Post by Admin on Oct 15, 2024 15:46:55 GMT -5
THE LIFE OF FAITH
SERMON I
And the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.—GAL. 2:20.
THESE are the words of a man pursued by the law to Christ, coming from the Spirit of Christ; whose nature it is to apply general concepts to specific situations. Just like St. Paul here, "The life which I now live in the flesh, I live by the faith of the Son of God." He recognizes his death under the law; therefore, he searches for a better partner.
The law finds him dead and leaves him as such. Thus, pursued by the requirements of the law, he turns to Christ and declares, "I am crucified with Christ," yet I live. How? "Yet not I, but Christ lives in me."
There are three categories of individuals in the world, within which all people can be included:
1. The state of nature.
2. The state of individuals under the spirit of bondage.
3. The state of grace under the gospel.
This is the discourse of someone from the third group, someone awakened by the spirit of bondage, who has arrived at a clear and evident perception of their wretchedness and the exceptional remedies. This is a person who has reached a new disposition and temperament of the soul. It is the speech of an individual in the state of grace, now aspiring to a more noble and exceptional existence. In
these words, we can examine various aspects.
1. That there exists an alternative way of life beyond the usual course of nature.
2. That it is a superior and more distinguished life compared to the one they lived before; as if they were saying, Now,having seen the wretchedness of my former natural condition and the excellence of a spiritual life through faith in the Son of God, I regard my former life as miserable, unworthy of being called life, when compared to the life I now live, which is rooted in a superior foundation than that of the 'first Adam.'
3. The source of this life is the Son of God. God possesses life innately, and we possess life solely through Him, who enlivens all things.
4. The transmission of this spiritual life occurs through faith.
Water does not spring forth without a channel to carry and distribute it. The sun does not warm without its rays, and blood is not transported through the body without veins. Likewise, faith serves as the vessel that carries this spiritual life, the conduit through which all spiritual graces flow, for the cultivation and operation of spiritual life. It conveys everything, enabling us to focus on the excellences of the Son of God.
5. The subject and foundation of this spiritual life is faith in the Son of God, love for Him, and the surrender of oneself for His sake. Thus, there exists a life beyond the realm of natural life, and its foundation is Christ, who constitutes our life. Life is the most precious thing in the world, highly valued by us. Just as the devil mentioned about Job, "Skin for skin, and all that a man has will he give for his life" (Job 2:4). Life is the basis of all comforts; it is the energy stemming from the soul and body. Consequently, spiritual life is none other than that exceptional energy and closely interwoven strength of the renewed soul and body, grounded in supernatural reasoning. This causes the soul to follow the guidance of the Word, overcome the desires of the flesh, and gradually be transformed into the likeness of Christ, characterized by holiness and righteousness.
Doctor: The initial point, then, is that a life superior to the natural anticipates a loftier state. In a mother's womb, an unborn child possesses life and sensations in that dim abode. However, it is not content with that, but it is agitated, akin to a prisoner, twisting and turning about. For this life it possesses is not meant to be confined there. Rather, it's a life in its early stages, equipping it for existence in the broader and more expansive world, to which it will soon be dispatched. Thus, in our current obscure existence, there resides a divine instinct, potency, and capacity within human beings that nothing here can satisfy. This demonstrates that there is a realm that can fulfill the will and the intellect, and satiate the affections; a condition that can render a person completely content. A better life must exist, and this is the spiritual life. The existence we presently lead in the physical realm is essentially insubstantial. What is the purpose of this brief life we live here? Is it merely to endure for a time, to eat, drink, indulge in pleasures, and then perish like a beast?
Absolutely not. It serves as a precursor to a superior life. If this present life is considered a blessing, how much more excellent is that spiritual life we discuss? It surpasses everything. Through this spiritual life, even in severe illness, one can exhibit great vitality and spirituality. When the faculties of sensation, thought, and sight all fail, the person can still find comfort in Christ and the forthcoming glory, drawing upon the resources derived from spiritual life. The apostle reveals that a Christian's purpose is to embrace suffering in this life to magnify the future glory. As he says in 2 Corinthians 4:10,
"Always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." When the body is at its weakest, the spirit is at its strongest. Compare this to a person devoid of this spirit and hope: they approach death as if it were the end, due to a lack of faith, knowledge, enlivening life, or an understanding or taste for loftier matters. They remain uncertain about the existence of the Holy Spirit. And if they are convinced on a conscience level, they are still overwhelmed by dread and the looming specter of perpetual damnation. How impoverished are we without this life? In such a state, a heathen or an unbeliever could be just as fortunate as we are.
A Christian endowed with this spiritual life can gaze upon Christ and glory, surpassing all the pursuits of this existence. They can reflect on the past, draw lessons from prior experiences, discern the vanity of things that others esteem highly, and relish things that nature alone does not appreciate. Their reasoning capabilities are robust, extending beyond the confines of conventional rationale. They are individuals of formidable exertion. This realization should galvanize us to seek this spiritual life above all else, lest we become like the "living dead" widows referred to by St. Paul in 1 Timothy 5:6.
Therefore, to avoid being lifeless beings, we must strive for spiritual life, for there is another death that follows the initial one. Through that subsequent death, we not only forfeit God, Christ, life, glory, and eternal life, along with communion with saints and angels, but we also plummet into eternal torment alongside the devil and his cohorts. Hence, our foremost pursuit should be directed towards Christ, that we might thrive in His presence.
Why is it that we do not pursue this spiritual life more ardently? It's because, when the conscience remains dormant, we believe it does not exist. We tread the path of Judas, proceeding through life in a state of nature, immersed in revelry, hedonism, avarice, and similar pursuits, until we meet our sudden demise. When the conscience awakens, then it becomes easier to engage with someone who
recognizes their misery and seeks the remedy. Just as Jacob could be persuaded to send for corn in Egypt when famine plagued the land of Canaan, so too can someone hungry and thirsty be convinced to eat and drink. Likewise, a burdened and weary individual can readily be persuaded to cast aside their load and rest. This analogy holds true for us. When the conscience is stirred to sense sin and the inexorable wrath and eternal punishment that follows, we should, and indeed would, yearn for this spiritual life. I implore you, let us embrace the belief in such a life. Refer to 1 Peter1:3. There, he extols God, "who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." None can attain heaven without being reborn here. The primary assistance comes from engaging with the means. This is akin to the pool of Bethesda – if we position ourselves there, the angel of the covenant will usher us in for healing. So, we must persist until this life resides
within us. When we sense a deep aversion between our spirits and sin, comparable to the repulsion between poison and them, that's when the journey commences. Thus, we should detest sinful
individuals whose behavior obstructs the advancement and growth of our spiritual life. Those who recklessly venture into all circumstances shouldn't be surprised when they stumble into sinful
paths. Their only concern and pursuit is leading one astray. They cater to their desires and seldom consider anything more. A Christian prioritizes nurturing their finest life, aware that good and
bad company both exert influence – the former invigorates, while the latter extinguishes.
Christ is referred to as life, the bread of life, and the tree of life. He offers us living water to rejuvenate our souls. This isn't because He intrinsically embodies bread or a tree, but rather due to the effectiveness of His work within us. For God inherently embodies life. He even swears by it, as seen in Ezekiel 33:11: "As I live, saith the Lord, I desire not the death of a sinner." However, we're not focusing on such an exalted form of life here, though this life primarily derives from Him. This is inherent to its nature. The Son serves as the source of life because He is God – the fundamental, underlying, and essential source of life.
Before Christ can serve as life for us, He must first become human, as mentioned in John 6:55: "For my flesh is meat indeed, and my blood is drink indeed." His capacity to invigorate stems from His
divine nature. He is the bread that descended from heaven, and as stated, "whoso eateth shall live for ever." In undertaking the colossal task of our salvation, an infinite being such as God, who cannot die, assumed a mortal nature. This paved the way for mercy and justice.
Thus, His flesh is truly nourishing. Nonetheless, the flesh is futile without the Spirit that imparts life. This Spirit must seal these truths within our souls, for without the Spirit's seal, we cannot derive comfort from them. As we discuss spiritual life, it is Him that we live for – by Him, in Him, and through Him. This is echoed in 1 Corinthians 15:45: "the last Adam is called a quickening Spirit." This is because through that Spirit, He revitalized Himself and now revitalizes us to lead a life of grace. Eventually, He will rejuvenate our lifeless bodies in the resurrection. He is also referred to as the "Sun of righteousness,"signifying light and warmth. Just as the sun illuminates and warms, He serves as the light of the world, as expressed by John: "lighting every man that cometh into the world." He also imparts warmth, nurturing and sustaining creation. Thus, He is called light and life.
To summarize, we've briefly explored the existence of a life beyond our natural state. This life is profoundly exceptional, with its root and source being the Son of God. Now, the channel through which
this life is conveyed is "by faith." A spring isn't enough to distribute water; pipes are needed to channel it for practical use. Similarly, for the sustenance of spiritual life, arteries and veins are necessary, extending from the heart and liver. Christ functions as the heart and liver of all spiritual life. However, a conveyance is required to bring it to us, and this is where faith comes in.
(1.) Because we are now saved by someone else, not ourselves.
