Chapter Thirteen
Endeavour diligently to make the right use of all means ake every effort to diligently utilise all the means prescribed in the Word of God for obtaining and practicing holiness, but do so only by believing in Christ and walking in Him, according to your new state by faith.
This instruction could have been included in the explanation of the previous guidance, as its purpose is the same - to direct us in the mysterious way of practicing holiness in Christ through a life of faith. However, its significance and comprehensiveness warrant separate treatment, as a distinct directive. There are two noteworthy points to consider.
Firstly, although all holiness is effectively attained through a life of faith in Christ, the use of any means appointed in the Word to attain and promote holiness is not rendered invalid, but rather affirmed. This is crucial to address the arrogance and ignorance of certain worldly proponents of the gospel who, inflated with a false sense of their faith, imagine themselves to be in a state of perfection that exempts them from all ordinances except for singing "Hallelujahs." It also serves as a rebuttal against the Papists, who swing to the opposite extreme by piling up numerous means of holiness that God never commanded and that never entered His mind. They falsely accuse the Protestant doctrine of faith and free grace, suggesting that it undermines the diligent use of means for holiness and salvation, and promotes a community of lazy Solifidians. We do indeed affirm and declare that "A true and vibrant faith in Christ alone, through the grace of God, is sufficient and effective to receive Christ and all His fullness, to the extent necessary in this life, for our justification, sanctification, and eternal salvation." However, we also affirm and declare that "God has appointed various means to engender, maintain, and deepen this faith, and to put it into practice and exercise, in order to achieve its purpose. These means are to be diligently employed," as mentioned subsequently.
True believers, through their experience, recognize that their faith requires such aids, and those who consider themselves above needing them reject God's counsel against themselves, much like the proud Pharisees and lawyers who deemed it beneath them to be baptized by John (Luke 7:30).
However, we believe that no means other than those appointed by God in His Word are necessary or lawful to be employed for the pursuit of holiness.
We understand that holiness is a component of our salvation, and thus those who believe that men may invent effective means for attaining it partially ascribe their salvation to human efforts, thereby robbing God of His glory as our sole Saviour. Such individuals plainly reveal that though they "draw near to God with their lips and honour Him with their words, their hearts are far from Him. Their worship is in vain, for they teach human precepts as doctrines" (Matt. 15:7-9).
The second noteworthy aspect and primary intention of this directive is the correct manner of utilising all the means of holiness for the acquisition and practice of it, which can only be done through believing in Christ and walking in Him, in accordance with our new state by faith. This has already been established as the sole effective way to attain this great objective. We must employ these means as aids to the life of faith in its inception, continuation, and growth, and as instruments subordinate to faith, the principal instrument, in all its actions and exercises. It is through faith that the soul receives Christ and walks in all holiness by Him. We must be cautious not to use these means in opposition to, but in subordination to, the path of sanctification and salvation by God's free grace in Christ through faith. By misusing them, they can become hindrances rather than aids to our faith. We must not idolize any of these means and replace Christ with them, as the Papists do, by placing our trust in them as if they are capable of conferring grace to the soul through righteousness, to be performed as conditions for obtaining God's favour and Christ's salvation. Nor should we regard them as absolutely essential for salvation, to the extent that true faith becomes void and ineffectual when we are deprived of access to some of them. The Holy Scriptures, along with all the means of grace appointed therein, have the ability to make us wise unto salvation solely through faith in Jesus Christ (2 Tim. 3:15). Therefore, our prudent endeavour must be to use them without any opposition to the grace of God in Christ. God's ordinances are like the cherubim of glory, positioned with their faces towards the mercy seat. They are intended to guide us to Christ.
Many people are ignorant of the correct use of the means of grace, despite their zealous and diligent engagement with them. As a result, they not only waste their efforts and miss out on the benefits of these means but also twist and distort them to their own destruction. The Jews, living under the Mosaic law, had access to many more ordinances of divine worship than we do under the gospel, yet their observance of these became a snare for them. They tragically turned away from God and Christ because the "veil of ignorance" shrouded their hearts, preventing them from seeing the purpose of those ordinances, which was to lead them to the Lord Jesus Christ.
Instead, they sought salvation through the ordinances as acts of righteousness and through other works of the law. In doing so, they stumbled over the stumbling stone (Rom. 9:31, 32; 10:4, 5; 2 Cor. 3:13, 14).
To prevent you from stumbling and falling into the same destructive error, I will explain in detail how to correctly make use of several key means of holiness appointed in the Word of God, following the right approach outlined in the previous instruction.
We must diligently strive to know the Word of God as contained in the Holy Scripture and to utilise it for the purpose of becoming wise unto salvation through faith in Christ Jesus (2 Tim. 3:15). While there are other means that contribute to the growth and well-being of our faith and our new state in Christ, this one is absolutely essential for its very existence. This is because faith comes from hearing the Word of God and it receives Christ as revealed through the Word, as I have previously demonstrated. Rahab the Canaanite was justified by faith even before she had any visible participation in the ordinances of the church. However, she did have the Word of God, essentially the same Word that was written in the Scriptures and was then present in the books of Moses. Although this Word was not brought to her through a book of the Holy Scripture or the preaching of a holy minister, she received it through the report of the heathens (Josh. 2:9, 11).
Our primary task here is to acquire a knowledge of the Word that is necessary and sufficient to guide us in receiving Christ and walking in Him by faith. We should not adopt the mindset of those who believe that knowledge of the Ten Commandments is sufficient for salvation, or those who believe that mysteries should remain hidden from the understanding of the common people and that only readily acceptable and easily received teachings should be preached to them based on the light that is in all humanity. Some ministers may unknowingly share this mindset, unintentionally aligning with the Quakers in a fundamental aspect of their heresy. Instead, our main aim should be to know the mystery of the Father and the Son as revealed in the gospel, in which all the treasures of wisdom and knowledge are hidden (Col. 2:2, 3). Knowing this mystery leads to eternal life, while ignorance of it leads to eternal death (John 17:3; 2 Cor.
4:3).
You must understand that Christ is the fulfillment of the law (Rom. 10:4), and therefore, you should strive to know the commands of the law. Not so that you can immediately practice them and thus secure salvation through your works, but rather to realize your inability to fulfill them, the enmity in your heart towards them, the wrath you are under for breaking them, and the impossibility of being saved by your own works. This understanding will prompt you to seek refuge in Christ and rely solely on the free grace of God for justification and the strength to fulfill the law acceptably through Christ in your conduct. To achieve this, you should strive to grasp the utmost strictness of the commands, the absolute perfection and spiritual purity they demand. This will deepen your awareness of sin, stir you to turn to Christ for the forgiveness of sin, purity of heart, and spiritual obedience, and bring you closer to the experience of His presence. As Christ affirmed, the scribe who understood the magnitude of the command to love the Lord with all their heart and soul was not far from the kingdom of God (Matt.
12:34).
The most crucial knowledge for your salvation is to understand two key points: the inherent sinfulness and wretchedness of your natural condition, and the sole sufficiency of God's grace in Christ for your salvation. This understanding will lead you to be humbled in regard to your human nature and to be exalted solely in Christ. To gain a better understanding of these two fundamental points, you should learn about the parallel between the first Adam and the second Adam (Rom. 5:14). You should grasp how sin and death entered the lives of all the descendants of the first Adam through his disobedience in eating the forbidden fruit, and how righteousness and eternal life are bestowed upon all the spiritual descendants of the second
Adam, Jesus Christ, through His obedience unto death, even death on the cross.
Additionally, it is important to comprehend the true distinctions between the two covenants: the old covenant and the new covenant, or the law and the gospel. The former confines us under the guilt and dominion of sin, as well as the wrath and curse of God, with its stringent terms of "do all the commandments and live" and "cursed are you if you do not do them and fail in the slightest point." On the other hand, the latter opens the gates to righteousness and life for all believers (i.e., the new covenant) through its gracious terms of "believe in the Lord Jesus Christ and live." In other words, all your sins shall be forgiven, and holiness and glory shall be freely bestowed upon you through His merit and the work of the Holy Spirit.
