Book III Chapter 12.
12. NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE
SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION.
The divisions of this chapter are, -
I. A consideration of the righteousness of God overturns
the righteousness of works, as is plain from passages of Scripture,
and the confession and example of the saints, sec. 1-3.
II. The same effect produced by a serious examination of
the conscience, and a constant citation to the divine tribunal, sec. 4
and 5.
III. Hence arises, in the hearts of the godly, not
hypocrisy, or a vain opinion of merit, but true humility. This
illustrated by the authority of Scripture and the example of the
Publican, sec. 6, 7.
| IV. Conclusion - arrogance and security must be
discarded, every man throwing an impediment in the way of the divine
goodness in proportion as he trusts to himself.
|
| | | |
Sections.
- Source
of error on the subject of Justification. Sophists speak as if the
question were to be discussed before some human tribunal. It relates to
the majesty and justice of God. Hence nothing accepted without absolute
perfection. Passages confirming this doctrine. If we descend to the
righteousness of the Law, the curse immediately appears.
- Source
of hypocritical confidence. Illustrated by a simile. Exhortation.
Testimony of Job, David, and Paul.
- Confession
of Augustine and Bernard.
- Another
engine overthrowing the righteousness of works, viz., a serious
examination of the conscience, and a comparison between the perfection of
God and the imperfection of man.
- How
it is that we so indulge this imaginary opinion of our own works. The
proper remedy to be found in a consideration of the majesty of God and our
own misery. A description of this misery.
- Christian
humility consists in laying aside the imaginary idea of our own
righteousness, and trusting entirely to the mercy of God, apprehended by
faith in Christ. This humility described. Proved by passages of Scripture.
- The
parable of the Publican explained.
- Arrogance,
security, and self-confidence, must be renounced. General rule, or summary
of the above doctrine.
(Justification in the light of the majesty and
perfection of God, 1-3)
1. No one is righteous before God's judgment seat
Although the perfect truth of the above doctrine is proved by clear
passages of Scripture, yet we cannot clearly see how necessary it is, before
we bring distinctly into view the foundations on which the whole discussion
ought to rest. First, then, let us remember that the righteousness which we
are considering is not that of a human, but of a heavenly tribunal; and so
beware of employing our own little standard to measure the perfection which is
to satisfy the justice of God. It is strange with what rashness and
presumption this is commonly defined. Nay, we see that none talk more
confidently, or, so to speak, more blusteringly, of the righteousness of works
than those whose diseases are most palpable, and blemishes most apparent. This
they do because they reflect not on the righteousness of Christ, which, if
they had the slightest perception of it, they would never treat with so much
insult. It is certainly undervalued, if not recognized to be so perfect that
nothing can be accepted that is not in every respect entire and absolute, and
tainted by no impurity; such indeed as never has been, and never will be,
found in man. It is easy for any man, within the precincts of the schools, to
talk of the sufficiency of works for justification; but when we come into the
presence of God there must be a truce to such talk. The matter is there
discussed in earnest, and is no longer a theatrical logomachy. Hither must we
turn our minds if we would inquire to any purpose concerning true
righteousness; the question must be: How shall we answer the heavenly Judge
when he calls us to account? Let us contemplate that Judge, not as our own
unaided intellect conceives of him, but as he is portrayed to us in Scripture,
(see especially the Book of Job,) with a brightness which obscures the stars,
a strength which melts the mountains, an anger which shakes the earth, a
wisdom which takes the wise in their own craftiness, a purity before which all
things become impure, a righteousness to which not even angels are equal, (so
far is it from making the guilty innocent,) a vengeance which once kindled
burns to the lowest hell, (Exod. 34: 7; Nahum 1: 3; Deut. 32: 22.) Let Him, I
say, sit in judgment on the actions of men, and who will feel secure in
sisting himself before his throne? "Who among us," says the prophets
"shall dwell with the devouring fire? who among us shall dwell with
everlasting burnings? He that walketh righteously, and speaketh
uprightly," &c., (Isaiah 33: 14, 15.) Let whoso will come forth. Nay,
the answer shows that no man can. For, on the other hand, we hear the dreadful
voice: "If thou, Lord, shouldst mark our iniquities, O Lord, who shall
stand?" (Ps. 130: 3.) All must immediately perish, as Job declares,
"Shall mortal man be more just than God? shall a man be more pure than
his Maker? Behold, he put no trust in his servants; and his angels he charged
with folly: How much less in them that dwell in houses of clay, whose
foundation is in the dust, which are crushed before the moth? They are
destroyed from morning to evening," (Job 4: 17-20.) Again, "Behold,
he putteth no trust in his saints; yea, the heavens are not clean in his
sight. How much more abominable and filthy is man, which drinketh iniquity
like water?" (Job 15: 15, 16.)
