Chapter Fourteen
That you may seek holiness and righteousness only by believing o seek holiness and righteousness solely by believing in Christ and walking in Him by faith, as directed earlier, take encouragement from the numerous benefits of this path and its remarkable qualities.
This instruction can serve as a concluding statement, urging us to wholeheartedly and joyfully embrace the gospel principles mentioned earlier, supported by significant motives. Many refrain from pursuing godliness because they are unaware of the way, or the way they envision seems unfamiliar, unpleasant, disadvantageous, and filled with discouragement, akin to the Israelites' wearisome journey through the wilderness to Canaan, which led to their constant complaints (Numbers
21:4).
However, this is an exceptionally good and excellent way that those who truly understand it and genuinely desire godliness cannot dislike. I will demonstrate its excellence through several specific points. Before we proceed, it is important to recall the way I have taught, which is union and fellowship with Christ, attained through faith in Christ as revealed in the gospel. It is not achieved through adherence to the law, in a natural state, or by attempting to obtain it before coming to Christ in order to secure Christ through these efforts, which is like swimming against the current. Rather, we must first apply Christ and His salvation to ourselves for our comfort, relying on confident faith. Then, we are to walk in that faith according to the new nature in Christ, rather than in a natural state, and utilize all the means of holiness appropriately for this purpose. Now, the following desirable qualities demonstrate that this is an excellent and advantageous way.
Firstly, it possesses the quality of humbling all human beings and exalting only God, in His grace and power through Christ. Thus, it aligns with God's intention in all His works and the ultimate goal He aims for (Romans 11:6; Isaiah 2:17; Ezekiel 36:21-23, 31, 32; Psalm 145:4). It is a suitable means for achieving the primary objective that we should strive for, which is to hallow, sanctify, and glorify God's name in all things. This objective is the first and foremost petition (Matthew 6:9) and the purpose behind all our actions (1 Corinthians 10:31). It was also the purpose of giving the law (Romans 3:19, 20). God created all things for Christ and desires Him to have preeminence in all things (Colossians 1:17, 18), so that the Father may be glorified in the Son (John 14:13). This quality serves as a strong argument to prove that it is God's way and bears the imprint of His image. We can say that it is like Him and in accordance with His heart, just as Christ proves His doctrine to be from God using this argument (John
7:18). Similarly, Paul proves that the doctrines of justification, sanctification, and salvation by grace through faith are from God because they eliminate all boasting by human beings (Romans 3:27, 28; 1
Corinthians 1:29, 30, 31; Ephesians 3:8, 9). This quality is evident in the mystery of sanctification through Christ in us by faith. It demonstrates that:
1. We are unable to accomplish anything through our natural will or the power of the flesh, and God will not enable us to do anything in that manner (Romans 7:18), regardless of how much our nature is stirred by the law or natural aids (Galatians 3:11, 21). Therefore, it leads to self-loathing and humility, causing us to view our nature as desperately wicked, beyond recovery, and not capable of being reformed but only discarded by putting on Christ. Even after we have put on Christ, our nature remains wicked and nothing else.
2. It demonstrates that all our good works and devotion to God are not accomplished by our own power and strength, but by the power of Christ living in us through faith. God enables us to act, not merely according to our natural abilities, as He enables carnal people and all other creatures, but above our own abilities through the union with Christ and His indwelling Spirit. All people live, move, and exist in Him, and by His universal support and sustaining of nature, they are able to act (Hebrews 1:3), so the glory of their actions as creatures belongs to God. However, God acts more directly in His people, who are united as one flesh and one Spirit with Christ, and they do not act by their own power but by the power of the Spirit of Christ in them. They are closely united to Him and are the living temples of His Spirit. Therefore, Christ is the immediate agent behind all their good works, and these works are properly attributed to Christ, who works in and through us. Yet, they are also the works of the saints by virtue of their fellowship with Christ, through whom their faculties are enlightened and empowered. Thus, we should ascribe all our works to God in Christ and thank Him for them as free gifts. God enables us to act, not by ourselves like others, but by Himself. The wicked are supported in their actions only according to their own nature, resulting in wickedness. Therefore, it is said that all live, move, and exist in God (Acts 17:28). But God enables us to conquer sin, not by ourselves, but by His own power. The glory of enabling us belongs solely to Him, as the Pharisee had to acknowledge (Luke 18:11), but it is also the glory of Him working all things in us. Yet, we work in unity with Christ, just as He works in unity with the Father through the Father working in Him. We live as branches by drawing sustenance from the vine, we act as members by the guidance of the head, and we bear fruit through our union with Christ as our husband. We work in His strength as the living bread that we feed on. He is everything in the new man, and all the promises are fulfilled in Him.
