Kitabı oku: «Institutes of the Christian Religion (Vol. 1 of 2)», sayfa 60

V. From this contemplation of the Divine perfection, let us not be unwilling to descend to take a view of ourselves, without adulation or blind self-love. For it is not to be wondered at, if we are so extremely blind in this respect, since not one of us is sufficiently cautious of that pestilent self-indulgence, which the Scripture declares to be naturally inherent in us all. “Every way of man,” says Solomon, “is right in his own eyes.”¹⁹⁷⁶ Again: “All the ways of a man are clean in his own eyes.”¹⁹⁷⁷ But what follows from this? Is he absolved from guilt by this delusion? Not at all; but, as is immediately added, “the Lord weigheth the spirits;” that is, while men are congratulating themselves on account of the external mask of righteousness which they wear, the Lord is at the same time weighing in his own balance the latent impurity of their hearts. Since we are so far from deriving any advantage, therefore, from such blandishments, let us not voluntarily delude ourselves to our own perdition. That we may examine ourselves properly, it is necessary for us to summon our conscience to the tribunal of God. For we have the greatest need of his light in order to detect the recesses of our depravity, which otherwise are too deeply concealed. For then only shall we clearly perceive the force of this language: “How can man be justified with God – man, who is” corruption and “a worm, abominable and filthy, and who drinketh iniquity like water?”¹⁹⁷⁸ “Who can bring a clean thing out of an unclean? Not one.”¹⁹⁷⁹ Then also we shall experience what Job said concerning himself: “If I justify myself, mine own mouth shall condemn me; if I say I am perfect, it shall also prove me perverse.”¹⁹⁸⁰ For the complaint, which the prophet formerly made respecting Israel, “All we like sheep have gone astray; we have turned every one to his own way;”¹⁹⁸¹ is applicable not only to one period of time, but to all ages. For he there comprehends all to whom the grace of redemption was to extend; and the rigour of this examination ought to proceed till it shall have filled us with complete consternation, and thus prepared us to receive the grace of Christ. For he is deceived who supposes himself capable of this enjoyment, without having first been truly humbled. It is a well-known observation, that “God resisteth the proud, and giveth grace to the humble.”¹⁹⁸²

VI. But what means have we of humbling ourselves, except by submitting, all poor and destitute, to the Divine mercy? For I do not call it humility, if we suppose that we have any thing left. And hitherto they have taught a pernicious hypocrisy, who have connected these two maxims – that we should entertain humble thoughts of ourselves before God, and that we should attach some dignity to our own righteousness. For if we address to God a confession which is contrary to our real sentiments, we are guilty of telling him an impudent falsehood; but we cannot think of ourselves as we ought to think, without utterly despising every thing that may be supposed an excellence in us. When we hear, therefore, from the Psalmist, that “God will save the afflicted people, but will bring down high looks,”¹⁹⁸³ let us consider, first, that there is no way of salvation till we have laid aside all pride, and attained sincere humility; secondly, that this humility is not a species of modesty, consisting in conceding to God a small portion of what we might justly claim, as they are called humble among men, who neither haughtily exalt themselves nor behave with insolence to others, while they nevertheless entertain some consciousness of excellence: this humility is the unfeigned submission of a mind overwhelmed with a weighty sense of its own misery and poverty; for such is the uniform description of it in the word of God. When the Lord speaks thus in Zephaniah, “I will take away out of the midst of thee them that rejoice in thy pride; I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord;”¹⁹⁸⁴ does he not clearly show who are truly humble? even such as are afflicted with a knowledge of their own poverty. On the contrary, he describes the proud as persons “rejoicing,” because this is the usual consequence of prosperity. But to the humble, whom he intends to save, he leaves nothing but that “they trust in the name of 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.”¹⁹⁸⁵ 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.”¹⁹⁸⁶ By the contrition so frequently mentioned, we must understand a wounded heart, which prevents a man from rising when humbled in the dust. With such contrition must our heart be wounded, if we desire, according to the declaration of the Lord, to be exalted with the humble. If this be not the case, we shall be abased by the powerful hand of God to our shame and disgrace.¹⁹⁸⁷