Furthermore, it is crucial to understand the gospel principles that you should follow in order to attain holiness in Christ. Specifically, I want to highlight the importance of studying the sixth and seventh chapters of the Apostle Paul's letter to the Romans. In these chapters, the powerful principles of sanctification are discussed purposefully and distinguished from the weak and ineffective principles that we are naturally inclined to follow.
I need not specifically recommend any other aspects of religion for your learning, as acquiring knowledge of these key points I have mentioned and applying them in your life, living and walking by faith in Christ, will naturally lead you to understand all other matters pertaining to life and godliness. If there are any areas where your beliefs differ from the truth that leads to salvation, God will reveal even that to you (Phil. 3:15).
However, let me warn you against the danger of losing Christ by placing your knowledge in His position and relying on it for your salvation, instead of gaining Him through your knowledge. One reason why the Jews perished was because they found satisfaction in a form of knowledge and truth found in the law (Rom. 2:20). Similarly, many Christians who rely on their knowledge may end up facing harsher consequences, as they place their religion and salvation primarily in the knowledge of their Lord's will and their ability to talk and debate about it, without actually living according to it (Luke 12:47). You should not, under any circumstances, base your religion and hope of salvation on the mere task of reading chapters or repeating sermons without understanding them, as some Papists do with their lessons in the Latin mass and canonical hours. Tragically, experience has shown that many seemingly devout and frequent hearers of the Word remain in a state of lamentable and astonishing ignorance of the saving truth. Their condition fulfils the prophecy of Isaiah: "You will be ever hearing but never understanding; you will be ever seeing but never perceiving" (Matt. 13:14, 15).
Another means that should be diligently used to promote the life of faith is the examination of our state and actions in accordance with the Word of God. We need to assess whether we are currently in a state of sin and wrath or of grace and salvation. If we find ourselves in a state of sin, we must acknowledge our sickness and turn to the great Physician while there is still time. And if we are in a state of grace, we can have the assurance that we belong to the truth and confidently testify before God with a good conscience (1 John 3:19, 21). This will strengthen our hearts through faith, provide comfort, and establish us in every good work. If we discover that our ways are evil, we must repent and turn to the Lord our God through Christ, for apart from Him, no one comes to the Father (Lam. 3:40; John
14:6). However, you must be cautious in the process of self-examination so that it does not hinder or destroy the life of faith, as it unfortunately does for many instead of promoting it. Beware of trusting in your self-examination rather than in Christ, as some do. They believe they have made peace with God merely because they examined themselves on their sickbed or before partaking in the Lord's Supper, even though they found themselves to be utterly unworthy. They do not rely on Christ to make them better but on their own deceitful intentions and resolutions.
Do not think that you must start this work by doubting whether God will show mercy to you and save you. You need not leave this as a question for debate until you have resolved it through self-examination. This is a common and dangerous error that undermines the very foundation of this work. It is rooted in the sin of unbelief, which, once it takes hold, greatly influences and dims all inward qualities of peace, hope, joy, and love for God and His people before they have a chance to be fully tested and provide evidence of salvation. It leads people to think their own qualities are better than they actually are, out of fear of falling into utter despair.
Thus, it hinders and undermines the purpose of self-examination and proves destructive to our souls, for "to the defiled and unbelieving, nothing is pure" (Titus 1:15). Instead, you should begin this work with a firm assurance of faith. Even if you find your heart to be wicked and depraved (as many of God's chosen servants have discovered), know that the door of mercy is open for you and that God will surely save you forever if you trust in His grace through Christ.
I have previously explained that this confident assurance is part of saving faith and that we have sufficient grounds for it in the free promises of the gospel, even when we find ourselves in darkness and cannot see any light shining through our gracious qualities. If we start this work with such confidence, it will enable us to be impartial and unafraid to acknowledge the worst in ourselves. We will be willing to recognize that our hearts are deceitful above all things and desperately wicked, even beyond what we can comprehend (Jer. 17:9). And if we do possess any holy qualities, this confidence will preserve them in their strength and radiance, providing clear evidence that we are presently in a state of grace.
Pay close attention to the distinction between these two questions: "Will God graciously accept and save me, though I am a vile sinner, through Christ?" as I mentioned earlier, and "Am I already in a state of salvation?"
The former question should be answered affirmatively through confident faith in Christ, while the latter is the subject of self-examination. Do not waste your time, as many do, in obsessing over whether you are good enough to trust in Christ for salvation or whether you possess any faith before you dare to act in faith towards Christ. Remember that even if you cannot find evidence of faith or holiness within yourself, if you now believe in Him who justifies the ungodly, it will be credited to you as righteousness
If you love Christ and care for your own soul, do not waste your time examining whether you have committed the unpardonable sin against the Holy Spirit, unless it is with the purpose of assuring yourself more and more that you are not guilty of it. Any uncertainty in this matter will only harden you in unbelief. Remember that the question to be resolved is whether you are presently in a state of grace, and to answer it, you must be willing to acknowledge both the best and the worst in yourself. Humility does not require you to overlook your good qualities and focus only on your corruptions. Instead, your main task is to determine if there is any trace of saving grace amidst the ocean of your corruption. It is consistent with humility to recognize and acknowledge any spark of true holiness within you, but remember that the praise and glory for it belong not to you but to God (Phil. 1:11). When evaluating inherent grace, consider its nature rather than its degree. Do not deny the promptings of the Spirit within you because of the strong desires of the flesh against the Spirit. Do not deny that you are spiritual to some extent and babes in Christ, even if you find yourselves more inclined towards carnality and the old nature outweighing the new (Gal. 5:17; 1 Cor. 3:1).
Above all, examine and test whether you are in the faith. For if you are certain of this, you secure all things pertaining to life and godliness. But if you doubt this, you will certainly doubt the truth of any other qualifications and suspect them to be merely carnal and counterfeit. It is a well-known truth that to the unbelieving, nothing is pure, and those who have not truly received Christ by faith are presently in an unregenerate state, even if they appear to be pure and godly (2 Cor. 13:5; Titus 1:15).
And do not let the outcome of this examination rely solely on your knowledge of the exact time, sermon, conversation, or Scripture passage that led to your initial conversion to the faith, although it is beneficial to know if possible. Some individuals who previously lived in profound ignorance or in direct opposition to true faith and holiness may recall such circumstances of their conversion and find comfort in reflecting upon them, like the apostle Paul, who experienced a sudden transformation from persecuting rage to becoming a disciple and apostle of Christ. However, other sincere believers may be entirely unaware of such specifics, like John the Baptist, who was filled with the Holy Spirit from his mother's womb (Luke 1:15). Even those who have been raised in religious environments and possessed knowledge of the Holy Scriptures from childhood, such as Timothy (2 Tim. 3:15), and many who first turned away from gross ignorance and profanity towards external reformation before gradually drawing closer to the kingdom of heaven through imperceptible stages, may be uncertain of the precise moment when they were truly born again through the spirit of faith.
Additionally, some individuals deceive themselves by believing they know the exact time and Scripture passage that brought about their conversion. They may engage in extensive discussions regarding God's work in their hearts and boastfully glorify their own experiences, yet in the end, these experiences are insufficient to prove that they have attained even the smallest measure of true saving faith.
Therefore, in order to avoid unjustly condemning or justifying our faith based on inadequate evidence during its examination, the best approach is to evaluate it according to the inseparable characteristics of genuine saving faith. We must ask ourselves questions such as: Have we become fully aware of our sinfulness and the spiritual death and misery of our natural state to the extent that we despair completely of ever attaining righteousness, holiness, or true happiness while remaining in it? Have the eyes of our understanding been enlightened to perceive the excellence of Christ and the sole sufficiency and all-sufficiency of His grace for our salvation? Do we value the enjoyment of Him above all else and desire it with our whole heart as our ultimate happiness, regardless of any suffering we may endure for His sake? Do we long with our entire being to be delivered from the power and practice of sin, as well as from God's wrath and the torments of hell? Do our hearts come to Christ and cling to Him for salvation by placing our trust in Him alone, and do we strive to trust in Him confidently despite the fears and doubts that assail us?