Therefore,the grace leading us to this great blessing must draw us out of ourselves. Faith accomplishes this, serving as the soul's hand to grasp all the virtues, excellences, and elevated perfections of Christ.
(2.) Because faith attributes all glory to the One in whom it trusts, as noted in Romans 3:26. Paul explains why works are excluded and this righteousness is introduced: "that he might be just, and the
justifier of him which believeth." He then adds, "Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith." If our salvation had come through love, humility, patience, or any virtue within us, some boasting could have occurred. However, faith takes a different approach, laying hold of someone else's riches.
Faith acknowledges that nothing truly belongs to us; hence, it goes to another to acquire it.
(3.) Because, in returning to God, we must follow a path distinct from the one through which we fell. The same route cannot lead to recovery. We're familiar with how the serpent shook Eve's faith by
causing her to doubt the threat. As long as they adhered to the word and revered the commandment, their life was intact. But by losing this reverence, they forfeited communion with the source of love.
Consequently, we fell through unbelief and must now return through faith in another's righteousness.
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By this time we are come to the main thing intended, how we live by the faith of the Son of God. We shall not haply reach the depth of so profound a mystery; only I will endeavor to give you some few
heads, wherein faith principally exercises her powers and functions.
1. The life of faith is exercised in our effectual calling.
2. In the state of justification, whence comes reconciliation.
3. In a vigorous life, arising on the comfort of our justification.
4. In our sanctification; in those supplies faith finds out to make up the imperfection thereof.
5. The life of faith in glorification.
6. We live by faith in all the several passages of this life, as we shall see when we come to them.
Thus we live continually by the faith of the Son of God, and so we must live till we come to heaven.
1. We live the life of faith in our effectual calling. The Spirit works it, the Spirit is God's hand. This makes, that our eyes are bent upwards to see a better life, to see a calling, to live holily and righteously in all things, to see what a rich means is provided to reconcile God and man, to satisfy justice, and so to draw us in a new way and course of life, to rely on God, and look unto him in all our actions. Then the grace of union is given. God's Spirit works our hearts by this faith, to have first union, and then communion with God. Thus the soul being seasoned, and seeing the excellency and necessity of another new life, touches Christ, and begins to live the life of faith in effectual
calling; for at first we are dead and unlovely creatures, estranged from grace and gracious actions, until, in this estate, Christ is discovered by the Spirit, and faith to unite us to him.
2. Secondly, We live the life of faith in justification. This is a life of sentence that the soul lives by, peace being spoken unto it by the pardon of sin; for God by his Spirit doth report so much to the soul,giving us assurance that Christ our surety and peace-maker is raised up again. So Eph. 2:5, it is said, 'Even when we were dead in sins, he hath quickened us together with Christ, and raised us together, and made us sit in heavenly places with him.' And why? Because our Surety hath paid our debt. We say of a man condemned, he is a dead man till he have a pardon, which when he hath obtained, we turn our speech, and say, he lives. So in justification: being united unto Christ,and believing our pardon, we are said to live. Our sins lie on him as our surety; for then, as our husband in charge, he doth pay all our debts. Thus by virtue of our marriage to Christ, he discharges all our debts, and goes away with them; even as the scapegoat in the wilderness went quite away with all the sins and iniquities of the people, never to return again. Look we therefore to our sins, the
curse and wrath due unto them, and all as laid on him. Look at whatsoever is good in him, that is for us; whatsoever is evil in us, look in him for it, to have it taken away, pardoned, and not imputed.
We commit daily sins, and in line with Zechariah 13:1, 'There is a flowing fountain every day, to cleanse sin and impurity.' Therefore, due to our daily transgressions, we must consistently seek refuge and purify our souls in this blood. We should apply the comforts of His sufferings, intercession, and obedience to us. St. John imparts this wisdom, saying, 'If any man sins, we have an advocate with the Father, Jesus Christ the righteous. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world,' as found in 1 John 2:1. If we sin daily, He justifies the sinner daily. He came to save sinners; hence, when sin incites us to flee from God, we should instead run towards Him. Faith proclaims, 'There is no condemnation for those who are in Christ Jesus,' as stated in Romans 8:1. Why? Because my sins were condemned in Christ, and a
condemned person lacks a voice. Christ came to eliminate sin and now all condemned sins, if we turn to Christ, who bore all our iniquities, as magnificently portrayed by the prophet Isaiah.
Therefore, St. Paul boldly asks the question, 'Who shall bring any charge against those whom God has chosen? It is God who justifies.
Who then is the one who condemns?' Why? 'Christ Jesus, who died— more than that, who was raised to life—is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ?' Romans 8:33-34. Hence, you can see that in our daily sins, we require these aspects to have, upon confessing, a daily pardon routinely sought. God does not want us to sink. As long as guilt resides in us, God provides a way to cleanse our souls and renew our comforts. Every day, we accrue new debts, and every day, the Lord's
Prayer teaches us to seek forgiveness and run to God, to have our record expunged with His blood. Every day, a Christian must focus on the brazen serpent—by which I mean the Lord Jesus, symbolized
—and must apply the blood of Christ to their hearts, so that the destructive angel might pass by them on the day of wrath, just as the Israelites did then. This is the essence of living by faith: seeking pardon daily, looking to our advocate and surety, who paid our debts and cancelled that obligation against us, contrary to us, as the apostle says, washing daily in that ceaselessly flowing fountain.
'Christ is a priest forever, in the order of Melchizedek,' Psalm 110:4.
Although the act is in the past, He remains constant. What undermines our courage and fills us with fear but our sins? Yet,why was this brazen serpent lifted up, if not to cleanse our daily weaknesses might not perish but have eternal life? John 3:14-15.
Hence, justification isn't just a declaration of pardon; it is also, as Romans 5:15 states, a claim to eternal life: 'For if by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.'
Where God forgives, He also elevates. So, if Satan tries to shake my claim, to undermine this faith, reassure him that Christ came to save sinners. If he objects, claiming your claim is worthless and tainted due to the many sins and corruptions in your mortal body, respond by saying, 'What is the purpose of my faith if not for my comfort, to show that my claim is in Christ? My strength and foundation of comfort is in Him, not in myself.' Take, for example, how David lived this life of faith in justification: 'If you, Lord, kept a record of sins, who could stand?' Psalm 130:3. There, he pronounces a death sentence on himself before being acquitted, which we must do in a similar circumstance. But then comes the appeal: 'But with you there is forgiveness, so that we can, with reverence, serve you.' You can delve deeper into this. If someone is not sound in this matter,
everything they do amounts to nothing. This is everything. Our sanctification is meaningless without this. This is the foundation of it all. Pay heed to this, focusing on Christ's obedience, life, death, and sufferings, along with the comforts stemming from our connection to them.
But to guide you a bit further before we conclude this delightful aspect.
First, Reflect on the events of each day. Examine how you've progressed, acknowledge the sins that have escaped your notice.
Then, come to God at night. Confess your wrongdoings, feel remorse for all, make a resolution against all, seek strength to overcome all. Sleeping in sin is a dreadful state; it's better to sleep in a den filled with vipers and venomous creatures. Also, observe and be vigilant every morning; corruption clings to even our best actions. Not a day goes by without us having reason to say, "Lord, forgive us our sins." By adopting this approach, we'll keep our souls free, ready for death.
Through our daily reckoning, consistently clearing our accounts, we'll be prepared for our ultimate pardon. When troubles arise, we'll only have that to contend with. I implore you, therefore, to put this into practice. Ensure that each day you account for the sins of that day. This way, you'll lead a contented life and be prepared for all circumstances—life, death, illness, distress, or anything else. Because our ultimate purpose lies in heaven.
Objection: If it's like this, we needn't worry about sinning. We can simply seek a new pardon every day.
Answer: Oh, be cautious. Before our pardon can be granted, there must be confession, sorrow for sin, resolute commitment not to repeat it. There must be an arraignment, conviction, and self judgment, because whatever we don't want God to do, we must do ourselves. The time it takes to secure this "quietus est" is generally proportionate to our sin. If someone resolves to sin every day just
because sin is pardoned every day, they may well go a long time without pardon, or at least without the comfort of their pardon. Even though the pardon of sins is proclaimed, God holds the key to joy.
Just as David had his sin pardoned—by the certainty of faith, he knew this much—yet in Psalm 51:8, he pleads for joy and for God to mend the bones he had broken. He bemoaned all day and felt a pain
akin to broken bones. The joy of the Spirit had departed from him.
He beseeches its restoration. So, even though sin may be pardoned, the more we sin, the harder it is to repent, and the longer we'll lack joy. It's possible that we may spend our entire lives mourning
without comfort in such a situation. Now, let's explore how we can recognize that we're living the life of faith in justification.
Trial 1. First, examine how it enters the soul. As Romans 7:4 states, the apostle says, 'So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God.' Once a person is dead according to the law and perceives themselves as dead, they begin to live this life of faith. Christ revives only the dead. Why don't the Catholics attain this grace of justification? They never see themselves entirely dead but attach some life to the natural state of humanity. Therefore, Christ doesn't revive them. Only those are revived by Him who realize they're dead under the law. Then, they experience a holy despair and recognize that life and comfort are found outside of themselves, in another.
Justification stems from a holy despair and the reception of life after acknowledging our own death.
