Part 8
disordered soul is restored, as was the case with Hannah (1 Sam. 1:18; Ps.
32:1-5). Incense was continually burned while the lamps were tended
(Exod. 30:7, 8). Prayer is added to the spiritual armour, not as a separate
piece, but as a means of putting on and utilising all the pieces properly,
enabling us to stand firm in times of evil (Eph. 6:18). It transforms us into
the likeness of Christ in holiness and causes our spiritual faces to shine, just
as Christ was transfigured physically while praying (Luke 9:29), and Moses'
face shone after speaking with God (Exod. 34:29).
Hence, we are encouraged to engage in this duty frequently (Eph. 6:18),
praying at all times and in all circumstances. We should follow the example
of the saints by praying publicly with the congregation (Acts 2:42; 10:30,
31). Solemn acts of prayer should be a daily practice (Matt. 6:11), even
multiple times a day, such as morning and evening (Dan. 6:10; Ps. 92:2) or
three times (Ps. 55:17). In addition, we should pray on special occasions
(James 5:13, 14) and offer brief ejaculations that do not hinder other
responsibilities (Ps. 129:8; 2 Sam. 15:31; Neh. 2:4). Prayers should be
solemn, offered in our private spaces (Matt. 6:6) and within our families
(Acts 10:30, 31). Just as sacrifices were multiplied on Sabbaths, days of
atonement, and other appointed times (Num. 28), prayer should also be
frequent.
In summary, a Christian should wholeheartedly devote themselves to this
duty (Ps. 109:4), without limits (Ps. 119:164). However, the key is to
practice this duty rightly for the sake of holiness, solely through faith in
Christ. We ought to pray, "Lord, teach us to pray" (Luke 11:1), not only
regarding the content but also the manner of prayer. Christ provides some
guidance in the brief pattern of prayer He taught His disciples, but to fully
understand it, we must consult the entire Word (2 Tim. 3:16, 17). We
require the Spirit of Christ to guide us in this duty, which is why we are
instructed to pray by the Spirit, that is, the Holy Ghost (Jude 20; Eph. 2:18).
It is only the Spirit of God that directs and empowers us to pray rightly. To
do so, follow these rules:
1. Pray with your hearts and spirits (Isa. 26:9; John 4:24), where the
Spirit of Christ and the spirit of prayer primarily reside (Gal. 4:6;
Eph. 1:17). Pray with understanding (1 Cor. 14:15, 16), for we are
renewed in knowledge (Col. 3:10; 2 Peter 1:3), so praying in
ignorance cannot sanctify. Pray with sincere and heartfelt desire for
the things we ask, for God sees the heart (Ps. 62:8). Prayer is
primarily an affair of the heart (Ps. 27:8). God hears the heart even
without words, but He never accepts words without a sincere heart
(1 Sam. 1:13). Your prayer becomes odious hypocrisy, mocking God
and taking His name in vain when you utter petitions for the coming
of His kingdom and the doing of His will, yet harbor hatred for
godliness in your heart. This is lying to God and flattery with your
lips, not true prayer, and God regards it as such (Ps. 78:36). You
must also have a sense of your needs and understand that only God
can meet them (2 Chron. 20:12).
And fervency in those desires is required (James 5:16). You must pray
with attentiveness, being mindful of what you pray for, otherwise, you
cannot expect God to pay attention to it (Dan. 9:3). Keep watch over it (1
Peter 4:7). Engage in this duty with focused intention. God sees when your
heart wanders while you pray without attentiveness (Ezek. 33:31). Merely
reciting numerous prayers without understanding, attention, or genuine
affection is not true prayer but rather sinning and hypocrisy, similar to how
Papists mumble their Latin prayers on beads, parroting words they do not
comprehend. Similarly, ignorant individuals repeat their form of English
prayers and consider it fulfilling their duty, even though their heart is not
engaged, and their thoughts are elsewhere. This is mere lip service, mere
physical exercise, offering a lifeless body to God, a plain deceit (Mal. 1:13,
14), a form of godliness that denies its power (2 Tim. 3:5), through which
Popery has deprived the world of the power of this and all other sacred
ordinances. They claim, "God pays attention and approves of what they
speak." I respond, "He sees them in order to judge them as hypocrites and
profane individuals, for not understanding, paying attention to, or approving
of what they utter." He takes no pleasure in fools (Eccles. 5:1, 4). They
would not behave this way with an earthly prince.
1. You must pray in the name of Christ because the Spirit glorifies
Christ (John 16:14) and leads us to God through Christ (Eph. 2:18).
