Chapter Twelve — Make diligent use of your most holy faith
ou must diligently utilise your most holy faith to immediately fulfil the duties of the law by no longer conforming to your old natural state or any principles or practices associated with it. Instead, solely live according to the new state received through faith, embracing the principles and practices that pertain to it. Strive to continue and grow in this manner of living. This is the only way to achieve an acceptable performance of those holy and righteous duties to the best extent possible in this present life.
Here, I am guiding you on the method of living where you make use of faith and all the other effective means of holiness discussed earlier, which faith grasps for the immediate fulfilment of the law, the ultimate goal of this entire discourse. Therefore, this direction deserves careful consideration as the primary guidance, with all preceding and subsequent directions serving as support. As for its meaning, I have already explained that our old natural state is the one inherited from the first Adam through natural birth, referred to as "the old man" in Scripture, and when we are in it, we are said to be "in the flesh." On the other hand, our new state is received from the second
Adam, Jesus Christ, through being born anew in union and fellowship with Him by faith. This new state is called "the new man," and when we are in it, we are said to be "in the Spirit." The principles and practices belonging to the natural state are those that individuals can acquire and utilise before they come to be in Christ by faith. Conversely, the principles and practices proper to the new state encompass the diverse holy endowments, privileges, and joys that we partake in through faith in Christ, as already demonstrated to be the sole effective means of a holy life.
We are said to live according to either of these states, or to the principles and practices that belong to them when we are moved and guided by their influence to engage in actions that align with them. For example, kings act in accordance with their status by commanding with authority and displaying generosity. Poor individuals act in a manner of service and obedience, and children, regardless of distinction (Esther 1:7; Prov. 18:23; 1
Cor. 13:11). Therefore, the manner of practice that is being directed here involves moving and guiding ourselves in the performance of the works of the law through gospel principles and means. This is a remarkable and excellent art of godliness that every Christian should strive to master. The reason why many experience shame and confusion after exerting much zeal and effort for a long time in pursuit of true godliness is because they were never acquainted with this sacred art and never endeavoured to practice it in a genuine gospel manner. While some worldly arts are referred to as mysteries, this spiritual art of godliness is undoubtedly a great mystery (1
Tim. 3:16) because the means to be employed in it are deeply profound, as has been explained. One cannot be a skilled artist in this realm until they understand these means and can put them into practice. It is a manner of practice that surpasses natural ability and would never have entered the minds of the wisest individuals in the world if it had not been revealed to us in the Scriptures. Yet, even when it is plainly revealed in the Scriptures, it remains a perplexing riddle to those who are not inwardly enlightened and taught by the Holy Spirit. Even many godly individuals guided by the Spirit only walk in it to some extent and have only a vague perception of their own understanding. They can barely articulate the way in which they walk to others, much like the disciples who walked with Christ, the way to the Father, yet did not comprehend that knowledge within themselves: "Lord, we know not whither You go, and how can we know the way?" (John 14:5).
This is the reason why many believers who are in a state of spiritual poverty are so weak in Christ and attain only a small degree of holiness and righteousness. Therefore, to acquaint you better with this highly significant mystery, I will first demonstrate that the Holy Scriptures direct us to this manner of practice as the only effective means for the performance of holy duties. Then, I will provide you with necessary instructions to understand how to walk rightly in it, continue, and progress until you are perfected in Christ.
Regarding the first point, the Holy Scriptures extensively and clearly direct us to this manner of practice and to continuing and growing in it. It is worth noting the wide range of distinct words and phrases through which the Holy Spirit imparts this mystery. Many individuals who frequently read the Scriptures, and even those who claim to be gospel preachers, fail to comprehend or pay attention to them. This demonstrates that the things of the Spirit of God appear as foolishness to them, and they are not yet acquainted with the precise language and form of sound words. They remain strangers to the very vocabulary of the gospel that they profess and claim to teach.
Therefore, I will now present to you a collection of these distinct words and phrases found in the Holy Scriptures that express and commend this mysterious manner of practice as the only way to truly attain holiness in heart and life. I will group together those that convey similar meanings so as not to confuse your thoughts with an abundance of them.
1. This manner of practice is depicted in Scripture as "living by faith" (Hab. 2:4; Gal. 2:20; Heb. 10:38), "walking by faith" (2 Cor. 5:7), "faith working by love" (Gal. 5:6), "overcoming the world by faith" (1 John 5:4), and "quenching all the fiery darts of the wicked by the shield of faith" (Eph. 6:16). Some may consider living and walking by faith to merely involve stirring ourselves up and encouraging ourselves to fulfill our duties based on our beliefs. The Jews, for example, might have claimed to live by faith because they professed and assented to the teachings of Moses and the prophets, which moved them to zeal for God. However, they sought righteousness not through faith but by following the works of the law (Rom. 9:32).
Similarly, Paul may have thought he lived by faith when he was a zealous Pharisee, but later he realized that the life of faith involved dying to the law and living for God. It was not he who lived, but Christ who lived in him (Gal. 2:19, 20). Just as being justified by faith is the same as being believed on in Christ (Rom. 5:1), living, walking, and working by faith is synonymous with living, walking, and working through the means of Christ and His saving provisions that we receive and utilise by faith to guide and motivate ourselves in the practice of holiness.
2. The same concept is conveyed by the phrases "walking, rooted and built up in Christ" (Col. 2:6, 7), "living to God, and not to ourselves, but having Christ living in us" (Gal. 2:19, 20), "good conduct in Christ" (1 Peter 3:16), "putting on the Lord Jesus Christ, so as to walk honestly, as in the day" (Rom. 13:13, 14), "being strong in the Lord and in the power of His might" (Eph. 6:10), "doing all things in the name of Christ" (Col. 3:17), "walking in the name of the Lord" (Zech. 10:12), "going in the strength of the Lord; making mention of His righteousness, even His only" (Ps. 71:16). These phrases occur frequently and sufficiently elucidate one another, indicating that we are to practice holiness not only by virtue of Christ's authority but also by relying on His strengthening provisions to move and encourage us in this pursuit.
