Part 7
the indescribable joy of heaven and the dreadful damnation of hell.
Such principles as these strictly bind our consciences and strongly affect
our prevailing emotions of hope and fear, thereby pressing and urging our
hearts towards the performance of holy duties, if we firmly believe them
and deeply contemplate them through frequent, serious, and vibrant
meditation. Consequently, some consider them to be the most effective and
powerful means to cultivate any virtue within the soul and prompt
immediate performance of even the most difficult duties. They believe that
the life of faith primarily consists of living to God in holiness through
constant belief in and meditation on these principles. They regard anything
that reminds them of such principles as highly effective for promoting
holiness, such as contemplating death, looking at a skull, keeping a ready-
made coffin nearby, walking among graves, and so on. However, this is not
the kind of living to God that the apostle refers to when he says, "I live, yet
not I, but Christ lives in me; and the life which I live in the flesh, I live by
faith in the Son of God, who loved me and gave Himself for me" (Galatians
2:20).
If someone uses these obliging principles to urge them to seek strength
from Christ in order to live a holy life, they are walking as one who has
received Christ as their sole source of life through faith. Otherwise, they are
walking like any other natural person. For the natural person can be
motivated by these principles, partly through natural understanding and to a
greater extent through the light of Scripture, without possessing any true
knowledge of salvation through Christ, as if Christ had never come into the
world. They may be strictly bound by these principles and vehemently
urged and pressed towards holy duties, yet all the while they are left to rely
on their own natural strength or rather weakness, not being assured by any
of these principles that God will give them the strength to assist them in
performing these duties. They cannot do anything right until they receive
new life and strength from Christ through a more precious saving faith. If
these principles were sufficient to lead us to a holy way of life, there would
be no need for new life and strength from Christ. Therefore, this manner of
practice is no better than walking according to the flesh, conforming to our
corrupt state, and seeking to attain perfection through the flesh.
Undoubtedly, Paul was very diligent in this way of life when he was a
blinded Pharisee. Even the pagan philosophers could attain to it to some
extent through the light of common reason. The demons possess such
principles, which they firmly believe, yet they are not improved by them.
These principles belong to the natural wisdom by which the world did not
know God, and not to the wisdom of God revealed in the mystery of the
gospel, which is the only sanctifying wisdom and power of God unto
salvation.
What can you produce but corruption by pressing someone who is
entirely diseased, from head to toe, with motives to holiness? They have
nothing within them but wounds, bruises, and festering sores. One who
truly recognises their own wickedness and spiritual deadness by nature will
despair of ever attaining holiness through such principles that offer no life
and strength, but merely impose an obligation to urge and press them
towards duty.
What are mere obligations to someone who is spiritually dead in sin?
While the soul lacks spiritual life, sin is provoked and inflamed by the
imposition and urging of the law's obligations and commands. The actions
of sin are prompted by the law, and sin, taking advantage of the
commandment, produces in us all kinds of sinful desires (Romans 7:5, 8).
Nevertheless, these obliging principles are indeed good and excellent when
used properly in the gospel; just as the apostle says of the law, it is good if
used lawfully (1 Timothy 1:8). The humbled sinner is well aware of their
obligations, but what they truly lack is life and strength. They despair of
living according to these obligations until they receive this life and strength
through faith in Christ. Therefore, these obliging principles move them to
first go to Christ, so that they may be empowered to fulfill their purpose
through the strengthening and life-giving principles of God's grace in
Christ.
There are some who only use gospel principles to impose obligations and
urge towards duty, without providing any life and strength for their
performance. They believe that "Christ died and rose again to establish a
new covenant of works for our salvation and to give us an example of good
works through His own obedience, rather than to secure life, obedience, and
good works for us." Those who hold such views do not truly understand and
embrace the principles of the gospel; instead, they distort and misuse them,
going against their true nature and purpose. As a result, they render these
principles as ineffective for their sanctification as any other natural or legal
principles would be.
