The Means of Grace

“Ye are gone away from mine ordinances, and have not kept them.” Mal. 3:7.
I. 1. But are there any ordinances now, since life and immortality were
brought to light by the gospel? Are there, under the Christian dispensation,
any means ordained of God, as the usual channels of his grace? This question
could never have been proposed in the apostolical church, unless by one who
openly avowed himself to be a Heathen; the whole body of Christians being
agreed, that Christ had ordained certain outward means, for conveying his
grace into the souls of men. Their constant practice set this beyond all
dispute; for so long as “all that believed were together, and had all things
common,” (Acts 2:44, ) “they continued steadfastly in the teaching of the
Apostles, and in the breaking of bread, and in prayers.” (Acts 2:42.)
2. But in process of time, when “the love of many waxed cold,” some began to
mistake the means for the end, and to place religion rather in doing those
outward works, than in a heart renewed after the image of God. They forgot
that “the end of” every “commandment is love, out of a pure heart,” with
“faith unfeigned;” the loving the Lord their God with all their heart, and
their neighbour as themselves; and the being purified from pride, anger, and
evil desire, by a “faith of the operation of God.” Others seemed to imagine,
that though religion did not principally consist in these outward means, yet
there was something in them wherewith God was well pleased: something that
would still make them acceptable in his sight, though they were not exact in
the weightier matters of the law, in justice, mercy, and the love of God.
3. It is evident, in those who abused them thus, they did not conduce to the
end for which they were ordained: Rather, the things which should have been
for their health, were to them an occasion of falling. They were so far from
receiving any blessing therein, that they only drew down a curse upon their
head; so far from growing more heavenly in heart and life, that they were
two-fold more the children of hell than before. Others, clearly perceiving
that these means did not convey the grace of God to those children of the
devil, began, from this particular case, to draw a general conclusion, —
that they were not means of conveying the grace of God.
4. Yet the number of those who abused the ordinances of God, was far greater
than of those who despised them, till certain men arose, not only of great
understanding, (sometimes joined with considerable learning,) but who
likewise appeared to be men of love, experimentally acquainted with true,
inward religion. Some of these were burning and shining lights, persons
famous in their generations, and such as had well deserved of the church of
Christ, for standing in the gap against the overflowings of ungodliness.
It cannot be supposed, that these holy and venerable men intended any more,
at first, than to show that outward religion is nothing worth, without the
religion of the heart; that “God is a Spirit, and they who worship him must
worship him in spirit and in truth;” that, therefore, external worship is
lost labour, without a heart devoted to God; that the outward ordinances of
God then profit much, when they advance inward holiness, but, when they
advance it not, are unprofitable and void, are lighter than vanity; yea,
that when they are used, as it were in the place of this, they are an utter
abomination to the Lord.
5. Yet is it not strange, if some of these, being strongly convinced of that
horrid profanation of the ordinances of God, which had spread itself over
the whole church, and well nigh driven true religion out of the world, — in
their fervent zeal for the glory of God, and the recovery of souls from that
fatal delusion, — spake as if outward religion were absolutely nothing, as
if it had no place in the religion of Christ. It is not surprising at all,
if they should not always have expressed themselves with sufficient caution;
so that unwary hearers might believe they condemned all outward means, as
altogether unprofitable, and as not designed of God to be the ordinary
channels of conveying his grace into the souls of men.
Nay, it is not impossible, some of these holy men did, at length, themselves
fall into this opinion; in particular those who, not by choice, but by the
providence of God, were cut off from all these ordinances; perhaps wandering
up and down, having no certain abiding-place, or dwelling in dens and caves
of the earth. These, experiencing the grace of God in themselves, though
they were deprived of all outward means, might infer that the same grace
would be given to them who of set purpose abstained from them.
6. And experience shows how easily this notion spreads, and insinuates
itself into the minds of men; especially of those who are thoroughly awakened
out of the sleep of death, and begin to feel the weight of their sins a
burden too heavy to be borne. These are usually impatient of their present
state; and, trying every way to escape from it, they are always ready to
catch at any new thing, any new proposal of ease or happiness. They have
probably tried most outward means, and found no ease in them; it may be,
more and more of remorse, and fear, and sorrow, and condemnation. It is
easy, therefore, to persuade these, that it is better for them to abstain
from all those means. They are already weary of striving (as it seems) in
vain, of labouring in the fire; and are therefore glad of any pretence to
cast aside that wherein their soul has no pleasure, to give over the painful
strife, and sink down into an indolent inactivity.
