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 hopes 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 doth it himself. It is he alone, who by his own almighty power, worketh inus 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, oreating 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?