Just as I have explained that walking in the Spirit is synonymous
with walking in Christ, so is praying in the Spirit and through
Christ. Just as we are to conduct ourselves in the name of the Lord
and do all things in His name, we must also pray in His name, as
commanded (John 14:13, 14). It is not enough to conclude our
prayers with "through Jesus Christ our Lord," but we must approach
for blessings in the garments of our Elder Brother and rely on His
worthiness and strength for everything.
Likewise, we must praise God for all things in His name, acknowledging
them as gifts received for His sake and through Him (Eph. 5:20). We must
solely grasp His strength and plead nothing else, acknowledging nothing
else for our acceptance except Him. We must not arrogantly present our
own works, as the proud Pharisee did (Luke 18:11, 12), except as fruits of
grace and rewards of grace (Isa. 38:3). Praying in the Spirit is based on
gospel, not legal principles (Rom. 7:6; 2 Cor. 3:3), with deep humility and a
sense of unworthiness (Ps. 51), with a broken spirit, despairing of
acceptance apart from Christ's merit (Dan. 9:18). Even if your expressions,
struggles, and heartfelt emotions have been significant, without this
foundation, it is all abominable.
1. Therefore, you must not think that you will be accepted based on the
goodness of your prayers and trust in them as acts of righteousness.
This would be idolising your prayers and replacing Christ with
them, which is completely contrary to praying in the name of Christ.
The Papists, for instance, hope to be saved by reciting their set
number of prayers on their rosary beads, and they receive
indulgences based on the quantity and type of prayers they say.
Likewise, some ignorant Protestants rely on their prayers as
righteous duties, considering one prayer to be more acceptable than
another due to the supposed holiness of the form, particularly the
Lord's Prayer, which they use as a help in times of need or danger.
Even if they cannot personally relate it to their own situation, they
turn it into an idol. Some people use it and other passages of
Scripture as a spell or charm to ward off the devil. Others believe
their prayers are more acceptable in one location than another
because of the perceived holiness of the place. Some put their trust
in much speaking, considering it to be the enlargement of their
hearts (Matt. 6:7). They attempt to appease God and silence their
conscience with a few prayers, allowing them to live as they please.
2. Pray to God as your Father, through Christ as your Savior, in faith,
believing in the forgiveness of sins, your acceptance with God, and
the attainment of all other things you desire from Him, as far as they
are necessary for your salvation. This is praying in Christ (Eph.
3:12), and it is done by the Holy Spirit, the Spirit of adoption (Rom.
8:15; Gal. 4:6). Without this, prayer is lifeless and lacks sincerity; it
becomes nothing more than a dead body (Rom. 10:14; Ps. 77:1, 2).
You can judge the correctness of your prayers not merely by your
emotional response or the eloquence of your words, but by the
presence of this faith. Although you may not be assured that you
will receive everything you ask for, you can have confidence that
you will receive everything that is good. You must strive to exercise
this faith, and if there is any sin weighing on your conscience, you
should seek first to obtain forgiveness for it and cleanse it through
faith. In doing so, you can lift up holy hands without anger or doubt
(1 Tim. 2:8). The sin of anger is specifically mentioned here because
it is contrary to love and forgiving others. This is where the strength,
vitality, and power of prayer lie. Put your faith into action, and you
will be empowered and succeed.
3. You must strive in prayer to activate and engage every other
sanctifying grace, motivated by faith. In doing so, the fragrance of
these graces will be released: godly sorrow (Ps. 38:18), peace (Isa.
27:5), joy (Ps. 105:3), hope (Ps. 71:5), desire and love for God (Ps.
4:6), love for His commands (Ps. 119:4, 5), and love for His people
out of love for Him (Ps. 122:8). Seek the Holy Spirit Himself as the
first priority (Luke 11:13; Ps. 37:5), along with all spiritual things
(Matt. 6:33). Praying solely for carnal things reveals a carnal heart
and perpetuates its carnality. Pray for faith (Mark 9:24) and for
things that will most glorify God (2 Chron. 1:11, 12). When praying
for outward things, demonstrate faith by submitting to God's will.
This type of prayer sets your heart in a holy state (Matt. 26:42; Luke
22:42, 43). Your aim should be to hallow God's name (Matt. 6:9),
not satisfy your own lusts (James 4:3).
4. Strive to bring your soul into order through this duty, even if it is
disordered by guilt, anguish, excessive cares, or fears (Ps. 32:1, 5;
55:16, 17, 20, 22; 69:32; Phil. 4:6, 7; 1 Sam. 1). A watch must be
frequently wound up. Wrestle in prayer against unbelief, doubt,
fears, cares, and the flesh's reluctance towards what is good. Wrestle
against all evil lusts and desires, lack of affection, impatience, and
troubled spirit—anything that contradicts a holy life and the exercise
of graces and holy desires for yourself or others (Col. 4:12; Rom.