Trial 2. Second, the presence of this life of faith is marked by an extraordinary high valuation and appreciation of Christ—His righteousness, merits, obedience, and the wisdom of God in the
forgiveness of our sins through this God-man, the incredible mediator—as seen in Philippians 3:8. Paul considers everything 'a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ.' He's willing to part with all to attain Christ. It's the precious pearl worth selling everything for. Paul
considers all our own righteousness as insignificant compared to this. There must be a profound appreciation for the richness of Christ's obedience and suffering. For where there isn't this high
estimation, justification is compromised. However, you see how Paul disregards and belittles all things in light of this. Similarly, in Romans 4:16, Abraham is cited as justified by grace, so that the promise might be guaranteed to all his descendants. And in Psalm 32:2, he's hailed as the blessed person 'whose sin the Lord does not count against them and in whose spirit is no deceit.'
Trial 3. Third, the presence of this life of faith is indicated by a zeal against all contradictory doctrines, as demonstrated by St. Paul's reaction to the Galatians, who sought to combine works with faith. 'You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace,' as stated in Galatians 5:4. And in chapter 3, he questions, 'You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you:
Did you receive the Spirit by the works of the law, or by believing what you heard?' (Galatians 3:1-2). A person solid in the matter of justification despises popery and all doctrines that diminish the
richness of Christ's grace. Death lurks within the Roman Catholic faith. But why are some of them saved? Not because they die in that faith, but because they change their stance on this matter of
justification. So, you see, there's a hatred, a fervor in those who, like St. Paul, oppose opposing doctrines.
Trial 4. Fourth, peace and joy become firmly established in the heart.
As Romans 5:1-2 states, 'Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.'
Question: Before we move on from this point, let me address one more thing. In the case of relapse, what should we do? Are we completely cut off? Do we need to make a fresh start?
Answer: I'll respond by saying that not every fall is a complete fall.
There are degrees of falling, much like in the case of a sick person who is not immediately dead but retains some life and strength that works towards recovery. There is enough grace and life left in
justification to bring him back. However, as in other circumstances, even in relapses, one must live by faith. We can see in 2 Corinthians 5:20 that even those who were in a state of grace are urged to be reconciled. Falling doesn't mean falling away completely; rather, it's a call to stir up grace and regain our footing. As stated in Isaiah 55:7,
'Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.' Then the reason is given,
'For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your
thoughts.' Similarly, Jeremiah 3:1 states, 'They say, 'If a man divorces his wife and she leaves him and becomes another man's wife, will he return to her again?' Would not the land be completely defiled? But you have lived as a prostitute with many lovers—would you now return to me?' says the Lord. Thus, even when we slip and fall, we must live by faith, not releasing our grip, but instead running to the refuge of the altar's horns or seeking safety in this city of refuge.
Question: But what is the reason that many who are justified don't experience daily comfort?
Answer: It's possible that they merely gloss over their issues and fail to thoroughly examine the depths of their corruption. Just as in Psalm 32:3, David's bones grew old when he kept his sin hidden, and he roared in agony all day long, feeling God's hand heavily upon him day and night. He later explains how he found comfort: 'I acknowledged my sin to you and did not cover up my iniquity. I said, 'I will confess my transgressions to the Lord.' And you forgave the guilt of my sin.' The same might be true in this case. We don't approach God openly, we don't truly explore our sins, and we don't search every corner. Sin is remarkably deceptive. Sometimes, God uses this situation to humble us for a previous sin and withholds comfort until we are further humbled and develop a deep reverence for sin.
Thirdly, this leads to a vibrant life—a life of joyfulness. When a person has sought out their pardon, life and joy emerge, and a solid foundation is laid for holy actions. Who should be joyful if not a triumphant righteous person? Who has more reason to rejoice than kings? Through justification, we become kings and priests, elevated above all sins, desires, the world, and the devil. We possess a rightful claim to heaven. Should a worldly individual rejoice in their titles and privileges more than us? After all, we are God's adopted children and heirs to everything. As Romans 5:1 declares, 'Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God.' Once justified, the sting is removed from all troubles. God is with us, and we rejoice in Him. This is everything.
The blood of Abel cries out for vengeance, but in this state, the Spirit of God tells me that the blood of Christ speaks better things—mercy,mercy. There's always comfort in His blood, even though we might struggle to apply it due to weakness and inexperience. Bathing in this blood should encourage a Christian to stride forward cheerfully in the comforts of the Holy Spirit. But I'm moving on to the next point, which is:
Fourthly, the life of faith in sanctification. This emerges from these foundations:
(1.) First, faith grasps Christ as God offers Him. How does this work?
Consider 1 Corinthians 1:30: 'It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption.' God provides Christ not
only for justification but also for sanctification, and faith must apprehend Him accordingly.
(2.) Faith receives Christ in His entirety, embracing all His roles—not just as a priest for salvation, but also as a king for governance. Like a wife who accepts her husband's leadership, a Christian receives Christ for guidance and rule.
(3.) Furthermore, Christ's purpose was not only to absolve sin's guilt but also to break its dominion. He came to annihilate the devil's entire work, as indicated in John's words and Ephesians 5:25-26, where Christ gave Himself for the church to sanctify and cleanse it through the washing of water by the word, presenting it as a radiant church without blemish. Christ purges His church not only from sin's guilt but also from entanglements with corrupting influences in the world. As demonstrated in Romans 8:3, 'For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering.
And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.' He came by both
water and blood. Therefore, faith receives Christ not only for justification but also for sanctification. To elaborate on this:
[1.] Sanctification necessarily follows justification. What hinders God's mercy? His anger at committed sin, which leads to the withholding of His Spirit. However, when reconciliation occurs, the
Spirit is also given. Ephesians 1:13 states, 'And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.' Once the Spirit is received, it becomes the seed of all virtues. Whoever is justified possesses the Spirit of Christ, as Romans 8:9 asserts, 'You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.'
[2.] Furthermore, having the Spirit of Christ, faith draws all its strength from Christ. Just as Samson's strength resided in his hair, a Christian's strength is found in Christ. The devil recognizes this well and thus strives to weaken faith, leading us away from our source of strength. Christ declares, 'Apart from me you can do nothing' (John 15:5), and Paul attests that he 'can do all this through him who gives him strength' (Philippians 4:13). The Spirit provides strength.
[3.] As we gain strength through Christ and His Spirit, we are also equipped with compelling reasons to a Christian maintain a holy and upright life that aligns with their profession? The response often hinges on powerful reasoning.
For instance, the Christian refrains from indulging in hindrances that might impede their safe and comfortable journey to heaven.
They magnify the richness of Christ's love, which secures such an inheritance. When they contemplate the forgiveness of past sins, they develop a greater disdain for those sins and a determination to
oppose them in the future. Their love for Christ deepens as they reflect on God's free love in Christ, driving them to admire the boundless grace and express gratitude.
[4.] Christian affections act as winds propelling us toward a life of holiness. Thus, strength, reason, and affections collaborate to prompt action. Love, especially, becomes a driving force: 'We love because he first loved us' (1 John 4:19). When divine love is poured into our hearts, it ignites our affections and sparks divine love's warmth, which we then reflect back to God. God's interest is
primarily in faith that operates through love. This love is a highly effective affection stirred by faith. In truth, all our Christian graces are set into motion by faith in Christ.
This demonstrates how faith grasps Christ in accordance with God's offering. And by embracing the aspects I've mentioned earlier, we transition into living a life of faith in sanctification. An example of this can be seen in the woman who, due to having received forgiveness for many sins, loved deeply. Love is generous and prompts obedience. All acts of obedience spring from love, which
itself is the essence of upholding the law. This affection is kindled by faith, indeed by Christ Himself. Through Him, we obtain the promise of the Spirit, the source of all virtues, and the pledges of the new covenant—a covenant that provides us with hearts of flesh and the indwelling of His Spirit. All promises of both justification and sanctification derive from Christ. They are contained within Him, made on His account, and accomplished through Him, for He embodies the affirmation and fulfillment of all promises. Now, having been led by faith to live in a state of justification, it is essential that we also live by faith in sanctification. A holy life comprises two components:
1. Mortification—dying to sin; 2. Vivification—living in righteousness.
In the realm of mortification, what does this entail? Essentially, it involves examining the reasons that led Christ to endure such immense suffering—namely, my sin. Thus, this affection arouses a
similar sentiment, in a sense, to that which Christ experienced, causing us to despise sin with a profound abhorrence. As articulated in Zechariah, 'And I will pour out on the house of David and the
inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son' (Zech. 12:10, NIV). Secondly, it considers the love of Christ, the love that compelled Him to offer Himself for our sake. This prompts us to abhor sin and motivates us to live for Him who has done so much on our behalf. These two factors, illuminated by Christ's death, ignite our aversion to sin.
Conversely, in the realm of vivification, the same Spirit that infused Christ with life similarly quickens us. As stated in Colossians 3:1, 'Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God' (NIV).
Thus, the Spirit within us enlivens us to engage in heavenly and elevated thinking. Just as the foot and the little finger, although separated, are animated and move due to the same life force and
spirit circulating throughout the entire body, so does the same Spirit quicken every Christian in this manner. Additionally, this Spirit imparts both strength and reasons derived from Christ's
resurrection, enabling us to cultivate a mindset focused on heavenly matters. Therefore, as the soul dies to certain inclinations, it finds life anew in another direction. When Christ, through the Spirit, unveils a superior existence—a life characterized by eternity, immortality, serenity, and glory—the Christian consequently relinquishes attachment to worldly matters and directs their
affections towards this divine reality.