3. It is also conveyed by the phrases "being strong in the grace that is in Christ Jesus" (2 Tim. 2:1), "conducting ourselves in the world not with fleshly wisdom but by the grace of God" (2 Cor. 1:12), and "holding fast to grace, that we may serve God acceptably, laboring abundantly" in such a way that the entire work is not accomplished by us, but "by the grace of God that is with us" (1 Cor. 15:10). By 'grace', we can understand the privileges of our new state given to us in Christ, which should influence and guide us in the performance of holy duties.
4. It is also signified when we are instructed to 'put off the old' and 'put on the new man'; and to continue doing so, even though we have already done it to some extent; and to avoid our 'former sinful conduct' (Eph. 4:21, 22, 24); and to abstain from sin because we have 'put off the old' and 'put on the new man' (Col. 3:9, 10). As I have previously explained, this twofold man does not simply refer to sin and holiness; rather, the former represents our natural state with all its abilities, which only equip us for the practice of sin, while the latter represents our new state in Christ, which provides us with all the necessary means for the practice of holiness.
5. We understand the same concept when we are taught not to 'walk according to the flesh, but according to the Spirit', so that we may be 'free from the law of sin' and 'that the righteousness of the law may be fulfilled in us' (Rom. 8:1, 2, 3); and to 'put to death the deeds of the body through the Spirit' and to be 'led by the Spirit' because we 'live by the Spirit' and have 'crucified the flesh with its passions and desires' (Gal. 5:24). The apostle uses these expressions to indicate not only that we are to practice holiness but also the means by which we can do so effectively. By 'flesh', he refers to our old nature inherited from the first Adam, and by 'Spirit', he means the Spirit of Christ and the new nature that we have through Him dwelling within us. We are said to walk according to either of these natures when we make the properties or characteristics of either of them the guiding principles of our conduct. Therefore, when it is said that 'we may bear fruit to God', it means that we must strive to produce the fruits of holiness not by the power of the law, which is a condemning force to which the flesh is bound and which stirs sinful impulses within us, but by the power of the Spirit and His abundant provisions that we partake in through our mystical union with Christ (Rom. 7:4, 5, 6), and by the influence of the principles that belong to the new state revealed in the gospel, through which the Holy Spirit is ministered to us.
6. This is the way of life that the apostle Paul instructs us to follow, using his own example, that the ongoing pursuit of our lives should be "to know Christ and the power of his resurrection and the fellowship of his sufferings, being conformed to his death, in the hope that I may attain the resurrection from the dead," and to strive and press forward in this knowledge (Phil. 3:10-12, 14). Surely, he means an experiential knowledge of Christ, his death, and resurrection that truly transforms us to be conformed to them by dying to sin and living for God. By this, he directs us to use Christ, his death, and resurrection by faith as the powerful means of holiness in our hearts and lives, and to continue growing in this manner of living until we attain perfection in Christ.
The second aim is to provide you with necessary instructions so that your steps may be guided correctly to continue and progress in this path of holiness until you are made perfect in Christ. Since we are naturally inclined to misunderstand this path and are entirely incapable of finding or discerning it through our own reason and understanding, we should pay close attention to these instructions derived from the Holy Scriptures. We should fervently pray for God to grant us the Spirit of wisdom and revelation so that we may discern the path of holiness through it and walk rightly in it, in accordance with the gracious promise: "The wayfaring men, though fools, shall not go astray" (Isa. 35:8).
1. Let us observe and carefully consider in our entire way of life that although we partake in a new holy state through faith in Christ, our natural state still remains to some extent with all its corrupt principles and tendencies. As long as we live in this world, our understanding of Christ and his perfections is only through faith, whereas by our senses and reason, we may perceive much within ourselves that is contrary to Christ. And this faith is imperfect, so true believers have reason to pray for God's help in their unbelief (Mark 9:24). Therefore, even though we receive a perfect Christ through faith, the extent and degree of enjoying him is incomplete.
We continue to hope, as long as we are in this world, to experience him in a greater degree of perfection than we have thus far. We are still weak in our union with Christ (2 Cor. 13:4), like children in comparison to the perfection we anticipate in the next world (1 Cor.
13:10, 11). We must continue to grow until we become fully mature in Christ (Eph. 4:13). Some are weaker and more immature in their faith, having received Christ to such a limited extent that they can be considered carnal rather than spiritual (1 Cor. 3:1). And because all the blessings and perfections of our new state, such as justification, the gift of the Holy Spirit, the holy nature, and adoption as children, are located and stored up in Christ and inseparably linked to him, we can only receive them to the extent that we receive Christ himself through faith, which is only to an imperfect degree in this life.
The apostle Paul presents himself as a model for all those who are mature in the truth of grace to emulate. However, he admits that he has not yet reached the perfect degree and measure of saving blessings. Nevertheless, he continues to press forward towards the goal, striving to know Christ more fully and be found in Him, relying not on his own righteousness but on the righteousness that comes from God through faith. He seeks to gain a deeper experiential knowledge of Christ, to share in His sufferings, and to experience the power of His resurrection (Phil. 3:8, 10, 14). While believers are already justified, they eagerly await the hope of righteousness, the complete enjoyment of Christ's righteousness (Gal. 5:5). They have received the firstfruits of the Spirit but anticipate a fuller experience of it.
The Spirit testifies that they are children of God, yet they groan inwardly, longing for the full experience of their adoption (Rom. 8:23).
