Please turn in your Bibles to Hebrews chapter 6, the sixth chapter of the sermon recorded as the book of Hebrews. And we'll read verses 13- 20. Hebrews 6 13- 20. This is the word of God.
Scripture Reading: Hebrews 6:13–20
For when God made a promise to Abraham, because he could swear by no one greater, he swore by himself, saying, "Surely blessing I will bless you, and multiplying I will multiply you." And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of his counsel, confirmed it by an oath, that by two immutable things in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. This hope we have as an anchor of the soul both sure and steadfast and which enters the presence behind the veil where the forerunner has entered for us even Jesus having become high priest forever according to the order of Melkisedc.
Well,
Introduction: The Decree and Its Means
we've been studying the doctrine of the decree as found in our Puritan era confessions. The first five paragraphs of chapter 3 lay out the parameters of the doctrine of the divine decree. We come to the sixth paragraph which speaks to the method that God uses to accomplish his eternal purpose. It says this, "
Confession Study: 1689 LBCF 3.6
As God hath appointed the elect unto glory, so he hath by the eternal and most free purpose of his will, foreord orordained all the means there unto. Wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ or effectually called, justified, adopted, sanctified, and saved, but the elect only. Well,
The Decree Ordains All Means of Salvation
paragraph 6 continues to draw out implications of the doctrine of the decree as they relate to God's people. Since he has appointed the elect unto glory, he also eternally and according to the most free purpose of his will has determined how they will receive the gift of eternal life for ordaining all the means to bring their salvation into reality. The Lord leaves nothing to chance, providing everything necessary for their salvation. In his commentary or exposition of the book of Hebrews, Dr.
Owen draws out this doctrine from our text. Listen to his words. The life and assurance of our present comforts and future glory depend on the immutability of God's counsel to secure those things unto us. God shows us that immutability.
Our own endeavors are to be used to the same end. For we are to give all diligence to make our calling and election sure. But all depends on the unchangeable purpose of the will of God, which alone is able to bear the charge of so great a work. It goes back to him.
The purpose of God concerning the salvation of the elect by Jesus Christ became immutable from this that the determination of his will was accompanied with infinite wisdom. It was his counsel as God fixed on those ends which perfectly comply with his own infinite holiness and sovereignty whence they are necessarily good and holy. So he doth not first do so and then make choice of various means that profer themselves unto those ends. But in his infinite wisdom ends and means lie before him in one vein and fall together under his unalterable determination.
Two things therefore may be considered in the wisdom of God giving immutability to his counsel concerning the salvation of the elect by Jesus Christ. Number one, thereby he saw at once not only whatever was needful for the accomplishing of it, but that which would infallibly effect it. He chose not probable and likely means for it, and as such might do, unless some great obstruction did arise, such as whose efficacy might be suspended on any conditions and emergencies, but such as should infallibly and inevitably reach the end intended. But now, whereas God engaged himself in an unchangeable purpose, in his infinite wisdom, he fixth on those means for its accomplishment, as shall not depend on anything whereby their efficacy might be frustrated.
Such was his sending of his son to be incarnate, and the dispensation of grace of the new covenant, which is in its nature infallibly effectual unto the end where unto it is designed. Wow. Dr. Owen is right.
Not only did God determine our salvation, but he has provided everything to assure the fact that we will enjoy the gift that he gives to us. Now, we've already seen as we've worked our way through this that the next chapter, chapter five of God's providence picks up this thread and extends it as does chapter 14. The doctrine of divine means is significant. Election, redemption, and calling are means as are the provisions the Lord employs to bring people to faith.
The first proof text that we see in paragraph 6, chapter 3, paragraph 6 is first Peter 1:2. It is effective in supporting this point. Just as Peter wrote to sca to scattered pilgrims, he says, "Elect according to the fornowledge of God the father through sanctification of the spirit unto obedience and sprinkling of the blood of Christ." So the confession asserts that the persons of the holy trinity work together to grant everlasting life. In these words, both scripture and confession, the eternal covenant of salvation, the history of redemption revealed in scripture, and the application of salvation to believers are brought together.
God's eternal purpose in saving the elect pilgrims who are fallen in Adam and redeemed by Christ receive salvation by his spirit working in due season. The first is a continuation of the theme of our chapter. The second a sweeping summary of the history of redemption from Adam to Christ. And the third prepares the way for several doctrinal topics that are described later on in the confession.
