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, cat 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, till 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 show 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 I lain 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 1 am given up to a reprobate mind.

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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 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 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, VOL. I. No. 5.

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 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. 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 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 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 or"

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y more.'

So you say, 'If I am 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 inquired, 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 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 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, 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 carnestly 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, giving us the opportunity of using sometimes one means,