If you discover within yourself a faith that possesses these characteristics, no matter how small it may be, and even if it faces significant disbelief and various corruptions within your soul, you can conclude that you are presently in a state of salvation. Your ongoing task is to continue and grow in this faith, walking in a manner worthy of it.
You should also examine the outcomes of your faith and see if you can demonstrate your faith through your actions, as you have been taught (James 2:18), so that you can avoid being deceived in your judgment about it. While it is true, as I have mentioned, that doubts about your faith can lead to doubts about the genuineness of other qualities that stem from it, it is possible that you may obtain clear evidence of your sincerity that can overcome and dispel all your doubts. In this regard, you should not only inquire whether your inclinations, intentions, affections, and actions are morally good and holy, but also consider the principles by which they are generated and influenced. Are they motivated by a fear of hell and the desire to gain heaven through your works, which are legal and worldly principles that can never generate true holiness? Or are they guided by gospel principles, such as love for God because He loved you first, love for Christ because He died for you, and the hope of eternal life as a free gift from God through Christ? Are you dependent on God to sanctify you by His Spirit according to His promises? Remember that the New Testament is the ministry of the Spirit (2 Cor. 3:6), and the Spirit sanctifies us not through legal principles, but through gospel principles.
Furthermore, take note that you don't need to trouble yourself with finding a multitude of signs and indicators of true grace if you can find a few good ones. Specifically, you can know that you have passed from death to life if you love your fellow believers (1 John 3:14). This means loving all those whom you can genuinely consider to be true believers, and doing so because they are true believers and for the sake of the truth that resides in them. Just as Solomon discerned the true mother of the child by her affection towards the child, the mother-grace of faith can be discerned by the love that it generates in us towards all true believers.
In conclusion, you are fortunate if you can find enough evidence of the outcomes of your faith that allows you to express your sincerity in these moderate terms: "Pray for us, for we are confident that we have a clear conscience and desire to live honourably in all things" (Heb. 13:18).
Meditation on the Word of God is highly valuable and advantageous for the pursuit and practice of holiness through faith in Christ. It is a duty in which the soul feeds and reflects upon the Word as its spiritual nourishment, digesting it and turning it into sustenance that strengthens us for every good work. Our souls are satisfied with it, like with marrow and fatness. We remember God on our beds and meditate on Him during the night watches (Psalm 63:5, 6). The new nature can rightly be called "the mind" because it lives and operates by focusing on and contemplating spiritual things. Therefore, this duty should be practiced not only at certain times, but throughout the day (Psalm 119:97), even in our ordinary tasks at home and outside. Merely having a habitual knowledge of the Word will not benefit us without actively engaging with it through frequent meditation. Some may believe that extensive preaching of the Word is unnecessary once people have already grasped the essential aspects of salvation. However, those who have been regenerated by the Word discover through experience that their spiritual life is sustained and increased by frequently pondering the same Word. Therefore, like newborn infants, they crave the pure milk of the Word in order to grow (1 Peter 2:2). They desire to be reminded of the same truths by preachers so that they can nourish themselves through meditation, even though they are already acquainted with them and firmly established in the present truth (2 Peter 1:12).
However, our greatest skill and primary concern lies in practising this duty in a manner that supports, rather than contradicts, the life of faith. We must not rely on the performance of a daily meditation routine as a righteous work to earn God's favour, instead of relying on the righteousness of Christ. It is our tendency to grasp at any straw rather than trust solely in the free grace of God in Christ for our salvation. Furthermore, the purpose of our meditation should not be mere speculation and knowledge of the truth, but rather to press it forcefully upon our consciences and to stir up our hearts and affections for its practice. As we stir ourselves towards holy living, we must carefully observe the extent to which different aspects of God's truth are powerful and effective in achieving this goal, so that we can make use of them accordingly. We must not imagine, as many do, including some experts in the field of meditation, that we can genuinely cultivate love for God and holiness within our hearts, or bring about profound changes and develop holy qualities or virtues, simply by strongly focusing on God's eternal power and divinity, His supreme authority, omniscience, perfect holiness, exact justice, the fairness of His law, and the reasonableness of our obedience to it, as well as the immeasurable happiness prepared for the godly and the misery for the wicked throughout eternity.
Meditating on such matters is indeed very useful in impressing upon our consciences the strictness of our obligation to holy duties and motivating us to approach Christ by faith for the life and strength to perform them.
However, in order to receive this life and strength that enables us for immediate action, we must meditate on Christ's saving benefits as revealed in the gospel. The gospel is the only doctrine that carries the power of God for our salvation, through which the life-giving Spirit is ministered to us. It is able to build us up and grant us an inheritance among all those who are sanctified (Romans 1:16; 2 Corinthians 3:6; Acts 20:32). You must be careful to exercise faith in your meditation; mix the Word of God's grace with it, or else it will not benefit you (Hebrews 4:2). If you frequently set
God's lovingkindness before your eyes and meditate on it with belief, you will be strengthened to walk in the truth (Psalm 26:3). By beholding the glory of the Lord as in a mirror, you will be transformed into the same image, from glory to glory, by the Spirit of the Lord (2 Corinthians 3:18).
This kind of meditation is sweet and delightful to those who are guided by the spirit of faith, and it does not require the assistance of artificial methods that the common people may find difficult to grasp. You may allow your thoughts to flow freely without restricting them to any rules of method. You will find your souls greatly enlivened and enriched with the grace of God through it, which cannot be achieved by any other form of meditation, no matter how methodical or intricately crafted according to the rules of art.
The sacrament of baptism can be of great benefit in promoting the life of faith if it is used in accordance with its nature and institution, as it is a seal of the righteousness of faith, just as circumcision was in the past (Romans
4:11). However, we must be cautious not to turn it into a seal of the opposite righteousness of works, as the carnal Jews did when they sought to be justified by the law of Moses. Many Christians also fall into this trap by transforming the new covenant into a covenant of works, demanding sincere obedience to all of Christ's laws as a condition for our justification.
They believe they have entered into this newly devised covenant through their baptism. I can say of baptism, when it is perverted and misused, what the apostle said of circumcision: "Baptism indeed profits if you keep the law, but if you are a breaker of the law, your baptism is no baptism" (Romans 2:25). If you are baptized but continue in the misuse of this sacred ordinance, "Christ shall profit you nothing; Christ has become of no effect to you; you have fallen from grace" (Galatians 5:2, 4).
Be cautious not to idolise baptism and replace Christ with it, as the Papists do, who believe that it bestows grace through the mere act of its administration. Also, be aware of ignorant people who trust in their baptism rather than in Christ, similar to the Pharisees who relied on circumcision and other external privileges. We should know that God is not well pleased with many who are baptized, and there will come a time when He will punish both the baptized and the unbaptized, just as He will punish the circumcised and the uncircumcised.
Furthermore, be cautious not to elevate baptism to an equal standing with faith in your salvation, as some do, who consider all baptism invalid except for that which is administered to individuals who have reached the age of understanding. Those who refuse to be rebaptized at such an age are deemed alienated from the true church, Christ, and His salvation, regardless of their faith in Christ. Even if the baptism of infants were invalid, the absence of true baptism would not damn those who are otherwise convinced. Circumcision was as necessary as baptism in its time, yet the Israelites omitted it for forty years in the wilderness without fearing that anyone would be deprived of salvation because of it. Many precious saints in the early days of persecution entered heaven through the baptism of suffering for the name of Christ before they had the opportunity to be baptized with water. During those ancient times when the custom of delaying baptism prevailed, we should not assume that none were in a state of salvation through faith in Christ, even if they deferred or neglected that ordinance.
