Sermon 16: The Means of Grace Text: "Ye are gone away from mine ordinances, and have not kept them." Mal. 3:7. I. Introduction and Historical Context 1. The question of whether God ordained specific means of grace under Christian dispensation would never have been proposed in the apostolic church except by one openly avowing himself a heathen. The entire body of Christians agreed that Christ had ordained outward means for conveying grace to souls. This practice was evident in how "all that believed were together, and had all things common," continuing "steadfastly in the teaching of the Apostles, and in the breaking of bread, and in prayers." (Acts 2:44, 42.) 2. Over time, as "the love of many waxed cold," some began mistaking means for the end, placing religion in outward works rather than in hearts renewed after God's image. They forgot that "the end of every commandment is love, out of a pure heart," with "faith unfeigned." Others imagined that while religion didn't principally consist in outward means, God was pleased with them anyway that they could neglect "the weightier matters of the law, in justice, mercy, and the love of God." 3. Those who abused these ordinances received no blessing; instead, "the things which should have been for their health, were to them an occasion of falling." They drew curses rather than blessings. Observing this, some concluded generally that these means didn't convey God's grace at all. 4. Eventually, men of great understanding and apparent love for true inward religion "burning and shining lights" arose to address this abuse. These venerable men initially intended only to show that outward religion means nothing 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 external worship without a heart devoted to God is "lost labour"; that outward ordinances profit much when advancing inward holiness, but "when they advance it not, are unprofitable and void, are lighter than vanity."

5. Yet in their fervent zeal against the horrid profanation of God's ordinances, some spoke as if outward religion were absolutely nothing, having no place in Christ's religion. They may not have expressed themselves with sufficient caution, leading unwary hearers to believe they condemned all outward means as unprofitable. Some holy men, cut off from ordinances "wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth" experienced God's grace without outward means and inferred that grace would be given to those deliberately abstaining from them. 6. This notion spreads easily, especially among those awakened from spiritual death and burdened by sin's weight. These people are impatient and ready to catch at anything promising ease. Having tried outward means without finding relief perhaps finding only "remorse, and fear, and sorrow, and condemnation" they're easily persuaded to abstain. They're weary of striving seemingly in vain and glad of any excuse to "cast aside that wherein their soul has no pleasure, to give over the painful strife, and sink down into an indolent inactivity." II. Definition and Allowances Regarding Means of Grace 1. 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." This expression has been used in the Christian church for ages, particularly by our own Church, which directs us to bless God 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." The chief means are prayer, whether secret or public; searching the Scriptures (reading, hearing, meditating); and receiving the Lord's Supper, eating bread and drinking wine in remembrance of Christ. These we believe God ordained as "the ordinary channels of conveying his grace to the souls of men."

2. We allow that the whole value of means depends on their actual subservience to religion's end. Consequently, "all these means, when separate from the end, are less than nothing and vanity." If they don't actually conduce to knowledge and love of God, they're "not acceptable in his sight; yea, rather, they are an abomination before him, a stink in his nostrils." Using them as substitutes for the religion they were designed to promote is "an 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, separate from God's Spirit, "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." Whoever imagines there's intrinsic power in any means greatly errs. There's no inherent power in prayer's words, Scripture's letter, or bread and wine received in the Lord's Supper. "It is God alone who is the Giver of every good gift, the Author of all grace; that the whole power is of him." He's able to give the same grace though no means existed on earth. In this sense, regarding God, there is no such thing as means, since He's "equally able to work whatsoever pleaseth him, by any, or by none at all." 4. We allow further that all means' use will never atone for one sin. "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 is convinced "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." If "Christ is the only means of grace" means He's the only meritorious cause, this cannot be gainsaid by those knowing God's grace.

5. We allow, though melancholy, that large numbers called Christians abuse means of grace to their souls' destruction. This applies to all resting content in godliness's form without its power those who presume they're Christians because they perform certain actions, though Christ was never revealed in their hearts, or suppose they'll certainly become Christian merely by using these means, idly dreaming either that inherent power will eventually make them holy, or that merit in using them will move God to give them holiness or accept them without it. 6. Such people little understand that great Christian foundation: "By grace are ye saved." You're saved from sins' guilt and power, restored to God's favor and image, "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. The main question remains: "We know this salvation is the gift and the work of God; but how may I attain thereto?" If told "Believe, and thou shalt be saved!" the response is "True; but how shall I believe?" and "Wait upon God." 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. God couldn't leave us undetermined on so important a matter. The Son of God, who came for our salvation, wouldn't leave this question unresolved when our salvation so nearly concerns it. He hasn't left us undetermined; He's shown us the way. We need only consult God's oracles and abide by their decision. III. The Three Principal Means of Grace 1. First: Prayer as a Means of Grace According to Scripture's decision, all desiring God's grace are to wait for it using the means He ordained, using them, not laying them aside.