Stir yourself up and strengthen yourself to fulfill the duties of holiness by
firmly believing that you have a share in Jesus Christ and all spiritual and
everlasting benefits through Him. Do not approach the performance of the
law with prevailing thoughts or apprehensions that you are still without an
interest in Christ and the love of God through Him. Reject the idea that the
curse of the law, the power of sin and Satan, and the attractions of this
world are your only portion, and that your strength comes solely from your
own free will's purposes and resolutions. When such thoughts prevail and
influence your actions, it is evident that you are walking according to the
principles and practices of your old natural state, and you will be inclined to
yield to the dominion of sin and Satan, withdrawing from God and
godliness, just as Adam was moved to hide himself from God after realizing
his own nakedness (Genesis 3:10).
Therefore, in order to live a holy life, your first step is to conquer and
expel these unbelieving thoughts by placing confident trust in Christ.
Persuade yourselves by faith that His righteousness, Spirit, glory, and all
His spiritual benefits belong to you, and that He dwells in you and you in
Him. With the power of this confidence, you will engage in the practice of
the law, and you will be strong against sin and Satan, able to do all things
through Christ who strengthens you. This confident persuasion is of great
importance in shaping and preparing our hearts to walk according to our
new state in Christ. It is the essence of living by faith. It becomes evident
that faith is not only a means to receive Christ but also to work through
Him, and it cannot be effective for our sanctification unless it contains some
assurance of our relationship with Christ, as has been explained.
In this way, we act as those who are above the natural sphere, elevated to
union and fellowship with Christ. The apostle maintained a conviction in
his heart that Christ had loved him and given Himself for him, and through
this conviction, he was enabled to live a life of holiness, with Christ living
in him through faith. He also teaches us that we must maintain a similar
conviction if we desire to walk in holiness with Christ. We must understand
that our old self was crucified with Him, and we must consider ourselves
"dead to sin but alive to God in Christ Jesus our Lord" (Romans 6:6, 11).
This is the means by which we can be "filled with the Spirit, strong in the
Lord, and in the power of His might," which God would not require of us if
He had not appointed the means (Ephesians 6:20). Christ Himself lived in a
constant conviction of His excellent state; He always kept the Lord before
Him and was convinced that because God was at His right hand, He would
not be shaken (Psalm 16:8).
How can it be reasonably expected that a person would act according to
their new state without assurance that they are in it? In worldly matters and
occupations, it is a rule of common prudence that every person should know
and carefully consider their own state, so as not to act arrogantly above it or
despicably below it. Yet, it is often difficult to bring some individuals to a
proper understanding of their worldly condition. If the same rule were
applied to spiritual matters, undoubtedly the knowledge and conviction of
the glory and excellence of our new state in Christ would elevate the hearts
of believers above slavery to their base desires and inspire them to joyfully
walk in the path of God's commandments. If Christians had a better
understanding of their own strength, they would undertake greater things
for the glory of God. However, this knowledge is not easily attained; it can
only be acquired through faith and spiritual enlightenment. Even the most
devout believers have only a partial understanding, and it is for this reason
that the conduct of believers often falls short of their holy and heavenly
calling.
Consider which attributes, privileges, or characteristics of your new state
are most fitting and compelling to incline and strengthen your heart to love
God above all else, renounce all sin, and devote yourself to wholehearted
obedience to His commands. Strive to walk in the conviction of these
qualities so that you may attain to the practice of these great duties. I
combine these aspects together because to "love the Lord with all our heart,
soul, and strength" is the foremost and greatest commandment, which leads
us to obedience in all things, accompanied by a hatred and abhorrence of all
sin as that which is contrary to God and detestable in His sight. The same
effective means that produces one will also produce the other, and holiness
primarily consists of these aspects. Therefore, the chief blessings of our
holy state are most fitting and powerful in enabling us to immediately carry
out these duties, and they are to be embraced and relied upon for this
purpose through faith. Specifically, you must firmly believe that all your
sins are forgiven, that you are reconciled to God, and that you have access
to His favour through the blood of Christ. You must believe that He is your
God and Father, who loves you completely and is your all-sufficient eternal
portion and source of happiness through Christ.
Such thoughts as these present God as an exceedingly lovely object to
our hearts and thereby attract and captivate our affections. Our affections
cannot be compelled by commands or threats; they must be sweetly won
and drawn by alluring influences. We must not entertain any suspicions that
God would become a terrifying everlasting enemy to us if we were to love
Him, for "there is no fear in love; but perfect love casts out fear, because
fear involves torment. He who fears has not been made perfect in love. We
love Him because He first loved us" (1 John 4:18-19). David loved the Lord
because he was convinced that He was his strength, rock, fortress, God, and
the horn of his salvation (Psalm 18:1-2). Love, which leads to obedience to
the law, must arise from sincere faith, by which we apprehend the
forgiveness of our sins and our reconciliation with God through the merits
of the blood of Christ (1 Timothy 1:5; Hebrews 9:14).