Furthermore, it is not enough to avoid the dangerous errors of those who distort baptism contrary to its institution; you must also be diligent in making use of it for the purposes for which it was instituted. Let me urge you to ask yourselves seriously: "What good use do you make of your baptism? How often do you reflect upon it?" Many ordinary Christians, and perhaps even sincere converts, think so little about their own baptism and fail to properly utilise it that it has no more benefit to their souls than if they had never been baptized. Their sin is even more severe as they render such an ordinance ineffective through their own negligence. Although baptism is administered to us only once in our lives, we should frequently contemplate its significance and ask ourselves: "What were we baptized into?" What does this ordinance symbolise? What commitments did it entail?
Accordingly, we must stir ourselves up and strengthen our resolve through our baptism to lay hold of the grace it represents and to fulfil its commitments. We should often remember that baptism signifies our discipleship to Christ and our obligation to follow Him rather than Moses, and to believe in Him for our salvation. Just as John baptized with a baptism of repentance, instructing people to believe in the One who would come after him, namely, Jesus Christ. We should recall that our baptism signified our union with Christ, our status as children of God through faith in Christ, our release from the former schoolmaster, the law. It also represented our identification with Christ's death and resurrection through faith, the forgiveness of our sins, our incorporation into the body of Christ, and our participation in the Holy Spirit.
We can understand from these things, which are more fully revealed in the gospel, that the nature and purpose of baptism is to lead us to have faith in Christ alone for the forgiveness of sins, holiness, and all aspects of salvation through our union and fellowship with Him. Diligently embracing this sacrament will undoubtedly benefit the life of faith.
The sacrament of the Lord's Supper is like a spiritual feast that nourishes our faith and strengthens us to live in holiness through Christ's living presence and work within us, as long as we observe it according to the pattern given by Christ in its initial institution, which is recorded by three evangelists. It was also revealed directly from heaven by Christ Himself to the apostle Paul, so that we would be more obliged and motivated to observe it meticulously. Its purpose is not merely to remind us of the historical event of Christ's death, but to engage with the mystery of it: that His body was broken for us and His blood is the blood of the New
Testament or covenant, shed for us and for many for the forgiveness of sins.
Through this sacrament, we receive and partake in all the promises of the new covenant that are recorded. It serves to remind us that Christ's body and blood are represented by bread and drink, and they are more than sufficient nourishment for our souls, leading to eternal life. We are to partake of Him by faith, believing that when we truly believe in Him, He is as intimately united to us by His Spirit as the food we eat and drink is united to our bodies. Christ Himself provides further explanation of this mystery in John 6.
Moreover, this sacrament not only reminds us of the spiritual blessings we have in Christ and our enjoyment of them through faith, but it is also a means and instrument by which God truly presents and gives Christ and His salvation to genuine believers. It serves to stir and strengthen believers to receive and feed upon Christ through present acts of faith as they partake of the outward elements. When Christ says, "Eat, drink; this is My body, this is My blood," it can mean nothing less than the fact that Christ truly gives His body and blood to true believers in that sacrament, just as they truly receive it by faith. It is similar to a prince bestowing an honourable office on a subject by presenting them with a staff, sword, or signet and saying, "Take this staff, sword, or signet; this represents such an office or position." Or if a father were to give a deed of land to his son and say, "Take it as your own; this represents such a farm or estate." In common sense and reason, such expressions imply the actual gift and conveyance of the offices, positions, and lands through those outward signs. Therefore, the apostle Paul asserts that the bread in the Lord's Supper "is the communion of the body of Christ" and the "cup is the communion of His blood," indicating that Christ's body and blood are genuinely communicated to us and we truly partake in them, just as we do with the bread and cup.
The main excellence and advantage of this sacrament is that it not only symbolises and represents our dependence on a crucified Saviour, but it is also a precious instrument given to us and received by us through faith.
This makes it a token of love worthy of the intense affection that filled
Christ's heart when He instituted it, just before completing His greatest act of love by sacrificing His life for us. It is important to note this diligently so that we may properly appreciate and derive the saving benefits from this sacrament.
One reason why many disregard and seldom or never partake in this sacrament, and consequently find little benefit from it, is because they mistakenly believe that God only presents empty signs and symbols of Christ and His salvation through it. They assume that the Scriptures plainly reveal these truths and therefore do not require the aid of such a sign.
However, if they understood that God truly imparts Christ Himself to their faith through those signs and symbols, they would value it as the most delightful feast and eagerly partake in it whenever the opportunity arises.
Another reason why many rarely or never participate in this sacrament and fail to experience its benefits is because they believe it exposes them to the danger of consuming their own damnation, as expressed in the alarming words of the apostle: "For anyone who eats and drinks without discerning the body of the Lord eats and drinks judgment on himself." Consequently, they consider it safer to completely abstain from this potentially perilous ordinance, or at the very least, deem it sufficient to partake in it once a year to avoid such a risk. Even when they are compelled by conscience to partake, their fearful apprehensions strip away any comforting fruit it could bear. Instead of striving to receive Christ and His salvation through this sacrament, they consider themselves successful if they escape condemnation. It is akin to the belief held by Jewish Rabbis that the high priest's life was in great danger when he entered the Holy of Holies once a year, and therefore he spent as little time as possible there, lest the people think he had been struck dead by God's hand. Upon emerging alive, he would typically celebrate a feast of thanksgiving, rejoicing in his remarkable deliverance.
However, there is no need for us to be excessively terrified by the apostle's words, for they were directed against the Corinthians' gross misuse of the Lord's Supper, a situation that we can easily avoid by following the apostle's instructions. He provides a remedy against the abuse, which involved failing to discern or distinguish the Lord's body from ordinary food and partaking of it in such disorder that some went hungry while others got drunk. Furthermore, the alarming word "damnation" can be rendered more gently as "judgement," as indicated in the margin. In fact, the apostle himself (v. 32) interprets it as a merciful, temporal judgement that serves as a means of discipline from the Lord, preventing us from being condemned along with the world.
It is true that we are prone to sin by receiving this sacrament unworthily, just as we are also inclined to defile, to some extent, all other sacred things we engage with. Thus, the awareness of our danger could fill us with servile fear when it comes to using all other means of grace, including this sacrament. However, we have a great High Priest who bears the iniquity of our holy things (Exod. 28:38), under whose righteousness we are to approach God without slavish fear, but rather with full assurance of faith, in this sacrament as well as in other sacred ordinances. We are to rejoice in the Lord during this spiritual feast, just as the Jews were commanded to do during their appointed festivals (Deut. 16:14, 15).
There are other abuses of this sacrament, similar to those mentioned earlier regarding baptism, which make it contrary to, rather than supportive of, the life of faith. Some replace Christ with it by trusting in it as a righteous work to earn God's favour or as an ordinance capable of bestowing grace upon the soul through the mere act itself. Others consider it so essential that they believe faith alone is insufficient without it. As a result, they partake in a disorderly manner, even on their sickbeds when they fear death, treating it as their last rites. The Papists horribly idolise it through their belief in transubstantiation, the adoration of the breaden god, and their practice of the mass as a sacrifice for the sins of the living and the dead. We should cautiously understand that the true body and blood of Christ are given to us, along with the bread and wine, in a spiritual and mysterious manner through the unfathomable work of the Holy Spirit, uniting Christ and us together through faith, without any transubstantiation occurring in the outward elements.
Prayer is to be used as a means of living by faith in Christ, according to the new nature. It involves making our requests known to God with supplication and thanksgiving. The importance of prayer as an eminent means is evident because God requires it (1 Thess. 5:17; Rom. 12:12). It is our priestly work (1 Peter 2:5; compared with Ps. 141:2) and the mark of the saints (1 Cor. 1:2). God is a God who hears prayer (Ps. 65:2). He desires to be sought after by His people so that He may bestow His blessings upon them, even if initially they do not seek Him (Ezek. 36:37; Phil. 1:19, 20).
Prayer prepares us for thanksgiving and transforms blessings into double blessings (Ps. 66:16, 18, 19; 50:15; 2 Cor. 1:10, 11). Although prayer does not change God's will, it is the ordinary means by which His will is accomplished. Therefore, our trust and assurance should not lead us to neglect this duty but rather to faithfully carry it out (2 Sam. 7:27).