In this manner, we ought to guide our lives each day, not only by living the life of faith through justification but also through sanctification. We are to draw grace upon grace from the abundance
found in Christ. Thus, in times of need, we should continually turn to Him. He isn't merely a sacrificial atonement for our sins; He is also a reservoir and treasury of all that is good. He has been designated as our sanctification. Therefore, let us seek His favor and request the bestowal of grace that aligns with His own. Furthermore, when we find ourselves lacking, let us not despair. Instead, let us draw upon the expansive reservoir of faith, and we will undoubtedly partake in
the generous endowments of grace that reside in Christ, commensurate with the depth of our faith.
Question: Why do so few people find strength and comfort in Christianity?
Answer: The reason is that they often attempt to obtain grace and conquer their flaws solely through their own efforts, which inevitably leaves them lacking. However, if a person places their reliance on God, they will draw fullness from Christ. God has set apart His nature for this very purpose—to provide us with grace upon grace from His fullness. Therefore, daily approach God and beseech Him
for strength against sin, the power to lead a holy life, and the imputation of Christ's righteousness to compensate for the deficiencies in our sanctification. In the words of St. Paul, 'I can do all things through Christ who strengthens me' (Philippians 4:13, NKJV). It's an impactful statement, signifying the ability to endure all hardships and triumph over all challenges. This strength is readily available to us. Consider the example in Luke 17:3-4, where Jesus instructs His disciples to forgive their brother seven times whenever he repents. They found this to be a difficult command because human nature often craves revenge. People have a tendency to rely on their own strength, but the disciples pray for increased faith, acknowledging that faith is required to believe in the forgiveness of numerous sins and to be empowered to forgive repeatedly. Similarly, in conquering sin, we need faith to overcome our multitude of sins, and faith can indeed achieve this.
Now, for this great endeavour:
1. Approach God and seek His Spirit while repenting of all forms of sin.
2. Subsequently, request faith.
This faith will activate all other virtues, much like blood and spirits coursing through the entire body. In our spiritual journey, faith must permeate all virtues, initiating their action, and it even sets God and all His attributes in motion. It reaches out to Christ and implores, 'Lord, increase my faith,' recognizing that without stronger faith, we cannot endure, resist, believe, or trust as we should. Indeed, this must be our sole strength—to see nothing in ourselves but everything in Christ.
Since Adam's fall, it was designated that Christ would be the guardian of our joy, strength, ability, and even our life. After that point, God would not entrust us with these, as we would quickly squander them. This became Christ's role. He has been endowed with these attributes as a man to equip us with everything essential for a spiritual life. Faith will acquire all these blessings from God in Christ, who has been appointed as the mediator of the New Covenant to convey these blessings to us. Moreover, let us proceed to discern whether we are truly living this life of faith in sanctification.
Trial 1. If this is our reality, we will submit ourselves to Christ's governance in all our duties. Faith will enable us to fulfil all of Christ's commands, relying on Him for strength. When one relies on Christ's strength for one duty, they will do so for others as well. There will be a harmonious relationship between the soul of a Christian and the command of obedience. They will heed the call to
duty and also embrace the promises of forgiveness for sins. If such universal obedience is absent, then the life of faith in sanctification is lacking. True faith doesn't distinguish between one duty and another; it expects strength for every task from Christ, who is amply endowed to provide for all His members.
Trial 2. Furthermore, one who lives this way will be exceptionally cautious not to grieve the Holy Spirit. They will reflect, 'I must depend on the Spirit for guidance and assistance in all matters.
Should I then grieve the Spirit? Shall my actions drive it away?' They will be committed to letting the Spirit lead, instruct, comfort, and assure them of their happiness. This individual recognizes that the Spirit's guidance in sanctification is the most superior form of guidance. A believing heart trembles at anything that obstructs the Spirit's work. They won't take a step forward without the guidance of the Word and the Spirit.
Trial 3. Courage will be evident in approaching any duty and confronting any sin, based on the knowledge that strength is accessible. The thought process here is, 'Don't I possess a reservoir of
strength to draw from? Isn't Christ filled with grace and goodness?
Haven't all His works been accomplished for us? Haven't I been granted countless, substantial, rich, and precious promises of assistance? Isn't He the embodiment of truth itself? Doesn't Christ offer sufficient resources to support me in all things? It would be unreasonable to expect us to work without the strength and ability to carry out our tasks. Just as the sun provides light and warmth to
guide and nurture, how much more does Christ, our Creator, provide these to us? It is by grace that we are guided through everything. Our justification stems from grace, and we continually receive strength from His grace to empower us in all things. It's all about grace— abundant grace! A sanctified life, lived by faith, will thus eagerly approach every duty.
Trial 4. Moreover, in this state, everything is vibrant and lively. Just as water from a lively fountain sparkles and dances, there will be living joys, expressions, delights, exhortations, awareness of good and evil. Trust in God and reliance on His Word and promises will result in vivacity, because when Christ touches the soul, life and vitality are infused. As exemplified in the story of Elisha's bones, when a man touches them, he is revived (2 Kings 13:21). Likewise,
encountering Christ breathes life and vigor into us. Christ's promise in John 4:14 applies: 'but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life'
(NKJV).
Let the application of all this be as follows: When faced with these insights, remember to turn to Christ for assistance and strive to live abundantly and fully in this life of faith.
Objection: However, some might ask, how should I continue to pursue and complete this great work of grace? It seems like an enormous task, involving overcoming numerous sins, resisting countless temptations, and making the painful decisions to cut off anything leading astray.
Answer: My response is that faith instructs us to draw everything from Christ—to implore His Spirit to aid us in our journey of sanctification. By relying on His strength, we will triumph. When
confronting sins, seek strength from Christ and then confront them, just as the walls of Jericho fell when the Israelites obeyed the promise and encircled it seven times.
So, how can we accomplish this?
We can learn from their example. Just as they believed in the promise that the city would fall after encircling it seven times, we too have numerous promises to subdue the sin within us. Let's confront
our sins, look up to Christ, and believe in the promises. Our walls of sin will crumble before us, ceasing to hinder our comfort or salvation. They might cast shadows for a brief period, but the sun
will soon shine through, dispelling those clouds and mists.
Therefore, let's boldly confront all our challenges with the support of the Word and the Spirit. Simultaneously, let's direct our will against them, wholeheartedly desiring and striving to eliminate these obstacles. In the end, we'll emerge victorious. When faced with troubles and vexations, as seen in Luke 17:3-4 and subsequent verses, let's join the disciples in praying for an increase in faith. This faith will guide us through storms and tempests, supporting both our faith and our well-being. It will set both heaven and earth into motion for our benefit. Consider how faith is attributed with
immense significance in Hebrews 11. While other elements contribute to the execution of remarkable actions, faith stands out because it sets everything else in motion. Similarly, as described in
1 Corinthians 13:4 and following, love is said to encompass all, not because it performs every task, but because it activates all the other virtues. Therefore, when we lack any grace within us, let's turn to Christ and say, 'Lord, I lack wisdom, counsel, strength, understanding, and prudence in Your holy fear. These are fully present in You. It brings glory to You to help Your humble servant and bestow some measure of these attributes upon me for Your work. Behold, Lord, I am offering myself for Your use. While I may be consumed by anger and turmoil, You are the Prince of Peace, abounding in gentleness. Bless me with a meek and peaceable spirit, so that, learning from You, I may be humble and gentle at heart.' I have provided a few examples; feel free to expand upon them. In all things, as we confess our needs, let's keep our gaze on His fullness, and we will discover an abundance of His blessings, especially when we are not solely relying on our own strength to carry out these
duties. There are two things that oppose this life of faith:
(1.) Despair. This destroys the pillars of hope. Many, including Luther, have been tempted to despair, yet they overcame by continuing to pursue the work. Similarly, the Israelites were
frightened after hearing the negative report from the spies about Canaan. However, as they proceeded, they conquered their enemies.
In our lives, we might think, 'I will never overcome this sin or forward, look to Christ, unite His strength with your efforts, foster a deep distaste for these challenges, and firmly resolve to confront them. Eventually, they will be conquered.
(2.) The second opposition is presumption. Remember that we cannot be strong in our own strength. To quote St. Paul, 'By the grace of God, I am what I am' (1 Corinthians 15:10). Similarly, he states,(Acts 17:28). If we become presumptuous, it is fitting for Christ to withdraw His support, as He did with Peter. Also, beware of spiritual self-sufficiency, which might lead us to rely on ourselves rather than turning to Christ. Our ability to perform any good deed is enabled by Him. A word from Him is sufficient to aid us, whether in matters related to our spiritual or natural life. Therefore, as a conclusion, never depart from Him. In your emptiness, turn to His fullness. If your well has run dry, activate the valve of your faith, and His fountain will replenish it. Keep Him by your side at all times, and you will inevitably lead a life of faith in sanctification.
SERMON I
And the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.—GAL. 2:20.