Since our reception and enjoyment of Christ, along with the blessings of our new state in Him, is imperfect in this life, it is evident that our former natural state, with its characteristics, still remains to some extent and is not completely eradicated. Therefore, believers in this world partake to some degree in these two contrasting states. While believers have indeed put off the old self and put on the new self, where Christ is all and in all, they must continue to put off the old and put on the new, for the remnants of the old self remain. They are described as "not in the flesh but in the Spirit" because their true and enduring state is in the Spirit, as designations are typically based on the better part. However, the flesh still exists within them, and they must diligently strive to put to death the deeds of the flesh
Therefore, in the Scriptures, believers are often described with attributes that seem contradictory in relation to these two opposing states. It may appear that one passage contradicts another, yet both are true in different respects. For example, the apostle Paul truthfully states, "I live, yet not I" because he lives for God through Christ residing in him, but in another sense, according to his natural state, he does not live for God (Gal. 2:20).
He also acknowledges being "carnal, sold under sin," but at the same time, he does not allow sin and hates it. Paul demonstrates how both statements are true in different respects. He says, "In me, that is, in my flesh, dwells no good thing," and "I delight to do the will of God according to the inward man." He serves the law of God with his mind, but with his flesh, he serves the law of sin (Rom. 7:14, 15, 18, 22, 25). John affirms that anyone who claims to be without sin deceives themselves and is a liar (1 John 1:8). Yet, he also asserts that those born of God do not continue in sin because the new spiritual nature of Christ remains in them (1 John 3:9). Believers are weak and incapable of doing anything on their own, yet they are strong and can do all things (2 Cor. 12:10, 11; Phil. 4:13). They are considered dead because of sin but alive because of righteousness (Rom. 8:10), and although they experience physical death, they will never truly die (John 11:25, 26).
Believers are sons who inherit the promises by birthright, yet in some respects, they may not differ from servants. They can be under the law and simultaneously under grace as heirs according to the free promise (Gal. 4:1, 2). They have been redeemed from the curse of the law, received forgiveness of sins, and have the promise that God will never be angry with them or rebuke them again (Gal. 3:13; Eph. 1:7; Isa. 54:9). However, on the contrary, the curse written in the law is sometimes poured out upon them, and they still need to pray for deliverance from guiltiness and the forgiveness of their debts. They can expect that God will punish them for their iniquities (Dan. 9:11; Ps. 51:14; Matt. 6:12; Amos 3:2).
The contradictions mentioned in the Scriptures concerning believers sufficiently demonstrate that they partake in two opposing states in this life.
This is a straightforward and effective way to reconcile these apparent contradictions, regardless of any other approaches used to reconcile some of them. There is no reason to question that the old state remains in believers to some extent, as all sound Protestants acknowledge the presence of sinful depravity and pollution in our natures, commonly referred to as 'original sin', which continues in everyone as long as they live in this world. While certain penal evils may be said to persist within us, we cannot assume that this original pollution continues in us when considered in relation to Christ, but rather when considered in relation to our old state inherited from Adam.
Thus, the first sin of Adam is imputed, in some respect, even to those justified by faith, and they remain, to some extent, under the punishment and curse declared: 'In the day you eat thereof, you shall surely die' (Gen.
2:17). Consequently, this original guilt and pollution are passed down to the children of believing parents, as well as others, through natural generation.
If such a significant and fundamental aspect of our natural state persists in believers, namely, subjection to the guilt of the first sin and corruption, which forms a major part of the threatened punishment and death, and leads us to commit actual sins, then why should we not conclude that other aspects of the same state also continue in them? This includes the guilt of their own actual sins, subjection to God's wrath, and the curses and punishments pronounced against them in the law. Moreover, why should we not believe that all the miseries of this life, including death itself, are inflicted upon believers at least to some degree as consequences of sin?
An objection may arise that this doctrine of believers' twofold state diminishes the perfection of our justification by Christ, the abundance of His grace and spiritual blessings, the merits of His death, and the power of His Spirit, thereby greatly reducing the consolation of believers in Christ.
However, this objection can be easily addressed if understood correctly.
Despite this twofold state, it remains true that believers, while on earth, possess all the perfections of spiritual blessings: justification, adoption, the indwelling of the Spirit, holiness, eternal life, and glory, all found in and through Christ (Eph. 1:3). In Christ, who is now in heaven, the old self is completely crucified. Believers are dead to sin and to the law and its curse.
They are also made alive together with Christ, raised up with Him, and seated in heavenly places in Christ Jesus (Eph. 2:6). Through faith, believers personally receive and enjoy all these perfect spiritual blessings of Christ to the extent that they receive and enjoy Christ Himself dwelling within them, and no more.
Therefore, believers are in a new state, free from the guilt, pollution, and punishment of sin, as well as from God's wrath, all miseries, and even death itself, while they are in this world. In fact, all the guilt, pollution, punishments of sin, and any other evils they experience according to their natural state do not harm them in this new state. Instead, they work for their good and are seen as advantages, leading to the destruction of the flesh and the perfection of the new man in Christ. Nevertheless, it remains true that our reception and enjoyment of Christ and His perfections are only in an imperfect measure and degree until faith is transformed into heavenly vision and the full experience of Christ. Therefore, our old sinful state and its associated evils are not completely abolished during this lifetime. The kingdom of heaven, or the grace of Christ within us, is comparable to leaven in meal, gradually uniting with the meal until the whole is leavened (Matt. 13:33). It is also like the morning light dispelling darkness, shining more and more until the perfect day (Prov. 4:18).
This should not be seen as a diminishing of the merits of Christ's death or the power of His Spirit, as Christ never intended for us to enjoy His spiritual blessings beyond our union with Him and our faith in Him. Nor did He aim for us to be made holy or happy in the flesh through a reformation of our natural state, as has been explained. This does not diminish the consolation of believers in Christ either, for they can understand that they have the perfection of grace and happiness in Christ and that they experience it in this world to the extent that they enjoy Christ
Himself through faith. They can also anticipate enjoying it to a greater measure and being fully liberated from their sinful and miserable state when the frame of nature inherited from the first Adam is dissolved through death.
