof, the words being often put in the plural number; which argues, that they were to be sung, not by one person in the church, but by the whole congregation, in their solemn and public acts of worship; and accordingly we often find the whole multitude of them exhorted to sing the praises of God. Thus it is said in Psal. xxx. 4. Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness. And elsewhere, Sing aloud unto God our strength. Make a joyful noise unto the God of Jacob. Take a psalm, &c. For this was a statute for Israel, and a law of the God of Jacob, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are represented as exciting one another to this duty. Thus it is said, O come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms, Psal. xcv. 1, 2.
And it may be observed, that how much soever the use of musical instruments, which were in this worship may be concluded to be particularly adapted to that dispensation, as they were typical of that spiritual joy, which the gospel church should obtain by Christ; yet the ordinance of singing remains a duty, as founded on the moral law; and accordingly we find, that the practice hereof was recommended, not only to the Jews, but to all nations. Thus it is said, Make a joyful noise unto the Lord all the earth, Psal. xcviii. 4. And he speaks to this purpose, when he presses this duty upon all lands, whom he exhorts to serve him with gladness; and to come before the Lord with singing, Psal. c. 1, 2. And besides, it seems to be preferred before some other parts of worship, which were merely ceremonial. Thus the Psalmist says, I will praise the name of God with a song. This also shall please the Lord better than an ox or bullock, Psal. lxix. 30, 31. that is, God is more glorified hereby than he is by the external rites of ceremonial worship; especially when abstracted from those acts of faith, which add an excellency and glory to them.
And this leads us to consider it as an ordinance practised by the New Testament-church. Some had songs given in to them by inspiration; as the virgin Mary, Zacharias, and Simeon, Luke i. 46, 47, & seq. chap. ii. 28, & seq. and sometimes the members of particular churches had a psalm given in by extraordinary revelation, 1 Cor. xiv. 26. and we can hardly suppose this to have been without a design that it should be sung in the church for their edification; especially considering it as an extraordinary dispensation of the Spirit: And, as the singing of a psalm in the church, is an act of public worship, it is reasonable to suppose, that the whole assembly joined together therein; and therefore this ordinance was not only practised by them, but had also a divine sanction, in that the Spirit was the author of the psalm that was sung: And we sometimes read of the church’s singing an hymn, which was no other than a psalm or spiritual song, at the Lord’s-supper: Thus our Saviour, in the close of that ordinance, sung an hymn with his disciples, that small church with whom he then communicated, Mark xiv. 26. And at another time, when he was come nigh to the descent of the mount of olives, it is said, that the multitude of the disciples began to rejoice, and to praise God with a loud voice, Luke xxix. 37. where, by the multitude of the disciples, we must understand all that followed him, who had, at that time, a conviction in their consciences, that he was the Messiah, from the miracles which they had seen him work; and we have an account of the short hymn which they sang; Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest, Luke xix. 38. This was not, indeed, sung in a church-assembly; however, it was with a loud voice, and herein they gave glory to God: And though some of the Pharisees were offended at it, ver. 39. yet our Saviour, in the following words, vindicates their practice herein; which argues, that it was a branch of religious worship, performed by them at that time; and a duty approved of by him. All that I would infer from hence, is, that our Saviour gave countenance to the singing the praises of God, with united voices. Therefore it follows, that we ought, on all occasions, to do the same thing; and consequently, singing is an ordinance, whereby the church ought to glorify God, and shew forth his praise. Thus we have considered singing to be an ordinance, or a branch of instituted worship.
(2.) There are several things in which this ordinance agrees with some others; particularly with prayer in all the parts thereof; and with reading and preaching of the word. That it has something in common with prayer, appears from the subject-matter of several of the psalms of David; some of which are called prayers, and accordingly they contain in them several petitions, for blessings that the church stood in need of, together with various instances of confession of sin, as well as thanksgiving for mercies received. As to the agreement of this ordinance, with preaching or reading the word; that, I think, may be inferred in general, from one of the ends thereof, mentioned by the apostle, namely, in that we are herein to teach and admonish one another, Col. iii. 16. This is what the Psalmist styles talking of all his wondrous works, Psal. cv. 1, 2. And elsewhere, the church are said to speak to themselves, or to one another in this duty, Eph. v. 19. This may be observed in the subject-matter of some of the psalms, in which the Psalmist is represented as speaking to the church, and they as making their reply to him: Thus he advises them to lift up their hands in the sanctuary, and bless the Lord, Psal. cxxxiv. 2. and answer him, The Lord that made heaven and earth bless thee out of Zion, ver. 3. The name may be observed in many other psalms, in which there is a frequent change of the person speaking; and the subject-matter of the whole book contains many admonitions or cautions necessary to be observed by others, which they who sing, direct and apply to each other. Again, this ordinance agrees with preaching and reading the word, in that we are, in singing the praises of God, to take notice of, or celebrate the dispensations of his providence, either in a way of judgment or mercy; of this we have many instances in the book of Psalms, as is very evident in all those that are properly historical.