THESE are the words of a man pursued by the law to Christ, coming from the Spirit of Christ; whose nature it is to apply general concepts to specific situations. Just like St. Paul here, "The life which I now live in the flesh, I live by the faith of the Son of God." He recognizes his death under the law; therefore, he searches for a better partner.
The law finds him dead and leaves him as such. Thus, pursued by the requirements of the law, he turns to Christ and declares, "I am crucified with Christ," yet I live. How? "Yet not I, but Christ lives in me."
There are three categories of individuals in the world, within which all people can be included:
1. The state of nature.
2. The state of individuals under the spirit of bondage.
3. The state of grace under the gospel.
This is the discourse of someone from the third group, someone awakened by the spirit of bondage, who has arrived at a clear and evident perception of their wretchedness and the exceptional remedies. This is a person who has reached a new disposition and temperament of the soul. It is the speech of an individual in the state of grace, now aspiring to a more noble and exceptional existence. In
these words, we can examine various aspects.
1. That there exists an alternative way of life beyond the usual course of nature.
2. That it is a superior and more distinguished life compared to the one they lived before; as if they were saying, Now,having seen the wretchedness of my former natural condition and the excellence of a spiritual life through faith in the Son of God, I regard my former life as miserable, unworthy of being called life, when compared to the life I now live, which is rooted in a superior foundation than that of the 'first Adam.'
3. The source of this life is the Son of God. God possesses life innately, and we possess life solely through Him, who enlivens all things.
4. The transmission of this spiritual life occurs through faith.
Water does not spring forth without a channel to carry and distribute it. The sun does not warm without its rays, and blood is not transported through the body without veins. Likewise, faith serves as the vessel that carries this spiritual life, the conduit through which all spiritual graces flow, for the cultivation and operation of spiritual life. It conveys everything, enabling us to focus on the excellences of the Son of God.
5. The subject and foundation of this spiritual life is faith in the Son of God, love for Him, and the surrender of oneself for His sake. Thus, there exists a life beyond the realm of natural life, and its foundation is Christ, who constitutes our life. Life is the most precious thing in the world, highly valued by us. Just as the devil mentioned about Job, "Skin for skin, and all that a man has will he give for his life" (Job 2:4). Life is the basis of all comforts; it is the energy stemming from the soul and body. Consequently, spiritual life is none other than that exceptional energy and closely interwoven strength of the renewed soul and body, grounded in supernatural reasoning. This causes the soul to follow the guidance of the Word, overcome the desires of the flesh, and gradually be transformed into the likeness of Christ, characterized by holiness and righteousness.
Doctor: The initial point, then, is that a life superior to the natural anticipates a loftier state. In a mother's womb, an unborn child possesses life and sensations in that dim abode. However, it is not content with that, but it is agitated, akin to a prisoner, twisting and turning about. For this life it possesses is not meant to be confined there. Rather, it's a life in its early stages, equipping it for existence in the broader and more expansive world, to which it will soon be dispatched. Thus, in our current obscure existence, there resides a divine instinct, potency, and capacity within human beings that nothing here can satisfy. This demonstrates that there is a realm that can fulfill the will and the intellect, and satiate the affections; a condition that can render a person completely content. A better life must exist, and this is the spiritual life. The existence we presently lead in the physical realm is essentially insubstantial. What is the purpose of this brief life we live here? Is it merely to endure for a time, to eat, drink, indulge in pleasures, and then perish like a beast?
Absolutely not. It serves as a precursor to a superior life. If this present life is considered a blessing, how much more excellent is that spiritual life we discuss? It surpasses everything. Through this spiritual life, even in severe illness, one can exhibit great vitality and spirituality. When the faculties of sensation, thought, and sight all fail, the person can still find comfort in Christ and the forthcoming glory, drawing upon the resources derived from spiritual life. The apostle reveals that a Christian's purpose is to embrace suffering in this life to magnify the future glory. As he says in 2 Corinthians 4:10,
"Always bearing about in our body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." When the body is at its weakest, the spirit is at its strongest. Compare this to a person devoid of this spirit and hope: they approach death as if it were the end, due to a lack of faith, knowledge, enlivening life, or an understanding or taste for loftier matters. They remain uncertain about the existence of the Holy Spirit. And if they are convinced on a conscience level, they are still overwhelmed by dread and the looming specter of perpetual damnation. How impoverished are we without this life? In such a state, a heathen or an unbeliever could be just as fortunate as we are.
A Christian endowed with this spiritual life can gaze upon Christ and glory, surpassing all the pursuits of this existence. They can reflect on the past, draw lessons from prior experiences, discern the vanity of things that others esteem highly, and relish things that nature alone does not appreciate. Their reasoning capabilities are robust, extending beyond the confines of conventional rationale. They are individuals of formidable exertion. This realization should galvanize us to seek this spiritual life above all else, lest we become like the "living dead" widows referred to by St. Paul in 1 Timothy 5:6.
Therefore, to avoid being lifeless beings, we must strive for spiritual life, for there is another death that follows the initial one. Through that subsequent death, we not only forfeit God, Christ, life, glory, and eternal life, along with communion with saints and angels, but we also plummet into eternal torment alongside the devil and his cohorts. Hence, our foremost pursuit should be directed towards Christ, that we might thrive in His presence.
Why is it that we do not pursue this spiritual life more ardently? It's because, when the conscience remains dormant, we believe it does not exist. We tread the path of Judas, proceeding through life in a state of nature, immersed in revelry, hedonism, avarice, and similar pursuits, until we meet our sudden demise. When the conscience awakens, then it becomes easier to engage with someone who
recognizes their misery and seeks the remedy. Just as Jacob could be persuaded to send for corn in Egypt when famine plagued the land of Canaan, so too can someone hungry and thirsty be convinced to eat and drink. Likewise, a burdened and weary individual can readily be persuaded to cast aside their load and rest. This analogy holds true for us. When the conscience is stirred to sense sin and the inexorable wrath and eternal punishment that follows, we should, and indeed would, yearn for this spiritual life. I implore you, let us embrace the belief in such a life. Refer to 1 Peter1:3. There, he extols God, "who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." None can attain heaven without being reborn here. The primary assistance comes from engaging with the means. This is akin to the pool of Bethesda – if we position ourselves there, the angel of the covenant will usher us in for healing. So, we must persist until this life resides
within us. When we sense a deep aversion between our spirits and sin, comparable to the repulsion between poison and them, that's when the journey commences. Thus, we should detest sinful
individuals whose behavior obstructs the advancement and growth of our spiritual life. Those who recklessly venture into all circumstances shouldn't be surprised when they stumble into sinful
paths. Their only concern and pursuit is leading one astray. They cater to their desires and seldom consider anything more. A Christian prioritizes nurturing their finest life, aware that good and
bad company both exert influence – the former invigorates, while the latter extinguishes.
Christ is referred to as life, the bread of life, and the tree of life. He offers us living water to rejuvenate our souls. This isn't because He intrinsically embodies bread or a tree, but rather due to the effectiveness of His work within us. For God inherently embodies life. He even swears by it, as seen in Ezekiel 33:11: "As I live, saith the Lord, I desire not the death of a sinner." However, we're not focusing on such an exalted form of life here, though this life primarily derives from Him. This is inherent to its nature. The Son serves as the source of life because He is God – the fundamental, underlying, and essential source of life.
Before Christ can serve as life for us, He must first become human, as mentioned in John 6:55: "For my flesh is meat indeed, and my blood is drink indeed." His capacity to invigorate stems from His
divine nature. He is the bread that descended from heaven, and as stated, "whoso eateth shall live for ever." In undertaking the colossal task of our salvation, an infinite being such as God, who cannot die, assumed a mortal nature. This paved the way for mercy and justice.
Thus, His flesh is truly nourishing. Nonetheless, the flesh is futile without the Spirit that imparts life. This Spirit must seal these truths within our souls, for without the Spirit's seal, we cannot derive comfort from them. As we discuss spiritual life, it is Him that we live for – by Him, in Him, and through Him. This is echoed in 1 Corinthians 15:45: "the last Adam is called a quickening Spirit." This is because through that Spirit, He revitalized Himself and now revitalizes us to lead a life of grace. Eventually, He will rejuvenate our lifeless bodies in the resurrection. He is also referred to as the "Sun of righteousness,"signifying light and warmth. Just as the sun illuminates and warms, He serves as the light of the world, as expressed by John: "lighting every man that cometh into the world." He also imparts warmth, nurturing and sustaining creation. Thus, He is called light and life.
To summarize, we've briefly explored the existence of a life beyond our natural state. This life is profoundly exceptional, with its root and source being the Son of God. Now, the channel through which
this life is conveyed is "by faith." A spring isn't enough to distribute water; pipes are needed to channel it for practical use. Similarly, for the sustenance of spiritual life, arteries and veins are necessary, extending from the heart and liver. Christ functions as the heart and liver of all spiritual life. However, a conveyance is required to bring it to us, and this is where faith comes in.
(1.) Because we are now saved by someone else, not ourselves.
Therefore,the grace leading us to this great blessing must draw us out of ourselves. Faith accomplishes this, serving as the soul's hand to grasp all the virtues, excellences, and elevated perfections of Christ.