VII. And, not content with mere precepts, our excellent Master, in a parable, as in a picture, has presented us with an example of genuine humility. For he introduces a publican, who, “standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.”¹⁹⁸⁸ We must not conclude these circumstances – his not presuming to look upwards, standing afar off, smiting upon his breast, and confessing himself a sinner – to be marks of feigned modesty; we may be certain that they were sincere evidences of the disposition of his heart. To him our Lord opposes a Pharisee, who said, “God, I thank thee that 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.” He openly confesses the righteousness which he has, to be the gift of God; but because he confides in his being righteous, he departs from the presence of God unacceptable and hateful to him. The publican, acknowledging his iniquity, is justified. Hence we may see how very pleasing our humiliation is in the sight of God; so that the heart is not open for the reception of his mercy unless it be divested of all idea of its own dignity. When this notion has occupied the mind, it precludes the admission of Divine mercy. That no one might have any doubt of this, Christ was sent by his Father into the world with a commission, “to preach good tidings unto 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 comfort all that mourn; to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.”¹⁹⁸⁹ In pursuance of this commission, he invites to a participation of his benefits none but those who “labour and are heavy laden.”¹⁹⁹⁰ And in another place he says, “I am not come to call the righteous, but sinners to repentance.”¹⁹⁹¹

VIII. Therefore, if we would obey the call of Christ, let us dismiss all arrogance and carelessness from our minds. The former arises from a foolish persuasion of our own righteousness, when a man supposes himself to be possessed of any thing, the merit of which can recommend him to God; the latter may exist without any consideration of works. For multitudes of sinners, inebriated with criminal pleasures, and forgetful of the Divine judgment, are in a state, as it were, of lethargic insensibility, so that they never aspire after the mercy which is offered to them. But it is equally necessary for us to shake off such stupidity, and to reject all confidence in ourselves, in order that, being freed from every incumbrance, we may hasten to Christ, all destitute and hungry, to be filled with his blessings. For we shall never have sufficient confidence in him, unless we entirely lose all confidence in ourselves; we shall never find sufficient encouragement in him, unless we are previously dejected in ourselves; we shall never enjoy sufficient consolation in him, unless we are utterly disconsolate in ourselves. We are prepared, therefore, to seek and obtain the grace of God, discarding at the same time all confidence in ourselves, and relying solely on the assurance of his mercy, “when,” as Augustine says, “forgetting our own merits, we embrace the free gifts of Christ; because, if he sought merits in us, we should not come to his free gifts.” With him Bernard fully agrees, when he compares proud men, that arrogate ever so little to their own merits, to unfaithful servants, because they unjustly claim the praise of the grace which passes through them; just as though a wall should say that it produces the sunbeams which it receives through a window. But not to dwell any longer on this, we may lay it down as a brief, but general and certain maxim, that he is prepared for a participation of the benefits of Divine mercy, who has wholly divested himself, I will not say of his righteousness, which is a mere nullity, but of the vain and airy phantom of righteousness; for as far as any man is satisfied with himself, so far he raises an impediment to the exercise of the grace of God.

Chapter XIII. Two Things Necessary To Be Observed In Gratuitous Justification

Here are two things to which we must always be particularly attentive; to maintain the glory of the Lord unimpaired and undiminished, and to preserve in our own consciences a placid composure and serene tranquillity with regard to the Divine judgment. We see how frequently and solicitously the Scripture exhorts us to render ascriptions of praise to God alone, when it treats of justification. And, indeed, the apostle assures us that the design of the Lord in conferring righteousness upon us in Christ, is to manifest his own righteousness. The nature of that manifestation he immediately subjoins: it is, “that he might be just, and the justifier of him which believeth in Jesus.”¹⁹⁹² The righteousness of God, we see, is not sufficiently illustrious, unless he alone be esteemed righteous, and communicate the grace of justification to the unworthy. For this reason it is his will “that every mouth be stopped, and all the world become guilty before him;”¹⁹⁹³ because, as long as man has any thing to allege in his own defence, it detracts something from the glory of God. Thus in Ezekiel he teaches us how greatly we glorify his name by an acknowledgment of our iniquity: “Ye shall remember your ways, (saith he,) and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings.”¹⁹⁹⁴ If these things are contained in the true knowledge of God, that, humbled with a consciousness of our iniquity, we should consider him as indulging us with blessings of which we are unworthy, why do we attempt, to our own serious injury, to pilfer the smallest particle of the praise due to his gratuitous goodness? Thus also when Jeremiah proclaims, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in the Lord;”¹⁹⁹⁵ does he not suggest that the glory of God sustains some diminution, if any man glory in himself? To this use these words are clearly applied by Paul, when he states, that all the branches of our salvation are deposited with Christ, that we may not glory except in the Lord.¹⁹⁹⁶ For he intimates, that they who suppose themselves to have even the least ground for glorying in themselves, are guilty of rebelling against God, and obscuring his glory.