To properly prepare and equip your hearts for the practice of these
essential duties, the Holy Scripture directs you to walk in the conviction of
other significant attributes of your new state. These include having
fellowship with the Father and His Son Jesus Christ (1 John 1:3), being the
temple of the living God (2 Corinthians 6:16), living by the Spirit
(Galatians 5:25), being called to holiness and created in Christ Jesus for
good works, having the assurance that God will sanctify you completely
and make you perfect in holiness in the end (1 Thessalonians 5:23;
Ephesians 2:10), knowing that your old self is crucified with Christ and
through Him you are dead to sin and alive to God, having been set free
from sin and becoming slaves of righteousness, producing fruit leading to
holiness and ultimately eternal life (Romans 6:6, 22). "You have died, and
your life is hidden with Christ in God. When Christ who is your life
appears, then you also will appear with Him in glory" (Colossians 3:3-4).
When these convictions are deeply rooted and consistently maintained in
our hearts, they strongly equip and encourage us to practice universal
obedience, opposing every sinful desire. We view obedience not only as our
duty but also as our great privilege, knowing that we can do all things
through Christ who strengthens us. God surely works in us both to will and
to do according to these principles because they properly belong to the
gospel, the New Testament, which is the ministry of the Spirit and the
power of God for salvation (2 Corinthians 3:6, 8; Romans 1:16).
To fulfill other duties of the law, you should consider not only the
endowments, privileges, and properties of your new state that enable you to
love God and practice universal obedience, but also those that have a
particular force and suitability to the nature of specific duties. You must
strive to assure yourselves of them through faith, so that you may be
encouraged and strengthened to perform these duties. I will provide some
examples of this approach in various duties, which will help you understand
how to navigate the rest.
When it comes to the duties related to the worship of God, if you want to
draw near to Him with a sincere heart, you must do so with full assurance
of faith in your enjoyment of Christ and His salvation. And if you desire to
fulfill the great duty of trusting in the Lord with all your heart, casting your
cares upon Him, and committing yourself to His guidance in all your
concerns, persuade yourself, through Christ, that God, according to His
promise, will never fail or forsake you. Believe that He cares for you as a
loving Father, that He will withhold no good thing from you, and that He
will work all things for your good. This assurance will strengthen and
embolden you in practicing this duty. However, if you live in constant
uncertainty regarding your privileges, you will be susceptible to worldly
fears and anxieties, despite what your heart may desire. You will be inclined
to rely on human strength, even though your conscience clearly warns you
that such an act is a grave sin of idolatry.
If you seek strength to submit cheerfully and patiently to God's hand in
bearing any affliction, even death itself, the way to fortify yourself is to
firmly believe that your "momentary afflictions are achieving for you an
eternal glory that far outweighs them all." Trust that Christ is your gain in
both life and death, that His grace is sufficient for you, and His strength is
made perfect in your weakness. Know that He will not allow you to be
tempted beyond what you can bear, and in the end, He will make you more
than a conqueror over all evil. Until you possess such convictions, you will
be prone to fret and complain under the weight of affliction, and you may
resort to improper means to deliver yourself, even when your conscience
clearly advises against it.
Would you confine yourself to observing God's own institutions in His
worship? Believe that you are complete in Christ and have all the spiritual
blessings and perfection in Him. Trust that God will build you up in Christ
through the ordinances He has appointed. This understanding will lead you
to consider His ordinances sufficient and render human traditions and
inventions unnecessary in the worship of God. However, if you do not grasp
the fullness found in Christ, you will be prone to behave like the Papists,
grasping at every straw and multiplying superstitious practices endlessly in
an attempt to satisfy your spiritual needs.
