DO NOT yield to every impulse and suggestion but consider things carefully and patiently in the light of God's will. For very often, sad to say, we are so weak that we believe and speak evil of others rather than good. Perfect men, however, do not readily believe every talebearer, because they know that human frailty is prone to evil and is likely to appear in speech.
Not to act rashly or to cling obstinately to one's opinion, not to believe everything people say or to spread abroad the gossip one has heard, is great wisdom.
Take counsel with a wise and conscientious man. Seek the advice of your betters in preference to following your own inclinations.
A good life makes a man wise according to God and gives him experience in many things, for the more humble he is and the more subject to God, the wiser and the more at peace he will be in all things.
Saturday, December 29, 2007
Thursday, December 13, 2007
Extract from Book 1 Ch. 3. The Doctrine of Truth
HAPPY is he to whom truth manifests itself, not in signs and words that fade, but as it actually is. Our opinions, our senses often deceive us and we discern very little.
What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and undue concern with those which are irrelevant and harmful, are great folly.
We have eyes and do not see.
What, therefore, have we to do with questions of philosophy? He to whom the Eternal Word speaks is free from theorizing. For from this Word are all things and of Him all things speak -- the Beginning Who also speaks to us. Without this Word no man understands or judges aright. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God.
O God, You Who are the truth, make me one with You in love everlasting. I am often wearied by the many things I hear and read, but in You is all that I long for. Let the learned be still, let all creatures be silent before You; You alone speak to me.
The more recollected a man is, and the more simple of heart he becomes, the easier he understands sublime things, for he receives the light of knowledge from above. The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?
A good and devout man arranges in his mind the things he has to do, not according to the whims of evil inclination but according to the dictates of right reason. Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue.
Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness. Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well.
If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered. How quickly the glory of the world passes away! If only their lives had kept pace with their learning, then their study and reading would have been worth while.
How many there are who perish because of vain worldly knowledge and too little care for serving God. They became vain in their own conceits because they chose to be great rather than humble.
He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned.
What good is much discussion of involved and obscure matters when our ignorance of them will not be held against us on Judgment Day? Neglect of things which are profitable and necessary and undue concern with those which are irrelevant and harmful, are great folly.
We have eyes and do not see.
What, therefore, have we to do with questions of philosophy? He to whom the Eternal Word speaks is free from theorizing. For from this Word are all things and of Him all things speak -- the Beginning Who also speaks to us. Without this Word no man understands or judges aright. He to whom it becomes everything, who traces all things to it and who sees all things in it, may ease his heart and remain at peace with God.
O God, You Who are the truth, make me one with You in love everlasting. I am often wearied by the many things I hear and read, but in You is all that I long for. Let the learned be still, let all creatures be silent before You; You alone speak to me.
The more recollected a man is, and the more simple of heart he becomes, the easier he understands sublime things, for he receives the light of knowledge from above. The pure, simple, and steadfast spirit is not distracted by many labors, for he does them all for the honor of God. And since he enjoys interior peace he seeks no selfish end in anything. What, indeed, gives more trouble and affliction than uncontrolled desires of the heart?
A good and devout man arranges in his mind the things he has to do, not according to the whims of evil inclination but according to the dictates of right reason. Who is forced to struggle more than he who tries to master himself? This ought to be our purpose, then: to conquer self, to become stronger each day, to advance in virtue.
Every perfection in this life has some imperfection mixed with it and no learning of ours is without some darkness. Humble knowledge of self is a surer path to God than the ardent pursuit of learning. Not that learning is to be considered evil, or knowledge, which is good in itself and so ordained by God; but a clean conscience and virtuous life ought always to be preferred. Many often err and accomplish little or nothing because they try to become learned rather than to live well.
If men used as much care in uprooting vices and implanting virtues as they do in discussing problems, there would not be so much evil and scandal in the world, or such laxity in religious organizations. On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
Tell me, where now are all the masters and teachers whom you knew so well in life and who were famous for their learning? Others have already taken their places and I know not whether they ever think of their predecessors. During life they seemed to be something; now they are seldom remembered. How quickly the glory of the world passes away! If only their lives had kept pace with their learning, then their study and reading would have been worth while.
How many there are who perish because of vain worldly knowledge and too little care for serving God. They became vain in their own conceits because they chose to be great rather than humble.
He is truly great who has great charity. He is truly great who is little in his own eyes and makes nothing of the highest honor. He is truly wise who looks upon all earthly things as folly that he may gain Christ. He who does God's will and renounces his own is truly very learned.
Monday, December 10, 2007
Extract from A Kempis' The Imitation of Christ; (Having a Humble Opinion of Self)
Having a Humble Opinion of Self EVERY man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds? Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God. The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds? Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God. The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
Sunday, December 2, 2007
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.”
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.”
Friday, November 23, 2007
GREAT IS THY FAITHFULNESS, Thomas Chisholm
Verse 1
Great is Thy faithfulness, O God my father!
