“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 standunshaken, 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?
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 inforces 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 thingsof 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, thatit 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 them 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, givingus 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 doth 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 imprest 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.