If you desire to confess your sins to God, pray to Him, and
wholeheartedly praise Him for His blessings, including afflictions and
prosperity, believe with certainty that God is faithful and just to forgive
your sins through Christ. Recognize that you are part of a holy priesthood,
offering spiritual sacrifices of prayer and praise that are pleasing to God
through Christ. Trust that God hears your prayers and will fulfill them
according to His goodness. Understand that all of God's ways towards you
are merciful and true, whether He prospers or afflicts you in this life. If you
remain doubtful or hold different beliefs regarding these privileges, your
confessions, prayers, and praises will be mere lip service, lacking heartfelt
devotion, and resembling the works of slaves or Pharisees.
Likewise, if you have firm belief, you will be enabled to listen to and
receive the Word as the Word of God, meditating on it with delight. You
will willingly acknowledge the strictness and spirituality of God's
commands and impartially examine your ways against them. Trust that the
Word is the power of God unto salvation and that Christ, our great
Physician, is willing and able to heal you no matter how severe your
condition. Where your sin abounds, His grace towards you abounds even
more. Without these comforting beliefs, all the acts of hearing, meditation,
and self-examination will feel unfamiliar and lackluster. They will be
performed carelessly, half-heartedly, or hypocritically, driven by slavish
fear and reluctance, lacking genuine willingness and readiness of mind.
Similarly, when it comes to receiving the sacraments, believing that you can
have communion with God and Christ through them, and that you have a
great High Priest who bears the iniquity of your holy offerings and ensures
your eternal acceptance before the Lord, will greatly strengthen you.
In the same manner, you are to approach all duties towards your
neighbour as required in the second table of the law. Act with a conviction
of the privileges of your new state, which hold a unique power to encourage
and strengthen you in performing these duties. To love your neighbour as
yourself, treating them as you would want to be treated, without bias or
self-interest, honouring them and refraining from harming their life,
chastity, worldly possessions, or reputation, and avoiding covetousness
towards their belongings, as commanded in the second table of the Ten
Commandments, you must hold the persuasion not only that these actions
are just and fair towards your fellow human beings, and that you are bound
to fulfill them, but also that they align with the will of your heavenly Father.
He has begotten you in His own image, in righteousness and true holiness,
and has bestowed His Spirit upon you so that you may be like-minded with
Him in all things. Furthermore, they reflect the mindset of Christ, who
resides in you and whom you reside in. Recognise that God and Christ are
kind, compassionate, patient, and full of goodness towards all people,
whether good or bad, friends or enemies, poor or rich. Understand that
Christ came into the world not to destroy, but to save, and that you possess
the same spirit. Realise that injuries inflicted upon you by your neighbour
cannot harm you, and there is no need for you to seek your own good at the
expense of injuring them because you have all the desirable happiness in
Christ. Even when your enemies intend harm, all things work for your good
through Christ.
These perspectives, instilled in us by the spirit of faith, will undoubtedly
cultivate a righteous disposition within us, fully equipped for every good
work towards our neighbour. Likewise, your hearts will be purified,
genuinely embracing love for your brethren in Christ. You will approach
them with humility, gentleness, patience, and love, bearing with one
another, if you maintain steadfast belief and conviction in the manifold
bonds of love that unite you inseparably with them through Christ.
Recognise that there is one body, one Spirit, one hope of your calling, one
Lord, one faith, one baptism, and one God and Father of all, who is above
all, through all, and in all. Ultimately, you will be able to abstain from all
carnal and worldly desires that wage war against the soul and hinder
godliness. This will be possible through an assured conviction not only that
gluttony, drunkenness, and lechery are repulsive and detestable, and that the
pleasures, profits, and honours of the world are vain and empty, but also
that you have been crucified to the flesh and the world. You have been
resurrected, raised, and seated in heavenly places with Christ, and in Him,
you possess pleasures, profits, and honours that far surpass anything the
world has to offer. Recognise that you are members of Christ, the temple of
His Spirit, citizens of heaven, children of the day, not of the night or
darkness. Therefore, it is beneath your status and dignity to engage in deeds
of darkness and to pursue worldly and carnal matters.
Thus, I have provided enough examples to motivate you to familiarise
yourselves with the various endowments, privileges, and properties of your
new state in Christ, as revealed in the gospel of your salvation. Through
these, the new nature within you is equipped for holy actions, just as the
common nature of humanity is furnished with the necessary abilities for its
intended functions. I also encourage you to make use of these by faith, as
they serve to strengthen you for both universal obedience and specific
duties. By walking in this manner, your hearts will be comforted and
established in every good word and work, and you will grow in holiness
until you reach perfection in Jesus Christ.