II. The truth, then, is, that we never truly glory in him, till we have entirely renounced all glory of our own. On the converse, this may be admitted as an axiom universally true, that they who glory in themselves, glory in opposition to God. For Paul is of opinion that the world is not “subject to the judgment of God,” till men are deprived of all foundation for glorying.¹⁹⁹⁷ Therefore Isaiah, when he announces, that “in the Lord shall all the seed of Israel be justified,” adds also, “and shall glory;” as though he had said, that the end of God in justifying the elect was, that they might glory in himself, and in no other. But how we should glory in the Lord, he had stated in the preceding verse: “Surely, shall one say, in the Lord have I righteousness and strength.” Let us observe, that what is required is not a simple confession, but a confession confirmed by an oath; that we may not suppose any fictitious pretence of humility to be sufficient.¹⁹⁹⁸ Here let no one plead that he does not glory at all, when without arrogance he recognizes his own righteousness; for such an opinion cannot exist without generating confidence, nor confidence without being attended with glorying. Let us remember, therefore, in the whole controversy concerning righteousness, that this end must be kept in view, that all the praise of it may remain perfect and undiminished with the Lord; because, according to the apostle's testimony, he has bestowed his grace on us in order “to declare his righteousness; that he might be just, and the justifier of him which believeth in Jesus.”¹⁹⁹⁹ Wherefore, in another place, after having declared that the Lord has conferred salvation on us in order to display “the praise of the glory of his grace,”²⁰⁰⁰ repeating, as it were, the same sentiment, he adds, “By grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast.”²⁰⁰¹ And when Peter admonishes us that we are called to the hope of salvation, “that we should show forth the praises (or virtues) of him who hath called us out of darkness into his marvellous light,”²⁰⁰² he evidently means that the praises of God alone should resound in the ears of believers, so as to impose total silence on all the presumption of the flesh. The conclusion of the whole is, that man cannot without sacrilege arrogate to himself the least particle of righteousness, because it is so much detracted and diminished from the glory of the righteousness of God.

III. Now, if we inquire by what means the conscience can obtain peace before God, we shall find no other than our reception of gratuitous righteousness from his free gift. Let us always remember the inquiry of Solomon – “Who can say, I have made my heart clean, I am pure from my sin?”²⁰⁰³ It is certain that there is no man who is not covered with infinite pollution. Let a man of the most perfect character, then, retire into his own conscience, and enter into a scrutiny of his actions, and what will be the result? Will he feel a high degree of satisfaction, as though there were the most entire agreement between God and him? or will he not rather be lacerated with terrible agonies, on perceiving in himself such ample cause for condemnation, if he be judged according to his works? If the conscience reflect on God, it must either enjoy a solid peace with his judgment, or be surrounded with the terrors of hell. We gain nothing, therefore, in our discussions of this point, unless we establish a righteousness, the stability of which will support our souls under the scrutiny of the Divine judgment. When our souls shall possess what will enable them to appear with boldness in the presence of God, and to await and receive his judgment without any fear, then, and not before, we may be assured that we have found a righteousness which truly deserves the name. It is not without reason, therefore, that this subject is so largely insisted on by the apostle, whose words I prefer to my own: “For if they which are of the law be heirs, faith is made void, and the promise is made of none effect.”²⁰⁰⁴ He first infers, that faith is annulled and superseded, if the promise of righteousness respect the merit of our works, or depend on our observance of the law. For no man could ever securely rely on it, since he never would be able to determine with certainty for himself that he had fulfilled the law, as in fact no man ever does completely satisfy it by any works of his own. Not to seek far for testimonies of this fact, every individual may be his own witness of it, who will enter unprejudiced into an examination of himself. And hence it appears in what deep and dark recesses hypocrisy buries the minds of men, while they indulge themselves in such great security, and hesitate not to oppose their self-adulation to the judgment of God, as though they would stop the proceedings of his tribunal. But believers, who sincerely examine themselves, are troubled and distressed with a solicitude of a very different nature. The minds of men universally, therefore, ought to feel first hesitation, and then despair, while considering, every one for himself, the magnitude of the debt with which they are still oppressed, and their immense distance from the conditions prescribed to them. Behold their confidence already broken and extinguished; for to confide is not to fluctuate, to vary, to be hurried hither and thither, to hesitate, to be kept in suspense, to stagger, and finally to despair; but it is, to strengthen the mind with content, certainty, and solid security, and to have somewhat upon which to stand and to rest.