(2.) Because faith attributes all glory to the One in whom it trusts, as noted in Romans 3:26. Paul explains why works are excluded and this righteousness is introduced: "that he might be just, and the
justifier of him which believeth." He then adds, "Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith." If our salvation had come through love, humility, patience, or any virtue within us, some boasting could have occurred. However, faith takes a different approach, laying hold of someone else's riches.
Faith acknowledges that nothing truly belongs to us; hence, it goes to another to acquire it.
(3.) Because, in returning to God, we must follow a path distinct from the one through which we fell. The same route cannot lead to recovery. We're familiar with how the serpent shook Eve's faith by
causing her to doubt the threat. As long as they adhered to the word and revered the commandment, their life was intact. But by losing this reverence, they forfeited communion with the source of love.
Consequently, we fell through unbelief and must now return through faith in another's righteousness.
Please Update the following text into contemporary British English,while maintaining the original wording as closely as possible.
Preserve the author's original tone, voice, and style. The translation should not involve paraphrasing, summarizing, or adding new information. Modernize sentence structure, grammar, and
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By this time we are come to the main thing intended, how we live by the faith of the Son of God. We shall not haply reach the depth of so profound a mystery; only I will endeavor to give you some few
heads, wherein faith principally exercises her powers and functions.
1. The life of faith is exercised in our effectual calling.
2. In the state of justification, whence comes reconciliation.
3. In a vigorous life, arising on the comfort of our justification.
4. In our sanctification; in those supplies faith finds out to make up the imperfection thereof.
5. The life of faith in glorification.
6. We live by faith in all the several passages of this life, as we shall see when we come to them.
Thus we live continually by the faith of the Son of God, and so we must live till we come to heaven.
1. We live the life of faith in our effectual calling. The Spirit works it, the Spirit is God's hand. This makes, that our eyes are bent upwards to see a better life, to see a calling, to live holily and righteously in all things, to see what a rich means is provided to reconcile God and man, to satisfy justice, and so to draw us in a new way and course of life, to rely on God, and look unto him in all our actions. Then the grace of union is given. God's Spirit works our hearts by this faith, to have first union, and then communion with God. Thus the soul being seasoned, and seeing the excellency and necessity of another new life, touches Christ, and begins to live the life of faith in effectual
calling; for at first we are dead and unlovely creatures, estranged from grace and gracious actions, until, in this estate, Christ is discovered by the Spirit, and faith to unite us to him.
2. Secondly, We live the life of faith in justification. This is a life of sentence that the soul lives by, peace being spoken unto it by the pardon of sin; for God by his Spirit doth report so much to the soul,giving us assurance that Christ our surety and peace-maker is raised up again. So Eph. 2:5, it is said, 'Even when we were dead in sins, he hath quickened us together with Christ, and raised us together, and made us sit in heavenly places with him.' And why? Because our Surety hath paid our debt. We say of a man condemned, he is a dead man till he have a pardon, which when he hath obtained, we turn our speech, and say, he lives. So in justification: being united unto Christ,and believing our pardon, we are said to live. Our sins lie on him as our surety; for then, as our husband in charge, he doth pay all our debts. Thus by virtue of our marriage to Christ, he discharges all our debts, and goes away with them; even as the scapegoat in the wilderness went quite away with all the sins and iniquities of the people, never to return again. Look we therefore to our sins, the
curse and wrath due unto them, and all as laid on him. Look at whatsoever is good in him, that is for us; whatsoever is evil in us, look in him for it, to have it taken away, pardoned, and not imputed.
We commit daily sins, and in line with Zechariah 13:1, 'There is a flowing fountain every day, to cleanse sin and impurity.' Therefore, due to our daily transgressions, we must consistently seek refuge and purify our souls in this blood. We should apply the comforts of His sufferings, intercession, and obedience to us. St. John imparts this wisdom, saying, 'If any man sins, we have an advocate with the Father, Jesus Christ the righteous. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world,' as found in 1 John 2:1. If we sin daily, He justifies the sinner daily. He came to save sinners; hence, when sin incites us to flee from God, we should instead run towards Him. Faith proclaims, 'There is no condemnation for those who are in Christ Jesus,' as stated in Romans 8:1. Why? Because my sins were condemned in Christ, and a
condemned person lacks a voice. Christ came to eliminate sin and now all condemned sins, if we turn to Christ, who bore all our iniquities, as magnificently portrayed by the prophet Isaiah.
Therefore, St. Paul boldly asks the question, 'Who shall bring any charge against those whom God has chosen? It is God who justifies.
Who then is the one who condemns?' Why? 'Christ Jesus, who died— more than that, who was raised to life—is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ?' Romans 8:33-34. Hence, you can see that in our daily sins, we require these aspects to have, upon confessing, a daily pardon routinely sought. God does not want us to sink. As long as guilt resides in us, God provides a way to cleanse our souls and renew our comforts. Every day, we accrue new debts, and every day, the Lord's
Prayer teaches us to seek forgiveness and run to God, to have our record expunged with His blood. Every day, a Christian must focus on the brazen serpent—by which I mean the Lord Jesus, symbolized
—and must apply the blood of Christ to their hearts, so that the destructive angel might pass by them on the day of wrath, just as the Israelites did then. This is the essence of living by faith: seeking pardon daily, looking to our advocate and surety, who paid our debts and cancelled that obligation against us, contrary to us, as the apostle says, washing daily in that ceaselessly flowing fountain.
'Christ is a priest forever, in the order of Melchizedek,' Psalm 110:4.
Although the act is in the past, He remains constant. What undermines our courage and fills us with fear but our sins? Yet,why was this brazen serpent lifted up, if not to cleanse our daily weaknesses might not perish but have eternal life? John 3:14-15.
Hence, justification isn't just a declaration of pardon; it is also, as Romans 5:15 states, a claim to eternal life: 'For if by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ.'
Where God forgives, He also elevates. So, if Satan tries to shake my claim, to undermine this faith, reassure him that Christ came to save sinners. If he objects, claiming your claim is worthless and tainted due to the many sins and corruptions in your mortal body, respond by saying, 'What is the purpose of my faith if not for my comfort, to show that my claim is in Christ? My strength and foundation of comfort is in Him, not in myself.' Take, for example, how David lived this life of faith in justification: 'If you, Lord, kept a record of sins, who could stand?' Psalm 130:3. There, he pronounces a death sentence on himself before being acquitted, which we must do in a similar circumstance. But then comes the appeal: 'But with you there is forgiveness, so that we can, with reverence, serve you.' You can delve deeper into this. If someone is not sound in this matter,
everything they do amounts to nothing. This is everything. Our sanctification is meaningless without this. This is the foundation of it all. Pay heed to this, focusing on Christ's obedience, life, death, and sufferings, along with the comforts stemming from our connection to them.
But to guide you a bit further before we conclude this delightful aspect.
First, Reflect on the events of each day. Examine how you've progressed, acknowledge the sins that have escaped your notice.
Then, come to God at night. Confess your wrongdoings, feel remorse for all, make a resolution against all, seek strength to overcome all. Sleeping in sin is a dreadful state; it's better to sleep in a den filled with vipers and venomous creatures. Also, observe and be vigilant every morning; corruption clings to even our best actions. Not a day goes by without us having reason to say, "Lord, forgive us our sins." By adopting this approach, we'll keep our souls free, ready for death.
Through our daily reckoning, consistently clearing our accounts, we'll be prepared for our ultimate pardon. When troubles arise, we'll only have that to contend with. I implore you, therefore, to put this into practice. Ensure that each day you account for the sins of that day. This way, you'll lead a contented life and be prepared for all circumstances—life, death, illness, distress, or anything else. Because our ultimate purpose lies in heaven.
Objection: If it's like this, we needn't worry about sinning. We can simply seek a new pardon every day.
Answer: Oh, be cautious. Before our pardon can be granted, there must be confession, sorrow for sin, resolute commitment not to repeat it. There must be an arraignment, conviction, and self judgment, because whatever we don't want God to do, we must do ourselves. The time it takes to secure this "quietus est" is generally proportionate to our sin. If someone resolves to sin every day just
because sin is pardoned every day, they may well go a long time without pardon, or at least without the comfort of their pardon. Even though the pardon of sins is proclaimed, God holds the key to joy.
Just as David had his sin pardoned—by the certainty of faith, he knew this much—yet in Psalm 51:8, he pleads for joy and for God to mend the bones he had broken. He bemoaned all day and felt a pain
akin to broken bones. The joy of the Spirit had departed from him.
He beseeches its restoration. So, even though sin may be pardoned, the more we sin, the harder it is to repent, and the longer we'll lack joy. It's possible that we may spend our entire lives mourning
without comfort in such a situation. Now, let's explore how we can recognize that we're living the life of faith in justification.
Trial 1. First, examine how it enters the soul. As Romans 7:4 states, the apostle says, 'So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God.' Once a person is dead according to the law and perceives themselves as dead, they begin to live this life of faith. Christ revives only the dead. Why don't the Catholics attain this grace of justification? They never see themselves entirely dead but attach some life to the natural state of humanity. Therefore, Christ doesn't revive them. Only those are revived by Him who realize they're dead under the law. Then, they experience a holy despair and recognize that life and comfort are found outside of themselves, in another.
Justification stems from a holy despair and the reception of life after acknowledging our own death.