You know, it's a wonderful example to us of the integrative nature of Christian theology. The foundational doctrine of the decree is the basis upon which much of the following doctrine in our confessions is constructed. Think about these facts. Chapter 7 speaks to God's eternal purpose in salvation by way of covenant, recounting some of the assertions that are made in chapter 3.
Chapter 8 details the person and work of Christ, especially his work of redemption. and chapters 10-18 flesh out the various aspects of the spirit's work. A close look at the middle section of paragraph 6 in chapter 3 reveals significant connections. It names many of the doctrinal heads that follow. Effectually called, justified, adopted, sanctified, kept by his power through faith.
That's chapter 10, chapter 11, chapter 12, chapter 13, and chapter 17. All of these are divine acts. Another conjunction should be noted in par chapter 8 paragraph 1. A paragraph that sets out the basic doctrine of the person and work of Christ.
We read again most of the same terms as in 36 in the same order. They're redeemed, called, justified, and sac sanctified. The latter portion of paragraph 6 highlights these when it states that only the elect participate in redemption through Christ, effectual calling, justification, adoption, sanctification, and salvation. Now, you're reading the confessions and you say, "This is redundant." But it isn't at all redundant.
It's a pointer to the fact of the system of theology that is presented in our confessions. To understand any one head of doctrine, one must study it within the system and notice the connections. Well, the emphasis of paragraph 6 points us to a discussion of what are known as the means of grace. And that's what I'd like to do in this hour.
How are sinners saved? Well, we know that they're saved by the redemption of Christ and by the work of the Holy Spirit. But what does that mean? Well, we need to begin by considering this important doctrine.
What do we mean when we speak of the means of grace and how did our fathers view them? And as we will see, the answers to our question revolve around how the Puritans viewed the church. Maybe it's unexpected that we would be talking about the church now, but I do want to talk about the church because it's deeply rooted in the doctrine of the decree. Let's begin with this question.
The Church as Locus of Saving Grace
Did our Puritan fathers think that the church is important? Well, listen to these words from Westminster Confession 252. The visible church is the kingdom of the Lord Jesus Christ, the house and family of God. Hear this, out of which there is no ordinary possibility of salvation.
In the greatest of their confessions in the chapter of the church, they make this audacious statement. Ordinarily, there's no possibility of salvation outside of the visible church. Ordinarily, no possibility of salvation outside the church. Well, the Baptists appropriated the language of this confession and of the seavoi platform of polity in their chapter of the church.
They say this, the Lord Jesus Christ is the head of the church in whom by the appointment of the father all power for the calling institution order or government of the church is invested in a supreme and sovereign manner. And then next, in the execution of this power wherewith he is so entrusted, the Lord Jesus calleth out of the world unto himself through the ministry of his word by his spirit those that are given unto him by his father that they may walk before him in all the ways of obedience which he prescribeth to them in his word. Where does Jesus Christ exercise his power? Where are people ordinarily called to faith?
Well, in the place where the ministry of the word blessed by the Holy Spirit is commonly found. In the place where public worship is performed. In the place where his people are edified. And this is the church.
The doctrine builds upon what we see in these previous chapters. Why is the church so important in Puritanism? Well, the Puritans were believers who understood that the church is the intersection between heaven and earth. The church is the place where God makes himself known in saving grace.
While the heavens declare the glory of God, and all the world is the theater of his glory, as Calvin teaches us, it is in the church where he most fully displays his love and mercy. Consider, for example, these words from Ephesians chapter 2. The apostle writes, "Now therefore, you are no longer strangers and foreigners or aliens, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom the whole building being fitted together grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the spirit. Paul teaches us that the church is where God dwells by his spirit in a special way.
Here's an important question. I don't mean to be silly. I want you to think about this.
How Does Grace Reach Sinners?
How does God's grace reach sinners? What what is the means by which you were brought to salvation? You know, this is a query that is seldom asked, but have you ever thought about it? How does God's grace reach you?
Are there invisible bubbles of grace scattered around the world so that if you happen to walk through one, you receive its benefits? The idea that grace is a physical commodity is ridiculous. But how does grace come to us? Is the gift of grace immediate?
That is that God simply sovereignly sends grace into the heart of a sinner? Well, this idea would seem to indicate that God saves sinners apart from the word. There are some hypercalvinists who suggest that this is the case that God simply injects grace into a person's life so that so that there may be many elect around the world even in places with no gospel witness who by God's direct and immediate act are Christians. Well, if this were the case, then there would be no need for missions or evangelism.