15:30). Stir yourself up for this duty (Col. 2:1, 2; Isa. 64:7). Even
though the flesh resists and is reluctant, do not give in, but resist by
the power of the Spirit (Matt. 26:41). In doing so, you will find the
Spirit helping you in your weaknesses (Rom. 8:26, 27). Even when
it seems that God is delaying, do not grow weary or discouraged
(Luke 18:1, 7). The greater the agony, the more earnestly you must
pray (Ps. 22:1, 2; Luke 22:42). This is to be devoted to prayer (Rom.
12:12; Eph. 6:18). In this way, you will discover that prayer is a
significant matter of the heart, not something that can be done while
thinking of other things. It requires the full strength of faith and
affection that you can muster. Through this, you can attain a holy
disposition.
5. Make good use of the entire content and manner of prayer as regular
and exceptional circumstances require. Use prayer to stir up grace
within you through wrestling and to cultivate a holy disposition in
your hearts. In confession, condemn yourself in relation to the flesh,
but not as you are in Christ. Do not deny the grace that you have as
if you were only wicked before and now need to start over. This
hinders praise for the grace received by those who are already
converted. In supplication, strive to stir up godly sorrow (Ps. 38:18)
and a holy awareness of your own sin and misery. Consider the
aggravations of your sin. Complaint and lamentation form a
significant part of prayer, as seen in the Lamentations of Jeremiah.
Alongside your petitions, include pleadings with arguments that
strengthen faith and ignite affection. These pleadings can be drawn
from God's attributes (Num. 14:17, 18), promises (2 Sam. 7:26, 28,
etc.; Gen. 32:9, 12), the righteousness of your cause (Ps. 17:2, 3),
and the benefits and advantages of your request for the glory of God
and your own comfort (Ps. 115:1, 2; 79:9, 10, 13). Naked petitions
are insufficient when the soul is wrestling against corruptions,
dangers, and seeking mercies. Christ's extensive prayer in John 17
consists mostly of pleadings rather than requests.
And we must also engage in praise and thanksgiving to stir up peace, joy,
love, and so on (Gen. 32:10; Ps. 18:1, 2, 3; 33:1; 104:34). It is especially
important to offer much praise to God for the mercies of the new state in
Christ (Eph. 1:3), as it will enable you to give thanks for all the benefits that
come from it (Eph. 5:20; 1 Thess. 5:18), and use those benefits as a plea to
encourage faith and duty. While it is good to use the brief ejaculation,
"Lord, have mercy on me," it cannot fulfill the purpose and use of the entire
duty of prayer, as some lazy and worldly individuals would prefer, using it
as an excuse to neglect the duty. However, it is not necessary to make use of
the entire content and at all times, but only as ordinary or extraordinary
occasions may require.
1. Do not confine and limit your prayers to any prescribed form, as it is
impossible for any such forms to be devised that can adequately and
suitably address all the various conditions and necessities of the soul
at all times. I do not condemn all forms, such as the Lord's prayer
given by Christ, although it is easy to show that Christ never
intended it to be a fixed form of prayer, binding anyone to the
precise wording. It is evident that the Spirit of God has expressed it
in different words (Matt. 6; Luke 11). However, it is better to pray
using that form or other forms than not praying at all. It would be
uncharitable to take away crutches or wooden legs from lame
people, even though they are regarded as lifeless aids. I say it is
completely unlawful to bind ourselves to any form because none can
appropriately and suitably fulfill the duty in relation to specific
occasions (Eph. 6:18; Phil. 4:6; John 15:7; 1 Thess. 5:18; Eph.
5:20). You must make the entire Scripture your common prayer
book, just as the early church did, as it is the language of the Spirit
that addresses all situations and conditions and is most fitting to
speak to God in. And if you use a form, you must allow the Spirit to
guide you beyond the form according to the Word; otherwise, you
quench the Spirit (1 Thess. 5:19). If you understand the principles of
prayer and have a lively sense of your needs and heartfelt desires for
God's grace and mercies, you will be able to pray without forms,
and your affections will give rise to words from the abundance of
your heart. There is no need to be overly anxious or fearful about
words, for undoubtedly, the Spirit, who helps us speak to people,
will also help us much more in speaking to God if we desire it (1
Cor. 1:5; Mark 13:11; Luke 12:11, 12). God does not look for
eloquent words or artificial compositions, and we need not concern
ourselves with them in private prayer (Isa. 38:14). If you confine
yourself to forms, you will become formal and limit the Spirit in this
way.