Trial 2. Second, the presence of this life of faith is marked by an extraordinary high valuation and appreciation of Christ—His righteousness, merits, obedience, and the wisdom of God in the
forgiveness of our sins through this God-man, the incredible mediator—as seen in Philippians 3:8. Paul considers everything 'a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ.' He's willing to part with all to attain Christ. It's the precious pearl worth selling everything for. Paul
considers all our own righteousness as insignificant compared to this. There must be a profound appreciation for the richness of Christ's obedience and suffering. For where there isn't this high
estimation, justification is compromised. However, you see how Paul disregards and belittles all things in light of this. Similarly, in Romans 4:16, Abraham is cited as justified by grace, so that the promise might be guaranteed to all his descendants. And in Psalm 32:2, he's hailed as the blessed person 'whose sin the Lord does not count against them and in whose spirit is no deceit.'
Trial 3. Third, the presence of this life of faith is indicated by a zeal against all contradictory doctrines, as demonstrated by St. Paul's reaction to the Galatians, who sought to combine works with faith. 'You who are trying to be justified by the law have been alienated from Christ; you have fallen away from grace,' as stated in Galatians 5:4. And in chapter 3, he questions, 'You foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified. I would like to learn just one thing from you:
Did you receive the Spirit by the works of the law, or by believing what you heard?' (Galatians 3:1-2). A person solid in the matter of justification despises popery and all doctrines that diminish the
richness of Christ's grace. Death lurks within the Roman Catholic faith. But why are some of them saved? Not because they die in that faith, but because they change their stance on this matter of
justification. So, you see, there's a hatred, a fervor in those who, like St. Paul, oppose opposing doctrines.
Trial 4. Fourth, peace and joy become firmly established in the heart.
As Romans 5:1-2 states, 'Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.'
Question: Before we move on from this point, let me address one more thing. In the case of relapse, what should we do? Are we completely cut off? Do we need to make a fresh start?
Answer: I'll respond by saying that not every fall is a complete fall.
There are degrees of falling, much like in the case of a sick person who is not immediately dead but retains some life and strength that works towards recovery. There is enough grace and life left in
justification to bring him back. However, as in other circumstances, even in relapses, one must live by faith. We can see in 2 Corinthians 5:20 that even those who were in a state of grace are urged to be reconciled. Falling doesn't mean falling away completely; rather, it's a call to stir up grace and regain our footing. As stated in Isaiah 55:7,
'Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon.' Then the reason is given,
'For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your
thoughts.' Similarly, Jeremiah 3:1 states, 'They say, 'If a man divorces his wife and she leaves him and becomes another man's wife, will he return to her again?' Would not the land be completely defiled? But you have lived as a prostitute with many lovers—would you now return to me?' says the Lord. Thus, even when we slip and fall, we must live by faith, not releasing our grip, but instead running to the refuge of the altar's horns or seeking safety in this city of refuge.
Question: But what is the reason that many who are justified don't experience daily comfort?
Answer: It's possible that they merely gloss over their issues and fail to thoroughly examine the depths of their corruption. Just as in Psalm 32:3, David's bones grew old when he kept his sin hidden, and he roared in agony all day long, feeling God's hand heavily upon him day and night. He later explains how he found comfort: 'I acknowledged my sin to you and did not cover up my iniquity. I said, 'I will confess my transgressions to the Lord.' And you forgave the guilt of my sin.' The same might be true in this case. We don't approach God openly, we don't truly explore our sins, and we don't search every corner. Sin is remarkably deceptive. Sometimes, God uses this situation to humble us for a previous sin and withholds comfort until we are further humbled and develop a deep reverence for sin.
Thirdly, this leads to a vibrant life—a life of joyfulness. When a person has sought out their pardon, life and joy emerge, and a solid foundation is laid for holy actions. Who should be joyful if not a triumphant righteous person? Who has more reason to rejoice than kings? Through justification, we become kings and priests, elevated above all sins, desires, the world, and the devil. We possess a rightful claim to heaven. Should a worldly individual rejoice in their titles and privileges more than us? After all, we are God's adopted children and heirs to everything. As Romans 5:1 declares, 'Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand. And we boast in the hope of the glory of God.' Once justified, the sting is removed from all troubles. God is with us, and we rejoice in Him. This is everything.
The blood of Abel cries out for vengeance, but in this state, the Spirit of God tells me that the blood of Christ speaks better things—mercy,mercy. There's always comfort in His blood, even though we might struggle to apply it due to weakness and inexperience. Bathing in this blood should encourage a Christian to stride forward cheerfully in the comforts of the Holy Spirit. But I'm moving on to the next point, which is:
Fourthly, the life of faith in sanctification. This emerges from these foundations:
(1.) First, faith grasps Christ as God offers Him. How does this work?
Consider 1 Corinthians 1:30: 'It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption.' God provides Christ not
only for justification but also for sanctification, and faith must apprehend Him accordingly.
(2.) Faith receives Christ in His entirety, embracing all His roles—not just as a priest for salvation, but also as a king for governance. Like a wife who accepts her husband's leadership, a Christian receives Christ for guidance and rule.
(3.) Furthermore, Christ's purpose was not only to absolve sin's guilt but also to break its dominion. He came to annihilate the devil's entire work, as indicated in John's words and Ephesians 5:25-26, where Christ gave Himself for the church to sanctify and cleanse it through the washing of water by the word, presenting it as a radiant church without blemish. Christ purges His church not only from sin's guilt but also from entanglements with corrupting influences in the world. As demonstrated in Romans 8:3, 'For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering.
And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.' He came by both
water and blood. Therefore, faith receives Christ not only for justification but also for sanctification. To elaborate on this:
[1.] Sanctification necessarily follows justification. What hinders God's mercy? His anger at committed sin, which leads to the withholding of His Spirit. However, when reconciliation occurs, the
Spirit is also given. Ephesians 1:13 states, 'And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.' Once the Spirit is received, it becomes the seed of all virtues. Whoever is justified possesses the Spirit of Christ, as Romans 8:9 asserts, 'You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.'
[2.] Furthermore, having the Spirit of Christ, faith draws all its strength from Christ. Just as Samson's strength resided in his hair, a Christian's strength is found in Christ. The devil recognizes this well and thus strives to weaken faith, leading us away from our source of strength. Christ declares, 'Apart from me you can do nothing' (John 15:5), and Paul attests that he 'can do all this through him who gives him strength' (Philippians 4:13). The Spirit provides strength.
[3.] As we gain strength through Christ and His Spirit, we are also equipped with compelling reasons to a Christian maintain a holy and upright life that aligns with their profession? The response often hinges on powerful reasoning.
For instance, the Christian refrains from indulging in hindrances that might impede their safe and comfortable journey to heaven.
They magnify the richness of Christ's love, which secures such an inheritance. When they contemplate the forgiveness of past sins, they develop a greater disdain for those sins and a determination to
oppose them in the future. Their love for Christ deepens as they reflect on God's free love in Christ, driving them to admire the boundless grace and express gratitude.
[4.] Christian affections act as winds propelling us toward a life of holiness. Thus, strength, reason, and affections collaborate to prompt action. Love, especially, becomes a driving force: 'We love because he first loved us' (1 John 4:19). When divine love is poured into our hearts, it ignites our affections and sparks divine love's warmth, which we then reflect back to God. God's interest is
primarily in faith that operates through love. This love is a highly effective affection stirred by faith. In truth, all our Christian graces are set into motion by faith in Christ.
This demonstrates how faith grasps Christ in accordance with God's offering. And by embracing the aspects I've mentioned earlier, we transition into living a life of faith in sanctification. An example of this can be seen in the woman who, due to having received forgiveness for many sins, loved deeply. Love is generous and prompts obedience. All acts of obedience spring from love, which
itself is the essence of upholding the law. This affection is kindled by faith, indeed by Christ Himself. Through Him, we obtain the promise of the Spirit, the source of all virtues, and the pledges of the new covenant—a covenant that provides us with hearts of flesh and the indwelling of His Spirit. All promises of both justification and sanctification derive from Christ. They are contained within Him, made on His account, and accomplished through Him, for He embodies the affirmation and fulfillment of all promises. Now, having been led by faith to live in a state of justification, it is essential that we also live by faith in sanctification. A holy life comprises two components:
1. Mortification—dying to sin; 2. Vivification—living in righteousness.
In the realm of mortification, what does this entail? Essentially, it involves examining the reasons that led Christ to endure such immense suffering—namely, my sin. Thus, this affection arouses a
similar sentiment, in a sense, to that which Christ experienced, causing us to despise sin with a profound abhorrence. As articulated in Zechariah, 'And I will pour out on the house of David and the
inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son' (Zech. 12:10, NIV). Secondly, it considers the love of Christ, the love that compelled Him to offer Himself for our sake. This prompts us to abhor sin and motivates us to live for Him who has done so much on our behalf. These two factors, illuminated by Christ's death, ignite our aversion to sin.
Conversely, in the realm of vivification, the same Spirit that infused Christ with life similarly quickens us. As stated in Colossians 3:1, 'Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God' (NIV).