First, all desiring grace are to wait for it through prayer. This is Christ's express direction. In the Sermon on the Mount, after explaining wherein religion consists and describing its main branches, He adds: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." (Matt. 7:7, 8.) We're plainly directed to ask to receive, to seek to find God's grace, the pearl of great price, and to knock to continue asking and seeking if we'd enter His kingdom. 2. That no doubt might remain, our Lord emphasizes this particularly. He appeals to every man's 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...give good things to them that ask him?" (Matt. 7:9-11.) Or, as He expressed it elsewhere, 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.) Note particularly: those directed to ask hadn't yet received the Holy Spirit. Nevertheless, our Lord directs them to use this means, promising it should be effectual; 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 to receive any gift from God appears further from the remarkable passage preceding these words: "And he said unto them...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: "There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterward he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me, I will avenge her, lest, by her continual coming, she weary me." (Luke 18:1-5.) Our Lord Himself applied this: "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 God's blessings in private prayer, with a positive promise that by this means we shall obtain our lips' request, is given in these well-known words: "Enter into thy closet, and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly." (Matt. 6:6.) 6. If any direction could be more clear, it's that God gave us through the Apostle, regarding prayer of every kind, public or private, and the blessing annexed: "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 objected, "But this is no direction to unbelievers; to those who know not God's pardoning grace: 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 word "faith" in this place is fixed by the Apostle himself, as if purposely to obviate this objection, in the following: "Let him ask in faith, nothing wavering," nothing doubting. Not doubting but God heareth his prayer and will fulfil his heart's desire. The gross, blasphemous absurdity of supposing faith here means full Christian faith appears thus: It's supposing the Holy Ghost directs a man who knows he hasn't faith (which is termed wisdom here) to ask it of God, with a positive promise that "it shall be given him"; then immediately subjoin that it shall not be given unless he have it before asking! Who can bear such a supposition? From this Scripture, as well as those cited above, we must infer that all desiring God's grace are to wait for it through prayer. Second: Searching the Scriptures as a Means of Grace 7. Secondly, all desiring God's grace are to wait for it in searching the Scriptures. Our Lord's direction regarding this means is likewise plain and clear. "Search the Scriptures," saith he to unbelieving Jews, "for they testify of me." (John 5:39.) He directed them to search the Scriptures so 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. It's as peremptory as words can make it it's a clear command. What blessing from God attends this means' use appears from what's recorded concerning the Bereans; who, after hearing St. Paul, "searched the Scriptures daily, whether those things were so. Therefore many of them believed;" found God's grace in the way He ordained. (Acts 17:11, 12.) It's probable that in some who had "received the word with all readiness of mind," "faith came...by hearing," and was only confirmed by reading the Scriptures. But as noted, under "searching the Scriptures," hearing, reading, and meditating are all contained.

8. That this means whereby God not only gives but also confirms and increases true wisdom, we learn from St. Paul to Timothy: "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus." (2 Tim. 3:15.) The same truth that this is the great means God ordained for conveying His manifold grace to man is delivered most fully in the words immediately following: "All Scripture is given by inspiration of God; consequently, all Scripture is infallibly true; and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; to the end that the man of God may be perfect, throughly furnished unto all good works." (2 Tim. 3:16, 17.) 9. Observe that this is spoken primarily of the Scriptures Timothy had known from childhood the Old Testament, for the New wasn't then written. How far was St. Paul (though he was "not a whit behind the very chief of the Apostles") 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 God's oracles! That half of which the Holy Ghost expressly declares it "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." 10. Nor is this profitable only for men of God, those walking already in God's light; but also for those yet in darkness, seeking Him whom they know not. Thus St. Peter: "We have also a more sure word of prophecy...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, desiring that day to dawn upon their hearts, wait for it in searching the Scriptures. Third: The Lord's Supper as a Means of Grace