I confess, indeed, that in the Book of Job reference is made to a
righteousness of a more exalted description than the observance of the Law. It
is of importance to attend to this distinction; for even could a man satisfy
the Law, he could not stand the scrutiny of that righteousness which
transcends all our thoughts. Hence, although Job was not conscious of
offending, he is still dumb with astonishment, because he sees that God could
not be appeased even by the sanctity of angels, were their works weighed in
that supreme balance. But to advert no farther to this righteousness, which is
incomprehensible, I only say, that if our life is brought to the standard of
the written law, we are lethargic indeed if we are not filled with dread at
the many maledictions which God has employed for the purpose of arousing us,
and among others, the following general one: "Cursed be he that
confirmeth not all the words of this law to do them," (Deut. 27: 26.) In
short, the whole discussion of this subject will be insipid and frivolous,
unless we sist ourselves before the heavenly Judge, and anxious for our
acquittal, voluntarily humble ourselves, confessing our nothingness.
2. Righteousness before men and righteousness before
God
Thus then must we raise our eyes that we may learn to tremble instead of
vainly exulting. It is easy, indeed, when the comparison is made among men,
for every one to plume himself on some quality which others ought not to
despise; but when we rise to God, that confidence instantly falls and dies
away. The case of the soul with regard to God is very analogous to that of the
body in regard to the visible firmament. The bodily eye, while employed in
surveying adjacent objects, is pleased with its own perspicacity; but when
directed to the sun, being dazzled and overwhelmed by the refulgence, it
becomes no less convinced of its weakness than it formerly was of its power in
viewing inferior objects. Therefore, lest we deceive ourselves by vain
confidence, let us recollect that even though we deem ourselves equal or
superior to other men, this is nothing to God, by whose judgment the decision
must be given. But if our presumption cannot be tamed by these considerations,
he will answer us as he did the Pharisees, "Ye are they which justify
yourselves before men; but God knoweth your hearts: for that which is highly
esteemed among men is abomination in the sight of God," (Luke 16: 15.) Go
now and make a proud boast of your righteousness among men, while God in
heaven abhors it.
But what are the feelings of the servants of God, of those who are truly
taught by his Spirit? "Enter not into judgment with thy servant; for in
thy sight shall no man living be justified," (Ps. 143: 2.) Another,
though in a sense somewhat different, says, "How should man be just with
God? If he will contend with him he cannot answer him one of a thousand,"
(Job 9: 2, 3.) Here we are plainly told what the righteousness of God is,
namely, a righteousness which no human works can satisfy which charges us with
a thousand sins, while not one sin can be excused. Of this righteousness Paul,
that chosen vessel of God, had formed a just idea, when he declared, "I
know nothing by myself, yet am I not hereby justified," (1 Cor. 4: 4.)
3. Augustine and Bernard of Clairvaux as witnesses
of true righteousness
Such examples exist not in the sacred volume only; all pious writers show
that their sentiment was the same. Thus Augustine says, "Of all pious men
groaning under this burden of corruptible flesh, and the infirmities of this
life, the only hope is, that we have one Mediator Jesus Christ the righteous,
and that he intercedes for our sins," (August. ad Bonif. lib. 3, c. 5.)