II. 1. In the following discourse, I propose to examine at large, whether
there are any means of grace.
By “means of grace” I understand outward signs, words, or actions, ordained
of God, and appointed for this end, to be the ordinary channels whereby he
might convey to men, preventing, justifying, or sanctifying grace.
I use this expression, means of grace, because I know none better; and
because it has been generally used in the Christian church for many ages;
— in particular by our own Church, which directs us to bless God both for
the means of grace, and hope of glory; and teaches us, that a sacrament is
“an outward sign of inward grace, and a means whereby we receive the
same.”
The chief of these means are prayer, whether in secret or with the great
congregation; searching the Scriptures; (which implies reading, hearing, and
meditating thereon;) and receiving the Lord's Supper, eating bread and
drinking wine in remembrance of Him: And these we believe to be ordained of
God, as the ordinary channels of conveying his grace to the souls of men.
2. But we allow, that the whole value of the means depends on their actual
subservience to the end of religion; that, consequently, all these means,
when separate from the end, are less than nothing and vanity; that if they
do not actually conduce to the knowledge and love of God, they are not
acceptable in his sight; yea, rather, they are an abomination before him, a
stink in his nostrils; he is weary to bear them. Above all, if they are used
as a kind of commutation for the religion they were designed to subserve, it
is not easy to find words for the enormous folly and wickedness of thus
turning God's arms against himself; of keeping Christianity out of the heart
by those very means which were ordained for the bringing it in.
3. We allow, likewise, that all outward means whatever, if separate from the
Spirit of God, cannot profit at all, cannot conduce, in any degree, either
to the knowledge or love of God. Without controversy, the help that is done
upon earth, He doeth it himself. It is He alone who, by his own almighty
power, worketh in us what is pleasing in his sight; and all outward things,
unless He work in them and by them, are mere weak and beggarly elements.
Whosoever, therefore, imagines there is any intrinsic power in any means
whatsoever, does greatly err, not knowing the Scriptures, neither the power
of God. We know that there is no inherent power in the words that are spoken
in prayer, in the letter of Scripture read, the sound thereof heard, or the
bread and wine received in the Lord's Supper; but that it is God alone who
is the Giver of every good gift, the Author of all grace; that the whole
power is of him, whereby, through any of these, there is any blessing
conveyed to our so! ! ul. We know, likewise, that he is able to give the
same grace, though there were no means on the face of the earth. In this
sense, we may affirm, that, with regard to God, there is no such thing as
means; seeing he is equally able to work whatsoever pleaseth him, by any, or
by none at all.
4. We allow farther, that the use of all means whatever will never atone for
one sin; that it is the blood of Christ alone, whereby any sinner can be
reconciled to God; there being no other propitiation for our sins, no other
fountain for sin and uncleanness. Every believer in Christ is deeply
convinced that there is no merit but in Him; that there is no merit in any
of his own works; not in uttering the prayer, or searching the Scripture, or
hearing the word of God, or eating of that bread and drinking of that cup.
So that if no more be intended by the expression some have used, “Christ is
the only means of grace,” than this, — that He is the only meritorious cause
of it, it cannot be gainsayed by any who know the grace of God.
5. Yet once more: We allow, though it is a melancholy truth, that a large
proportion of those who are called Christians, do to this day abuse the
means of grace to the destruction of their souls. This is doubtless the case
with all those who rest content in the form of godliness, without the power.
Either they fondly presume they are Christians already, because they do thus
and thus,- -although Christ was never yet revealed in their hearts, nor the
love of God shed abroad therein: — Or else they suppose they shall
infallibly be so barely because they use these means; idly dreaming, (though
perhaps hardly conscious thereof,) either that there is some kind of power
therein, whereby, sooner or later, (they know not when,) they shall
certainly be made holy; or that there is a sort of merit in using them,
which will surely move God to give them holiness, or accept them without it.