But that's not what the word of God teaches us. Or is grace mediate? Does God appoint certain means that he will use to bring his elect to faith? Well, I suspect that we would all agree that grace is dispensed immediately.
That is through some method. But what is that method? Well, Puritan theologians gave careful thought to this question and they provide us with a cogent theological answer and our task today is to think through that answer and so that we will understand why the doctrine of the means of grace rooted in the decree of God is so important. Well, get ready because this is not the individualistic doctrine of revivalism, nor is it even the common mo doctrine of modern evangelicalism.
It's actually the good old reform doctrine of the means of grace. Well,
First Criterion: Dominical Institution
let's begin with question 63 of the Westminster larger catechism. It asks this question, what are the special privileges of the visible church? And it answers like this. The visible church hath the privilege of being under God's special care and government, of being protected and preserved in all ages, notwithstanding the opposition of all enemies, and of enjoying the communion of saints, the ordinary means of salvation and offers of grace by Christ to all the members of it in the ministry of the gospel, testifying that whosoever believes in him shall be saved, and excluding none that will come to him.
The idea is that the visible church enjoys special privileges not extended to any other gatherings in this life. Let me quote again from John Owen. Two very helpful quotations and these set the field for us. He says this, "Such is the nature of the unalterable decree of God in this matter that no man, no person living can ever attain the end of glory and happiness without the means of grace and holiness, the same eternal purpose respectth." Well, he's right.
And then in another place he says this, "The rule of God's continuence with any people or church as to the outward dispensation of his providence and the means of grace is that expressed in 2 Chronicles 15:2. The Lord is with you while ye be with him. And if you seek him, he will be found of you. For if you but if you forsake him, he will forsake you." Owen says he judicial judicially forsakes them by whom he is willfully forsaken.
You see, Dr. Owen sets these ideas into the realm of the doctrine of God, which is exactly what we've been doing in these two days. In the first of these quotations, he teaches us that God's decree is unalterable and that he has established certain means by which he grants grace and holiness. In the second quotation, he says that the continued presence of God with any group of people depends upon their observing these means because that's where God promises to bless them.
And so we are introduced to this centrally important doctrine, the means of grace. Let's take it apart to what does the phrase means of grace refer? Well, unless we think carefully, we will not understand exactly what this phrase intends because frequently we use it generally to describe any good and useful activity in the church or the Christian life. Now, there's no denying that there are many good and useful activities in the church and the Christian life, and we ought to do them and encourage others to do so as well.
But a good and useful activity is not necessarily a means of grace, and we must not equate them. Our Puritan fathers considered very carefully the question of definition and have given us helpful criteria by which we may distinguish between things that are good and useful and things that should be specifically called means of grace. And so I want you to think through this with me. If we examine the reformed confessions, we will find some technical language used to define and identify the means of grace, that which God plans in eternity and accomplishes in the person of Jesus Christ and applied to the elect.
In reformed churches, they are simple and they are few. Here's a couple of definitions. The first from Richard Mueller's theological dictionary. He says that the means of grace are the method by which the grace of God is active in the church, instrumental both in the inception of salvation, the the calling of a sinner, the granting of a sinner life after death after the the death of sins instrumental both in the inception of salvation and in the continuence of the work of grace.
The means of grace bring us to salvation and then the means of grace continue to be with us as we walk in our pilgrim journey in this world. Charles Hodgej in his systematic theology puts it this way. The phrase is intended to indicate those institutions which God has ordained. Hear the language of the decree there. those institutions which God has ordained to be the ordinary channels of grace that is of the supernatural influences of the Holy Spirit to the souls of men.
Now both of these definitions highlight God's action in salvation. The doctrine of the means of grace seeks to answer the question, how does a sovereign God bring salvation to sinners? What is the method that God uses to bring that salvation? Now, we ought to ask the question, what makes something a means of grace?
Well, in our confessions, there are two criteria that are used to mark these things out. And if you were taking an exam after this message, I would guarantee that these two things would be on that exam. So be ready. It may happen.
The first is divine institution and the second is a divine promise of efficacy or blessing that is attached. Let me talk about each of these. The first is divine institution. Though we might sharpen this to say dominical institution.