Christ, the Mediator of the new covenant, through whom justification and sanctification are promised, is also the Mediator for the acceptance of our prayers (Heb. 4:15, 16). The Spirit who sanctifies us, brings us into union with Christ, and reveals the things of Christ to us, is a Spirit of prayer (Zech. 12:10; Gal. 4:6). The Spirit is like a fire that ignites the soul and lifts it up in prayer to God. Those who do not pray are spiritually dead, even if they are considered children of Zion, they are like stillborn, lifeless children who do not cry out (Acts 9:11), not counted among the living in Jerusalem.
They may be Christians in name but heathens in nature (Jer. 10:25).
Prayer is a duty of such magnitude that it encompasses all the service of God. It is a foundational duty that, if performed, leads to the proper performance of other acts of worship. Other ordinances of worship serve as aids to prayer (Isa. 56:7). Prayer is the great means by which faith expresses itself and fulfils its entire work. It allows us to pour out our holy desires and affections to God (Ps. 62:8), producing a sweet fragrance, akin to Mary's box of precious spikenard (Mark 14:3; John 12:3). The same promises are made to both faith and prayer (Rom. 10:11-13). Prayer is our continual incense and sacrifice through which we offer ourselves, our hearts, affections, and lives to God (Ps. 141:2). It encompasses all aspects of grace and must be practised in order for us to engage in other forms of grace.
Through prayer, we receive both riches and holiness (Ps. 138:3; Luke
11:13; Heb. 4:16; Ps. 81:10). Israel prevailed as long as Moses held up his hands in prayer (Exod. 17:11). Hannah found strength in prayer amidst her sorrows (1 Sam. 1:15, 18), peace is sustained (Phil. 4:6, 7), and the disordered soul is restored, as was the case with Hannah (1 Sam. 1:18; Ps.
32:1-5). Incense was continually burned while the lamps were tended (Exod. 30:7, 8). Prayer is added to the spiritual armour, not as a separate piece, but as a means of putting on and utilising all the pieces properly, enabling us to stand firm in times of evil (Eph. 6:18). It transforms us into the likeness of Christ in holiness and causes our spiritual faces to shine, just as Christ was transfigured physically while praying (Luke 9:29), and Moses' face shone after speaking with God (Exod. 34:29).
Hence, we are encouraged to engage in this duty frequently (Eph. 6:18), praying at all times and in all circumstances. We should follow the example of the saints by praying publicly with the congregation (Acts 2:42; 10:30, 31). Solemn acts of prayer should be a daily practice (Matt. 6:11), even multiple times a day, such as morning and evening (Dan. 6:10; Ps. 92:2) or three times (Ps. 55:17). In addition, we should pray on special occasions (James 5:13, 14) and offer brief ejaculations that do not hinder other responsibilities (Ps. 129:8; 2 Sam. 15:31; Neh. 2:4). Prayers should be solemn, offered in our private spaces (Matt. 6:6) and within our families (Acts 10:30, 31). Just as sacrifices were multiplied on Sabbaths, days of atonement, and other appointed times (Num. 28), prayer should also be frequent.
In summary, a Christian should wholeheartedly devote themselves to this duty (Ps. 109:4), without limits (Ps. 119:164). However, the key is to practice this duty rightly for the sake of holiness, solely through faith in Christ. We ought to pray, "Lord, teach us to pray" (Luke 11:1), not only regarding the content but also the manner of prayer. Christ provides some guidance in the brief pattern of prayer He taught His disciples, but to fully understand it, we must consult the entire Word (2 Tim. 3:16, 17). We require the Spirit of Christ to guide us in this duty, which is why we are instructed to pray by the Spirit, that is, the Holy Ghost (Jude 20; Eph. 2:18).
It is only the Spirit of God that directs and empowers us to pray rightly. To do so, follow these rules:
1. Pray with your hearts and spirits (Isa. 26:9; John 4:24), where the Spirit of Christ and the spirit of prayer primarily reside (Gal. 4:6; Eph. 1:17). Pray with understanding (1 Cor. 14:15, 16), for we are renewed in knowledge (Col. 3:10; 2 Peter 1:3), so praying in ignorance cannot sanctify. Pray with sincere and heartfelt desire for the things we ask, for God sees the heart (Ps. 62:8). Prayer is primarily an affair of the heart (Ps. 27:8). God hears the heart even without words, but He never accepts words without a sincere heart (1 Sam. 1:13). Your prayer becomes odious hypocrisy, mocking God and taking His name in vain when you utter petitions for the coming of His kingdom and the doing of His will, yet harbor hatred for godliness in your heart. This is lying to God and flattery with your lips, not true prayer, and God regards it as such (Ps. 78:36). You must also have a sense of your needs and understand that only God can meet them (2 Chron. 20:12).
And fervency in those desires is required (James 5:16). You must pray with attentiveness, being mindful of what you pray for, otherwise, you cannot expect God to pay attention to it (Dan. 9:3). Keep watch over it (1
Peter 4:7). Engage in this duty with focused intention. God sees when your heart wanders while you pray without attentiveness (Ezek. 33:31). Merely reciting numerous prayers without understanding, attention, or genuine affection is not true prayer but rather sinning and hypocrisy, similar to how
Papists mumble their Latin prayers on beads, parroting words they do not comprehend. Similarly, ignorant individuals repeat their form of English prayers and consider it fulfilling their duty, even though their heart is not engaged, and their thoughts are elsewhere. This is mere lip service, mere physical exercise, offering a lifeless body to God, a plain deceit (Mal. 1:13, 14), a form of godliness that denies its power (2 Tim. 3:5), through which Popery has deprived the world of the power of this and all other sacred ordinances. They claim, "God pays attention and approves of what they speak." I respond, "He sees them in order to judge them as hypocrites and profane individuals, for not understanding, paying attention to, or approving of what they utter." He takes no pleasure in fools (Eccles. 5:1, 4). They would not behave this way with an earthly prince.
1. You must pray in the name of Christ because the Spirit glorifies
Christ (John 16:14) and leads us to God through Christ (Eph. 2:18).
Just as I have explained that walking in the Spirit is synonymous with walking in Christ, so is praying in the Spirit and through Christ. Just as we are to conduct ourselves in the name of the Lord and do all things in His name, we must also pray in His name, as commanded (John 14:13, 14). It is not enough to conclude our prayers with "through Jesus Christ our Lord," but we must approach for blessings in the garments of our Elder Brother and rely on His worthiness and strength for everything.
Likewise, we must praise God for all things in His name, acknowledging them as gifts received for His sake and through Him (Eph. 5:20). We must solely grasp His strength and plead nothing else, acknowledging nothing else for our acceptance except Him. We must not arrogantly present our own works, as the proud Pharisee did (Luke 18:11, 12), except as fruits of grace and rewards of grace (Isa. 38:3). Praying in the Spirit is based on gospel, not legal principles (Rom. 7:6; 2 Cor. 3:3), with deep humility and a sense of unworthiness (Ps. 51), with a broken spirit, despairing of acceptance apart from Christ's merit (Dan. 9:18). Even if your expressions, struggles, and heartfelt emotions have been significant, without this foundation, it is all abominable.
1. Therefore, you must not think that you will be accepted based on the goodness of your prayers and trust in them as acts of righteousness.
This would be idolising your prayers and replacing Christ with them, which is completely contrary to praying in the name of Christ.
The Papists, for instance, hope to be saved by reciting their set number of prayers on their rosary beads, and they receive indulgences based on the quantity and type of prayers they say.
Likewise, some ignorant Protestants rely on their prayers as righteous duties, considering one prayer to be more acceptable than another due to the supposed holiness of the form, particularly the Lord's Prayer, which they use as a help in times of need or danger.
Even if they cannot personally relate it to their own situation, they turn it into an idol. Some people use it and other passages of Scripture as a spell or charm to ward off the devil. Others believe their prayers are more acceptable in one location than another because of the perceived holiness of the place. Some put their trust in much speaking, considering it to be the enlargement of their hearts (Matt. 6:7). They attempt to appease God and silence their conscience with a few prayers, allowing them to live as they please.