What do we hear? If this is their only hope, where is their confidence in
works? When he says only, he leaves no other. Bernard says, "And, indeed,
where have the infirm firm security and safe rest, but in the wounds of the
Savior? Hold it then the more securely, the more powerful he is to save. The
world frowns, the body presses, the devil lays snares: I fall not, because I
am founded on a firm rock. I have sinned a grievous sin: conscience is
troubled, but it shall not be overwhelmed, for I will remember the wounds of
the Lord." He afterwards concludes, "My merit, therefore, is the
compassion of the Lord; plainly I am not devoid of merit so long as he is not
devoid of commiseration. But if the mercies of the Lord are many, equally many
are my merits. Shall I sing of my own righteousness? O Lord, I will make
mention of thy righteousness alone. That righteousness is mine also, being
made mine by God," (Bernard, Serm. 61, in Cantic.) Again, in another
passage, "Man's whole merit is to place his whole hope in him who makes
the whole man safe," (in Psal. Qui Habitat. Serm. 15.) In like manner,
reserving peace to himself, he leaves the glory to God: "Let thy glory
remain unimpaired: it is well with me if I have peace; I altogether abjure
boasting, lest if I should usurp what is not mine, I lose also what is
offered," (Serm. 13, in Cantic.) He says still more plainly in another
place: "Why is the Church solicitous about merits? God purposely supplies
her with a firmer and more secure ground of boasting. There is no reason for
asking by what merits may we hope for blessings, especially when you hear in
the prophet, 'Thus saith the Lord God, I do not this for your sakes, O house
of Israel, but for mine holy name's sake,' (Ezek. 36: 22, 32.) It is
sufficient for merit to know that merits suffice not; but as it is sufficient
for merit not to presume on merit, so to be without merits is sufficient for
condemnation," (Bernard, Serm. 68.) The free use of the term merits for
good works must be pardoned to custom. Bernard's purpose was to alarm
hypocrites, who turned the grace of God into licentiousness, as he shortly
after explains: "Happy the church which neither wants merit without
presumption, nor presumption without merit. It has ground to presume, but not
merit. It has merit, merit to deserve, not presume. Is not the absence of
presumption itself a merit? He, therefore, to whom the many mercies of the
Lord furnish ample grounds of boasting, presumes the more securely that he
presumes not," (Bernard, Serm. 68.)
(Conscience and self-criticism before God deprive us
of all claim to good works and lead us to embrace God's mercy, 4-8)
4. The gravity of God's judgment puts an end to all self-deception
Thus, indeed, it is. Aroused consciences, when they have to do with God,
feel this to be the only asylum in which they can breathe safely. For if the
stars which shine most brightly by night lose their brightness on the
appearance of the sun, what think we will be the case with the highest purity
of man when contrasted with the purity of God? For the scrutiny will be most
strict, penetrating to the most hidden thoughts of the heart. As Paul says, it
"will bring to light the hidden things of darkness and will make manifest
the counsels of the heart," (1 Cor. 4: 5;) will compel the reluctant and
dissembling conscience to bring forward every thing, even things which have
now escaped our memory. The devil, aware of all the iniquities which he has
induced us to perpetrate, will appear as accuser; the external show of good
works, the only thing now considered, will then be of no avail; the only thing
demanded will be the true intent of the will. Hence hypocrisy, not only that
by which a man, though consciously guilty before God, affects to make an
ostentatious display before man, but that by which each imposes upon himself
before God, (so prone are we to soothe and flatter ourselves,) will fall
confounded, how much soever it may now swell with pride and presumption. Those
who do not turn their thoughts to this scene may be able for the moment calmly
and complacently to rear up a righteousness for themselves; but this the
judgment of God will immediately overthrow, just as great wealth amassed in a
dream vanishes the moment we awake. Those who, as in the presence of God,
inquire seriously into the true standard of righteousness, will certainly find
that all the works of men, if estimated by their own worth, are nothing but
vileness and pollution, that what is commonly deemed justice is with God mere
iniquity; what is deemed integrity is pollution; what deemed glory is
ignominy.