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not:
As thou hast been Thou forever wilt be.
Chorus:
Great is Thy faithfulness, Great is Thy faithfulness,
Morning by morning new mercies I see:
All I have needed Thy hand hath provided
Great is Thy faithfulness, Lord unto me!
Verse 2
Summer and winter, and springtime and harvest,
Sun, moon and stars in their courses above,
Join with all nature in manifold witness
To Thy great faithfulness, mercy and love.
Verse 3
Pardon for sin and a peace that endureth.
Thine own dear presence to cheer and to guide,
Strength for today and bright hope for tomorrow
Blessings all mine, with ten thousand beside!
Great is Thy faithfulness, O God my father!
There is no shadow of turning with Thee;
Thou changest not, Thy compassions, they fail not:
As thou hast been Thou forever wilt be.
Chorus:
Great is Thy faithfulness, Great is Thy faithfulness,
Morning by morning new mercies I see:
All I have needed Thy hand hath provided
Great is Thy faithfulness, Lord unto me!
Verse 2
Summer and winter, and springtime and harvest,
Sun, moon and stars in their courses above,
Join with all nature in manifold witness
To Thy great faithfulness, mercy and love.
Verse 3
Pardon for sin and a peace that endureth.
Thine own dear presence to cheer and to guide,
Strength for today and bright hope for tomorrow
Blessings all mine, with ten thousand beside!
Tuesday, November 20, 2007
Sermon 16: The Means of Grace
SERMON 16
THE MEANS OF GRACE.
“Ye are gone away from mine ordinances, and have not kept them.”
Malachi 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 breaking of bread, and in prayers.” (Verse 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 neighbor 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 labor, 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 it is 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 born. 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 laboring in the fire; and are therefore glad of any pretense 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 souls. 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 favor 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 every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” (Matthew 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 labors 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 he 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?” (Verses 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 afterwards 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 end 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.” (Matthew 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 words immediately following: “Let him ask in faith, nothing wavering,” nothing doubting, mhden diakrinomenov. Not doubting but God heareth his prayer, and will fulfill 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 this 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 Lord’s 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 tav grafav. 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 27:11, 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 Timothy 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, thoroughly furnished unto all good works.” (Verses 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, thoroughly 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 ecomen bebaioteron ton profhtikon logon confirmed by our being “eye-witnesses 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 Lord’s 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 Lord’s death till he come:” (1 Corinthians 11:23, etc.:) 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.” (Verse 28.) Here, then, the direction first given by our Lord is expressly repeated by the Apostle: “Let him eat; let him drink;” (esqietw, pinetw, both in the imperative mood;) words not implying a bare permission only, but a clear,
explicit command; a command to all those who either already are filled with peace and joy in believing, or 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 Corinthians 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 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. 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 fulfill 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 all 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 shall 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.” (Exodus 14:10, etc.) 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. Tomorrow 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 then they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: — and every one helped to destroy another.” (2 Chronicles 20:2, etc.) 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?’ (Colossians 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 Jewish 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, by 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 awhile, 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 shall convey any grace at all to the user; it behooves 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 counselor?” 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 favor 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 center 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 labor. 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!”
THE MEANS OF GRACE.
“Ye are gone away from mine ordinances, and have not kept them.”
Malachi 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 breaking of bread, and in prayers.” (Verse 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 neighbor 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 labor, 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 it is 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 born. 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 laboring in the fire; and are therefore glad of any pretense 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 souls. 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 favor 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 every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” (Matthew 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 labors 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 he 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?” (Verses 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 afterwards 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 end 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.” (Matthew 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 words immediately following: “Let him ask in faith, nothing wavering,” nothing doubting, mhden diakrinomenov. Not doubting but God heareth his prayer, and will fulfill 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 this 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 Lord’s 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 tav grafav. 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 27:11, 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 Timothy 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, thoroughly furnished unto all good works.” (Verses 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, thoroughly 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 ecomen bebaioteron ton profhtikon logon confirmed by our being “eye-witnesses 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 Lord’s 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 Lord’s death till he come:” (1 Corinthians 11:23, etc.:) 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.” (Verse 28.) Here, then, the direction first given by our Lord is expressly repeated by the Apostle: “Let him eat; let him drink;” (esqietw, pinetw, both in the imperative mood;) words not implying a bare permission only, but a clear,
explicit command; a command to all those who either already are filled with peace and joy in believing, or 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 Corinthians 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 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. 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 fulfill 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 all 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 shall 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.” (Exodus 14:10, etc.) 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. Tomorrow 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 then they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: — and every one helped to destroy another.” (2 Chronicles 20:2, etc.) 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?’ (Colossians 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 Jewish 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, by 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 awhile, 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 shall convey any grace at all to the user; it behooves 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 counselor?” 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 favor 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 center 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 labor. 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!”
Saturday, November 17, 2007
Subscribe to:
Posts (Atom)