6. So little do they understand that great foundation of the whole Christian
building, “By grace are ye saved:” Ye are saved from your sins, from the
guilt and power thereof, ye are restored to the favour and image of God, not
for any works, merits, or deservings of yours, but by the free grace, the
mere mercy of God, through the merits of his well-beloved Son: Ye are thus
saved, not by any power, wisdom, or strength, which is in you, or in any
other creature; but merely through the grace or power of the Holy Ghost,
which worketh all in all.
7. But the main question remains: “We know this salvation is the gift and
the work of God; but how (may one say who is convinced he hath it not) may I
attain thereto?” If you say, “Believe, and thou shalt be saved!” he answers,
“True; but how shall I believe?” You reply, “Wait upon God.” “Well; but how
am I to wait? In the means of grace, or out of them? Am I to wait for the
grace of God which bringeth salvation, by using these means, or by laying
them aside?”
8. It cannot possibly be conceived, that the word of God should give no
direction in so important a point; or, that the Son of God, who came down
from heaven for us men and for our salvation, should have left us
undetermined with regard to a question wherein our salvation is so nearly
concerned.
And, in fact, he hath not left us undetermined; he hath shown us the way
wherein we should go. We have only to consult the oracles of God; to inquire
what is written there; and, if we simply abide by their decision, there can
no possible doubt remain.
III. 1. According to this, according to the decision of holy writ all who
desire the grace of God are to wait for it in the means which he hath
ordained; in using, not in laying them aside.
And, First, all who desire the grace of God are to wait for it in the way of
prayer. This is the express direction of our Lord himself. In his Sermon
upon the Mount, after explaining at large wherein religion consists, and
describing the main branches of it, he adds, “Ask, and it shall be given
you; seek, and ye shall find; knock, and it shall be opened unto you: For
everyone that asketh receiveth; and he that seeketh findeth; and to him that
knocketh it shall be opened.” (Matt. 7:7, 8.) Here we are in the plainest
manner directed to ask, in order to, or as a means of, receiving; to seek,
in order to find, the grace of God, the pearl of great price; and to knock,
to continue asking and seeking, if we would enter into his kingdom.
2. That no doubt might remain, our Lord labours this point in a more
peculiar manner. He appeals to every man's own heart: “What man is there of
you, who, if his son ask bread, will give him a stone? Or, if he ask a fish,
will he give him a serpent? If ye then, being evil, know how to give good
gifts unto your children, how much more shall your Father which is in
heaven,” the Father of angels and men, the Father of the spirits of all
flesh, “give good things to them that ask him?” (Matt. 7:9–11.) Or, as he
expresses himself on another occasion, including all good things in one,
“How much more shall your heavenly Father give the Holy Spirit to them that
ask him?” (Luke 11:13.) It should be particularly observed here, that the
persons directed to ask had not then received the Holy Spirit: Nevertheless,
our Lord directs them to use this means, and promises that it should be
effectual; that upon asking they should receive the Holy Spirit, from him
whose mercy is over all his works.
3. The absolute necessity of using this means, if we would receive any gift
from God, yet farther appears from that remarkable passage which immediately
precedes these words: “And he said unto them,” whom he had just been
teaching how to pray, “Which of you shall have a friend, and shall go unto
him at midnight, and shall say unto him, Friend, lend me three loaves: And
he from within shall answer, Trouble me not; I cannot rise and give thee. I
say unto you, though he will not rise and give him, because he is his
friend, yet because of his importunity, he will rise, and give him as many
as he needeth. And I say unto you, Ask, and it shall be given you.” (Luke
11:5, 7–9.) “Though he will not give him, because he is his friend, yet
because of his importunity he will rise and give him as many as he
needeth.” How could our blessed Lord more plainly declare, that we may
receive of God, by this means, by importunately asking, what otherwise we
should not receive at all?