Secondly, it possesses the quality of being compatible with other doctrines of the gospel, unlike contrary errors. Therefore, it serves to confirm us in many other aspects of the gospel and demonstrates its truth by its harmony with other truths. It fits seamlessly into the same golden chain of the mystery of godliness and provides evidence for the truth of other doctrines through their alignment with it. I have shown that when people misunderstand the true path of sanctification, it leads to misinterpreting
Scripture in other matters of faith and deviating from the truth towards
Popish, Socinian, and Arminian beliefs. This happens because individuals cannot genuinely accept something as true if they do not perceive it to be in accordance with godliness. However, this way of holiness will prove that these gospel doctrines, which they reject, are indeed in accordance with godliness. It will also demonstrate that the tenets they embrace out of a misguided zeal for holiness are, in fact, contrary to true holiness, even though Satan may appear to their natural understanding as an angel of light in promoting such doctrines. Regardless of what people say, it is certain that legalists are actually the Antinomians. I will provide examples of some truths confirmed by this way of holiness.
1. The teaching of original sin, which includes not only the guilt of Adam's sin and a corrupt nature but also a complete inability to do spiritual good and a propensity to sin, which is rebellion against
God, applies to all people by nature (Psalm 51:5; Romans 5:12).
Many deny this doctrine because they believe that if people accept it, they will use it as an excuse for their sins, become inclined to despair of striving for good works, give up their efforts, and become licentious. They think it would be more conducive to godliness to hold and teach that there is no original sin or corruption inherited from Adam, or at least that it is abolished either in the world through universal redemption or in the church through baptism.
They argue that free will is restored, enabling people to incline themselves to do good, so that they may be more encouraged to engage in good works and their neglect may be inexcusable. All of these arguments are indeed compelling against seeking and striving for holiness by the free will and power of human nature, which is the path of endeavouring that I directed you to avoid. If there were no new way to holiness since the Fall, original sin might lead us to despair. However, there is a new birth, a new heart, a new creation, and therefore I have directed you to seek holiness by the Spirit of Christ, willingly doing good by a spiritual power as new creatures and partakers of the divine nature in Christ. It is also necessary to know the first Adam in order to know the second (Romans 5:12), to believe in the Fall and original sin, so that we may be compelled to turn to Christ in faith for holiness as a free gift, knowing that we cannot attain it by our own power and free will. The old man and the old creation are without strength and life, and that is why a new man and a new creation are needed (John 3:5, 6; Ephesians 2:8).
However, original deadness cannot hinder God from working faith and creating hunger and thirst for Christ through the Spirit and the gospel in those whom He has chosen to walk in holiness and love before Him (1
Thessalonians 1:4, 5; Acts 26:18). Through the Spirit, we are made alive in a new head and become branches of a different vine, living for God not by our natural abilities but by the power of the Spirit.
1. It confirms our belief in the doctrine of predestination, which many deny because they claim it discourages efforts by asserting that all events are predetermined. This argument may hold some force against endeavours by the power of our own free will, but it does not apply to endeavours for holiness through God's operation, where He grants us faith and all holiness through His Spirit working in us through Christ. We are to place our trust in Christ for the grace of the elect and in God's goodwill towards humanity (Matthew 3:17; Luke 2:14; Psalm 106:4, 5). Election by grace does away with seeking through works but not through grace (Romans 11:5, 6).
Here, we are taught to seek salvation only in the way of the elect, and we can infer that holiness is attained by God's will and not our own. This understanding may motivate us to desire holiness in accordance with God's will (Romans 9:16; Psalm 110:3).
Considering that the doctrine of sanctification through Christ reveals that we are God's workmanship in all the good that is wrought in us, we can acknowledge that He has ordained His pleasure from eternity without infringing upon the natural liberty of our corrupt wills, which do not extend to good works. Man's natural free will can coexist with God's decree, as was the case in paradise: "Decretum radix contigentiae."
2. It confirms our belief in the true doctrine of justification and reconciliation with God through faith, relying solely on the merits of Christ's blood without any works of our own. It does not view faith as a work to earn favour through the righteousness of the act, but rather as a means to receive the gift, like the actual eating and drinking of Christ, rather than a condition that entitles us to Him as our sustenance.