This instruction is highly valuable in shaping our souls to practice holiness solely through the gospel principles and means belonging to our new state, which we partake in by faith in Christ. Thus, it can easily address a significant objection often raised by Papists and Quakers, who triumphantly ask which doctrine is more likely to lead people to true godliness. They argue whether their teaching, which claims that perfect holiness can be attained in this life, or ours, which acknowledges that it is impossible for us to perfectly keep the law and cleanse ourselves from all sin as long as we live in this world, even though we strive to do our best.
They believe that common reason will support their argument against this doctrine, claiming that it discourages efforts towards perfection and hardens people's hearts by allowing them to indulge in sin because they cannot avoid it. However, in reality, it is the doctrine of the perfectionists that encourages people to indulge in sin and to consider evil as good. For instance, the Papists consider the inclination of the flesh against the spirit as not sinful, but rather as good material for the exercise of their virtues, since even the most perfect individuals in this life are not without it. This doctrine also discourages those who strive for holiness through the right means, by faith in Christ, leading them to believe that their efforts are in vain because they still find themselves sinful and far from perfection despite their best efforts to attain it. It hinders our diligence in seeking holiness through the principles and means by which it can truly be found. After all, why would someone be diligent and watchful in avoiding the influence of their own carnal principles if they believe that their carnal state, along with its principles, has been completely abolished and no longer poses a danger to them? While the doctrine of perfectionists may serve to promote certain good works, it undoubtedly impedes a significant portion of the work that Christ intends for us to engage in as long as we live in this world. We must acknowledge that our old state, along with its sinful principles, still exists to some extent; otherwise, we will not be prepared for the important duties of confessing our sins, repenting, praying earnestly for forgiveness, sorrowing genuinely with a godly sorrow, accepting the consequences of our sins, giving glory to God for His justice, and offering Him the sacrifice of a contrite and humble spirit. We must be humble in spirit and diligently work towards our salvation with fear and trembling.
Some have questioned how it aligns with our justification by Christ that we are still liable to punishment for our sins and obligated to pray for forgiveness. This doubt arises from a lack of understanding of the twofold state of believers in this life. Without grasping and keeping this in mind, we will never be equipped to consistently practice the important duties that contribute to putting off the old self, putting on the new self, and crucifying the deeds of the body through the Spirit. These duties include continual prayer for God to renew a right spirit within us and sanctify us completely, pressing forward towards perfection, desiring the nourishment of the Word and the participation in other ordinances. Christ has ordained that His earthly church should be engaged in such works, yet perfectionists either consider them unnecessary or pretend that they no longer require Christ as their spiritual Physician and Advocate with the Father, or as the atoning sacrifice for their sins. Therefore, they are not suited to be members of the earthly church and are unlikely to become members of the heavenly church unless they attempt to climb up there prematurely, without the appropriate means.
1. Do not despair in trying to purify the flesh, or the natural man, from its sinful desires and inclinations, and do not attempt to practice holiness solely through your own willpower and resolutions, while relying on the grace of God and Christ to assist you in these efforts.
Instead, resolve to trust in Christ to work within you, to give you the will and ability to do His good pleasure by His own power. Often, those who are aware of their own sin and misery first attempt to tame the flesh, to subdue and eradicate its lusts, and to transform their corrupt nature to be more inclined towards holiness through their struggles and wrestling with it. They hope that by fully committing themselves and resolving to do their best, they will be able to achieve great victories in conquering their lusts and performing challenging duties. Some zealous divines make it their primary task in preaching and writing to encourage people towards this resolution, believing it to be the pivotal point of transition from sin to godliness. They argue that this does not contradict the life of faith, as they trust in the grace of God, through Christ, to assist them in all such resolutions and endeavours. In this way, they strive to reform their old state and be perfected in the flesh, instead of putting it off and walking according to the new state in Christ. They place their trust in worldly and carnal things for holiness and rely on their own will, purposes, resolutions, and efforts, rather than on Christ.
They trust in Christ to help them through this carnal approach, whereas true faith would teach them that they are nothing and that their efforts are in vain. Trying to purify the flesh, or the natural man, from its evil desires and make it pure and holy is as futile as attempting to wash a blackamoor white. It is desperately wicked and beyond all remedy. It will inevitably lust against the Spirit of God, even in the most devout saints on earth. Its mindset is enmity towards the law of God and cannot submit to it. Those who seek to cure it and make it holy through their own resolutions and efforts act contrary to the purpose of Christ's death. He did not die so that the flesh, or the old natural man, could be made holy, but so that it could be crucified and destroyed within us. He died so that we might live for God, not for ourselves or by our own natural power through resolutions and efforts, but through Christ living in us and His Spirit producing righteousness within us. Therefore, we must be willing to accept that the natural man remains vile and wicked as we found it, until it is completely abolished through death. However, we must not condone its wickedness; rather, we should groan for deliverance from the body of this death and be grateful to God that there is deliverance through Jesus Christ our Lord.
Our approach to mortifying sinful desires and lusts should not involve trying to purge them from the flesh, but rather putting off the flesh itself and rising above into Christ through faith, and walking in the new nature that comes from Him. As the proverb says, "The way of life is above to the wise, that he may depart from hell beneath." Our willingness, resolution, and endeavour should not be focused on what we can do in our own strength or power, but on allowing Christ and the power of His Spirit to work in us. After all, in our flesh, there is no good thing. We have every reason to trust in God and Christ for help in such resolutions and endeavours towards holiness, as they align with Christ's purpose in our redemption and the way of living by faith.
It is possible that Peter sincerely resolved to die with Christ rather than deny Him, and to do all that he could in his own strength to achieve that goal. However, Christ quickly revealed to him the weakness and futility of such resolutions. We also see through experience that many resolutions made in times of sickness or danger often amount to nothing. It is not sufficient for us to rely on Christ to help us act and endeavour only to the extent that creatures can; even the worst of men receive such help. Christ is the JEHOVAH in whom we live, move, and have our being. It is likely that the Pharisee trusted in God to assist him in his duties, as he thanked God for his performance of them. Unfortunately, this is the extent of the faith that many rely on for holy living.