2. Another means appointed by God is the singing of psalms, which
refers to songs on sacred subjects composed to a melody. It includes
hymns, songs of praise, and spiritual songs with a sublime spiritual
character, such as Psalm 45 and the Song of Solomon. God has
commanded it in the New Testament (Col. 3:16; Eph. 5:19),
although in these days many question whether it is an ordinance or
not. There were many commands for it under the Old Testament as
well (Ps. 149:1-3; 96:1; 100).
Singing existed even before the time of David, as Moses and the children
of Israel sang (Exod. 15). David, inspired by the Spirit, composed psalms to
be sung publicly (2 Sam. 23:1, 2) and privately too (Ps. 40:3; 2 Chron.
29:30; Ps. 105:2). Other songs were also made for various occasions and
used, whether they were part of the Scripture or not. Solomon himself
composed one thousand and five songs (1 Kings 4:32). This teaches us that
it is lawful for us to do the same if they are in accordance with the Word
(Isa. 38:9-14).
The content of Scripture can be sung (Ps. 119:54). Christ and His
disciples sang a hymn (Matt. 26:30), which was likely one of David's
psalms. These psalms were written for our instruction, just like other parts
of Scripture (Rom. 15:4), and should be used in singing. They speak of
things in the New Testament, either figuratively or explicitly, and we can
understand them better now than the Jews could under the Old Testament (2
Cor. 3:16; Gal. 2:17).
Both Christians and Jews practiced this duty in the past (Acts 16:25).
Pliny, a pagan, even noted their antelucani hymni (the hymns they sang
before daylight). These songs or hymns can be used at all times, especially
for holy mirth or rejoicing (James 5:13). However, this text should not be
understood exclusively in the context of singing, just as in prayer (Ps.
38:18; 2 Chron. 35:25).
The proper manner of this duty is of utmost importance. First, do not rely
solely on the melodiousness of the voice, as God takes pleasure only in the
melody of the heart (Col. 3:16). Also, do not make the recreation of your
senses the ultimate goal, as that is merely a carnal act. Non musica
chordula, sed cor; non clamans, sed amans, psallit in aure Dei: "Not a
musical string, but the heart; not crying, but loving, sounds in the ear of the
Lord." This spiritual music was symbolised by musical instruments in
ancient times. Second, use singing for the same purpose as meditation and
prayer, according to the nature of what is sung. It should serve to quicken
faith (2 Chron. 20:21, 22; Acts 16:25, 26) and to bring joy and delight in the
Lord, glorying in Him (Ps. 104:33, 34; 105:3; 149:1, 2; 33:1-3). You are not
truly right until you can wholeheartedly rejoice in the Lord, expressing joy
and mirth in a holy manner (James 5:13; Eph. 5:19). It also helps to gain
more knowledge and instruction in heavenly mysteries and in your duty,
teaching and admonishing one another (Col. 3:16). Many psalms are called
Maschils (as indicated by their titles), which means they are psalms of
instruction.
Thus, we are to sing psalms that speak in the first person, even if we
cannot personally apply them to ourselves as words spoken by us
concerning ourselves. In doing so, we are not lying. David speaks of Christ
as if speaking of himself, serving as an example of affliction and virtue to
instruct others. When we sing such psalms, we do not claim them as our
own words, but as words of instruction. Therefore, there is no falsehood
involved, just as the Levites, the sons of Korah, Jeduthun, and other
musicians were bound to sing them (Ps. 5, 39, 42). While it is good to
personify all the good we can, we have enough freedom in using psalms
that, even if we cannot personally apply them as if speaking and thinking
the same, we still achieve the purpose if we sing them for our instruction.
This applies to psalms such as Psalms 6, 26, 46, 101, and 131.
Psalms have a particular suitability for teaching and instructing because
the pleasantness of the metre, whether spoken or sung, aids in memory
retention (see Deut. 31:19, 21). The arrangement of words in the psalms
exhibits a variety of clever artistry for this reason. There are also
alphabetical psalms, such as Psalms 25, 34, 37, 111, 112, 119, and 145. The
melodic quality of the sound brings instruction with delight, akin to a
medical dose sweetened, and sorrow is naturally alleviated, preparing the
mind for spiritual joy and calming turbulent emotions (2 Kings 3:15; 1 Sam.
16:14-16). Just as Orpheus, Amphion, and others were renowned for
civilising rough and uncultured people through music.