Divine institution points us to a divine origination and command and addresses the problem of man-c centeredness. Man-made religious acts have no part in the distribution of God's grace. But I sharpen the phrase because there are many things that are of divine institution that are not now under the new covenant means of grace. For example, circumcision.
Was circumcision divinely instituted? Of course, it was. But the requirement of circumcision was limited to a particular covenant and it's now gone. If we say dominical institution, that is institution that comes to us from the Lord Jesus, we clearly indicate that these things belong to the new covenant and come to us by means of the command of our Lord.
Now you'll notice for example that the second London confession makes this point very carefully in its chapter titled B of baptism and the Lord's supper. Listen to how they pile up language. Baptism and the Lord's supper are ordinances. Now that word is related to the word ordained.
It's you chosen on purpose to speak about that which God ordains. They are ordinances of positive. We don't have time to talk about what positive law is in any depth. Positive law is a command that requires revelation.
Ordinances of positive and sovereign institution appointed by the Lord Jesus, the only lawgiver to be continued in his church to the end of the world. Seven different ways. They present this doctrine in significant language intended to teach us that there's something exceptionally important about these things. And so in order for something to be a means of grace, it must have dominical institution, it must have a command from the Lord Jesus.
Second Criterion: Divine Promise of Blessing
The second criteria which helps to define further the means of grace is that there must be attached a promise of divine blessing. By this our fathers were thinking covenantally recognizing that God reveals himself by way of covenant and the acts are related to his covenant. The Lord very explicitly promises that he will bless these acts and we are thus able to trust his promise and rely on him to be faithful to the commitments that he makes. And this addresses the matter of semipolagianism.
These are the acts of God and the promise is made that Christ himself will be present in them. So we have two principles which serve as criteria for determining the identity of the means of grace. They're based on a fundamentally important and basic assumption. And this needs to be emphasized.
Christ as Present and Reigning Lord
Jesus Christ is truly a present and active Lord. Consider these texts. Matthew 28:18-20. What we know is the great commission.
All authority has been given to me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I've commanded you. And here's the promise. Lo, I'm with you always, even to the end of the age.
Or in Peter's sermon on the day of Pentecost, we hear these things. Men of Israel, listen to these words. Jesus of Nazareth, a man attested to you by God with miracles and wonders and signs which God performed through him in your midst, just as you yourselves know. This man delivered over by the predetermined plan and fornowledge of God, you nailed to a cross by hands of godless men and put him to death.
But God raised him up again, putting an end to the agony of death since it was impossible for him to be held in its power. This Jesus God raised up again to which we are all witnesses. Therefore, having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this poured forth this which you both see and hear. Peter's explaining what's happening on this day.
He goes on, "For it was not David who ascended into heaven, but he himself said,"The Lord said to my Lord, "Sit at my right hand until I make your enemies a foottool for your feet." Therefore, let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified. He is the one who has given us the spirit. What about Ephesians chapter 1? Paul says, "Therefore, I also after I heard of your faith in the Lord Jesus and your love for all the saints, do not cease to give thanks for you, making mention of you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of him. the eyes of your understanding be enlightened that you may know what is the hope of his calling.
What are the riches of the glory of his inheritance in the saints? And what is the exceeding greatness of his power toward us who believe according to the working of his mighty power which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places far above all principality and power and might and dominion and every name that is named, not only in this age, but also in that which is to come. He has put all things under his feet and given him to be head over all things to the church which is his body the fullness of him who fills all in all. Now these truths were crucial in the thinking of the reformers and the English Puritans.
This was a principial matter. Christianity is based on the fact that Jesus was conceived by the Holy Spirit in the womb of the Virgin Mary. that he lived a life of holy obedience to God's law, that he offered himself as a sacrifice on the cross and propitiated God, that he died, was buried, and rose from the dead on the first day of the week. But the essence of our faith doesn't stop there. Our fathers believed, and we must also, that Christ ascended into heaven and now sits at God's right hand, reigning with all power in the universe.
He's not an absent Lord, but a very real and present Lord who takes direct interest in his church on earth. He alone extends the kingdom. He alone causes believers to grow into his image. He alone works in our lives.
You see, the gospel is not just about historical events, though it certainly is, but it's also about a presently active Lord Jesus Christ. From the perspective of our fathers, he was not merely crowned as king of heaven, watching to see what would happen with his church. To the contrary, he was a very real and present lord with a direct interest in the expansion of his kingdom. They believed that Christ was at hand walking among the candlesticks and personally active among his people.