Instead, we must trust in Christ to enable us beyond the strength of our own natural abilities, through the power of the new nature we have in Him and His indwelling Spirit. Otherwise, our best efforts will be entirely sinful and mere hypocrisy, regardless of the help we expect from Him. We must also be cautious not to depend on any resolution to walk in Christ, written covenants, or any previous experience of holiness for our sanctification. We must understand that the efficacy of these things only continues as long as we continue walking in Christ and Christ in us. They must be sustained by the continual presence of Christ within us, just as light is maintained by the presence of the sun and cannot exist without it.
You must not seek to obtain forgiveness of sins, God's favour, a new holy nature, life, and happiness through any works of the moral law or any rituals and ceremonies. Instead, you should live as those who already possess all these things, according to your new state in Christ. You are to receive them more and more by faith, as they are already prepared and stored up for you, freely given in your spiritual Head, the Lord Jesus Christ.
If we live as those who still need to strive for these blessings, it clearly shows that we consider ourselves to be without them and without Christ
Himself, in whom they are all found. Therefore, we are living according to our old natural state, as if we are still in the flesh, attempting to attain salvation through our carnal works and observances instead of relying entirely on Christ through faith.
This approach aligns with the principles of the covenant of works, as I have previously explained. We have no basis to trust in Christ and His Spirit to work holiness in us in this manner, for we are dead to the legal covenant through the body of Christ. If we are led by the Spirit, we are not under the law. When the Galatians were deceived by false teachers who urged them to seek justification and life through circumcision and other works of the Mosaic law, the apostle Paul rebuked them for trying to attain perfection in the flesh, which directly contradicted their initial experience with the Spirit.
He accused them of rendering Christ ineffective and falling from grace.
Similarly, when some of the Colossians sought perfection through the observance of circumcision, dietary restrictions, sacred times, and other worldly regulations, Paul admonished them for not holding fast to the head, Jesus Christ. He pointed out that they were not dead and risen with Christ, but were still living in the ways of the world. Paul made it clear that those who seek salvation in such ways are walking according to their old natural state. The true way of living by faith in Christ is to walk as those who already possess the fullness of Christ through faith and do not need to seek them through any other means.
In this sense, it is true to say that believers should not act for life but from life. They should live as those who are not trying to earn life through their works, but as those who have already received and derived life from Christ, and act from the power and virtue received from Him. This reveals that the Catholics and all others who believe they can justify, purify, sanctify, and save themselves through their own works, rituals, or ceremonies are walking in a carnal way. They are living as if they have no present interest in Christ and will never attain holiness or happiness until they learn a better way of practising religion.
Do not think that you can truly incline your heart towards the immediate practice of holiness by relying solely on practical principles that merely bind, press, and urge you to perform holy duties. Instead, let such principles stir you to first go to Christ in faith, so that you may be genuinely inclined towards the immediate practice of holiness in Him through gospel principles that strengthen and enable you, as well as obligate you. There are practical principles that only serve to bind, press, and urge us towards holy duties by demonstrating the reasonableness, equity, and necessity of our obedience, without showing us how, as those who are naturally dead in sin and under God's wrath, we may have the strength and ability to perform them. For example, the authority of God as the lawgiver, our complete dependence on Him as our Creator, Preserver, and Governor, in whose hands lie our life, breath, and eternal happiness; His all-seeing eye that searches our hearts and discerns our thoughts and intentions; His perfect justice in rendering to each according to their deeds; His almighty and eternal power to reward the obedient and punish transgressors for eternity; the indescribable joy of heaven and the dreadful damnation of hell.
Such principles as these strictly bind our consciences and strongly affect our prevailing emotions of hope and fear, thereby pressing and urging our hearts towards the performance of holy duties, if we firmly believe them and deeply contemplate them through frequent, serious, and vibrant meditation. Consequently, some consider them to be the most effective and powerful means to cultivate any virtue within the soul and prompt immediate performance of even the most difficult duties. They believe that the life of faith primarily consists of living to God in holiness through constant belief in and meditation on these principles. They regard anything that reminds them of such principles as highly effective for promoting holiness, such as contemplating death, looking at a skull, keeping a readymade coffin nearby, walking among graves, and so on. However, this is not the kind of living to God that the apostle refers to when he says, "I live, yet not I, but Christ lives in me; and the life which I live in the flesh, I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians
2:20).
If someone uses these obliging principles to urge them to seek strength from Christ in order to live a holy life, they are walking as one who has received Christ as their sole source of life through faith. Otherwise, they are walking like any other natural person. For the natural person can be motivated by these principles, partly through natural understanding and to a greater extent through the light of Scripture, without possessing any true knowledge of salvation through Christ, as if Christ had never come into the world. They may be strictly bound by these principles and vehemently urged and pressed towards holy duties, yet all the while they are left to rely on their own natural strength or rather weakness, not being assured by any of these principles that God will give them the strength to assist them in performing these duties. They cannot do anything right until they receive new life and strength from Christ through a more precious saving faith. If these principles were sufficient to lead us to a holy way of life, there would be no need for new life and strength from Christ. Therefore, this manner of practice is no better than walking according to the flesh, conforming to our corrupt state, and seeking to attain perfection through the flesh.
Undoubtedly, Paul was very diligent in this way of life when he was a blinded Pharisee. Even the pagan philosophers could attain to it to some extent through the light of common reason. The demons possess such principles, which they firmly believe, yet they are not improved by them.
These principles belong to the natural wisdom by which the world did not know God, and not to the wisdom of God revealed in the mystery of the gospel, which is the only sanctifying wisdom and power of God unto salvation.