4. “He spake also another parable, to this end, that men ought always to
pray, and not to faint,” till through this means they should receive of God
whatsoever petition they asked of him: “There was in a city a judge which
feared not God, neither regarded man. And there was a widow in that city,
and she came unto him, saying, Avenge me of my adversary. And he would not
for a while; but afterward he said within himself, Though I fear not God,
nor regard man, yet because this widow troubleth me, I will avenge her,
lest, by her continual coming, she weary me.” (Luke 18:1–5.) The application
of this our Lord himself hath made: “Hear what the unjust judge saith!”
Because she continues to ask, because she will take no denial, therefore I
will avenge her. “And shall not God avenge his own elect, which cry day and
night unto him? I tell you he will avenge them speedily,” if they pray and
faint not.
5. A direction, equally full and express, to wait for the blessings of God
in private prayer, together with a positive promise, that, by this means, we
shall obtain the request of our lips, he hath given us in those well-known
words: “Enter into thy closet, and, when thou hast shut thy door, pray to
thy Father which is in secret; and thy Father, which seeth in secret, shall
reward thee openly.” (Matt. 6:6.)
6. If it be possible for any direction to be more clear, it is that which
God hath given us by the Apostle, with regard to prayer of every kind,
public or private, and the blessing annexed thereto: “If any of you lack
wisdom, let him ask of God, that giveth to all men liberally,” (if they ask;
otherwise “ye have not, because ye ask not,” (James 4:2, ) “and upbraideth
not; and it shall be given him.” (James 1:5).
If it be objected, “But this is no direction to unbelievers; to them who
know not the pardoning grace of God: For the Apostle adds, ‘But let him ask
in faith;’ otherwise, ‘let him not think that he shall receive any thing of
the Lord:’” I answer, The meaning of the word faith, in this place, is fixed
by the Apostle himself, as if it were on purpose to obviate this objection,
in the following: “Let him ask in faith, nothing wavering,” nothing
doubting, meden dikrinomenos. Not doubting but God heareth his prayer, and
will fulfil the desire of his heart.
The gross, blasphemous absurdity of supposing faith, in this place, to be
taken in the full Christian meaning, appears hence: It is supposing the holy
Ghost to direct a man who knows he has not faith, (which is here termed
wisdom) to ask it of God, with a positive promise that it shall be given
him; and then immediately to subjoin, that it shall not be given him, unless
he have it before he asks for it! But who can bear such a supposition? From
this scripture, therefore, as well as those cited above, we must infer, that
all who desire the grace of God are to wait for it in the way of prayer.
7. Secondly. All who desire the grace of God are to wait for it in searching
the Scriptures.
Our Lords direction, with regard to the use of this means, is likewise plain
and clear. Search the Scriptures, saith he to the unbelieving Jews, for they
testify of me. (John 5:39.) And for this very end did he direct them to
search the Scriptures, that they might believe in him.
The objection, that “this is not a command, but only an assertion, that they
did search the Scriptures,” is shamelessly false. I desire those who urge
it, to let us know how a command can be more clearly expressed, than in
those terms, ereunate tas graphas. It is as peremptory as so many words can
make it.
And what a blessing from God attends the use of this means, appears from
what is recorded concerning the Bereans; who, after hearing St. Paul,
“searched the Scriptures daily, whether those things were so. Therefore many
of them believed;” found the grace of God, in the way which he had ordained.
(Acts 17:11, 12.)
It is probable, indeed, that in some of those who had “received the word
with all readiness of mind,” “faith came,” as the same Apostle speaks, “by
hearing,” and was only confirmed by reading the Scriptures: But it was
observed above, that under the general term of searching the Scriptures,
both hearing, reading, and meditating are contained.
8. And that this is a means whereby God not only gives, but also confirms
and increases, true wisdom, we learn from the words of St. Paul to Timothy:
“From a child thou hast known the holy Scriptures, which are able to make
thee wise unto salvation through faith which is in Christ Jesus.” (2 Tim.
3:15.) The same truth (namely, that this is the great means God has ordained
for conveying his manifold grace to man) is delivered, in the fullest manner
that can be conceived, in the words which immediately follow: “All Scripture
is given by inspiration of God;” consequently, all Scripture is infallibly
true; “and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness;” to the end “that the man of God may be
perfect, throughly furnished unto all good works.” (2 Tim. 3:16, 17.)