And because of this foundational belief, they ask the question, what has he decreed and appointed as the method by which he accomplishes his will? That's a really important question, isn't it? It is is it simply reactive his will his action simply reactive to events that take place on the earth or is it proactive ensuring that all the elect will at the proper time be brought to faith and grow in Christ. I hope you're getting an idea of how important this doctrine is rooted in chapter 3 paragraph 6.
Well,
Defining Grace and Its Means
let's probe into this a little bit further. Let's try to define this phrase more carefully. First, grace. The means of grace.
Grace must be understood specifically and narrowly as the mediatorial benefits purchased for the elect by Jesus Christ. God's unmmerited favor extended to sinners. It originates in God. It comes only from God.
Grace provides every aspect of salvation to humans. It is completely apart from human works of any kind. We're reminded of John's words in chapter one of his gospel. And the word became flesh and dwelt among us.
And we beheld his glory, the glory as of the only begotten of the father, full of grace and truth. And of his fullness we've all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. Grace is the purchased fruit of the work of our Lord Jesus Christ.
It's not a physical commodity, but it's a divine gift. Read through the New Testament and notice how often the phrase gift of grace appears in one form or another. Grace is to the soul what water is to the soil. Without it, we are only parched, barren, uninhabitable deserts.
But grace brings life to our souls. Grace is a gift from God. And there are two things we need to say about it. First, grace may be used generally to speak of all the blessings purchased by our mediator Jesus Christ.
And in this sense, grace is a category. It includes everything we need for life and godliness. But grace may also be used to describe the specific gifts within the category. For example, faith, hope, and love.
These are graces individually. The Lord gives us faith to believe, hope to endure, love for God, and love for our neighbor. But none of these blessings are natural or native to us. They are graces.
The other term in the phrase means is an English rendering of the Latin word media and it simply indicates a method of communicating or imparting something. We speak, for example, of the news media that in theory are the instruments to inform us of events that take place in the world around us. Not saying they always do, but that's at least the theory. The phrase means of grace simply speaks of the instruments or methods that God determines to employ to bring grace both generally and specifically to his elect.
God sovereignly grants grace to us as sinners. Our question is by what methods does he make this grant? Well, we could begin with the Puritan reformed doctrine of scripture as a perfect and complete revelation of the will of God and then with the doctrine of God as sovereign creator, sustainer, and governor of all things. But we've been working this weekend with the doctrine of God's decree.
And I won't read all that is present in chapter 3 uh already except listen to this from paragraph 6. God has decreed all things including the events of your conversion. And we read this. As God hath appointed the elect unto glory, so he hath by the eternal and most free purpose of his will forained all the means there unto.
Wherefore they who are elect, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. And then it goes on to say, there is nothing else. There is no other means by which that happens. You see, we can boil it down to this.
God has appointed the means of your conversion. This is a subset of the doctrine of the decree. Whatever the means are, they are decreed. And the context goes on to speak about effectual calling and the so-called golden chain.
The means that God uses to bring us to faith or the gifts that he gives to us. The next step in building this doctrine is to notice how God brings his decrees into reality in the world. We've already heard this several times. What are the decrees of God?
The decrees of God are his eternal purpose according to the council of his will by which for his own glory he has ordained for ordained whatever comes to pass. How does God execute his decrees? God executes his decrees in the works of creation and providence. Creation and providence.
Creation assures us that these things are a part of the order that God has made. They're not simply theoretical concepts. Providence tells us how God brings them to pass in the created realm. He's not far away, but he's active.
Now, I won't once again, I won't take all of the time to read chapter 5 of divine providence, but listen to the third paragraph. It's brief. God in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure. How does God execute his decrees in the works of creation and providence?
What does he do in ordinary providence? He makes use of means. Here's the doctrine. God in his governance of the world employs means to accomplish his decreed will.
We could speak about the means of nature that he's present in what happens in the world around us. We heard much of that last night in which we're exhorted to see more and more of God in the world that is around us, the means of nature, but we're talking here about the means of grace. And then there are miracles. That's at the end of this paragraph.
God ordinarily works according to the laws he has established in creation. You reap what you sow, etc. God is free to suspend the use of means without, above, and against at his pleasure. That's the theological justification for miracles.