What can you produce but corruption by pressing someone who is entirely diseased, from head to toe, with motives to holiness? They have nothing within them but wounds, bruises, and festering sores. One who truly recognises their own wickedness and spiritual deadness by nature will despair of ever attaining holiness through such principles that offer no life and strength, but merely impose an obligation to urge and press them towards duty.
What are mere obligations to someone who is spiritually dead in sin?
While the soul lacks spiritual life, sin is provoked and inflamed by the imposition and urging of the law's obligations and commands. The actions of sin are prompted by the law, and sin, taking advantage of the commandment, produces in us all kinds of sinful desires (Romans 7:5, 8).
Nevertheless, these obliging principles are indeed good and excellent when used properly in the gospel; just as the apostle says of the law, it is good if used lawfully (1 Timothy 1:8). The humbled sinner is well aware of their obligations, but what they truly lack is life and strength. They despair of living according to these obligations until they receive this life and strength through faith in Christ. Therefore, these obliging principles move them to first go to Christ, so that they may be empowered to fulfill their purpose through the strengthening and life-giving principles of God's grace in Christ.
There are some who only use gospel principles to impose obligations and urge towards duty, without providing any life and strength for their performance. They believe that "Christ died and rose again to establish a new covenant of works for our salvation and to give us an example of good works through His own obedience, rather than to secure life, obedience, and good works for us." Those who hold such views do not truly understand and embrace the principles of the gospel; instead, they distort and misuse them, going against their true nature and purpose. As a result, they render these principles as ineffective for their sanctification as any other natural or legal principles would be.
Stir yourself up and strengthen yourself to fulfill the duties of holiness by firmly believing that you have a share in Jesus Christ and all spiritual and everlasting benefits through Him. Do not approach the performance of the law with prevailing thoughts or apprehensions that you are still without an interest in Christ and the love of God through Him. Reject the idea that the curse of the law, the power of sin and Satan, and the attractions of this world are your only portion, and that your strength comes solely from your own free will's purposes and resolutions. When such thoughts prevail and influence your actions, it is evident that you are walking according to the principles and practices of your old natural state, and you will be inclined to yield to the dominion of sin and Satan, withdrawing from God and godliness, just as Adam was moved to hide himself from God after realizing his own nakedness (Genesis 3:10).
Therefore, in order to live a holy life, your first step is to conquer and expel these unbelieving thoughts by placing confident trust in Christ.
Persuade yourselves by faith that His righteousness, Spirit, glory, and all
His spiritual benefits belong to you, and that He dwells in you and you in Him. With the power of this confidence, you will engage in the practice of the law, and you will be strong against sin and Satan, able to do all things through Christ who strengthens you. This confident persuasion is of great importance in shaping and preparing our hearts to walk according to our new state in Christ. It is the essence of living by faith. It becomes evident that faith is not only a means to receive Christ but also to work through Him, and it cannot be effective for our sanctification unless it contains some assurance of our relationship with Christ, as has been explained.
In this way, we act as those who are above the natural sphere, elevated to union and fellowship with Christ. The apostle maintained a conviction in his heart that Christ had loved him and given Himself for him, and through this conviction, he was enabled to live a life of holiness, with Christ living in him through faith. He also teaches us that we must maintain a similar conviction if we desire to walk in holiness with Christ. We must understand that our old self was crucified with Him, and we must consider ourselves "dead to sin but alive to God in Christ Jesus our Lord" (Romans 6:6, 11).
This is the means by which we can be "filled with the Spirit, strong in the Lord, and in the power of His might," which God would not require of us if He had not appointed the means (Ephesians 6:20). Christ Himself lived in a constant conviction of His excellent state; He always kept the Lord before Him and was convinced that because God was at His right hand, He would not be shaken (Psalm 16:8).
How can it be reasonably expected that a person would act according to their new state without assurance that they are in it? In worldly matters and occupations, it is a rule of common prudence that every person should know and carefully consider their own state, so as not to act arrogantly above it or despicably below it. Yet, it is often difficult to bring some individuals to a proper understanding of their worldly condition. If the same rule were applied to spiritual matters, undoubtedly the knowledge and conviction of the glory and excellence of our new state in Christ would elevate the hearts of believers above slavery to their base desires and inspire them to joyfully walk in the path of God's commandments. If Christians had a better understanding of their own strength, they would undertake greater things for the glory of God. However, this knowledge is not easily attained; it can only be acquired through faith and spiritual enlightenment. Even the most devout believers have only a partial understanding, and it is for this reason that the conduct of believers often falls short of their holy and heavenly calling.
Consider which attributes, privileges, or characteristics of your new state are most fitting and compelling to incline and strengthen your heart to love
God above all else, renounce all sin, and devote yourself to wholehearted obedience to His commands. Strive to walk in the conviction of these qualities so that you may attain to the practice of these great duties. I combine these aspects together because to "love the Lord with all our heart, soul, and strength" is the foremost and greatest commandment, which leads us to obedience in all things, accompanied by a hatred and abhorrence of all sin as that which is contrary to God and detestable in His sight. The same effective means that produces one will also produce the other, and holiness primarily consists of these aspects. Therefore, the chief blessings of our holy state are most fitting and powerful in enabling us to immediately carry out these duties, and they are to be embraced and relied upon for this purpose through faith. Specifically, you must firmly believe that all your sins are forgiven, that you are reconciled to God, and that you have access to His favour through the blood of Christ. You must believe that He is your God and Father, who loves you completely and is your all-sufficient eternal portion and source of happiness through Christ.
Such thoughts as these present God as an exceedingly lovely object to our hearts and thereby attract and captivate our affections. Our affections cannot be compelled by commands or threats; they must be sweetly won and drawn by alluring influences. We must not entertain any suspicions that God would become a terrifying everlasting enemy to us if we were to love
Him, for "there is no fear in love; but perfect love casts out fear, because fear involves torment. He who fears has not been made perfect in love. We love Him because He first loved us" (1 John 4:18-19). David loved the Lord because he was convinced that He was his strength, rock, fortress, God, and the horn of his salvation (Psalm 18:1-2). Love, which leads to obedience to the law, must arise from sincere faith, by which we apprehend the forgiveness of our sins and our reconciliation with God through the merits of the blood of Christ (1 Timothy 1:5; Hebrews 9:14).