Many despise this profound gospel doctrine, believing it undermines the strongest foundations of holiness and opens the door to licentiousness. They consider the conditional nature of works to attain God's favour and avoid
His wrath, as well as their perceived necessity for salvation, to be the most crucial and effective incentives for holiness. They believe that this other doctrine unleashes licentiousness. Truly, this argument would hold some weight if people were to be led to holiness through moral persuasion, with their natural efforts spurred on by the demands of the law and driven by slavish fears and mercenary hopes. In such a case, the force of these motives would indeed be nullified by the doctrine of justification by free grace.
However, I have already demonstrated that a guilty and spiritually dead individual cannot be motivated to serve God out of love through any of these motives. Our sanctification does not come through our own efforts to work holiness within ourselves, but rather through faith in the death and resurrection of Christ, the very same faith by which we are justified. I have also shown that the demands of the law actually stir up sin, and freedom from it is necessary for true holiness, as the apostle teaches (Romans 6:11, 14; 7:4, 5). This path of sanctification affirms the doctrine of justification by faith, as the apostle affirms (Romans 8:1). If we are sanctified and restored to the image of God and to life by the Spirit through faith, it is evident that God has accepted us, pardoned our sins, and extended His favour to us through the same faith, apart from the law. Otherwise, we would not experience the fruits and effects of His favour leading to our eternal salvation (Romans 8:2). Indeed, His justice would not allow Him to bestow life without works if we were not made righteous in Christ through that same faith. We cannot expect to receive holiness freely from Christ on any rational grounds unless we also trust in the same Christ for free reconciliation and forgiveness of sins for our justification. Guilty and cursed creatures, who are unable to work due to their deadness under the curse, cannot be brought to a rational love for God unless they apprehend
His prior and unconditional love for them, without any requirement of works (1 John 4:19).
The primary objection and reason behind numerous controversies and the writing of many books is the fear that people will rely on being saved regardless of how they live. However, sanctification is an outcome of justification and stems from the same grace. We trust in both through the same faith, with the latter leading to the former. Such a faith, no matter how confident, does not promote licentiousness but rather holiness. We acknowledge that justification by grace eliminates holiness achieved through legal efforts, but not holiness received by grace. Therefore, there is no need to live as a Papist and die as an Antinomian.
It affirms our belief in the doctrine of genuine union with Christ, which is extensively presented in Scripture. Some consider this doctrine a futile notion and cannot accept it because they believe it does not foster holiness but rather presumption. However, I have demonstrated that it is absolutely necessary for experiencing spiritual life and holiness, which are found in Christ and inseparably connected to Him. We cannot possess them without a real union with Him. Just as the members and branches cannot live without being united to the vine and head, and the stones cannot be part of the living temple without being genuinely joined to the cornerstone, so it is with us.
It affirms our belief in the doctrine of the certain and final perseverance of the saints. Some argue that this doctrine makes people careless about good works. I respond by saying that it makes people care less about seeking them through their own natural strength and in a state of fearful servitude. Instead, it encourages them to trust in God's grace for good works when they are genuinely inclined to desire them through regeneration. It motivates them to engage in these works with grace. I have shown that fears of damnation will never lead individuals to perform acts of love; only a comforting doctrine can accomplish that.
Lastly, it possesses the excellent quality of being the unfailing, effectually powerful, solely sufficient, and reliable way to attain true holiness. Those who possess the truth within them discover this, as do those who have experienced true humility. Seeking holiness in any other manner is in vain. Therefore, take the risk, like the lepers did, or else you will perish. All other paths either stir up sin or deepen despair. Seeking holiness through the law and operating under the curse only breeds slavish and hypocritical obedience at best, restraining sin rather than mortifying it. The Jews pursued another path and could not attain it. Those who seek it through alternative means will find themselves lying down in sorrow. And that
1. Because in our natural state, we are under the law, we are spiritually dead and deserving of God's wrath (Ephesians 2:1, 3). The law does not provide help but instead curses us (Galatians 3:10) and does not bring life through its obligations (Galatians 3:21). We cannot produce holiness within ourselves (Romans 5:6). Therefore, a humble person finds it futile to seek holiness through the law or their own strength because the law is powerless due to our sinful nature. It is like attempting to build without a foundation or telling a cripple to walk without providing any strength.
2. Only in this way, through Christ, is God reconciled to us (2
Corinthians 5:19; Ephesians 1:7). It is through this way that He loves us and becomes the rightful object of our love (1 John 4:19).