God is free. God is God and is free to supersede the normal laws he himself has established. In defiance of gravity and buoyancy, an axe head floats against the law of supply and proportion. Five loaves and two fish feed a multitude.
God is free to do this. But these are miracles. Ordinarily, he uses means, methods, procedures. Now we may here notice the linguistic connections between the terms ordinary and ordained.
These are not accidental linguistic connections. Ordinary and its derivatives flow from the word ordained especially when it appears in theological discourse. Ordinary according to the oxford English dictionary means conformable to order or rule that which is regular. uh uh an early antipedtobaptist John Tombs uses the phrase ordinary rule 18 times in one of his books. For example, he says the ordinary rule for baptizing is Christ's institution, John the Baptist and the apostles appointment and practice.
Even the term rule is important because it is closely related to regular or regulate or regulation. The old American particular Baptists were called regular Baptists because of their adherence to the rule. You see, there's a close relationship between ordinary and rule. In these cases, they both speak of divine command.
Ordinary providence is how God expresses his rule. And to do so, he uses means. Now, what are they? Well,
The Ordained Means: Word, Sacraments, Prayer
listen to the words in the chapter on saving faith. Chapter 14. The grace of faith. The grace of faith whereby the elect are unable to believe to the saving of their souls is the work of the spirit of Christ in their hearts and is ordinarily wrought by the ministry of the word by which also and by the administration of baptism in the Lord's supper prayer and other means appointed of God it is increased and strengthened.
In the Westminster Shorter Catechism 88 we read this. What are the outward and ordinary means by which Christ communicates to us the benefits of redemption? Answer. The outward and ordinary means by which Christ communicates to us the benefits of redemption are his ordinances, especially the word of God, baptism, the Lord's supper, and prayer.
All which means are made effectual to the elect for salvation. Once again, we see that linguistic connection between ordinary and ordinances. It's an important part of the pyic, the ministry of the word, baptism, Lord's supper, prayer. In the Baptists and in the Presbyterians, they're all in agreement.
We go on and we read um Westminster question 88. How is the word made effectual to salvation? The spirit of God makes the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners and of building them up in holiness and comfort through faith unto salvation. Even here reading when we we we see that the spirit of God makes the reading here is the reading here is the public reading of scripture.
Nehemiah 8:8 is the first proof text. It says this, they read distinctly from the book in the law of God and they gave the sense and helped them to understand the reading. The other terms are also results of the ministry of the word. Preaching the word is a special and unique means of grace for it is the only converting ordinance among them.
Baptism and the Lord's supper and prayer do not convert anyone. To think otherwise is to fall into the sacraidalist trap. Observing them may be useful in bringing someone to conversion. Watching a baptism or observing as Christians commune in the supper and proclaim the Lord's death until he comes or seeing growth in believers in result to their prayer increase our faith may all be used of God for good in the lives of unbelievers.
But they will never convert anyone. Only the faithfully preached word attended by the spirit is a converting means of grace. Water doesn't save. Bread and wine don't impart faith to unbelievers.
Even prayer without faith is useless. The word alone gives life. Question 90 in the shorter catechism. How is the word to be read and heard that it may become effectual to salvation?
Notice the combination read and heard. What's the answer? that the word may become effectual to salvation, we must attend there unto with diligence, preparation, and prayer, receive it with faith, and love, lay it up in our hearts, and practice it in our lives. And then it goes on, question 91, how do the sacraments become effectual means of salvation? The sacraments become effectual means of salvation, not for any virtue in them or in him that does administer them, but only by the blessing of Christ and the working of the spirit in those that by faith receive them.
Hear that word effectual. They become effectual through Christ's working by the Holy Spirit in those that by faith receive them. We trust in the Lord and he effectually blesses that which he commanded. Question 98.
What is prayer? Prayer is an offering up of our desires to God by the assistance of the Holy Spirit for things agreeable to his will in the name of Christ, believing with confession of our sins and thankful acknowledgment of his mercies. And this doctrine is repeated in the catechism. The means of grace are parts of worship.
We could see this in the chapter on religious worship and the Sabbath day which picks up the same idea as chapter 14 of saving faith. I hope I'm showing you how important the doctrine of the means of grace is in Puritan thinking. Grace is not immediately given to us like being zapped by heavenly lightning. Rather, it's granted to us as we observe the appointed activities.
When we sit under the word in worship, when we are baptized and observe the supper, when the church prays for more grace, this is theo appointment of God. This is his decree. Now, we must be careful.
