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 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 enquired, how those means should be used, both as to the order, and 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 find 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 scarcely knows what to say. But whether he can speak or not, 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 he, 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 the 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 do 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 mean, 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 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 mo

ment 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 mean, 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 be 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 were 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!"