2. Pray to God as your Father, through Christ as your Savior, in faith, believing in the forgiveness of sins, your acceptance with God, and the attainment of all other things you desire from Him, as far as they are necessary for your salvation. This is praying in Christ (Eph.
3:12), and it is done by the Holy Spirit, the Spirit of adoption (Rom.
8:15; Gal. 4:6). Without this, prayer is lifeless and lacks sincerity; it becomes nothing more than a dead body (Rom. 10:14; Ps. 77:1, 2).
You can judge the correctness of your prayers not merely by your emotional response or the eloquence of your words, but by the presence of this faith. Although you may not be assured that you will receive everything you ask for, you can have confidence that you will receive everything that is good. You must strive to exercise this faith, and if there is any sin weighing on your conscience, you should seek first to obtain forgiveness for it and cleanse it through faith. In doing so, you can lift up holy hands without anger or doubt (1 Tim. 2:8). The sin of anger is specifically mentioned here because it is contrary to love and forgiving others. This is where the strength, vitality, and power of prayer lie. Put your faith into action, and you will be empowered and succeed.
3. You must strive in prayer to activate and engage every other sanctifying grace, motivated by faith. In doing so, the fragrance of these graces will be released: godly sorrow (Ps. 38:18), peace (Isa.
27:5), joy (Ps. 105:3), hope (Ps. 71:5), desire and love for God (Ps.
4:6), love for His commands (Ps. 119:4, 5), and love for His people out of love for Him (Ps. 122:8). Seek the Holy Spirit Himself as the first priority (Luke 11:13; Ps. 37:5), along with all spiritual things (Matt. 6:33). Praying solely for carnal things reveals a carnal heart and perpetuates its carnality. Pray for faith (Mark 9:24) and for things that will most glorify God (2 Chron. 1:11, 12). When praying for outward things, demonstrate faith by submitting to God's will.
This type of prayer sets your heart in a holy state (Matt. 26:42; Luke
22:42, 43). Your aim should be to hallow God's name (Matt. 6:9), not satisfy your own lusts (James 4:3).
4. Strive to bring your soul into order through this duty, even if it is disordered by guilt, anguish, excessive cares, or fears (Ps. 32:1, 5; 55:16, 17, 20, 22; 69:32; Phil. 4:6, 7; 1 Sam. 1). A watch must be frequently wound up. Wrestle in prayer against unbelief, doubt, fears, cares, and the flesh's reluctance towards what is good. Wrestle against all evil lusts and desires, lack of affection, impatience, and troubled spirit—anything that contradicts a holy life and the exercise of graces and holy desires for yourself or others (Col. 4:12; Rom.
15:30). Stir yourself up for this duty (Col. 2:1, 2; Isa. 64:7). Even though the flesh resists and is reluctant, do not give in, but resist by the power of the Spirit (Matt. 26:41). In doing so, you will find the Spirit helping you in your weaknesses (Rom. 8:26, 27). Even when it seems that God is delaying, do not grow weary or discouraged (Luke 18:1, 7). The greater the agony, the more earnestly you must pray (Ps. 22:1, 2; Luke 22:42). This is to be devoted to prayer (Rom.
12:12; Eph. 6:18). In this way, you will discover that prayer is a significant matter of the heart, not something that can be done while thinking of other things. It requires the full strength of faith and affection that you can muster. Through this, you can attain a holy disposition.
5. Make good use of the entire content and manner of prayer as regular and exceptional circumstances require. Use prayer to stir up grace within you through wrestling and to cultivate a holy disposition in your hearts. In confession, condemn yourself in relation to the flesh, but not as you are in Christ. Do not deny the grace that you have as if you were only wicked before and now need to start over. This hinders praise for the grace received by those who are already converted. In supplication, strive to stir up godly sorrow (Ps. 38:18) and a holy awareness of your own sin and misery. Consider the aggravations of your sin. Complaint and lamentation form a significant part of prayer, as seen in the Lamentations of Jeremiah.
Alongside your petitions, include pleadings with arguments that strengthen faith and ignite affection. These pleadings can be drawn from God's attributes (Num. 14:17, 18), promises (2 Sam. 7:26, 28, etc.; Gen. 32:9, 12), the righteousness of your cause (Ps. 17:2, 3), and the benefits and advantages of your request for the glory of God and your own comfort (Ps. 115:1, 2; 79:9, 10, 13). Naked petitions are insufficient when the soul is wrestling against corruptions, dangers, and seeking mercies. Christ's extensive prayer in John 17 consists mostly of pleadings rather than requests.
And we must also engage in praise and thanksgiving to stir up peace, joy, love, and so on (Gen. 32:10; Ps. 18:1, 2, 3; 33:1; 104:34). It is especially important to offer much praise to God for the mercies of the new state in Christ (Eph. 1:3), as it will enable you to give thanks for all the benefits that come from it (Eph. 5:20; 1 Thess. 5:18), and use those benefits as a plea to encourage faith and duty. While it is good to use the brief ejaculation, "Lord, have mercy on me," it cannot fulfill the purpose and use of the entire duty of prayer, as some lazy and worldly individuals would prefer, using it as an excuse to neglect the duty. However, it is not necessary to make use of the entire content and at all times, but only as ordinary or extraordinary occasions may require.
1. Do not confine and limit your prayers to any prescribed form, as it is impossible for any such forms to be devised that can adequately and suitably address all the various conditions and necessities of the soul at all times. I do not condemn all forms, such as the Lord's prayer given by Christ, although it is easy to show that Christ never intended it to be a fixed form of prayer, binding anyone to the precise wording. It is evident that the Spirit of God has expressed it in different words (Matt. 6; Luke 11). However, it is better to pray using that form or other forms than not praying at all. It would be uncharitable to take away crutches or wooden legs from lame people, even though they are regarded as lifeless aids. I say it is completely unlawful to bind ourselves to any form because none can appropriately and suitably fulfill the duty in relation to specific occasions (Eph. 6:18; Phil. 4:6; John 15:7; 1 Thess. 5:18; Eph.
5:20). You must make the entire Scripture your common prayer book, just as the early church did, as it is the language of the Spirit that addresses all situations and conditions and is most fitting to speak to God in. And if you use a form, you must allow the Spirit to guide you beyond the form according to the Word; otherwise, you quench the Spirit (1 Thess. 5:19). If you understand the principles of prayer and have a lively sense of your needs and heartfelt desires for God's grace and mercies, you will be able to pray without forms, and your affections will give rise to words from the abundance of your heart. There is no need to be overly anxious or fearful about words, for undoubtedly, the Spirit, who helps us speak to people, will also help us much more in speaking to God if we desire it (1
Cor. 1:5; Mark 13:11; Luke 12:11, 12). God does not look for eloquent words or artificial compositions, and we need not concern ourselves with them in private prayer (Isa. 38:14). If you confine yourself to forms, you will become formal and limit the Spirit in this way.
2. Another means appointed by God is the singing of psalms, which refers to songs on sacred subjects composed to a melody. It includes hymns, songs of praise, and spiritual songs with a sublime spiritual character, such as Psalm 45 and the Song of Solomon. God has commanded it in the New Testament (Col. 3:16; Eph. 5:19), although in these days many question whether it is an ordinance or not. There were many commands for it under the Old Testament as well (Ps. 149:1-3; 96:1; 100).
Singing existed even before the time of David, as Moses and the children of Israel sang (Exod. 15). David, inspired by the Spirit, composed psalms to be sung publicly (2 Sam. 23:1, 2) and privately too (Ps. 40:3; 2 Chron.
