Commentary on Wesley's Sermon 16, Philip Friday

Introduction
The means of grace and its constitution has been a very important tradition of the Holy Catholic, Apostolic Church for ages. There have often been various ideologies that come up whenever the terms means of grace is brought up. More importantly, what it really means and what constitutes it has been the predominant question. Whether Lutheran, Reformed, or Catholic, differences always seem to emerge on what is and what is not a means of grace. John Wesley described what he felt as the means of grace in sermon 16. In this sermon, he outlines the Christian walk step by step in an attempt to define what the means of grace is or are. What makes an ideal relationship with God? Or simply, what does God want of me as His servant? In reflecting on this sermon, we shall see what the means of grace really means.

Sermon 16
Wesley began his sermon by asking the inevitable question of what was really ordained by God as the means of Grace. He acknowledged the fact that without the gospel we could not really understand what the “channels of” God’s “grace” were. Wesley suggested that the apostolic tradition was well inclined in terms of knowing what it was supposed to do as followers of Christ and could have never asked his question. To cement this claim, he cited Acts 2 where the believers devoted themselves to the apostle’s teaching and to the fellowship and to the breaking of bread and prayers. The believers set aside other things which could have distracted them and literally invested their time in building this ideal relationship with God. I recently preached a series that was themed on the history of the church and one of my assumptions was that the contemporary is a laughing stock in the presence of the first Christians. As a matter of fact, am wondering whether they are laughing or crying about/for the modern church. According to Wesley, these admirable early Christian practices set the question of the means of grace “beyond all dispute.” They were always together and had all things common.

All these good practices that defined the ideal Christian stopped when “the love of many waxed cold.” Wesley says that “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.” So that in doing these works, one could out rightly claim to be a good Christian and get away with it. The church began to lack in depth. Wesley adds that there was lack of “love” “out of a pure heart.” In the ensuing argument Wesley comments on Mark 12:30-31 saying that in obeying this scripture, one was bound to be “purified from pride, anger, and evil desire, by a faith of the Operation of God.” The question of what was really acceptable before God begun to arise. What would really make someone’s relationship with God complete owing to the fact that God’s justice, mercy and love was available to all? Was it possible for someone who had abused this relationship to have it back just by repentance? Wesley looked at the fact that in observing these means of Grace, one was actually building and looking after their health so that a healthy relationship with God could be maintained in the end. How one was to get to this end was the major question.

According to Wesley, for one to embrace a real change in lifestyle, one had to feel convicted strongly. This conviction had to come from within and it had to be real and not in pretence. There is a choice of participating in God’s ordinances or rejecting them. God can also choose to deprive one of the benefits of the means of grace. This does not necessarily means that one has to work for it but one has to accept the inward transformation. Acceptance itself is a task that must be taken seriously. Wesley cites that the fact trying to find an answer using outward means has proven useless. This only leads to emptiness that continues to yearn for what it cannot attain. The weight of the burden of sin can be so weary and damaging on any believer. Wesley says that such weary people “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.” The cost of discipleship is not an easy one. It calls for self-sacrifice, something that is not of this world but only of God in Jesus Christ. Outward means would only result into another rich young ruler being sent away by Jesus to go and sell everything he has and give it to the poor and then come back and follow Jesus.

Means of Grace
Wesley begins this discourse by examining whether there are any means of grace. He says, “By means of grace I understand outward signs, or actions, ordained of God, and appointed for this end, to be the ordinary channels whereby he might convey men, preventing, justifying, or sanctifying grace.” He acknowledges the fact that the expression, means of grace, has been used in the church for a long time, citing the Anglican example which “directs us to bless God both for the means of grace, and hope of glory; and teaches, that a sacrament is an outward sign of inward grace, and a means whereby we receive the same.” He then outlines the chief means of grace which include prayer, searching the Scriptures and receiving the Lord’s Supper. He also acknowledged that these were ordained by God “as the ordinary channels of conveying his grace to the souls of men.”

These means of grace are useless without a total surrender and dependence upon God’s help. Wesley describes this that “consequently, all the 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.” It is sheer wickedness to misuse these means of grace in vain. It is like “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.” Such strong statements by Wesley indicate the further away the church continues to move from God yet being fooled that it is drawing close through works. A clear example is the contemporary Christianity which I earlier said is a laughing stock in front of the early church. Sometimes, I even feel that Western Christianity has completely lost it and needs to find its lost roots real fast. God is Spirit so we must worship Him in Spirit. If we separate ourselves from the Spirit then it just becomes a waste of time in trying to worship God. The problem we have, according to Wesley, is that we want to do Spiritual things on our own. We forget that it is God who instituted those things so that we may be partakers of His nature, so that “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.” Contemporarily, I can describe such behavior as idolatry. It is like trying to tell God who He really is. It is just not possible. The biggest problem we have is ignoring the Scriptures and the power of God. Most believers who fall in this trap only think about themselves and not what God intends to do with/in their lives. When we pray the Lord’s Prayer, we ask that God’s will be done here on earth as it is heaven. We are simply acknowledging that we are the Lord’s servants and we want to allow Him to do whatever He pleases with us. God is above all and we cannot judge His goodness by mere human works. We have to let God be God and enjoy the free gift of salvation He has given us.