To properly prepare and equip your hearts for the practice of these essential duties, the Holy Scripture directs you to walk in the conviction of other significant attributes of your new state. These include having fellowship with the Father and His Son Jesus Christ (1 John 1:3), being the temple of the living God (2 Corinthians 6:16), living by the Spirit (Galatians 5:25), being called to holiness and created in Christ Jesus for good works, having the assurance that God will sanctify you completely and make you perfect in holiness in the end (1 Thessalonians 5:23; Ephesians 2:10), knowing that your old self is crucified with Christ and through Him you are dead to sin and alive to God, having been set free from sin and becoming slaves of righteousness, producing fruit leading to holiness and ultimately eternal life (Romans 6:6, 22). "You have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with Him in glory" (Colossians 3:3-4).
When these convictions are deeply rooted and consistently maintained in our hearts, they strongly equip and encourage us to practice universal obedience, opposing every sinful desire. We view obedience not only as our duty but also as our great privilege, knowing that we can do all things through Christ who strengthens us. God surely works in us both to will and to do according to these principles because they properly belong to the gospel, the New Testament, which is the ministry of the Spirit and the power of God for salvation (2 Corinthians 3:6, 8; Romans 1:16).
To fulfill other duties of the law, you should consider not only the endowments, privileges, and properties of your new state that enable you to love God and practice universal obedience, but also those that have a particular force and suitability to the nature of specific duties. You must strive to assure yourselves of them through faith, so that you may be encouraged and strengthened to perform these duties. I will provide some examples of this approach in various duties, which will help you understand how to navigate the rest.
When it comes to the duties related to the worship of God, if you want to draw near to Him with a sincere heart, you must do so with full assurance of faith in your enjoyment of Christ and His salvation. And if you desire to fulfill the great duty of trusting in the Lord with all your heart, casting your cares upon Him, and committing yourself to His guidance in all your concerns, persuade yourself, through Christ, that God, according to His promise, will never fail or forsake you. Believe that He cares for you as a loving Father, that He will withhold no good thing from you, and that He will work all things for your good. This assurance will strengthen and embolden you in practicing this duty. However, if you live in constant uncertainty regarding your privileges, you will be susceptible to worldly fears and anxieties, despite what your heart may desire. You will be inclined to rely on human strength, even though your conscience clearly warns you that such an act is a grave sin of idolatry.
If you seek strength to submit cheerfully and patiently to God's hand in bearing any affliction, even death itself, the way to fortify yourself is to firmly believe that your "momentary afflictions are achieving for you an eternal glory that far outweighs them all." Trust that Christ is your gain in both life and death, that His grace is sufficient for you, and His strength is made perfect in your weakness. Know that He will not allow you to be tempted beyond what you can bear, and in the end, He will make you more than a conqueror over all evil. Until you possess such convictions, you will be prone to fret and complain under the weight of affliction, and you may resort to improper means to deliver yourself, even when your conscience clearly advises against it.
Would you confine yourself to observing God's own institutions in His worship? Believe that you are complete in Christ and have all the spiritual blessings and perfection in Him. Trust that God will build you up in Christ through the ordinances He has appointed. This understanding will lead you to consider His ordinances sufficient and render human traditions and inventions unnecessary in the worship of God. However, if you do not grasp the fullness found in Christ, you will be prone to behave like the Papists, grasping at every straw and multiplying superstitious practices endlessly in an attempt to satisfy your spiritual needs.
If you desire to confess your sins to God, pray to Him, and wholeheartedly praise Him for His blessings, including afflictions and prosperity, believe with certainty that God is faithful and just to forgive your sins through Christ. Recognize that you are part of a holy priesthood, offering spiritual sacrifices of prayer and praise that are pleasing to God through Christ. Trust that God hears your prayers and will fulfill them according to His goodness. Understand that all of God's ways towards you are merciful and true, whether He prospers or afflicts you in this life. If you remain doubtful or hold different beliefs regarding these privileges, your confessions, prayers, and praises will be mere lip service, lacking heartfelt devotion, and resembling the works of slaves or Pharisees.
Likewise, if you have firm belief, you will be enabled to listen to and receive the Word as the Word of God, meditating on it with delight. You will willingly acknowledge the strictness and spirituality of God's commands and impartially examine your ways against them. Trust that the Word is the power of God unto salvation and that Christ, our great
Physician, is willing and able to heal you no matter how severe your condition. Where your sin abounds, His grace towards you abounds even more. Without these comforting beliefs, all the acts of hearing, meditation, and self-examination will feel unfamiliar and lackluster. They will be performed carelessly, half-heartedly, or hypocritically, driven by slavish fear and reluctance, lacking genuine willingness and readiness of mind.
Similarly, when it comes to receiving the sacraments, believing that you can have communion with God and Christ through them, and that you have a great High Priest who bears the iniquity of your holy offerings and ensures your eternal acceptance before the Lord, will greatly strengthen you.
In the same manner, you are to approach all duties towards your neighbour as required in the second table of the law. Act with a conviction of the privileges of your new state, which hold a unique power to encourage and strengthen you in performing these duties. To love your neighbour as yourself, treating them as you would want to be treated, without bias or self-interest, honouring them and refraining from harming their life, chastity, worldly possessions, or reputation, and avoiding covetousness towards their belongings, as commanded in the second table of the Ten
Commandments, you must hold the persuasion not only that these actions are just and fair towards your fellow human beings, and that you are bound to fulfill them, but also that they align with the will of your heavenly Father.