29:30; Ps. 105:2). Other songs were also made for various occasions and used, whether they were part of the Scripture or not. Solomon himself composed one thousand and five songs (1 Kings 4:32). This teaches us that it is lawful for us to do the same if they are in accordance with the Word
The content of Scripture can be sung (Ps. 119:54). Christ and His disciples sang a hymn (Matt. 26:30), which was likely one of David's psalms. These psalms were written for our instruction, just like other parts of Scripture (Rom. 15:4), and should be used in singing. They speak of things in the New Testament, either figuratively or explicitly, and we can understand them better now than the Jews could under the Old Testament (2
Cor. 3:16; Gal. 2:17).
Both Christians and Jews practiced this duty in the past (Acts 16:25).
Pliny, a pagan, even noted their antelucani hymni (the hymns they sang before daylight). These songs or hymns can be used at all times, especially for holy mirth or rejoicing (James 5:13). However, this text should not be understood exclusively in the context of singing, just as in prayer (Ps.
38:18; 2 Chron. 35:25).
The proper manner of this duty is of utmost importance. First, do not rely solely on the melodiousness of the voice, as God takes pleasure only in the melody of the heart (Col. 3:16). Also, do not make the recreation of your senses the ultimate goal, as that is merely a carnal act. Non musica chordula, sed cor; non clamans, sed amans, psallit in aure Dei: "Not a musical string, but the heart; not crying, but loving, sounds in the ear of the Lord." This spiritual music was symbolised by musical instruments in ancient times. Second, use singing for the same purpose as meditation and prayer, according to the nature of what is sung. It should serve to quicken faith (2 Chron. 20:21, 22; Acts 16:25, 26) and to bring joy and delight in the Lord, glorying in Him (Ps. 104:33, 34; 105:3; 149:1, 2; 33:1-3). You are not truly right until you can wholeheartedly rejoice in the Lord, expressing joy and mirth in a holy manner (James 5:13; Eph. 5:19). It also helps to gain more knowledge and instruction in heavenly mysteries and in your duty, teaching and admonishing one another (Col. 3:16). Many psalms are called
Maschils (as indicated by their titles), which means they are psalms of instruction.
Thus, we are to sing psalms that speak in the first person, even if we cannot personally apply them to ourselves as words spoken by us concerning ourselves. In doing so, we are not lying. David speaks of Christ as if speaking of himself, serving as an example of affliction and virtue to instruct others. When we sing such psalms, we do not claim them as our own words, but as words of instruction. Therefore, there is no falsehood involved, just as the Levites, the sons of Korah, Jeduthun, and other musicians were bound to sing them (Ps. 5, 39, 42). While it is good to personify all the good we can, we have enough freedom in using psalms that, even if we cannot personally apply them as if speaking and thinking the same, we still achieve the purpose if we sing them for our instruction.
This applies to psalms such as Psalms 6, 26, 46, 101, and 131.
Psalms have a particular suitability for teaching and instructing because the pleasantness of the metre, whether spoken or sung, aids in memory retention (see Deut. 31:19, 21). The arrangement of words in the psalms exhibits a variety of clever artistry for this reason. There are also alphabetical psalms, such as Psalms 25, 34, 37, 111, 112, 119, and 145. The melodic quality of the sound brings instruction with delight, akin to a medical dose sweetened, and sorrow is naturally alleviated, preparing the mind for spiritual joy and calming turbulent emotions (2 Kings 3:15; 1 Sam.
16:14-16). Just as Orpheus, Amphion, and others were renowned for civilising rough and uncultured people through music.
1. Fasting is also an ordinance of God to be observed for the same purpose and goal. It is recommended to us in the New Testament (Matt. 9:15; 17:21; 1 Cor. 7:5), and we have examples of its practice (Acts 13:2, 3; 14:23). Under the Old Testament, there were frequent commands and examples of fasting, especially during times of extraordinary affliction (1 Sam. 7:6; Neh. 9:1; Dan. 9:3; 10:2, 3; 2
Sam. 12:16; Ps. 35:13; 2 Sam. 3:31, 35; Joel 2:12, 13). Additionally, there was the annual observance of the great day of atonement (Lev.
16:29, 31), during which fasting was required upon penalty of being cut off. There is a prophecy of the same practice in the times of the New Testament (Zech. 12:12). Fasting was predominantly employed on exceptional occasions, and it aids in cultivating holiness through faith, as it is a fitting support for extraordinary prayer and humility (Joel 1:14; 2:12). However, the crucial aspect is to observe fasting correctly, as detailed below. a. Do not trust in fasting as a means of meriting or satisfying, as the Papists and Pharisees do, placing it in the position of Christ. Do not see it as a means to confer grace by itself or to mortify lusts, as many do who may find it easier to harm their bodies than to overcome their desires. Nor should you consider it as a purifying ritual or something inherently pleasing to God. Do not imagine that prayer is unacceptable without it, as this goes against faith. Fasts, like feasts, are not substantial parts of worship because they pertain to the physical rather than the spiritual. Although they were instituted rites and had figurative and instructional purposes in the Old Testament, that use has now ceased, including the practices associated with fasting on the day of atonement and other figurative rites such as wearing sackcloth, applying ashes, tearing garments, pouring out water, or lying on the earth. The kingdom of God does not consist of these things.
Trusting in them hardens the soul. b. Use fasting as a means to aid in extraordinary prayer and humility, so that the mind may not be preoccupied with eating, drinking, or bodily pleasures. It is only beneficial as a support for the soul, removing hindrances. The best fast is when the mind is diverted from earthly delights, as in the case of John the Baptist, when heavenly contemplation and godly sorrow capture the soul. c. Employ fasting in a manner that is suitable for its purpose, without which it is worthless. If abstinence leads to a gnawing appetite that distracts your mind, it is better to eat sparingly, following the example of Daniel during his great fast. Some individuals lack enough spiritual-mindedness to fully devote themselves to fasting and prayer without significant distraction. For them, it is better to eat than to push beyond their limits in something that is not absolutely necessary, as it would only result in a slavish act, similar to the case of virginity. Christ did not want His weaker disciples to be burdened with this duty. Nevertheless, such individuals should strive to be aware of the weakness and carnality that hinder their use of this excellent aid.
2. I will briefly mention vows. Do not think that you can bring about good in yourselves through vows and promises, as if your own strength can accomplish what God's law cannot. We have children make promises to improve their behaviour, but we know how well they keep them. The devil will urge you to make vows, only to tempt you to break them and further trouble your conscience.
3. Another significant means is fellowship and communion with fellow believers.
Firstly, this means must be pursued diligently. Whoever God saves should be added to a visible church and participate in the fellowship of other saints. If the opportunity for joining a church is unavailable, their heart should still be inclined towards it. Sometimes the church may be in a state of spiritual wilderness and unable to engage in visible communion and ordinances, but those who believe in Christ should always be willing and desirous to add themselves and unite together. They should continue steadfastly in fellowship. Additionally, God instructs His people to separate themselves from the fellowship and company of the wicked as much as possible. And when we are compelled to associate with them, we ought to show charity towards their souls and bodies.
This communion with saints is to be practised through private conversations and in public assemblies. Undoubtedly, it should be employed for the pursuit of holiness, as can be demonstrated.
Firstly, in general, because God ordinarily communicates salvation to His people through or in a church. He either brings them into fellowship or presents the light of truth to the world through His churches. A church is the dwelling place of God, where He resides. He has established His name and salvation there, just as He did in ancient Jerusalem. He has given His churches officers and ordinances through which He converts others. His springs are found there. He enables the various members of a church to convey His grace and abundance from one to another, similar to how the members of a physical body convey the fullness of the head to the rest. All the newborn are brought forth and nurtured by the church, and therefore, all who desire salvation should join a church. Those who love the church and stand united as members, brothers, and companions shall prosper. Those who are not members of the church, or at least the mystical body, are warned of the wrath that awaits them. They cannot have God as their Father if they do not have the church as their mother. This is why those who desire fellowship with God grasp the garments of His people.
Secondly, fellowship with fellow believers contributes to holiness in many ways.
1. It provides manifold helps to holiness, such as: The Word and sacraments, including all the ministerial office and labour in watching over our souls. None of these helps can be experienced without the fellowship of saints, each with one another.
