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 doth 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 intrinsick _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 soul. We know likewise, that he is able to give the same grace,
tho’ 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
gain-said 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 ye are saved._ Ye are saved from your
sins, from the guilt and power thereof, ye are restored to the favour
and image of God, not for any works, _merits_ or deservings of yours,
but by the free _grace_, the mere mercy of God, through the _merits_ of
his well-beloved Son. Ye are thus saved, not by any _power_, wisdom or
strength, which is in you, or in any other creature: but merely through
the grace or _power_ of the Holy Ghost, which worketh all in all.
7. But the main question remains. We know this salvation is the gift
and the work of God. But how, (may one say, who is convinced he hath
it not) may I attain thereto? If you say, “Believe, and thou shalt
be saved:” he answers, True; but how shall I believe? You reply, Wait
upon God.――Well. But how am I to wait? In the means of grace, or out
of them? Am I to wait for the grace of God which bringeth salvation, by
using these means, or by laying them aside?
8. It cannot possibly be conceived, that the word of God should give
no direction in so important a point: or that the Son of God, who came
down from heaven for us men and for our salvation, should have left
us undetermined with regard to a question, wherein our salvation is so
nearly concerned.
And in fact, he hath not left us undetermined; he hath shewn 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._
(_Matt._ vii. 7, 8.) Here we are in the plainest manner directed
to ask, in order to, or as a _means_ of receiving; to seek in order
to find, the grace of God, the pearl of great price; and to knock, to
continue asking and seeking, if we would enter into his kingdom.
2. That no doubt might remain, our Lord labours this point in a more
peculiar manner. He appeals to every man’s own heart. _What man is
there of you, who if his son ask bread, will give him a stone? Or if
he ask a fish, will he give him a serpent? If ye then being evil know
how to give good gifts unto your children, how much more shall your
Father which is in heaven_, the Father of angels and men, the Father
of the spirits of all flesh, _give good things to them that ask him_?
ver. 9, 10, 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_ xi. 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 xi. 5, 7, 8, 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 with 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
xviii. 1–4. The application of this our Lord himself hath made. _Hear
what the unjust judge saith!_ Because she continues to ask, because she
will take no denial, therefore I will avenge her. _And shall not God
avenge his own elect, which cry day and night unto him? I tell you he
will avenge them speedily_――if they _pray and faint not_.
5. A direction equally full and express, to wait for the blessings of
God in private prayer, together with a positive promise, that by this
means we shall obtain the request of our lips, he hath given us in
those well-known words: _Enter into thy closet, and when thou hast shut
thy door, pray to thy Father which is in secret, and thy Father which
seeth in secret shall reward thee openly_, Matt. vi. 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, publick or private, and the blessing annext 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_, Jam. iv. 2.)
_and upbraideth not, and it shall be given him_, ch. i. 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_ μηδὲν διακρινόμενος.
Not doubting but God heareth his prayer, and will fulfil the desire of
his heart.
The gross, blasphemous absurdity of supposing _faith_ in this place to
be taken in the full Christian meaning, appears hence: it is supposing
the Holy Ghost to direct a man who knows he has not 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 v. 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, Ἐρευνᾶτε τὰς γραφὰς. 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_ xvii. 12, 13.
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, thro’
faith which is in Christ Jesus_, 2 Tim. iii. 15. The same truth
(namely, that this is the great means God has ordained for conveying
his manifold grace to man) is delivered, in the fullest manner that
can be conceived, in the words which immediately follow: _All scripture
is given by inspiration of God_; (consequently, all scripture is
infallibly true;) _and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness: to the end that the man
of God may be perfect, throughly furnished unto all good works_, ver.
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
expresly declares, that it is _profitable_, as _a_ means ordained of
God, for this very thing, _for doctrine, for reproof, for correction,
for instruction in righteousness: to the end the man of God may be
perfect, throughly furnished unto all good works_.
10. Nor is this profitable only for the men of God, for those who walk
already in the light of his countenance; but also for those who are
yet in darkness, seeking him whom they know not. Thus St. _Peter_, _We
have also a more sure word of prophecy_: literally, _and we have the
prophetic word more sure_: Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον.
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 stiles 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 Pet. i. 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 shew forth the Lord’s death till he come_, 1 Cor. xi.
23, &c. 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_,
ver. 28.
Here then the direction first given by our Lord, is expresly repeated
by the apostle. Let him eat; let him drink: (♦ἐσθιέτω· πινέτω· 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 Cor. x. 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, while 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 shew me plain scripture for your assertion.
Otherwise I dare not receive it: because I am not convinced, that you
are wiser than God.