11. Thirdly, all desiring an increase of God's grace are to wait for it in partaking of the Lord's Supper: For this also is a direction He Himself gave. "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 Cor. 11:23, 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 understands this holy institution's nature and design, and whether he really desires to be made conformable to Christ's death; and so, "nothing doubting, let him eat of that bread, and drink of that cup." (1 Cor. 11:28.) Here, the direction first given by our Lord is expressly repeated by the Apostle: "Let him eat; let him drink;" both in imperative mood; words not implying bare permission only, but a clear, explicit command; a command to all those either already filled with peace and joy in believing, or who can truly say, "The remembrance of our sins is grievous unto us, the burden of them is intolerable." 12. That this is also an ordinary, stated means of receiving God's grace, is evident from the Apostle's words in the preceding chapter: "The cup of blessing which we bless, is it not the communion," or communication, "of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10:16.) Is not eating that bread and drinking 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 Christ's body once broken and blood once shed for us? Let all, therefore, who truly desire God's grace, eat of that bread, and drink of that cup. IV. Objections Answered

1. As plainly as God hath pointed out the way wherein He will be inquired after, innumerable objections men, "wise in their own eyes," have raised against it. Though they lack weight in themselves, they've been used 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 objection is: "You cannot use these means without trusting in them." I pray, where is this written? Show me plain Scripture for your assertion. Otherwise I dare not receive it; for I'm not convinced you're wiser than God. If this were true, Christ must have known it. If He'd known it, He would surely have warned us long ago. Therefore, because He hasn't, because there's no tittle of this in Jesus Christ's whole revelation, I'm 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'm to disobey God, to know whether I trust in obeying Him! Do you avow this advice? Do you deliberately teach to "do evil, that good may come"? O tremble at God's sentence against such teachers! Their "damnation is just." "Nay, if you're troubled when you leave them off, it is plain you trusted in them." By no means. If I'm troubled when I willfully disobey God, His Spirit is still striving with me; but if I'm not troubled at willful sin, I'm given up to a reprobate mind. But what do you mean by "trusting in them" looking for God's blessing therein; believing that if I wait this way, I shall attain what otherwise I should not? So I do. And so I will, God being my helper, even my life's end. By God's grace I will thus trust in them, till my death's day; that is, I will believe that whatever God hath promised, He is faithful also to perform. And seeing He hath promised to bless me this way, I trust it shall be according to His word.

2. It has been objected, Secondly: "This is seeking salvation by works." Do you know the meaning of the expression you use? What is seeking salvation by works? In St. Paul's writings, it means either seeking to be saved by observing the Mosaic law's ritual works; or expecting salvation for our own works' sake, by our own righteousness's merit. 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 this way. Yet not for any works' sake I've done, nor for my righteousness's merit; but merely through His Son's merits, sufferings, and love, 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 God's grace is conveyed. When you say, "Christ is the means of grace," you understand the sole price and purchaser of it; or, that "no man cometh unto the Father, but through him." And who denies it? But this is utterly wide of the question.

4. "But does not the Scripture" (it has been objected, Fourthly) "direct us to wait for salvation? Does not David say, 'My soul waiteth upon God, for of him cometh my salvation'? And does not Isaiah teach us the same thing, saying, 'O Lord, we have waited for thee'?" All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to wait on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But that he hath appointed a way hath been shown at large, and also what that way is. The very words of the Prophet, which you cite, put this out of the question. For the whole sentence runs thus: "In the way of thy judgments," or ordinances, "O Lord, have we waited for thee." (Isaiah 26:8.) And in the very same way did David wait, as his own words abundantly testify: "I have waited for thy saving health, O Lord, and have kept thy law. Teach me, O Lord, the way of thy statutes, and I shall to keep it unto the end." 5. "Yea," say some, "but God has appointed another way. 'Stand still, and see the salvation of God.'" Let us examine the Scriptures to which you refer. The first of them, with the context, runs thus: "And when Pharaoh drew nigh, the children of Israel lifted up their eyes; and they were sore afraid. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord. And the Lord said unto Moses, Speak unto the children of Israel that they go forward. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it. And the children of Israel shall go on dry ground through the midst of the sea." (Exod. 14:10, 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 rose early in the morning, and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of Moab, Ammon, and mount Seir: and everyone helped to destroy another." (2 Chron. 20:2, c.) Such was the salvation which the children of Judah saw. But how does all this prove, that we ought not to wait for God's grace in the means which He hath ordained? 6. I shall mention but one objection more, which, indeed, does not properly belong to this head: Nevertheless, because it has been so frequently urged, I may not wholly pass it by. "Does not St. Paul say, 'If ye be dead with Christ, why are ye subject to ordinances'?" (Col. 2:20.) Therefore a Christian, one that is dead with Christ, need not use the ordinances any more." So you say, "If I am a Christian, I am not subject to the ordinances of Christ!" Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ: That they must needs be the 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. The Proper Use of Means of Grace 1. But this being allowed, that all who desire God's grace 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, there is a kind of order, wherein God Himself is generally pleased to use these means in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence, or, it may be, an immediate stroke of His convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to hear how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins searching the Scriptures, whether these things are so. The more he hears and reads, the more convinced he is; and the more he meditates thereon day and night. Perhaps he finds some other book which explains and enforces what he has heard and read in Scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to talk of the things of God, which are ever uppermost in his thoughts; yea, and to talk with God; to pray to him; although, through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in "groans which cannot be uttered." Yet, being in doubt, whether "the high and lofty One that inhabiteth eternity" will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the great congregation. But here he observes others go up to the table of the Lord. He considers, "Christ has said, 'Do this!' How is it that I do not? I am too great a sinner. I am not fit. I am not worthy." After struggling with these scruples a while, he breaks through. And thus he continues in God's way, in hearing, reading, meditating, praying, and partaking of the Lord's Supper, till God, in the manner that pleases him, speaks to his heart, "Thy faith hath saved thee. Go in peace."