If you strive to grow in grace and holiness, trust firmly that God will
enable you, through this way of living, to accomplish everything necessary
for His glory and your eternal salvation. He will graciously accept the
obedience you are able to offer through Christ, in proportion to the measure
of your faith, and pardon your shortcomings, even if you fail in many things
and fall short in various aspects of holiness and acts of obedience.
Therefore, do not attempt to perform your duties in any other way, even if
you cannot yet achieve as much as you desire through this approach. This
instruction is crucial to establish us in the life of faith, so that the awareness
of our many failings and flaws does not lead us to despair or prompt us to
resort to carnal principles and means for assistance against our sinful
tendencies. Let us not consider living and acting by faith as insufficient for
our sanctification and salvation. The apostle Paul exhorted the Galatians to
"walk by the Spirit," even though "the flesh desires what is contrary to the
Spirit, and the Spirit what is contrary to the flesh," causing them to be
unable to do what they desire. We should understand that although the law
demands utmost perfection in holiness from us, the gospel allows for our
weaknesses. Christ is so gentle and humble in heart that He accepts what
our feeble faith can achieve through His grace, and He does not demand or
expect more from us for His glory and our salvation until we grow stronger
in grace. In the Old Testament, God showed great leniency to His people.
Moses, the lawgiver, permitted them to divorce their wives because of the
hardness of their hearts, although it was not so from the beginning. He also
tolerated the customary practice of polygamy. While Christ does not
tolerate the continuation of such practices in His church, as His Spirit is
abundantly poured out under the gospel, He remains just as willing as ever
to bear with the failings of His weak saints who genuinely desire to obey
Him.
We have another example of God's leniency, which is more relevant to
our present discussion. God commanded that the fearful and faint-hearted
should not be compelled to enter into battle against their enemies but
allowed to return home to their houses. Although fighting against their
enemies in battle was a significant duty during that time, God understood
the weakness of some and granted them this concession (Deut. 20:3, 8).
Similarly, under the gospel, while it is an important aspect of Christ's
service to courageously endure great afflictions and even death for His
name's sake, those who are weak in faith and lack the courage to enter into
battle are undoubtedly permitted by Christ to use honest means to escape
the hands of persecutors and preserve their holy profession. Christ will
accept them in this weaker form of service and consider them better than if
they were to risk denying His name by exposing themselves to martyrdom
when they could have avoided it. Peter experienced sin and shame by going
beyond the measure of his faith and placing himself in the hands of his
persecutors when he followed Christ to the high priest's hall. Instead, he
should have made use of the indulgent dismissal that Christ granted to him
and the rest of His disciples, saying, "Let these go their way" (John 18:8).
Christ deals with His people as a good and caring shepherd who will not
push His sheep too hard. "He will tend his flock like a shepherd; he will
gather the lambs in his arms; he will carry them in his bosom, and gently
lead those that are with young" (Isa. 40:11). He would not impose strict
fasting on His disciples when their spirits were not ready for it because He
knew that imposing duties beyond their strength is like putting a piece of
new cloth on an old garment or new wine into old wineskins, which
ultimately ruins everything (Matt. 9:14-17).
The precept of Solomon, "Do not be overly righteous" (Eccles. 7:16), is
very useful and necessary when understood correctly. We must be cautious
not to be too stringent in demanding righteousness from ourselves and
others beyond the measure of faith and grace. Overdoing often leads to
undoing. Children who go beyond their physical abilities in walking often
experience many falls, and the same can happen to new believers in Christ
when they unnecessarily undertake duties that exceed the strength of their
faith. We should be content with doing our best at present, according to the
measure of Christ's gift, even if we know that others are able to do much
better. We should not despise small beginnings but praise God for anything
that is pleasing in His sight, hoping that He will continue to sanctify us and
eventually bring us to perfection in holiness through Jesus Christ our Lord.
In all things, we should carefully heed the apostle's wise instruction: "Do
not think of yourself more highly than you ought, but rather think of
yourself with sober judgment, in accordance with the faith God has
distributed to each of you" (Rom. 12:3).
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
(Rom. 4:5).
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