Two Necessary Cautions
There are a couple of cautions that we need to state. The doctrine of the means of grace is not intended to teach that these are the only activities that may and even should be present in the church. There is a wide variety of activities our churches may and per perhaps ought to do. Every useful writer on the doctrine of the means of grace makes this point.
The doctrine is simply formulated to say that these are the things we must do and they are the things that we may expect God's blessing upon. While we ask him to bless all our acts, in these cases, we may boldly come to him and implore him to be faithful to his promises. There are many positive and useful things that we do which should not be considered means of grace. And I want to mention some.
But before I do, I ask you to listen carefully. Inclusion of any item in this list does not imply my opposition to this thing. Please don't take it that way. I'll mention some things that I wholeheartedly support, but I know that they are not means of grace.
So, if I mention your favorite thing, it's not to call the legitimacy of that thing into question. It's simply to help you think clearly about this point. These things are not means of grace. theology conferences, ministerial training institutions like a seminary that I might be president of, youth groups, small groups, Christian schools, homeschools, counseling and counseling centers, Sunday schools, retreats, fellowship meals, disciplehip meetings, financial giving, spiritual gifts. The list could go on.
Many of these things are very useful and may and even should be done, but they're not the same as preaching, baptism, the Lord's supper, prayer. They're not the same, right? I I didn't say don't do them, but I said put them in a different category in your mind. The second caution we need to make is that we reject with all our being the Roman notion stating that anything works in and by itself.
There are two things necessary for blessing to come from the means of grace. The present activity of Christ through his spirit and the act of faith in the recipient. No religious activity brings grace automatically. It's very interesting that the Romanist response to the reformation published in the canons of the council of Dort condemns anyone who denies the Roman position that the sacraments work in and by themselves when properly administered.
They say this, if anyone saith that by the said sacraments of the new law, grace is not conferred through the act performed, but that faith alone is the divine promise in the divine promise suffices for the in obtaining of grace, let him be anathema. As far as the Roman church is concerned, according to the cannons of the council of Trent, we are anathema. They said this because they understood that the reformed churches vehemently denied this very point and we must always do so. The doctrine of the means of grace also causes us calls us to examine our other acts.
Is it possible that we fall into the trap of our own traditions and introduce and expect God to use methods of our own invention? For example, when I was a young man, altar calls were considered to be a test of orthodoxy in many churches. If a preacher didn't give one, then he wasn't really interested in seeing people brought to Christ. But as many of us grew in the reformed faith, reading books about the invitation system written by men like Ian Murray and Errol Hulse, we realized that this action, laudable in its intention, let's say that it had no basis in scripture and it ought to be rejected.
I wonder, do we have anything else like this that we need to reject? You see,
Application: Your Conversion Fulfills the Eternal Decree
this survey has only touched the surface of the methods that the Lord uses to bring his decree into cosmic history. That which was planned in eternity is accomplished in history exactly in the way he purposed to do so. Our attention has been primarily focused on the salvation of the elect, considering God's plan to save them through Jesus Christ by his spirit and at just the right time in each one's life. The salvation you experience is the result of an eternal purpose to save you. believer in Jesus Christ.
Closing: The Triune Purpose Accomplished
Eternally, the triune God determined that the second person of the Holy Trinity, the Son of God, would assume human flesh, live a life of loving obedience to the law of God, offer himself as a sacrifice for sin, die and rise from the dead, and ascend into heaven. Listen again to Peter's words. Jesus of Nazareth, a man attested by God, being delivered by the determined purpose and fornowledge of God, you have taken by lawless hands, have crucified and put to death, whom God raised up. For David says concerning him, "Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day.
Therefore, being a prophet, and knowing that God had sworn an oath to him that of the fruit of his body according to the flesh, he would raise up Christ to sit on his throne. He, foreseeing this, spoke concerning the resurrection of the Christ, that his soul was not left in Hades, nor did his flesh see corruption. This Jesus God raised up, of which we are all witnesses. Therefore, being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, he poured out this which you now see and hear.
And just at the right time in your life, he sent his spirit to grant you new life as a believer in Jesus Christ. Your salvation fulfills the eternal decree of God. Think about that. You see, our doctrine of the divine decree is wonderful.
It speaks of the eternal council of God and it leads us ultimately to our own conversions from eternity to here solely deo gloria. Amen.