Thus, the Spirit within us enlivens us to engage in heavenly and elevated thinking. Just as the foot and the little finger, although separated, are animated and move due to the same life force and
spirit circulating throughout the entire body, so does the same Spirit quicken every Christian in this manner. Additionally, this Spirit imparts both strength and reasons derived from Christ's
resurrection, enabling us to cultivate a mindset focused on heavenly matters. Therefore, as the soul dies to certain inclinations, it finds life anew in another direction. When Christ, through the Spirit, unveils a superior existence—a life characterized by eternity, immortality, serenity, and glory—the Christian consequently relinquishes attachment to worldly matters and directs their
affections towards this divine reality.
In this manner, we ought to guide our lives each day, not only by living the life of faith through justification but also through sanctification. We are to draw grace upon grace from the abundance
found in Christ. Thus, in times of need, we should continually turn to Him. He isn't merely a sacrificial atonement for our sins; He is also a reservoir and treasury of all that is good. He has been designated as our sanctification. Therefore, let us seek His favor and request the bestowal of grace that aligns with His own. Furthermore, when we find ourselves lacking, let us not despair. Instead, let us draw upon the expansive reservoir of faith, and we will undoubtedly partake in
the generous endowments of grace that reside in Christ, commensurate with the depth of our faith.
Question: Why do so few people find strength and comfort in Christianity?
Answer: The reason is that they often attempt to obtain grace and conquer their flaws solely through their own efforts, which inevitably leaves them lacking. However, if a person places their reliance on God, they will draw fullness from Christ. God has set apart His nature for this very purpose—to provide us with grace upon grace from His fullness. Therefore, daily approach God and beseech Him
for strength against sin, the power to lead a holy life, and the imputation of Christ's righteousness to compensate for the deficiencies in our sanctification. In the words of St. Paul, 'I can do all things through Christ who strengthens me' (Philippians 4:13, NKJV). It's an impactful statement, signifying the ability to endure all hardships and triumph over all challenges. This strength is readily available to us. Consider the example in Luke 17:3-4, where Jesus instructs His disciples to forgive their brother seven times whenever he repents. They found this to be a difficult command because human nature often craves revenge. People have a tendency to rely on their own strength, but the disciples pray for increased faith, acknowledging that faith is required to believe in the forgiveness of numerous sins and to be empowered to forgive repeatedly. Similarly, in conquering sin, we need faith to overcome our multitude of sins, and faith can indeed achieve this.
Now, for this great endeavour:
1. Approach God and seek His Spirit while repenting of all forms of sin.
2. Subsequently, request faith.
This faith will activate all other virtues, much like blood and spirits coursing through the entire body. In our spiritual journey, faith must permeate all virtues, initiating their action, and it even sets God and all His attributes in motion. It reaches out to Christ and implores, 'Lord, increase my faith,' recognizing that without stronger faith, we cannot endure, resist, believe, or trust as we should. Indeed, this must be our sole strength—to see nothing in ourselves but everything in Christ.
Since Adam's fall, it was designated that Christ would be the guardian of our joy, strength, ability, and even our life. After that point, God would not entrust us with these, as we would quickly squander them. This became Christ's role. He has been endowed with these attributes as a man to equip us with everything essential for a spiritual life. Faith will acquire all these blessings from God in Christ, who has been appointed as the mediator of the New Covenant to convey these blessings to us. Moreover, let us proceed to discern whether we are truly living this life of faith in sanctification.
Trial 1. If this is our reality, we will submit ourselves to Christ's governance in all our duties. Faith will enable us to fulfil all of Christ's commands, relying on Him for strength. When one relies on Christ's strength for one duty, they will do so for others as well. There will be a harmonious relationship between the soul of a Christian and the command of obedience. They will heed the call to
duty and also embrace the promises of forgiveness for sins. If such universal obedience is absent, then the life of faith in sanctification is lacking. True faith doesn't distinguish between one duty and another; it expects strength for every task from Christ, who is amply endowed to provide for all His members.
Trial 2. Furthermore, one who lives this way will be exceptionally cautious not to grieve the Holy Spirit. They will reflect, 'I must depend on the Spirit for guidance and assistance in all matters.
Should I then grieve the Spirit? Shall my actions drive it away?' They will be committed to letting the Spirit lead, instruct, comfort, and assure them of their happiness. This individual recognizes that the Spirit's guidance in sanctification is the most superior form of guidance. A believing heart trembles at anything that obstructs the Spirit's work. They won't take a step forward without the guidance of the Word and the Spirit.
Trial 3. Courage will be evident in approaching any duty and confronting any sin, based on the knowledge that strength is accessible. The thought process here is, 'Don't I possess a reservoir of
strength to draw from? Isn't Christ filled with grace and goodness?
Haven't all His works been accomplished for us? Haven't I been granted countless, substantial, rich, and precious promises of assistance? Isn't He the embodiment of truth itself? Doesn't Christ offer sufficient resources to support me in all things? It would be unreasonable to expect us to work without the strength and ability to carry out our tasks. Just as the sun provides light and warmth to
guide and nurture, how much more does Christ, our Creator, provide these to us? It is by grace that we are guided through everything. Our justification stems from grace, and we continually receive strength from His grace to empower us in all things. It's all about grace— abundant grace! A sanctified life, lived by faith, will thus eagerly approach every duty.
Trial 4. Moreover, in this state, everything is vibrant and lively. Just as water from a lively fountain sparkles and dances, there will be living joys, expressions, delights, exhortations, awareness of good and evil. Trust in God and reliance on His Word and promises will result in vivacity, because when Christ touches the soul, life and vitality are infused. As exemplified in the story of Elisha's bones, when a man touches them, he is revived (2 Kings 13:21). Likewise,
encountering Christ breathes life and vigor into us. Christ's promise in John 4:14 applies: 'but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life'
(NKJV).
Let the application of all this be as follows: When faced with these insights, remember to turn to Christ for assistance and strive to live abundantly and fully in this life of faith.
Objection: However, some might ask, how should I continue to pursue and complete this great work of grace? It seems like an enormous task, involving overcoming numerous sins, resisting countless temptations, and making the painful decisions to cut off anything leading astray.
Answer: My response is that faith instructs us to draw everything from Christ—to implore His Spirit to aid us in our journey of sanctification. By relying on His strength, we will triumph. When
confronting sins, seek strength from Christ and then confront them, just as the walls of Jericho fell when the Israelites obeyed the promise and encircled it seven times.
So, how can we accomplish this?
We can learn from their example. Just as they believed in the promise that the city would fall after encircling it seven times, we too have numerous promises to subdue the sin within us. Let's confront
our sins, look up to Christ, and believe in the promises. Our walls of sin will crumble before us, ceasing to hinder our comfort or salvation. They might cast shadows for a brief period, but the sun
will soon shine through, dispelling those clouds and mists.
Therefore, let's boldly confront all our challenges with the support of the Word and the Spirit. Simultaneously, let's direct our will against them, wholeheartedly desiring and striving to eliminate these obstacles. In the end, we'll emerge victorious. When faced with troubles and vexations, as seen in Luke 17:3-4 and subsequent verses, let's join the disciples in praying for an increase in faith. This faith will guide us through storms and tempests, supporting both our faith and our well-being. It will set both heaven and earth into motion for our benefit. Consider how faith is attributed with
immense significance in Hebrews 11. While other elements contribute to the execution of remarkable actions, faith stands out because it sets everything else in motion. Similarly, as described in
1 Corinthians 13:4 and following, love is said to encompass all, not because it performs every task, but because it activates all the other virtues. Therefore, when we lack any grace within us, let's turn to Christ and say, 'Lord, I lack wisdom, counsel, strength, understanding, and prudence in Your holy fear. These are fully present in You. It brings glory to You to help Your humble servant and bestow some measure of these attributes upon me for Your work. Behold, Lord, I am offering myself for Your use. While I may be consumed by anger and turmoil, You are the Prince of Peace, abounding in gentleness. Bless me with a meek and peaceable spirit, so that, learning from You, I may be humble and gentle at heart.' I have provided a few examples; feel free to expand upon them. In all things, as we confess our needs, let's keep our gaze on His fullness, and we will discover an abundance of His blessings, especially when we are not solely relying on our own strength to carry out these
duties. There are two things that oppose this life of faith:
(1.) Despair. This destroys the pillars of hope. Many, including Luther, have been tempted to despair, yet they overcame by continuing to pursue the work. Similarly, the Israelites were
frightened after hearing the negative report from the spies about Canaan. However, as they proceeded, they conquered their enemies.
In our lives, we might think, 'I will never overcome this sin or forward, look to Christ, unite His strength with your efforts, foster a deep distaste for these challenges, and firmly resolve to confront them. Eventually, they will be conquered.
(2.) The second opposition is presumption. Remember that we cannot be strong in our own strength. To quote St. Paul, 'By the grace of God, I am what I am' (1 Corinthians 15:10). Similarly, he states,(Acts 17:28). If we become presumptuous, it is fitting for Christ to withdraw His support, as He did with Peter. Also, beware of spiritual self-sufficiency, which might lead us to rely on ourselves rather than turning to Christ. Our ability to perform any good deed is enabled by Him. A word from Him is sufficient to aid us, whether in matters related to our spiritual or natural life. Therefore, as a conclusion, never depart from Him. In your emptiness, turn to His fullness. If your well has run dry, activate the valve of your faith, and His fountain will replenish it. Keep Him by your side at all times, and you will inevitably lead a life of faith in sanctification.