(3.) We must, notwithstanding, suppose singing to be a distinct ordinance from preaching, prayer, or reading the word; for it is mentioned in scripture, as such; and that wherein it principally differs, is, that it is designed to raise the affections: and it is certain, that the modulation, or tone of the voice, has oftentimes a tendency so to do. And because the performing religious worship, with raised affections, is a great duty and privilege; therefore God has appointed this as an ordinance, in some degree conducive to answer that end.
Obj. 1. If the tone of the voice be to be reckoned an ordinance, to raise the affections; then vocal or instrumental music may be deemed sufficient to answer this end, without making use of those words in singing, which God has ordained, whereby it may be denominated a religious duty.
Answ. To this it may be replied; that to have the affections raised, is no branch of religion, unless they are excited by those ideas of divine things, in which it principally consists: Therefore, that which is a means of raising the affections, may not have a tendency to excite religious affections; and, consequently, it is not barely singing, but celebrating the praises of God therein, with raised affections, that is the duty and ordinance which we ought to engage in: These two, therefore, must be connected together; and if God is pleased, not only to instruct us as to the matter about which our faith is to be conversant, but to give us an ordinance conducive to the exciting our affections therein, it must be reckoned an additional advantage, and an help to our praising him in a becoming manner.
Obj. 2. Those arguments that have been taken from the practice of the Old Testament-church, to prove singing an ordinance, may, with equal justice, be alleged to prove the use of instrumental music therein; since we very often read of their praising God with the sound of the trumpet, psaltery, harp, organ, and other musical instruments, Psal. cl. 3, 4, 5. which is the principal argument brought for the use of them by those who defend this practice, and conclude it an help for devotion.[21]
Answ. To this it may be replied; that though we often read of music being used in singing the praises of God under the Old Testament; yet if what has been said concerning its being a type of that spiritual joy which attends our praising God for the privilege of that redemption which Christ has purchased be true; then this objection will appear to have no weight, since this type is abolished, together with the ceremonial law. And it may be farther observed, that though we read of the use of music, in the temple-service, yet it does not sufficiently appear, that it was ever used, in the Jewish synagogues; wherein the mode of worship more resembled that which is, at present, performed by us in our public assemblies. But that which may sufficiently determine this matter, is, that, we have no precept or precedent for it in the New Testament, either from the practice of Christ, or his apostles. And inasmuch as this is alleged, by some, to overthrow the ordinance of singing, who pretend, that it ought to be no more used by us than the harp, organ, or other musical instruments: It might as well be objected, that, because incense, which was used under the ceremonial law, together with prayer in the temple, Luke i. 9, 10. is not now offered by us; therefore prayer ought to be laid aside; which is, as all own, a duty founded on the moral law.
(4.) In singing those psalms or songs, which are given by divine inspiration, we are not to consider the subject-matter thereof, as always expressive of the frame of our own spirits, or denoting the dispensations of providence, which we, or the church of God are, at present exercised with. This is necessary in order to our singing with understanding; and it may be inferred from what is observed under the second of those heads, before laid down, relating to the agreement which there is between singing and reading any of David’s psalms.