1. Fasting is also an ordinance of God to be observed for the same
purpose and goal. It is recommended to us in the New Testament
(Matt. 9:15; 17:21; 1 Cor. 7:5), and we have examples of its practice
(Acts 13:2, 3; 14:23). Under the Old Testament, there were frequent
commands and examples of fasting, especially during times of
extraordinary affliction (1 Sam. 7:6; Neh. 9:1; Dan. 9:3; 10:2, 3; 2
Sam. 12:16; Ps. 35:13; 2 Sam. 3:31, 35; Joel 2:12, 13). Additionally,
there was the annual observance of the great day of atonement (Lev.
16:29, 31), during which fasting was required upon penalty of being
cut off. There is a prophecy of the same practice in the times of the
New Testament (Zech. 12:12). Fasting was predominantly employed
on exceptional occasions, and it aids in cultivating holiness through
faith, as it is a fitting support for extraordinary prayer and humility
(Joel 1:14; 2:12). However, the crucial aspect is to observe fasting
correctly, as detailed below.
a. Do not trust in fasting as a means of meriting or satisfying,
as the Papists and Pharisees do, placing it in the position of
Christ. Do not see it as a means to confer grace by itself or to
mortify lusts, as many do who may find it easier to harm
their bodies than to overcome their desires. Nor should you
consider it as a purifying ritual or something inherently
pleasing to God. Do not imagine that prayer is unacceptable
without it, as this goes against faith. Fasts, like feasts, are not
substantial parts of worship because they pertain to the
physical rather than the spiritual. Although they were
instituted rites and had figurative and instructional purposes
in the Old Testament, that use has now ceased, including the
practices associated with fasting on the day of atonement and
other figurative rites such as wearing sackcloth, applying
ashes, tearing garments, pouring out water, or lying on the
earth. The kingdom of God does not consist of these things.
Trusting in them hardens the soul.
b. Use fasting as a means to aid in extraordinary prayer and
humility, so that the mind may not be preoccupied with
eating, drinking, or bodily pleasures. It is only beneficial as a
support for the soul, removing hindrances. The best fast is
when the mind is diverted from earthly delights, as in the
case of John the Baptist, when heavenly contemplation and
godly sorrow capture the soul.
c. Employ fasting in a manner that is suitable for its purpose,
without which it is worthless. If abstinence leads to a
gnawing appetite that distracts your mind, it is better to eat
sparingly, following the example of Daniel during his great
fast. Some individuals lack enough spiritual-mindedness to
fully devote themselves to fasting and prayer without
significant distraction. For them, it is better to eat than to
push beyond their limits in something that is not absolutely
necessary, as it would only result in a slavish act, similar to
the case of virginity. Christ did not want His weaker
disciples to be burdened with this duty. Nevertheless, such
individuals should strive to be aware of the weakness and
carnality that hinder their use of this excellent aid.
2. I will briefly mention vows. Do not think that you can bring about
good in yourselves through vows and promises, as if your own
strength can accomplish what God's law cannot. We have children
make promises to improve their behaviour, but we know how well
they keep them. The devil will urge you to make vows, only to
tempt you to break them and further trouble your conscience.
3. Another significant means is fellowship and communion with fellow
believers.
Firstly, this means must be pursued diligently. Whoever God saves
should be added to a visible church and participate in the fellowship of
other saints. If the opportunity for joining a church is unavailable, their
heart should still be inclined towards it. Sometimes the church may be in a
state of spiritual wilderness and unable to engage in visible communion and
ordinances, but those who believe in Christ should always be willing and
desirous to add themselves and unite together. They should continue
steadfastly in fellowship. Additionally, God instructs His people to separate
themselves from the fellowship and company of the wicked as much as
possible. And when we are compelled to associate with them, we ought to
show charity towards their souls and bodies.
This communion with saints is to be practised through private
conversations and in public assemblies. Undoubtedly, it should be
employed for the pursuit of holiness, as can be demonstrated.
Firstly, in general, because God ordinarily communicates salvation to His
people through or in a church. He either brings them into fellowship or
presents the light of truth to the world through His churches. A church is the
dwelling place of God, where He resides. He has established His name and
salvation there, just as He did in ancient Jerusalem. He has given His
churches officers and ordinances through which He converts others. His
springs are found there. He enables the various members of a church to
convey His grace and abundance from one to another, similar to how the
members of a physical body convey the fullness of the head to the rest. All
the newborn are brought forth and nurtured by the church, and therefore, all
who desire salvation should join a church. Those who love the church and
stand united as members, brothers, and companions shall prosper. Those
who are not members of the church, or at least the mystical body, are
warned of the wrath that awaits them. They cannot have God as their Father
if they do not have the church as their mother. This is why those who desire
fellowship with God grasp the garments of His people.