5. Away with all self-admiration!
Let us not decline to descend from this contemplation of the divine
perfection, to look into ourselves without flattery or blind self-love. It is
not strange that we are so deluded in this matter, seeing none of us can avoid
that pestilential self-indulgence, which, as Scripture proclaims, is naturally
inherent in all: "Every way of a man is right in his own eyes," says
Solomon, (Prov. 21: 2.) And again, "All the ways of a man are clean in
his own eyes," (Prov. 16: 2.) What then? does this hallucination excuse
him? No, indeed, as Solomon immediately adds, "The Lord weigheth the
spirits;" that is, while man flatters himself by wearing an external mask
of righteousness, the Lord weighs the hidden impurity of the heart in his
balance. Seeing, therefore, that nothing is gained by such flattery, let us
not voluntarily delude ourselves to our own destruction. To examine ourselves
properly, our conscience must be called to the judgment-seat of God. His light
is necessary to disclose the secret recesses of wickedness which otherwise lie
too deeply hid. Then only shall we clearly perceive what the value of our
works is; that man, so far from being just before God, is but rottenness and a
worm, abominable and vain, drinking in "iniquity like water." For
"who can bring a clean thing out of an unclean? not one," (Job 14:
5.) Then we shall experience the truth of what Job said of himself: "If I
justify myself, mine own mouth shall condemn me: if I say I am perfect, it
shall prove me perverse," (Job 9: 20.) Nor does the complaint which the
prophet made concerning Israel apply to one age only. It is true of every age,
that "all we like sheep have gone astray; we have turned every one to his
own way," (Isaiah 53: 6.) Indeed, he there comprehends all to whom the
gift of redemption was to come. And the strictness of the examination ought to
be continued until it have completely alarmed us, and in that way prepared us
for receiving the grace of Christ. For he is deceived who thinks himself
capable of enjoying it, until he have laid aside all loftiness of mind. There
is a well-known declaration, "God resisteth the proud, but giveth grace
to the humble," (1 Pet. 5: 5.)
6. What humility before God is
But what means is there of humbling us if we do not make way for the mercy
of God by our utter indigence and destitution? For I call it not humility, so
long as we think there is any good remaining in us. Those who have joined
together the two things, to think humbly of ourselves before God and yet hold
our own righteousness in some estimation, have hitherto taught a pernicious
hypocrisy. For if we confess to God contrary to what we feel, we wickedly lie
to him; but we cannot feel as we ought without seeing that every thing like a
ground of boasting is completely crushed. Therefore, when you hear from the
prophets "thou wilt save the afflicted people; but wilt bring down high
looks" (Ps. 28: 27,) consider, first, that there is no access to
salvation unless all pride is laid aside and true humility embraced; secondly,
that that humility is not a kind of moderation by which you yield to God some
article of your right, (thus men are called humble in regard to each other
when they neither conduct themselves haughtily nor insult over other, though
they may still entertain some consciousness of their own excellence,) but that
it is the unfeigned submission of a mind overwhelmed by a serious conviction
of its want and misery. Such is the description every where given by the word
of God.
When in Zephaniah the Lord speaks thus, "I will take away out of the
midst of thee them that rejoice in thy pride, and thou shalt no more be
haughty because of my holy mountain. I will also leave in the midst of thee an
afflicted and poor people, and they shall trust in the name of the Lord,"
(Zeph. 3: 11, 12,) does he not plainly show who are the humble, viz., those
who lie afflicted by a knowledge of their poverty? On the contrary, he
describes the proud as rejoicing, such being the mode in which men usually
express their delight in prosperity. To the humble, whom he designs to save,
he leaves nothing but hope in the Lord. Thus, also, in Isaiah, "To this
man will I look, even to him that is poor and of a contrite spirit, and
trembleth at my word," (Isaiah 66: 2.) again, "Thus saith the high
and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the
high and holy place, with him also that is of a contrite and humble spirit, to
revive the spirit of the humble, and to revive the heart of the contrite
ones," (Isaiah 57: 15.)