And only in this way do we receive a new and divine nature through the Spirit of Christ indwelling in us, effectively leading us towards holiness with life and love (Romans 8:5; Galatians 5:17; 2 Peter 1:3, 4). We are given new hearts in accordance with God's law, enabling us to wholeheartedly serve Him according to our new nature, and we cannot help but serve Him (1 John 3:9). This provides a firm foundation for godliness and love for God with all our heart, strength, and soul. Sin is not merely restrained but mortified. It is not just the external aspects that are cleansed, but also the internal aspects, as the image of God is renewed. Consequently, holy actions naturally follow. Though we may not be perfect in degree due to our old nature, we do not sin in accordance with it.
Fourthly, this way is highly delightful to those who are on it (Proverbs
3:17), and this can be seen in various respects.
1. It is an incredibly straightforward path, easily discovered by those who recognize their spiritual deadness under the law and experience renewal in the spirit of their minds, leading them to know and firmly believe in the truth of the gospel. Although such individuals may be troubled by numerous legalistic thoughts and struggles, when they earnestly consider the matter, the way becomes so evident that they deem it foolish and madness to go in any other direction. Thus, "wayfaring men, though fools, shall not err therein" (Isaiah 35:8; Proverbs 8:9). An enlightened soul, once genuinely humbled, cannot conceive of an alternative way (Proverbs 4:18). Moreover, when we are in Christ, His Spirit serves as our guide along this path (1 John
2:27; John 16:13). Hence, we need not be consumed by distracting thoughts concerning knowledge of our way, as legalistic individuals are burdened by countless moral dilemmas that multiply to the point of despairing about finding the true path of faith due to various doubts and manifold complexities. Here, we can be certain that God will teach us our duties sufficiently to prevent us from being led astray into destructive error (Psalm 25:8, 9, 14). It is deeply troubling for a traveller to be uncertain of their way and lack a guide, especially when their journey is a matter of great significance, even life and death. It is truly heart-wrenching.
However, those who are on this way can be assured that although they may occasionally make mistakes, they will not err destructively but will rediscover their path (Galatians 5:7, 10).
2. It is easy for those who walk in this way by the guidance of the Spirit, although it may be challenging to enter it due to the resistance of the flesh or the temptations of the devil, which frighten or deceive us. Here, you have holiness as a free gift received through faith, an act of the mind and soul. Whoever desires may come and freely partake, without any requirements other than a willing mind (John 7:38; Isaiah 55:1; Revelation 22:17). However, the burden of the law is unbearable when duty is imposed upon us according to its terms (Matthew 23:4; Acts 15:10). We are not left in this way to conquer our desires through our own efforts, which would be a futile undertaking, but what is required of us is given, and the law is transformed into promises (Hebrews 8:6-13; Ezekiel
36:25, 26; Jeremiah 31:33; 32:40). We have everything in Christ now (Colossians 3:11; 2:9, 10, 15, 17). This is a universal remedy, surpassing a thousand others. How delightful would this free gift of holiness be to us if we truly understood our own needs, limitations, and sinfulness? How willing are some to toil endlessly and afflict their bodies in a melancholic legalistic manner to attain holiness, rather than perish forever? Therefore, how eager should we be when the call is simply, 'Take and have; believe and be sanctified and saved?' (2 Kings 5:13). Christ's burden is light because His Spirit carries it (Matthew 11:30). There is no weariness, only renewal of strength (Isaiah 40:31).
3. It is a path of peace (Proverbs 3:17), free from the fears and terrors of conscience that inevitably plague those who seek salvation through works, for "the law brings wrath" (Romans 4:15). It is not the path of Mount Sinai but of Jerusalem (Hebrews 12:18, 22). The doubts about salvation that people encounter arise from placing conditions of works between themselves and Christ, as has been evident in this discussion. However, our journey on this path is by faith, which rejects such fears and doubts (John 14:1; Mark 5:36; Hebrews 10:19, 22). It is free from fears of Satan or any evil (Romans 8:31, 32), and free from the slavish fear of perishing due to our sins (1 John 2:1, 2; Philippians 4:6, 7). Faith lays hold of infinite grace, mercy, and power to secure us: "The Lord is our protector and shade on the right hand" (Psalm 121:5). Free and powerful grace answers all objections.
4. It is a path adorned with love, like Solomon's chariot (Song of Solomon 3:10). We are to continually keep God's loving-kindness and all the gifts of His love before our eyes (Psalm 26:3), including
Christ's death, resurrection, and intercession. These engender peace, joy, hope, and love (Romans 15:13; Isaiah 35:10). You must believe for your justification, adoption, the gift of the Spirit, and the future inheritance, as well as your death and resurrection with Christ. In believing for these things, your entire journey is adorned with flowers and bears fruits on each side, akin to walking through the garden of Eden rather than the wilderness of Sinai (Acts 9:31). It is the role of the Spirit, our guide, to be our comforter and not a spirit of bondage (Romans 8:15). Peace and joy are significant aspects of this path (Philippians 4:4-6). God does not drive us forward with whips and terrors or through the rod of the schoolmaster, the law, but rather leads and persuades us to walk in His ways through allurements (Song of Solomon 1:3; Hosea 11:3, 4). Consider such alluring promises (2 Corinthians 5:15; 7:1; Romans 12:1).