Secondly, fellowship with fellow believers contributes to holiness in
many ways.
1. It provides manifold helps to holiness, such as:
The Word and sacraments, including all the ministerial office and
labour in watching over our souls. None of these helps can be
experienced without the fellowship of saints, each with one another.
If believers were to stand alone without maintaining fellowship with
each other for mutual assistance and the common good, none of
these things could have continued. Furthermore, no believer could
exist in the present day through ordinary means, and even the very
name of believers would have been abolished.
1. Mutual prayer becomes more powerful when all pray together. The
Bible affirms that where two or three gather in His name, He is
present among them. United prayer carries great strength and
effectiveness.
2. Mutual admonition, instruction, and consolation are necessary to
help one another when they are on the verge of stumbling and to
promote the good work within each other. The proverbial wisdom
states, "He that walks with wise men shall be wise." Woe to the one
who is alone and falls without anyone to lift them up. In the
fellowship of the church, there are many helpers and watchmen.
Soldiers find security in the company of their comrades, and the
church is likened to an army with banners. Just as iron sharpens
iron, the fellowship of believers sharpens their affections.
Additionally, the counsel of a friend brings joy to the heart, and the
wounds and reproofs of the righteous are like precious balm.
3. External support is provided within the fellowship, which helps
mitigate afflictions and should be shared mutually. The burden of
affliction becomes heavier when no one cares for our souls.
Therefore, it is crucial to have a community of believers who
support and care for one another.
4. Excommunication is implemented in cases where offences are
exceedingly grave or individuals remain obstinate in sin. This
ordinance is intended for the purpose of "destroying the flesh, so
that the spirit may be saved" (1 Cor. 5:5). It is better and more
hopeful to be cast out by the church for the sake of personal
transformation than to be completely outside the church at all times.
It is preferable to be a lost sheep than a goat or swine.
Excommunication only severs actual communion until repentance
becomes evident, and it does not completely abolish the title and
relationship of a brother and church member. However, it declares
one to be an unnatural brother and a harmful, corrupt member at
present, unfit for participating in acts of communion. Nevertheless,
admonition should still be offered, and any means that may help in
the person's healing and restoration are to be employed. The church
extends a helping hand to such an individual, even though it does
not join hands in fellowship with them or share communion with
them. Yet, if they lack the grace to repent, it would have been better
for them to have never known the path of righteousness.
5. In church fellowship, we have the living examples of saints before
our eyes, teaching and encouraging us. We can observe the conduct
of saints within the fellowship and learn from them, following their
example. They provide guidance and inspiration for our own
spiritual journey.
We engage in various holy duties that are required and pertain to this
fellowship and communion. All actions associated with this fellowship are
considered holy, such as listening to sermons, partaking in sacraments,
praying, and offering mutual admonitions. Let's consider some of these holy
acts, which we perform towards others rather than merely receiving them:
1. Engaging in godly discourse, teaching, admonishing, and
comforting others in Christ. We can engage in such conversations
and interactions more effectively with those we have a close
fellowship with in Christ. Others, who do not share our faith, may
disregard or devalue these precious conversations. However, holy
discourse is highly valued and should be practised among the saints.
It greatly contributes to the growth of holiness.
2. Assisting, supporting, and interacting with Christ in His members.
In church fellowship, we have the opportunity to do good to Christ
in His members. As members of Christ ourselves, we not only act
from Christ but also towards Christ in this context. On the other
hand, when we do good to others outside the fellowship, we do it for
the sake of Christ but not directly to Christ. We have the advantage,
as members of Christ, to fulfill all the duties that are incumbent
upon us towards fellow members. This would not be possible if we
were separated from them, just as a physical body part cannot fulfill
its function towards other parts when detached from them.
Secondly, it is important to use the means for the attainment of holiness
only in Christ.
1. One rule is not to trust in church membership or churches
themselves, as if being in a particular fellowship or relation
automatically pleases God. Church membership is merely a means
to have fellowship with Christ and engage in the duties that come
with that fellowship. The Israelites stumbled by relying on their
worldly privileges instead of seeing them as subservient to Christ.
We should follow the example of Paul, who did not boast in his
privileges but in Christ (Phil. 3:3-5, etc.). We should not take pride
in human leaders such as Paul, Apollos, or Cephas, but in Christ.
Otherwise, we are glorying in the flesh and in people. Trusting in
church privileges leads to formalism and licentiousness, and it is the
source of corruption in churches.