9. It should be observed, that this is spoken primarily and directly of the
Scriptures which Timothy had known from a child; which must have been those
of the old Testament, for the New was not then wrote. how far then was St.
Paul (though he was “not a whit behind the very chief of the Apostles,” nor,
therefore, I presume, behind any man now upon earth) from making light of
the old Testament! Behold this, lest ye one day “wonder and perish,” ye who
make so small account of one half of the oracles of God! Yea, and that half
of which the Holy Ghost expressly declares, that it is “profitable,” as a
means ordained of God, for this very thing, “for doctrine, for reproof, for
correction, for instruction in righteousness;” to the end, “the man of God
may be perfect, throughly furnished unto all good works.”
10. Nor is this profitable only for the men of God, for those who walk
already in the light of his countenance; but also for those who are yet in
darkness, seeking him whom they know not. Thus St. Peter, “We have also a
more sure word of prophecy:” Literally, “And we have the prophetic word more
sure;” Kai echomen bebaioteron ton prophetikon logon, confirmed by our being
eyewitnesses of his Majesty, and hearing the voice which came from the
excellent glory; unto which prophetic word; so he styles the holy Scriptures
— ye do well that ye take heed, as unto a light that shineth in a dark
place, until the day dawn, and the Day-star arise in your hearts. (2 Peter
1:19.) Let all, therefore, who desire that day to dawn upon their hearts,
wait for it in searching the Scriptures.
11. Thirdly. All who desire an increase of the grace of God are to wait for
it in partaking of the Lords Supper: For this also is a direction himself
hath given. “The same night in which he was betrayed, he took bread, and
brake it, and said, Take, eat; this is my body;” that is, the sacred sign of
my body: “This do in remembrance of me.” Likewise, “he took the cup, saying,
This cup is the new testament,” or covenant, “in my blood;” the sacred sign
of that covenant; “this do ye in remembrance of me.” “For as often as ye eat
this bread, and drink this cup, ye do show forth the Lords death till he
come:” (1 Cor. 11:23) Ye openly exhibit the same by, these visible signs,
before God, and angels, and men; ye manifest your solemn remembrance of his
death, till he cometh in the clouds of heaven.
Only “let a man” first “examine himself,” whether he understand the nature
and design of this holy institution, and whether he really desire to be
himself made conformable to the death of Christ; and so, nothing doubting,
“let him eat of that bread, and drink of that cup.” (1 Cor. 11:28.)
Here, then, the direction first given by our Lord is expressly repeated by
the Apostle: “Let him eat; let him drink;” esthieto, pineto, both in the
imperative mood;) words not implying a bare permission only, but a clear,
explicit command; a command to all those either who already are filled with
peace and joy in believing, or who can truly say, “The remembrance of our
sins is grievous unto us, the burden of them is intolerable.”
12. And that this is also an ordinary, stated means of receiving the grace
of God, is evident from those words of the Apostle, which occur in the
preceding chapter: “The cup of blessing which we bless, is it not the
communion,” or communication, “of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ?” (1 Cor. 10:16.) Is
not the eating of that bread, and the drinking of that cup, the outward,
visible means, whereby God conveys into our souls all that spiritual grace,
that righteousness, and peace, and joy in the Holy Ghost, which were
purchased by the body of Christ once broken and the blood of Christ once
shed for us? Let all, therefore, who truly desire the grace of God, eat of
that bread, and drink of that cup.
IV. 1. But as plainly as God hath pointed out the way wherein he will be
inquired after, innumerable are the objections which men, wise in their own
eyes, have, from time to time, raised against it. It may be needful to
consider a few of these; not because they are of weight in themselves, but
because they have so often been used, especially of late years, to turn the
lame out of the way; yea, to trouble and subvert those who did run well,
till Satan appeared as an angel of light.
The first and chief of these is, “You cannot use these means (as you call
them) without trusting in them.” I pray, where is this written? I expect you
should show me plain Scripture for your assertion: Otherwise I dare not
receive it; because I am not convinced that you are wiser than God.