It must be allowed by all, that we ought to have the same acts of faith in one, as we have in the other. This is evident from all composures in prose or verse, whether divine or human. If the subject-matter be historical, whatever the form be in which it is laid down, the principal things to be considered are, those matters of fact which are therein related. If an history be written in prose, and the same should be turned into verse; its being laid down in the form of a poem, though it adds something of beauty to the mode of expression, yet the ideas, that are conveyed thereby, or the historical representation of things, are the same as though they had not been written in verse. It may be, the reading the same history in verse, may add something of pleasure and delight to those ideas which we have of it, in like manner as singing, according to the third head before mentioned, is a distinct ordinance from reading (though the matter be the same, as it respects the exciting the affections;) yet this does not give us different ideas of it; much less are we to take occasion from thence, to apply those things to ourselves that are spoken of others; unless parallel circumstances require it. If this rule be not observed, I do not see how we can sing many of the psalms of David. Sometimes the subject-matter thereof is not agreeable to every age of life, or the universal experience of particular persons. It would be very preposterous for a child, in singing those words, I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread, Psal. xxxvii. 25. or what is elsewhere said; Now also, when I am old and gray-headed, O God, forsake me not, Psal. lxxi. 18. to apply them, in particular to himself. And when some other psalms are sung in a public assembly, in which God’s people are represented as dejected, disconsolate, and, as it were, sinking in the depths of despair; as when the Psalmist says, My soul refused to be comforted. I remembered God, and was troubled; I complained, and my spirit was overwhelmed, Psal. lxxvii. 2, 3. and elsewhere, I am counted with them that go down into the pit. Thy wrath lieth hard upon me. While I suffer thy terrors, I am distracted, Psal. lxxxviii. 4, 7, 15. This cannot be applied to every particular person in a worshipping assembly; as denoting that frame of spirit in which he is, at present, any more than those expressions which we meet with elsewhere, which speak of a believer, as having full assurance of God’s love to him, and his right and title to eternal life; as when it is said, Thou shalt guide me with thy counsel, and afterward receive me to glory, Psal. lxxiii. 24. can be applied to those who are in a dejected, despairing, or unbelieving frame of spirit.
And those psalms which contain an historical account of some particular dispensations of providence towards the church of old, cannot be applied to it in every age, or to the circumstances of every believer; as when it is said, By the rivers of Babylon there we sat down; yea, we wept when we remembered Zion, Psal. cxxxvii. 1. This is not to be considered as what is expressive of our own case, when we are, in the present day, singing that psalm, Or, when, on the other hand, the church is represented as praising God for particular deliverances, as in Psal. cvii. or expressing its triumphs in the victories obtained over its enemies, as in Psal. cxlix. these are not to be applied, by particular persons, to themselves; especially at all times. And when the Psalmist makes use of those phrases which are adapted to the ceremonial law, as when he speaks of binding the sacrifice with cords, even unto the horns of the altar, Psal. cxviii. 27. or elsewhere, of their offering bullocks upon it, Psal. li. 19. this cannot be taken in a literal sense, when applied to the gospel-state. And when we are exhorted to praise God with the psaltery, &c. Psal. cl. we are to express those acts of faith which are agreeable to the present gospel-dispensation, which we are under; and the general rule, which is applicable to all psalms of the like nature, is, that with the same frame of spirit with which we read them, we ought to sing them. Sometimes we are to consider the subject-matter of them, as containing an account of those providences which we are liable to, rather than those which we are, at present, under; or what we desire, or fear, rather than experience; and improve them so as to excite those graces which ought to be exercised in like circumstances, when it shall please God to bring us under them. With this frame of spirit the psalms of David are to be sung, as well as read; otherwise we shall be obliged to exclude several of them as not fit to be used in gospel-worship, which I would assert nothing that should give the least countenance to,[22] any more than I would affirm that such-like psalms are not to be read in public assemblies.
Obj. 1. To what has been said concerning our using David’s psalms in singing the praises of God, it is objected, that some of them contain such imprecation, or desires, that God would destroy his enemies, Psal. lv. 15. and lix. 13-15. and lxix. 22-25, 27, 28. as are inconsistent with the spirit of the gospel, or that love which we are, therein, obliged to express towards our enemies, agreeably to the command and practice of the holy Jesus, Matt. v. 44, 46. Luke xxiii. 34.
Before I proceed to a direct answer to this objection, it may be observed, that this is generally alleged, by the Deists, with a design to cast a reproach on divine revelation; and from hence they take occasion, outrageously to inveigh against David, as though he was of a malicious and implacable spirit; upon which account they will hardly allow him to have been a good man, since these, and such-like imprecations of the wrath of God on the church’s enemies, are reckoned by them no other than the effects of his passion and hatred of them; and therefore it is a preposterous thing to suppose, that his psalms were given by divine inspiration.