He has begotten you in His own image, in righteousness and true holiness, and has bestowed His Spirit upon you so that you may be like-minded with Him in all things. Furthermore, they reflect the mindset of Christ, who resides in you and whom you reside in. Recognise that God and Christ are kind, compassionate, patient, and full of goodness towards all people, whether good or bad, friends or enemies, poor or rich. Understand that Christ came into the world not to destroy, but to save, and that you possess the same spirit. Realise that injuries inflicted upon you by your neighbour cannot harm you, and there is no need for you to seek your own good at the expense of injuring them because you have all the desirable happiness in Christ. Even when your enemies intend harm, all things work for your good through Christ.
These perspectives, instilled in us by the spirit of faith, will undoubtedly cultivate a righteous disposition within us, fully equipped for every good work towards our neighbour. Likewise, your hearts will be purified, genuinely embracing love for your brethren in Christ. You will approach them with humility, gentleness, patience, and love, bearing with one another, if you maintain steadfast belief and conviction in the manifold bonds of love that unite you inseparably with them through Christ.
Recognise that there is one body, one Spirit, one hope of your calling, one
Lord, one faith, one baptism, and one God and Father of all, who is above all, through all, and in all. Ultimately, you will be able to abstain from all carnal and worldly desires that wage war against the soul and hinder godliness. This will be possible through an assured conviction not only that gluttony, drunkenness, and lechery are repulsive and detestable, and that the pleasures, profits, and honours of the world are vain and empty, but also that you have been crucified to the flesh and the world. You have been resurrected, raised, and seated in heavenly places with Christ, and in Him, you possess pleasures, profits, and honours that far surpass anything the world has to offer. Recognise that you are members of Christ, the temple of His Spirit, citizens of heaven, children of the day, not of the night or darkness. Therefore, it is beneath your status and dignity to engage in deeds of darkness and to pursue worldly and carnal matters.
Thus, I have provided enough examples to motivate you to familiarise yourselves with the various endowments, privileges, and properties of your new state in Christ, as revealed in the gospel of your salvation. Through these, the new nature within you is equipped for holy actions, just as the common nature of humanity is furnished with the necessary abilities for its intended functions. I also encourage you to make use of these by faith, as they serve to strengthen you for both universal obedience and specific duties. By walking in this manner, your hearts will be comforted and established in every good word and work, and you will grow in holiness until you reach perfection in Jesus Christ.
If you strive to grow in grace and holiness, trust firmly that God will enable you, through this way of living, to accomplish everything necessary for His glory and your eternal salvation. He will graciously accept the obedience you are able to offer through Christ, in proportion to the measure of your faith, and pardon your shortcomings, even if you fail in many things and fall short in various aspects of holiness and acts of obedience.
Therefore, do not attempt to perform your duties in any other way, even if you cannot yet achieve as much as you desire through this approach. This instruction is crucial to establish us in the life of faith, so that the awareness of our many failings and flaws does not lead us to despair or prompt us to resort to carnal principles and means for assistance against our sinful tendencies. Let us not consider living and acting by faith as insufficient for our sanctification and salvation. The apostle Paul exhorted the Galatians to "walk by the Spirit," even though "the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh," causing them to be unable to do what they desire. We should understand that although the law demands utmost perfection in holiness from us, the gospel allows for our weaknesses. Christ is so gentle and humble in heart that He accepts what our feeble faith can achieve through His grace, and He does not demand or expect more from us for His glory and our salvation until we grow stronger in grace. In the Old Testament, God showed great leniency to His people.
Moses, the lawgiver, permitted them to divorce their wives because of the hardness of their hearts, although it was not so from the beginning. He also tolerated the customary practice of polygamy. While Christ does not tolerate the continuation of such practices in His church, as His Spirit is abundantly poured out under the gospel, He remains just as willing as ever to bear with the failings of His weak saints who genuinely desire to obey
Him.
We have another example of God's leniency, which is more relevant to our present discussion. God commanded that the fearful and faint-hearted should not be compelled to enter into battle against their enemies but allowed to return home to their houses. Although fighting against their enemies in battle was a significant duty during that time, God understood the weakness of some and granted them this concession (Deut. 20:3, 8).
Similarly, under the gospel, while it is an important aspect of Christ's service to courageously endure great afflictions and even death for His name's sake, those who are weak in faith and lack the courage to enter into battle are undoubtedly permitted by Christ to use honest means to escape the hands of persecutors and preserve their holy profession. Christ will accept them in this weaker form of service and consider them better than if they were to risk denying His name by exposing themselves to martyrdom when they could have avoided it. Peter experienced sin and shame by going beyond the measure of his faith and placing himself in the hands of his persecutors when he followed Christ to the high priest's hall. Instead, he should have made use of the indulgent dismissal that Christ granted to him and the rest of His disciples, saying, "Let these go their way" (John 18:8).
Christ deals with His people as a good and caring shepherd who will not push His sheep too hard. "He will tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young" (Isa. 40:11). He would not impose strict fasting on His disciples when their spirits were not ready for it because He knew that imposing duties beyond their strength is like putting a piece of new cloth on an old garment or new wine into old wineskins, which ultimately ruins everything (Matt. 9:14-17).
The precept of Solomon, "Do not be overly righteous" (Eccles. 7:16), is very useful and necessary when understood correctly. We must be cautious not to be too stringent in demanding righteousness from ourselves and others beyond the measure of faith and grace. Overdoing often leads to undoing. Children who go beyond their physical abilities in walking often experience many falls, and the same can happen to new believers in Christ when they unnecessarily undertake duties that exceed the strength of their faith. We should be content with doing our best at present, according to the measure of Christ's gift, even if we know that others are able to do much better. We should not despise small beginnings but praise God for anything that is pleasing in His sight, hoping that He will continue to sanctify us and eventually bring us to perfection in holiness through Jesus Christ our Lord.
In all things, we should carefully heed the apostle's wise instruction: "Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you" (Rom. 12:3).