If it really had been as you assert, it is certain Christ must have known
it. And if he had known it, he would surely have warned us; he would have
revealed it long ago. Therefore, because he has not, because there is no
tittle of this in the whole revelation of Jesus Christ, I am as fully
assured your assertion is false, as that this revelation is of God.
“However, leave them off for a short time, to see whether you trusted in
them or no.” So I am to disobey God, in order to know whether I trust in
obeying him! And do you avow this advice? Do you deliberately teach to “do
evil, that good may come?” O tremble at the sentence of God against such
teachers! Their “damnation is just.”
“Nay, if you are troubled when you leave them off, it is plain you trusted
in them.” By no means. If I am troubled when I wilfully disobey God, it is
plain his Spirit is still striving with me; but if I am not troubled at
wilful sin, it is plain I am given up to a reprobate mind.
But what do you mean by “trusting in them?” — looking for the blessing of
God therein? believing, that if I wait in this way, I shall attain what
otherwise I should not? So I do. And so I will, God being my helper, even to
my life's end. By the grace of God I will thus trust in them, till the day
of my death; that is, I will believe, that whatever God hath promised, he is
faithful also to perform. And seeing he hath promised to bless me in this
way, I trust it shall be according to his word.
2. It has been, secondly, objected, “This is seeking salvation by works.” Do
you know the meaning of the expression you use? What is seeking salvation by
works? In the writings of St. Paul, it means, either seeking to be saved by
observing the ritual works of the Mosaic law; or expecting salvation for the
sake of our own works, by the merit of our own righteousness. But how is
either of these implied in my waiting in the way God has ordained, and
expecting that he will meet me there, because he has promised so to do?
I do expect that he will fulfil his word, that he will meet and bless me in
this way. Yet not for the sake of any works which I have done, nor for the
merit of my righteousness; but merely through the merits, and sufferings,
and love of his Son, in whom he is always well pleased.
3. It has been vehemently objected, Thirdly, “that Christ is the only means
of grace.” I answer, this is mere playing upon words. Explain your term, and
the objection vanishes away. When we say, “Prayer is a means of grace,” we
understand a channel through which the grace of God is conveyed. When you
say, “Christ is the means of grace,” you understand the sole price and
purchaser of it; or, that “no man cometh unto the Father, but through
him.” And who denies it? But this is utterly wide of the question.
4. “But does not the Scripture” (it has been objected, Fourthly) “direct us
to wait for salvation? Does not David say, ‘My soul waiteth upon God, for of
him cometh my salvation?’ And does not Isaiah teach us the same thing,
saying, ‘O Lord, we have waited for thee?’” All this cannot be denied.
Seeing it is the gift of God, we are undoubtedly to wait on him for
salvation. But how shall we wait? If God himself has appointed a way, can
you find a better way of waiting for him? But that he hath appointed a way
hath been shown at large, and also what that way is. The very words of the
Prophet, which you cite, put this out of the question. For the whole
sentence runs thus: — “In the way of thy judgments,” or ordinances, “O Lord,
have we waited for thee.” (Isaiah 26:8.) And in the very same way did David
wait, as his own words abundantly testify: “I have waited for thy saving
health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy
statutes, and I sha! ! ll to keep it unto the end.”
5. “Yea,” say some, “but God has appointed another way. — ‘Stand still, and
see the salvation of God.’”
Let us examine the Scriptures to which you refer. The first of them, with
the context, runs thus: —
“And when Pharaoh drew nigh, the children of Israel lifted up their eyes;
and they were sore afraid. And they said unto Moses, Because there were no
graves in Egypt, hast thou taken us away to die in the wilderness? And Moses
said unto the people, Fear ye not; stand still, and see the salvation of the
Lord. And the Lord said unto Moses, Speak unto the children of Israel that
they go forward. But lift thou up thy rod, and stretch out thine hand over
the sea, and divide it. And the children of Israel shall go on dry ground
through the midst of the sea.” (Exod. 14:10)
This was the salvation of God, which they stood still to see, by marching
forward with all their might!