2. Only follow a church as far as it follows the way of Christ and
maintain fellowship with it solely because it follows and has
fellowship with Christ. If a church deviates from Christ, we should
not follow it, regardless of its age or reputation. Just like the
Israelite church was not to be followed when it persecuted Christ
and His apostles, many who clung to that church fell away from
Christ. We are to listen to the church, but not every entity that
claims to be a church. We should only listen to it when it speaks as a
true church in accordance with the voice of the Shepherd. While we
should submit ourselves to ministers of Christ and stewards of His
mysteries, our ultimate allegiance should be to Christ Himself, and
our submission to the church should be in accordance with His will.
We should not let our fear be taught by the teachings of men. The
doctrines of any individuals should be tested against Scripture, regardless of
the authority they claim to have. Blindly following church leaders without
limits has led the church into spiritual corruption and various abominations.
We are baptized into the name of Christ, not into the name of the church.
1. Do not believe that you have to reach a certain level of grace before
you can fully join a church of Christ and participate in all its
ordinances. Once you have surrendered yourself to Christ and
understood the duty of communion, commit yourself to a church of
Christ, even if you feel weak and inadequate. The special
communion found in church ordinances will strengthen you. How
can you generate warmth if you are alone? The disciples
immediately embraced fellowship once they were converted.
Churches should be willing to receive the weak ones of Christ,
nourish His lambs, and carry them on their sides. How else will the
weak ones of Christ grow stronger if not through the nourishment
provided by other parts of the body? It is unreasonable to expect that
Christians will grow to the same level of grace outside of church
fellowship as those who are in the pastures of tender grass. We must
be willing to receive those whom we may need to bear with, as
bearing and long-suffering are important aspects of church
fellowship. The weakest among us need the strengthening power of
church communion, and we are obligated to receive them just as
Christ has received us. We do not reject or separate the weaker parts
of the body but honour and adorn them.
During the apostolic times, admission into churches was based on a
profession of faith with a display of seriousness. However, weeds infiltrated
the wheat, and numerous scandals arose that brought reproach upon the
ways of Christ. Even with the strictest measures, it is impossible to keep out
all hypocrites. Nonetheless, we must take the utmost care not to hinder
those who possess even the smallest measure of true grace.
1. Maintain communion with a church for the sake of communion with
Christ. Therefore, you must only partake in Christ's pure ways and
seek Him by faith. Through the enjoyment of these spiritual
advantages, you can receive and demonstrate the godliness and
holiness mentioned earlier, striving for spiritual growth and an
increase in grace. Choose fellowship with the most spiritually-
minded churches. Judge churches and individuals according to the
standard of the new creation and put them to the test. Otherwise, a
church may corrupt you.
Ensure that your participation in church communion serves its purpose
and contributes to your spiritual growth, rather than causing harm. Take
advantage of the benefits not only within your own church but also through
communion with other churches when providence brings you among them,
as your membership in a particular church implies a responsibility to have
communion with all churches of Christ in His ways, as you are called to it.
It is an abuse to claim membership in a church in one location and therefore
refuse fellowship with a church in another location, for if we are members
of Christ, we are members of one another, regardless of whether we are
individuals or churches.
Make an effort to join in fellowship with the godly people in your local
area so that you can have more frequent and consistent communion. Just as
Onesimus, though converted in Rome, became part of the church in
Colossae because he lived there, the practice of the apostles was for the
saints to unite in separate communities based on their places of residence,
and this should not be violated. They can best watch over, admonish,
comfort, and edify one another, which are the benefits of communion.
Those who seek communion where they cannot enjoy these benefits are
truly destroying communion.
I would like to add to this point that church fellowship without practicing
the ways of Christ is merely a misuse of His name and a counterfeit form of
church fellowship consisting of hypocrites. It is audacious for such
individuals to invite others to join their communion and tyrannical to
compel them. Every Christian is obligated to seek a better church
fellowship through reformation, and those who do so are the most devoted
members of Christ's church. They ask, "Is this the way to experience
Christ?" as the purpose of a church fellowship is to enjoy Christ within it.
1. Above all, do not abandon the church in times of persecution when
you need its support the most and face the greatest test of your
loyalty. This is a sign of apostasy. We should stick together as if we
were one flesh, even in the face of imprisonment and death,
otherwise, we are denying Christ in His members.
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.
Chapter Fifteen
The Doctrine of Justification Opened and Applied
alter Marshall
"For all have sinned, and fall short of the glory of God; being
justified freely by His grace, through the redemption that is in Jesus Christ:
whom God set forth to be a propitiation, by His blood, through faith, to
demonstrate His righteousness, because in His forbearance God had passed
over the sins that were previously committed, to demonstrate at the present
time His righteousness, that He might be just and the justifier of the one
who has faith in Jesus" (Romans 3:23-26).