And there are others, to wit, some among the Socinians, who give a different turn to such-like expressions; and pretend, that under the Old Testament dispensation, it was not unlawful for persons to hate their enemies, or curse, or imprecate the wrath of God upon them, whereas, our Saviour thought fit, under the New Testament-dispensation, to command what was directly contrary thereunto. That it was formerly lawful, they argue from what is said in Matt. v. 43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. And the new Commandment which he substituted in the room thereof, is contained in the following words, in which he obliges them, to love their enemies, &c. But this is a gross mistake of the sense of that scripture, which speaks of hating their enemies; since our Saviour does not, in mentioning it, design to refer to any thing said in the Old Testament, but only to expose the corrupt gloss of the Scribes and Pharisees, given on some passages contained therein. Therefore, we must conclude, that it was equally unlawful to hate our enemies before, as it is now, under the gospel-dispensation. These things I could not but premise, before we come to a direct answer to this objection; and, if what is contained therein were true, it would certainly be unlawful to sing David’s psalms; yet, at the same time, it would be a very difficult matter, to substitute any hymns and songs in their room, which would be altogether unexceptionable; and then the ordinance of singing would be effectually overthrown.
Answ. But to this it may be replied; that the words being spoken by David, under divine inspiration, some of those scriptures referred to, may, agreeably to the rules of grammar, be understood as a prediction of those judgments which God would execute on his implacable enemies; especially when the word, that is supposed in the objection, to contain the form of an imprecation, is put in the future tense, as it often is. And if it be put in the imperative mood, as in other places, in which it is said, Let death seize on them; let them go down quick into hell; let them be blotted out of the book of the living; this mode of speaking, especially when applied to God, contains an intimation of what he would do, or the wrath which he would pour forth, as a punishment of sin, committed, persisted in, and not repented of. And, indeed, in one of these psalms, viz. Psal. lxix. in which the righteous judgments of God are denounced against sinners, the Psalmist plainly speaks in the person of our Saviour, to whom the 9th and 21st verses are expressly applied in the New Testament, John ii. 17. Matt. xxvii. 34. Therefore, when he says, ver. 22. Let their table become a snare, the meaning is, that God would deny some of his furious and implacable enemies, that grace, which alone could prevent their waxing worse and worse under outward prosperity. And when he says, ver. 23. Let their eyes be darkened; the meaning is, they shall be given up to judicial blindness, as the Jews were; the providence of God permitting, though not effecting it. And when it is said, ver. 23. Pour out thine indignation upon them, it is an intimation that this should come to pass. And, in ver. 25. Let their habitation be desolate; the meaning is, that the land, in which they dwelt, should be destitute of its former inhabitants, and so contains a prediction of the desolate state of the Jewish nation, after they were destroyed, and driven out of their country by the Romans. And when he farther says, Add iniquity to their iniquity; this may be accounted for consistently with the divine perfections, and the sense thereof is not liable to any just exception; as has been observed elsewhere. This I only mention, to shew that it is not necessary to suppose that these imprecations are always to be understood as what will warrant, or give countenance to private persons to wish, or pray for the destruction of their enemies.
Moreover, if the evil denounced be of a temporal nature; as when the Psalmist is represented as desiring that his enemies may be consumed as the stubble before the wind, or as the wood that fire burneth, Psal. lxxxiii. 13, 14. these are not the desires of one who meditates private revenge, or wishes to see the ruin of those whom he hates. But they contain the language of the church of God in general, as acquiescing in his righteous judgments, which should be poured forth on those that hate him, and persecute his people; and, if either the church must be ruined, or those that set themselves against it, removed out of the way, they cannot but desire the latter, rather than the former. If such expressions be thus understood, there would be no sufficient reason for that exception that is taken against the book of the psalms; nor will any one have just occasion to lay aside a part of them, as what cannot be sung by a Christian congregation.
Object. 2. It is farther objected, that if singing could be proved to be an ordinance, to be used by particular persons; it will not follow from thence, that the whole congregation ought to join with their voices together. It is sufficient if one person sings, and others make melody in their hearts; whereas, united voices in singing, will occasion confusion in the worship of God; and, when a mixed multitude join in this ordinance, it can hardly be supposed that they, all of them, sing with the spirit, and with the understanding also. Therefore, if one should sing, it is sufficient for them who are qualified to join in this ordinance, to say, Amen; or, to have their hearts engaged therein; as they have who join in public prayer, in which, one is the mouth of the whole assembly.
Answ. To this it may be replied;
[1.] That to insinuate that singing with united voices, is confusion, is to cast a great reproach on that worship which we often read of in scripture, which was performed in this manner. Thus Moses and the children of Israel sang the praises of God upon the occasion of their deliverance from the Egyptians, in Exod. xv