The other passage, wherein this expression occurs stands thus: “There came
some that told Jehoshaphat, saying, There cometh a great multitude against
thee, from beyond the sea. And Jehoshaphat feared, and set himself to seek
the Lord, and proclaimed a fast throughout all Judah. And Judah gathered
themselves together to ask help of the Lord: Even out of all the cities they
came to seek the Lord. And Jehoshaphat stood in the congregation, in the
house of the Lord. — Then upon Jahaziel came the Spirit of the Lord. And he
said, Be not dismayed by reason of this great multitude. To-morrow go ye
down against them: Ye shall not need to fight in this battle. Set
yourselves: Stand ye still, and see the salvation of the Lord. And they rose
early in the morning, and went forth. And when they began to sing and to
praise, the Lord set ambushments against the children of Moab, Ammon, and
mount Seir: — and everyone helped to destroy another.” (2 Chron. 20:2)
Such was the salvation which the children of Judah saw. But how does all
this prove, that we ought not to wait for the grace of God in the means
which he hath ordained?
6. I shall mention but one objection more, which, indeed, does not properly
belong to this head: Nevertheless, because it has been so frequently urged,
I may not wholly pass it by.
“Does not St. Paul say, ‘If ye be dead with Christ, why are ye subject to
ordinances?’ (Col. 2:20.) Therefore, a Christian, one that is dead with
Christ, need not use the ordinances any more.”
So you say, “If I am a Christian, I am not subject to the ordinances of
Christ!” Surely, by the absurdity of this, you must see at the first glance,
that the ordinances here mentioned cannot be the ordinances of Christ: That
they must needs be the Jeish ordinances, to which it is certain a Christian
is no longer subject.
And the same undeniably appears from the words immediately following, “Touch
not, taste not, handle not;” all evidently referring to the ancient
ordinances of the Jewish law.
So that this objection is the weakest of all. And, in spite of all, that
great truth must stand unshaken; — that all who desire the grace of God, are
to wait for it in the means which he hath ordained.
V. 1. But this being allowed, that all who desire the grace of God are to
wait for it in the means he hath ordained; it may still be inquired, how
those means should be used, both as to the order and the manner of using
them.
With regard to the former, we may observe, there is a kind of order, wherein
God himself is generally pleased to use these means in bringing a sinner to
salvation. A stupid, senseless wretch is going on in his own way, not having
God in all his thoughts, when God comes upon him unawares, perhaps by an
awakening sermon or conversation, perhaps by some awful providence, or, it
may be, an immediate stroke of his convincing Spirit, without any outward
means at all. Having now a desire to flee from the wrath to come, he
purposely goes to hear how it may be done. If he finds a preacher who speaks
to the heart, he is amazed, and begins searching the Scriptures, whether
these things are so? The more he hears and reads, the more convinced he is;
and the more he meditates thereon day and night. Perhaps he finds some other
book which explains and enforces what he has heard and read in Scripture.
And by all these means, the arrows of conviction sink deeper into his! !
soul. He begins also to talk of the things of God, which are ever uppermost
in his thoughts; yea, and to talk with God; to pray to him; although,
through fear and shame, he scarce knows what to say. But whether he can
speak or no, he cannot but pray, were it only in “groans which cannot be
uttered.” Yet, being in doubt, whether “the high and lofty One that
inhabiteth eternity” will regard such a sinner as him, he wants to pray with
those who know God, with the faithful, in the great congregation. But here
he observes others go up to the table of the Lord. He considers, “Christ has
said, ‘Do this!’ How is it that I do not? I am too great a sinner. I am not
fit. I am not worthy.” After struggling with these scruples a while, he
breaks through. And thus he continues in God’s way, in hearing, reading,
meditating, praying, and partaking of the Lord’s Supper, till God, in the
manner that pleases him, speaks to his heart, “Thy faith hath saved thee. Go
in peace.”