The apostle, after refuting and overthrowing any justification by works
for both Jews and Gentiles in the preceding discourse, is now proving his
assertion (verse 21, 22): "But now the righteousness of God apart from the
law is revealed, being witnessed by the Law and the Prophets, even the
righteousness of God, through faith in Jesus Christ, to all and on all who
believe. For there is no difference," demonstrating that in the times of the
gospel, there is no distinction between Jews and Gentiles. In the
justification of both, the righteousness of God apart from the law is
revealed. He supports this by explaining what the gospel teaches about the
means of justification since the gospel is the revelation of God's
righteousness (Romans 1:16, 17): "For I am not ashamed of the gospel of
Christ, for it is the power of God to salvation for everyone who believes, for
the Jew first and also for the Greek. For in it the righteousness of God is
revealed from faith to faith."
Therefore, these words declare the gospel way of justification through the
righteousness of God. They do so clearly and comprehensively, presenting
the great and glorious benefit that is the first blessing we receive through
union with Christ and the foundation of all other blessings. This text is
considered to be the evangelium evangelii, a crucial part of the written
gospel, succinctly yet fully expressing this excellent point more than any
other passage.
Please note the subject discussed in these words, namely, the justification
of individuals or their being justified. It is important to clarify and eliminate
any ambiguities or misunderstandings. Justification means 'making just,'
similar to how sanctification means 'making holy' and glorification means
'making glorious.' However, it does not refer to making a person just by
infusing grace and holiness into them, as the Papists teach, as they confuse
justification and sanctification. Rather, justification refers to being declared
just in trial and judgement through a decisive verdict that absolves guilt,
removes blame and accusation, approves, judges, acknowledges, and
pronounces a person as righteous. The meaning of the term changes
depending on context. It is a legal word, a term used in law with reference
to trial and judgement. As the Apostle Paul stated, "With me it is a very
small thing that I should be judged by you or by any human court. In fact, I
do not even judge myself. My conscience is clear, but that does not
vindicate me. It is the Lord who judges me" (1 Corinthians 4:3-4).
Justification is directly opposed to condemnation in judgement, as seen in
the passage, "If two men are in a dispute and they go to court to be judged,
and the judges declare one to be righteous and the other wicked"
(Deuteronomy 25:1). Additionally, Jesus said, "By your words you will be
acquitted, and by your words you will be condemned" (Matthew 12:37).
Justification is also opposed to accusation and condemnation, as stated,
"Who will bring any charge against those whom God has chosen? It is God
who justifies. Who then is the one who condemns?" (Romans 8:33-34).
Furthermore, Job affirms, "If I justify myself, my mouth will condemn me"
(Job 9:20), and "I will state my case and be vindicated...Who then can bring
a charge against me?" (Job 13:15-19). In these instances, justification is
clearly contrasted with accusation or fault, as well as the passing of a
sentence of condemnation. It is said, "Judge between your servants,
condemning the guilty and bringing down on their heads what they have
done, and vindicating the innocent by treating them in accordance with their
innocence" (1 Kings 8:32). Therefore, it is sinful to justify the wicked
(Isaiah 5:23; Proverbs 17:15; Job 27:5). Actions must already exist and be
brought to trial in order to be justified (Job 33:32; Isaiah 43:9, 26).
The justice of righteousness does not depend on the inherent nature of an
action, but on its conformity to a rule of judgement. Therefore, actions are
considered just and righteous in relation to God's standard of judging. This
righteousness is evident when actions are evaluated according to the rule
and an estimate is made. This estimate can result in approval or
disapproval, justification or condemnation, determining whether the action
is deemed sinful or not, or a violation of the law. This understanding can
also be applied to the righteousness of individuals with regard to their
habits or actions. When righteous individuals undergo trial and judgement,
they are said to be specially justified at that time, as if they were made
righteous when their righteousness is declared. This is similar to how Christ
was proclaimed the Son of God at the resurrection (Acts 13:33) because He
was declared to be the Son of God at that moment (Rom. 1:4). Likewise,
those of us who are currently adopted are said to "wait for our adoption,"
referring to its manifestation (Rom. 8:23). Even God is said to be justified
when we judge His actions as we should and consider them righteous (Job
32:2; Ps. 51:4; Luke 7:29), although nothing can be added to God's infinite
righteousness. Wisdom is also said to be "justified by her children" (Matt.
11:19). Therefore, justification is not a real change within a sinner
themselves (although a real change accompanies it), but rather a relational
change in reference to God's judgement. The word is used in this sense in