By the term contrition which you so often hear, understand a wounded heart,
which, humbling the individual to the earth, allows him not to rise. With such
contrition must your heart be wounded, if you would, according to the
declaration of God, be exalted with the humble. If this is not your case, you
shall be humbled by the mighty hand of God to your shame and disgrace.
7. Christ calls sinners, not the righteous
Our divine Master, not confining himself to words, has by a parable set
before us, as in a picture, a representation of true humility. He brings
forward a publican, who standing afar off, and not daring to lift up his eyes
to heaven, smites upon his breast, laments aloud, and exclaims, " God be
merciful to me a sinner," (Luke 18: 13.) Let us not suppose that he gives
the signs of a fictitious modesty when he dares not come near or lift up his
eyes to heaven, but, smiting upon his breast, confesses himself a sinner; let
us know that these are the evidences of his internal feeling. With him our
Lord contrasts the Pharisee, who thanks God "I am not as other men are,
extortioners, unjust, adulterers, or even as this publican. I fast twice in
the week, I give tithes of all that I possess." In this public confession
he admits that the righteousness which he possesses is the gift of God; but
because of his confidence that he is righteous, he departs from the presence
of God unaccepted and abominated. The publican acknowledging his iniquity is
justified. Hence we may see how highly our humility is valued by the Lord: our
breast cannot receive his mercy until deprived completely of all opinion of
its own worth. When such an opinion is entertained, the door of mercy is shut.
That there might be no doubt on this matter, the mission on which Christ was
sent into the world by his Father was "to preach good tidings to the
meek," "to bind up the broken-hearted, to proclaim liberty to the
captives, and the opening of the prison to them that are bound; to proclaim
the acceptable year of the Lord, and the day of vengeance of our God; to
comfort all that mourn; to appoint unto them that mourn in Zion to give unto
them beauty for ashes, the oil of joy for mourning, the garment of praise for
the spirit of heaviness," (Isa. 69: 1-3.) In fulfillment of that mission,
the only persons whom he invites to share in his beneficence are the
"weary and heavy laden." In another passage he says, " I am not
come to call the righteous, but sinners to repentance," (Matth. 11: 28;
9: 13.)
8. Arrogance and complacency before God block our
way to Christ
Therefore if we would make way for the call of Christ, we must put far from
us all arrogance and confidence. The former is produced by a foolish
persuasion of self-righteousness, when a man thinks that he has something in
himself which deservedly recommends him to God; the latter may exist without
any confidence in works. For many sinners, intoxicated with the pleasures of
vice, think not of the judgment of God. Lying stupefied, as it were, by a kind
of lethargy, they aspire not to the offered mercy. It is not less necessary to
shake off torpor of this description than every kind of confidence in
ourselves, in order that we may haste to Christ unencumbered, and while hungry
and empty be filled with his blessings. Never shall we have sufficient
confidence in him unless utterly distrustful of ourselves; never shall we take
courage in him until we first despond of ourselves; never shall we have full
consolation in him until we cease to have any in ourselves.
When we have entirely discarded all self-confidence, and trust solely in
the certainty of his goodness, we are fit to apprehend and obtain the grace of
God. "When," (as Augustine says,) "forgetting our own merits,
we embrace the gifts of Christ, because if he should seek for merits in us we
should not obtain his gifts," (August. de Verb. Apost. 8.) With this
Bernard admirably accords, comparing the proud who presume in the least on
their merits, to unfaithful servants, who wickedly take the merit of a favor
merely passing through them, just as if a wall were to boast of producing the
ray which it receives through the window, (Bernard, Serm. 13, in Cant.) Not to
dwell longer here, let us lay down this short but sure and general rule, That
he is prepared to reap the fruits of the divine mercy who has thoroughly
emptied himself, I say not of righteousness, (he has none,) but of a vain and
blustering show of righteousness; for to whatever extent any man rests in
himself, to the same extent he impedes the beneficence of God.