2. By observing this order of God, we may learn what means to recommend to
any particular soul. If any of these will reach a stupid, careless sinner,
it is probably hearing, or conversation. To such, therefore, we might
recommend these, if he has ever any thought about salvation. To one who
begins to feel the weight of his sins, not only hearing the Word of God, but
reading it too, and perhaps other serious books, may be a means of deeper
conviction. May you not advise him also, to meditate on what he reads, that
it may have its full force upon his heart? Yea, and to speak thereof, and
not be ashamed, particularly among those who walk in the same path. When
trouble and heaviness take hold upon him, should you not then earnestly
exhort him to pour out his soul before God; “always to pray and not to
faint;” and when he feels the worthlessness of his own prayers, are you not
to work together with God, and remind him of going up into the house of the
Lord, and praying with all that fear him? But if he does this, the dying
word of his Lord will soon be brought to his remembrance; a plain intimation
that this is the time when we should second the motions of the blessed
Spirit. And thus may we lead him, step by step, through all the means which
God has ordained; not according to our own will, but just as the Providence
and the Spirit of God go before and open the way.
3. Yet, as we find no command in holy writ for any particular order to be
observed herein, so neither do the providence and the Spirit of god adhere
to any without variation; but the means into which different men are led,
and in which they find the blessing of God, are varied, transposed, and
combined together, a thousand different ways. Yet still our wisdom is to
follow the leadings of his providence and his Spirit; to be guided herein,
(more especially as to the means wherein we ourselves seek the grace of
God,) partly by his outward providence, giving us the opportunity of using
sometimes one means, sometimes another, partly by our experience, which it
is whereby his free Spirit is pleased most to work in our heart. And in the
mean time, the sure and general rule for all who groan for the salvation of
God is this, — whenever opportunity serves, use all the means which God has
ordained; for who knows in which God will meet thee with the grace that
bringeth salvation?
4. As to the manner of using them, whereon indeed it wholly depends whether
they should convey any grace at all to the user; it behoves us, First,
always to retain a lively sense, that God is above all means. Have a care,
therefore, of limiting the Almighty. He doeth whatsoever and whensoever it
pleaseth him. He can convey his grace, either in or out of any of the means
which he hath appointed. Perhaps he will. “Who hath known the mind of the
Lord? or who hath been his counsellor?” Look then every moment for his
appearing! Be it at the hour you are employed in his ordinances; or before,
or after that hour; or when you are hindered therefrom: He is not hindered.
He is always ready, always able, always willing to save. “It is the Lord:
Let him do what seemeth him good!”
Secondly. Before you use any means, let it be deeply impressed on your soul;
— there is no power in this. It is, in itself, a poor, dead, empty thing:
Separate from God, it is a dry leaf, a shadow. Neither is there any merit in
my using this; nothing intrinsically pleasing to God; nothing whereby I
deserve any favour at his hands, no, not a drop of water to cool my tongue.
But, because God bids, therefore I do; because he directs me to wait in this
way, therefore here I wait for his free mercy, whereof cometh my salvation.
Settle this in your heart, that the opus operatum, the mere work done,
profiteth nothing; that there is no power to save, but in the Spirit of God,
no merit, but in the blood of Christ; that, consequently, even what God
ordains, conveys no grace to the soul, if you trust not in Him alone. On the
other hand, he that does truly trust in Him, cannot fall short of the grace
of God, even though he were cut off from every outward ordinance, though he
were shut up in the centre of the earth.
Thirdly. In using all means, seek God alone. In and through every outward
thing, look singly to the power of his Spirit; and the merits of his Son.
Beware you do not stick in the work itself; if you do, it is all lost
labour. Nothing short of God can satisfy your soul. Therefore, eye him in
all, through all, and above all.
Remember also, to use all means, as means; as ordained, not for their own
sake, but in order to the renewal of your soul in righteousness and true
holiness. If, therefore, they actually tend to this, well; but if not, they
are dung and dross.
Lastly. After you have used any of these, take care how you value yourself
thereon: How you congratulate yourself as having done some great thing. This
is turning all into poison. Think, “If God was not there, what does this
avail? Have I not been adding sin to sin? How long? O Lord! save, or I
perish! O lay not this sin to my charge!” If God was there, if his love
flowed into your heart, you have forgot, as it were, the outward work. You
see, you know, you feel, God is all in all. Be abased. Sink down before him.
Give him all the praise. “Let God in all things be glorified through Christ
Jesus”. Let all your bones cry out,” My song shall be always of the
loving-kindness of the Lord: With my mouth will I ever be telling of thy
truth, from one generation to another!”
Category:Christianity