2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably hearing, or conversation. To such, therefore, we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the Word of God, but reading it too, and perhaps other serious books, may be a means of deeper conviction. May you not advise him also, to meditate on what he reads, that it may have its full force upon his heart? Yea, and to speak thereof, and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him to pour out his soul before God; "always to pray and not to faint;" and when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into the house of the Lord, and praying with all that fear him? But if he does this, the dying word of his Lord will soon be brought to his remembrance; a plain intimation that this is the time when we should second the motions of the blessed Spirit. And thus may we lead him, step by step, through all the means which God has ordained; not according to our own will, but just as the Providence and the Spirit of God go before and open the way.

3. Yet, as we find no command in holy writ for any particular order to be observed herein, so neither do the providence and the Spirit of god adhere to any without variation; but the means into which different men are led, and in which they find the blessing of God, are varied, transposed, and combined together, a thousand different ways. Yet still our wisdom is to follow the leadings of his providence and his Spirit; to be guided herein, (more especially as to the means wherein we ourselves seek the grace of God,) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another, partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God is this, whenever opportunity serves, use all the means which God has ordained; for who knows in which God will meet thee with the grace that bringeth salvation? 4. As to the manner of using them, whereon indeed it wholly depends whether they should convey any grace at all to the user; it behoves us, First, always to retain a lively sense, that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. "Who hath known the mind of the Lord or who hath been his counsellor?" Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour; or when you are hindered therefrom: He is not hindered. He is always ready, always able, always willing to save. "It is the Lord: Let him do what seemeth him good!"

Secondly. Before you use any means, let it be deeply impressed on your soul; there is no power in this. It is, in itself, a poor, dead, empty thing: Separate from God, it is a dry leaf, a shadow. Neither is there any merit in my using this; nothing intrinsically pleasing to God; nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But, because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation. Settle this in your heart, that the opus operatum, the mere work done, profiteth nothing; that there is no power to save, but in the Spirit of God, no merit, but in the blood of Christ; that, consequently, even what God ordains, conveys no grace to the soul, if you trust not in Him alone. On the other hand, he that does truly trust in Him, cannot fall short of the grace of God, even though he were cut off from every outward ordinance, though he were shut up in the centre of the earth. Thirdly. In using all means, seek God alone. In and through every outward thing, look singly to the power of his Spirit; and the merits of his Son. Beware you do not stick in the work itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore, eye him in all, through all, and above all. Remember also, to use all means, as means; as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If, therefore, they actually tend to this, well; but if not, they are dung and dross.

Lastly. After you have used any of these, take care how you value yourself thereon: How you congratulate yourself as having done some great thing. This is turning all into poison. Think, "If God was not there, what does this avail? Have I not been adding sin to sin? How long O Lord! save, or I perish! O lay not this sin to my charge!" If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. "Let God in all things be glorified through Christ Jesus. Let all your bones cry out, My song shall be always of the loving-kindness of the Lord: With my mouth will I ever be telling of thy truth, from one generation to another!"