If it really had been as you assert, it is certain Christ must have
known it. And if he had known it, he would surely have warned us, he
would have revealed it long ago. Therefore because he has not, because
there is no tittle of this in the whole revelation of Jesus Christ, I
am as fully assured your assertion is false, as that this revelation is
of God.
“However, leave them off for a short time, to see whether you trusted
in them or no.” So I am to disobey God, in order to know, whether I
trust in obeying him! And do you avow this advice? Do you deliberately
teach, to _do evil, that good may come_? O tremble at the sentence of
God against such teachers! Their _damnation is just_.
“Nay, if you are troubled, when you leave them off, it is plain, you
trusted in them.” By no means. If I am troubled when I wilfully disobey
God, it is plain his Spirit is still striving with me. But if I am not
troubled at wilful sin, it is plain, I am given up to a reprobate mind.
But what do you mean by “_Trusting_ in them?” Looking for the blessing
of God therein? Believing, that if I wait in this way I shall attain,
what otherwise I should not? So I do. And so I will, God being my
helper, even to my life’s end. By the grace of God, I will _thus_
trust in them, till the day of my death; that is, I will believe,
that whatever, God hath promised, he is faithful also to perform. And
seeing he hath promised to bless me in this way, I _trust_ it shall be
according to his word.
2. It has been, secondly, objected, “This is seeking salvation by
works.” Do you know the meaning of the expression you use? What is,
“Seeking salvation by works?” In the writings of St. _Paul_, it means,
either seeking to be saved, by observing the ritual works of the Mosaic
law, or expecting salvation for the sake of our own works, by the merit
of our own righteousness. But how is either of these implied, in my
waiting in the way God has ordained; and expecting that he will meet
me there, because he has promised so to do?
I do expect, that he will fulfil his word, that ♦he will meet and bless
me in this way. Yet not for the sake of any works which I have done,
nor for the merit of my righteousness: But merely through the merits
and sufferings and love of his Son, in whom he is always well-pleased.
3. It has been vehemently objected, Thirdly, that Christ is the only
means of grace. I answer, this is mere playing upon words. Explain your
term, and the objection vanishes away. When we say, “Prayer is a means
of grace,” we understand, a channel through which the grace of God is
conveyed. When you say, “Christ is the means of grace,” you understand,
the sole price and purchaser of it: or, that _no man cometh unto the
Father, but thro’ 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 shewn 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_
xxvi. 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| lift up their
eyes――and they were sore afraid. And they said unto |Moses|, because
there were no graves in |Egypt|, hast thou taken us away to die in the
wilderness? And |Moses| said unto the people, fear ye not: stand still,
and see the salvation of the Lord. And the Lord said unto |Moses|,
speak unto the children of |Israel|, that they go forward. But lift
thou up thy rod, and stretch out thine hand over the sea and divide it.
And the children of |Israel| shall go on dry ground through the midst
of the sea_, Exod. xiv. 10, _&c._
This was the _salvation_ of God, which they _stood still_ to see, by
_marching forward_ with all their might!
The other passage wherein this expression occurs, stands thus.
_There came some that told |Jehoshaphat| saying, There cometh a great
multitude against thee, from beyond the sea. And |Jehoshaphat| feared,
and set himself to seek the Lord, and proclaimed a fast throughout
all |Judah|. And |Judah| gathered themselves together to ask help of
the Lord, even out of all the cities they came to seek the Lord. And
|Jehoshaphat| stood in the congregation, in the house of the Lord――Then
upon |Jahaziel| came the Spirit of the Lord.――And he said――Be not
dismayed by reason of this great multitude――To-morrow go ye down
against them; ye shall not need to fight in this battle. Set yourselves:
stand ye still, and see the salvation of the Lord――And they arose
early in the morning and went forth. And when they began to sing and
to praise, the Lord set ambushments against the children of |Moab|,
|Ammon|, and |Mount Sier|――and every one helped to destroy another_,
2 Chron. xx. 2, _&c._
Such was the salvation which the children of _Judah_ saw. But how does
all this prove, that we ought not to wait for the grace of God, in the
means which he hath ordained?
6. I shall mention but one objection more, which indeed does not
properly belong to this head. Nevertheless, because it has been so
frequently urged, I may not wholly pass it by.
“Does not St. _Paul_ say, _If ye be dead with Christ, why are ye
subject to ordinances?_ Col. ii. 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
antient ordinances of the _Jewish_ law.
So that this objection is the weakest of all. And in spight 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 enquired
how those means should be used, both as to the _order_, and the
_manner_ of using them?