But how do we attain the grace of God? Wesley says that “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.” It is important to pray just as the Scriptures say that whoever lacks wisdom should ask and it shall be granted unto them. We don’t have because we don’t ask. We should not blame anybody for our lack because we have failed to ask. Wesley also comments on the Sermon on the Mount when Jesus finishes by saying, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” Jesus is calling for persistence and the recognition of the fact that we need to ask. We need to know that we don’t know so that we are compelled to ask in order to know. In asking we are using the means of prayer, so that prayer becomes our channel of communication with God. The Bible commands us to pray without ceasing. An example is the persistent widow whose needs were met because she never gave up on asking. In praying, we are acknowledging the fact that God is the provider. Therefore we are turning to Him to provide for us in our times of need. Wesley also acknowledges the way set clearly for us by the apostles so that we don’t just pray but we pray as we have been commanded. Strong believers must be aware of the pardoning grace of God. Our loving God hears our prayers and listens to us attentively and is always ready to answer those prayers. He is not pleased when we don’t asked yet still remain disappointed. Wesley concludes this need for prayer by saying, “We must infer that all who desire the grace of God are to wait for it in the way of prayer.”

The Scriptures, as means of grace, must be part and parcel of daily worship by all believers. Wesley specifically mentions the need to spend time searching the Scriptures. John 5:39 says, “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me.” Our Lord is commanding us to search the Scriptures in order to know who He is. The Bereans, after hearing Paul, searched the Scriptures daily. This was testified in their increasing faith in God. Faith comes by hearing and hearing through the word of God. Those who are willing to hear must hear what the word of God is saying. Wesley adds that “hearing, reading, and meditating are contained” in the searching of the Scriptures. Knowledge of Scriptures confirms and increases true wisdom in us. This wisdom is granted us faithfully by God. Apostle Paul mentions to Timothy, “And how from infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.” Apostle Paul then adds that, “All Scripture is God breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” In order to know what we really ought to witness about or say in order to remain in God’s will, we must be equipped with knowledge of Scripture. When we earnestly search the Scriptures we become “perfect, and thoroughly furnished unto all good works.” The good thing about this, according to Wesley, is that it is for everybody, believers and sinners alike. Both are capable of enjoying the presence of God through searching the Scriptures.

The other way of experiencing the increase of the grace of God is “to wait for it in partaking of the Lord’s Supper.” 1 Corinthians 11:23ff clearly stipulates the reasons why we partake of the Lord’s Supper. Wesley says that by partaking of the Lord’s Supper, “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.” We are only required to observe a thorough self-examination so that we understand what we are doing in participating in the Lord’s Supper. We have to be comfortable, knowing all well that we are having communion with the Lord. Nevertheless, we cannot ignore the fact that this is a command and so all Christians are called upon to participate. We express our true belief that Christ died for our sins and we can now live victoriously knowing that we have been set free. It should be solemn yet celebratory since the cross is a sign of victory. The Apostle mentions the importance of this in 1 Corinthians 10:16-17; “Is not the cup of thanksgiving for which we give thanks a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf.” The unity we enjoy as the body of Christ must not be taken for granted.

Wesley then embarks on the misuse of these means. He says that men who have continued to trust their own judgment have ended up forgetting the real meaning of the Scriptures and have allowed themselves to corrupt in the process. We are not supposed to trust in these means, we are supposed to trust in God. “If I am troubled when I willfully disobey God, it is plain his Spirit is still striving with me; but if I am not troubled at willful sin, it is plain I am given up to a reprobate mind.” Another problem that Wesley addresses is the “seeking salvation by works.” Observance of the rituals does not grant us a free ticket to heaven. We cannot base our salvation on our own merits. It is not our faithfulness that has kept us in God’s will but it is Christ faithfulness on the cross. God has appointed the way of salvation. We are therefore not to sit there and wait but to seek that way of salvation which He has appointed. Others have also abused these means of grace by saying that if we are Christians, and dead in with Christ, then we don’t have to follow them. By doing so, we end up telling God that we are capable of being on our own and do not need His guidance any more. God’s commands must be taken for granted.

Analysis
Wesley’s sermon is absolutely practicable. The intention of these means of grace is to draw believers closer to God and to win sinners to the Lord. Wesley says that “God himself is generally pleased to use these means in bringing a sinner to salvation.” It only takes a conversation, an awakening sermon, or just providence to draw a sinner to God. The agents that God has put in place are those that who have been saved and are partakers in these means of grace. It only takes a simple step after conviction and not a thousand outward attempts to please God. Wesley adds, “Having now a desire to 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.” This is the only way that a disciplined routine can be adopted and willfully practiced. “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.” It is however upon us that have been saved to ensure that the newly saved is aware of the wonders that God is doing and is about to do in their lives. Wesley is very practical and clear. The advice that we give to a sinner plays a very crucial role in determining what they receive and what they reject. We have to use every means ordained by God in order to serve others and bring them to the knowledge of Christ.

Conclusion
These means of grace must be used as commanded by God. “God is above all means.” We cannot attempt to limit God to what suits us only. God does what He does whenever He pleases. We have to remember that we are just mere servants. Unfortunately we don’t behave so. “He can convey his grace, either in or out of any of the means which he hath appointed.” God is not hindered by our hindrances. He is always ready and willing to save. We don’t have any merits just because we use these means. We must deeply be convicted about using them otherwise we may be playing God. We cannot also separate these means from God. The moment we do that we blown away like uselessness. Wesley adds, “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.” We must also be wary of self praise after using these means. We must “let God in all things be glorified through Christ Jesus.”