If believers were to stand alone without maintaining fellowship with each other for mutual assistance and the common good, none of these things could have continued. Furthermore, no believer could exist in the present day through ordinary means, and even the very name of believers would have been abolished.
1. Mutual prayer becomes more powerful when all pray together. The Bible affirms that where two or three gather in His name, He is present among them. United prayer carries great strength and effectiveness.
2. Mutual admonition, instruction, and consolation are necessary to help one another when they are on the verge of stumbling and to promote the good work within each other. The proverbial wisdom states, "He that walks with wise men shall be wise." Woe to the one who is alone and falls without anyone to lift them up. In the fellowship of the church, there are many helpers and watchmen.
Soldiers find security in the company of their comrades, and the church is likened to an army with banners. Just as iron sharpens iron, the fellowship of believers sharpens their affections.
Additionally, the counsel of a friend brings joy to the heart, and the wounds and reproofs of the righteous are like precious balm.
3. External support is provided within the fellowship, which helps mitigate afflictions and should be shared mutually. The burden of affliction becomes heavier when no one cares for our souls.
Therefore, it is crucial to have a community of believers who support and care for one another.
4. Excommunication is implemented in cases where offences are exceedingly grave or individuals remain obstinate in sin. This ordinance is intended for the purpose of "destroying the flesh, so that the spirit may be saved" (1 Cor. 5:5). It is better and more hopeful to be cast out by the church for the sake of personal transformation than to be completely outside the church at all times.
It is preferable to be a lost sheep than a goat or swine.
Excommunication only severs actual communion until repentance becomes evident, and it does not completely abolish the title and relationship of a brother and church member. However, it declares one to be an unnatural brother and a harmful, corrupt member at present, unfit for participating in acts of communion. Nevertheless, admonition should still be offered, and any means that may help in the person's healing and restoration are to be employed. The church extends a helping hand to such an individual, even though it does not join hands in fellowship with them or share communion with them. Yet, if they lack the grace to repent, it would have been better for them to have never known the path of righteousness.
5. In church fellowship, we have the living examples of saints before our eyes, teaching and encouraging us. We can observe the conduct of saints within the fellowship and learn from them, following their example. They provide guidance and inspiration for our own spiritual journey.
We engage in various holy duties that are required and pertain to this fellowship and communion. All actions associated with this fellowship are considered holy, such as listening to sermons, partaking in sacraments, praying, and offering mutual admonitions. Let's consider some of these holy acts, which we perform towards others rather than merely receiving them:
1. Engaging in godly discourse, teaching, admonishing, and comforting others in Christ. We can engage in such conversations and interactions more effectively with those we have a close fellowship with in Christ. Others, who do not share our faith, may disregard or devalue these precious conversations. However, holy discourse is highly valued and should be practised among the saints.
It greatly contributes to the growth of holiness.
2. Assisting, supporting, and interacting with Christ in His members.
In church fellowship, we have the opportunity to do good to Christ in His members. As members of Christ ourselves, we not only act from Christ but also towards Christ in this context. On the other hand, when we do good to others outside the fellowship, we do it for the sake of Christ but not directly to Christ. We have the advantage, as members of Christ, to fulfill all the duties that are incumbent upon us towards fellow members. This would not be possible if we were separated from them, just as a physical body part cannot fulfill its function towards other parts when detached from them.
Secondly, it is important to use the means for the attainment of holiness only in Christ.
1. One rule is not to trust in church membership or churches themselves, as if being in a particular fellowship or relation automatically pleases God. Church membership is merely a means to have fellowship with Christ and engage in the duties that come with that fellowship. The Israelites stumbled by relying on their worldly privileges instead of seeing them as subservient to Christ.
We should follow the example of Paul, who did not boast in his privileges but in Christ (Phil. 3:3-5, etc.). We should not take pride in human leaders such as Paul, Apollos, or Cephas, but in Christ.
Otherwise, we are glorying in the flesh and in people. Trusting in church privileges leads to formalism and licentiousness, and it is the source of corruption in churches.
2. Only follow a church as far as it follows the way of Christ and maintain fellowship with it solely because it follows and has fellowship with Christ. If a church deviates from Christ, we should not follow it, regardless of its age or reputation. Just like the Israelite church was not to be followed when it persecuted Christ and His apostles, many who clung to that church fell away from Christ. We are to listen to the church, but not every entity that claims to be a church. We should only listen to it when it speaks as a true church in accordance with the voice of the Shepherd. While we should submit ourselves to ministers of Christ and stewards of His mysteries, our ultimate allegiance should be to Christ Himself, and our submission to the church should be in accordance with His will.
We should not let our fear be taught by the teachings of men. The doctrines of any individuals should be tested against Scripture, regardless of the authority they claim to have. Blindly following church leaders without limits has led the church into spiritual corruption and various abominations.
We are baptized into the name of Christ, not into the name of the church.
1. Do not believe that you have to reach a certain level of grace before you can fully join a church of Christ and participate in all its ordinances. Once you have surrendered yourself to Christ and understood the duty of communion, commit yourself to a church of Christ, even if you feel weak and inadequate. The special communion found in church ordinances will strengthen you. How can you generate warmth if you are alone? The disciples immediately embraced fellowship once they were converted.
Churches should be willing to receive the weak ones of Christ, nourish His lambs, and carry them on their sides. How else will the weak ones of Christ grow stronger if not through the nourishment provided by other parts of the body? It is unreasonable to expect that Christians will grow to the same level of grace outside of church fellowship as those who are in the pastures of tender grass. We must be willing to receive those whom we may need to bear with, as bearing and long-suffering are important aspects of church fellowship. The weakest among us need the strengthening power of church communion, and we are obligated to receive them just as Christ has received us. We do not reject or separate the weaker parts of the body but honour and adorn them.
During the apostolic times, admission into churches was based on a profession of faith with a display of seriousness. However, weeds infiltrated the wheat, and numerous scandals arose that brought reproach upon the ways of Christ. Even with the strictest measures, it is impossible to keep out all hypocrites. Nonetheless, we must take the utmost care not to hinder those who possess even the smallest measure of true grace.
1. Maintain communion with a church for the sake of communion with Christ. Therefore, you must only partake in Christ's pure ways and seek Him by faith. Through the enjoyment of these spiritual advantages, you can receive and demonstrate the godliness and holiness mentioned earlier, striving for spiritual growth and an increase in grace. Choose fellowship with the most spirituallyminded churches. Judge churches and individuals according to the standard of the new creation and put them to the test. Otherwise, a church may corrupt you.
Ensure that your participation in church communion serves its purpose and contributes to your spiritual growth, rather than causing harm. Take advantage of the benefits not only within your own church but also through communion with other churches when providence brings you among them, as your membership in a particular church implies a responsibility to have communion with all churches of Christ in His ways, as you are called to it.
It is an abuse to claim membership in a church in one location and therefore refuse fellowship with a church in another location, for if we are members of Christ, we are members of one another, regardless of whether we are individuals or churches.
Make an effort to join in fellowship with the godly people in your local area so that you can have more frequent and consistent communion. Just as Onesimus, though converted in Rome, became part of the church in Colossae because he lived there, the practice of the apostles was for the saints to unite in separate communities based on their places of residence, and this should not be violated. They can best watch over, admonish, comfort, and edify one another, which are the benefits of communion.
Those who seek communion where they cannot enjoy these benefits are truly destroying communion.
I would like to add to this point that church fellowship without practicing the ways of Christ is merely a misuse of His name and a counterfeit form of church fellowship consisting of hypocrites. It is audacious for such individuals to invite others to join their communion and tyrannical to compel them. Every Christian is obligated to seek a better church fellowship through reformation, and those who do so are the most devoted members of Christ's church. They ask, "Is this the way to experience
Christ?" as the purpose of a church fellowship is to enjoy Christ within it.
1. Above all, do not abandon the church in times of persecution when you need its support the most and face the greatest test of your loyalty. This is a sign of apostasy. We should stick together as if we were one flesh, even in the face of imprisonment and death, otherwise, we are denying Christ in His members.