5. Our very movement, actions, and walk in this path bring us pleasure and delight. Every good work is performed with joy; even the laborious aspects of the journey are pleasant. Carnal individuals wish that duties were not necessary as they find them burdensome, but for us, they are enjoyable. This is because we do not attain holiness through our own carnal struggles against our desires, suppressing them out of fear and with regret and sorrow. We do not rely on our conscience and the law to hinder their actions. Instead, we naturally act according to our new nature and fulfill our spiritual desires by walking in God's ways through Christ. In Christ, our sinful lusts and pleasures are not only restrained but removed, while pleasures in holiness are freely bestowed upon us and implanted within us (Romans 8:5; Galatians 5:17, 24; John 4:34; 40:8; 119:14, 16, 20). We have a new taste and preference, love and inclination, through the Spirit of Christ. We view the law not as a burden but as our privilege in Christ.
Fifthly, it is a highly exalted path, surpassing all others. The prophet
Habakkuk is elevated to this path when, after all visible sources of help and support fail, he resolves to "rejoice in the Lord" and "take joy in the God of his salvation." By making God his strength through faith, he declares that "his feet shall be like the feet of a deer" and "he shall walk upon the high places" (Habakkuk 3:18, 19). These are the "heavenly places in Christ
Jesus" where God has positioned us, having been revived and raised up together with Him (Ephesians 2:5, 6).
1. We live in a lofty manner here, for "we do not live according to the flesh but according to the Spirit," with Christ in us and His fullness (Romans 8:1, 2; Galatians 2:20; 5:25). We walk in fellowship with God who dwells within us and walks with us (2 Corinthians 6:16, 18). Therefore, our works hold greater value and excellence than the works of others because they are "accomplished in God" and are the fruits of God's Spirit (John 3:21; Galatians 5:23; Philippians 1:11).
We can discern their acceptability and goodness through our gospel principles, which others do not possess (Romans 7:6).
2. We are enabled to perform the most challenging duties (Philippians
4:1, 3), and nothing is too difficult for us. Consider the great works accomplished through faith (Hebrews 11; Mark 9:23) – works that carnal individuals perceive as folly and madness to undertake due to their magnitude. They are honourable achievements in both doing and suffering for the sake of Christ.
3. We walk in an honourable position with God, on honourable terms.
We are not guilty creatures seeking pardon through works, nor are we servants striving to earn our sustenance. Instead, we are sons and heirs, journeying towards the full possession of the happiness to which we are entitled. Thus, we have great confidence in the presence of God (Galatians 4:6, 7). We can draw closer to God than others and walk before Him without slavish fear, not as strangers but as members of His own family (Ephesians 2:19, 20). This empowers us to accomplish greater things, as we walk as free individuals (Romans 6:17, 18; John 8:35, 36). It is a regal path; to us, the law is a royal law, a law of liberty and privilege, not a burdensome yoke of compulsion.
4. It is exclusively the path of those esteemed and cherished by the Lord - His chosen and redeemed ones. It is their special privilege to walk in it. "No unclean beast goes there" (Isaiah 35:8, 9). No carnal person can traverse this path; only those who have been taught by God can do so (John 6:44-46). It would not have entered their hearts without divine revelation.
5. The preparation of this path came at a great cost to Christ. It is a costly path (Hebrews 10:19, 20; 1 Peter 3:18).
6. It is a venerable path, where you can follow in the footsteps of the entire flock.
7. It is the path to perfection. It leads to a holiness that will eventually become absolutely perfect. The only difference lies in the degree and manner of manifestation compared to the holiness of heaven. In heaven, the saints live by the same Spirit, and God is all in all (1
Corinthians 15:28; John 4:14). They bear the image of the same spiritual person (1 Corinthians 15:49). Here on earth, we possess only "the first-fruits of the Spirit" (Romans 8:23) and "live by faith, not by sight" (2 Corinthians 5:7). We are "not yet fully matured in Christ" (Ephesians 4:13). Sanctification in Christ is the beginning of glorification, just as glorification is the completion of sanctification.