IV. He adds likewise another consideration, that the promise would be void and of none effect. For if the fulfilment of it depend on our merit, when shall we have made such a progress as to deserve the favour of God? Besides, this second argument is a consequence of the former, since the promise will be fulfilled to those alone who shall exercise faith in it. Therefore, if faith be wanting, the promise will retain no force. “Therefore the inheritance is of faith, that it might be by grace; to the end the promise might be sure to all the seed.”²⁰⁰⁵ For it is abundantly confirmed, when it depends solely on the Divine mercy; because mercy and truth are connected by an indissoluble bond, and whatever God mercifully promises, he also faithfully performs. Thus David, before he implores salvation for himself according to the word of God, first represents it as originating in his mercy: “According to thy word unto thy servant, let thy tender mercies come unto me, that I may live.”²⁰⁰⁶ And for this there is sufficient reason, since God has no other inducement to promise than what arises from his mere mercy. Here, then, we must place, and, as it were, deeply fix, all our hopes, without regarding our own works, or seeking any assistance from them. Nor must it be supposed that we are advancing a new doctrine, for the same conduct is recommended by Augustine. “Christ,” says he, “will reign in his servants for ever. God has promised this, God has said it; if that be insufficient, God has sworn it. Since the promise, therefore, is established, not according to our merits, but according to his mercy, no man ought to speak with anxiety of that which he cannot doubt.” Bernard also says, “The disciples of Christ asked, Who can be saved? He replied, With men this is impossible, but not with God. This is all our confidence, this our only consolation, this the whole foundation of our hope. But certain of the possibility, what think we of his will? Who knows whether he deserve love or hatred?²⁰⁰⁷ Who has known the mind of the Lord, or who has been his counsellor?²⁰⁰⁸ Here, now, we evidently need faith to help us, and his truth to assist us; that what is concealed from us in the heart of the Father, may be revealed by the Spirit, and that the testimony of the Spirit may persuade our hearts that we are sons of God; that he may persuade us by calling and justifying us freely by faith; in which there is, as it were, an intermediate passage from eternal predestination to future glory.” Let us draw the following brief conclusion: The Scripture declares that the promises of God have no efficacy, unless they be embraced by the conscience with a steady confidence; and whenever there is any doubt or uncertainty, it pronounces them to be made void. Again, it asserts that they have no stability if they depend on our works. Either, therefore, we must be for ever destitute of righteousness, or our works must not come into consideration, but the ground must be occupied by faith alone, whose nature it is to open the ears and shut the eyes; that is, to be intent only on the promise, and to avert the thoughts from all human dignity or merit. Thus is accomplished that remarkable prophecy of Zechariah: “I will remove the iniquity of that land in one day. In that day, saith the Lord of hosts, shall ye call every man his neighbour under the vine and under the fig-tree;”²⁰⁰⁹ in which the prophet suggests that believers enjoy no true peace till after they have obtained the remission of their sins. For this analogy must be observed in the prophets, that when they treat of the kingdom of Christ, they exhibit the external bounties of God as figures of spiritual blessings. Wherefore also Christ is denominated “the Prince of peace,” and “our Peace;”²⁰¹⁰ because he calms all the agitations of the conscience. If we inquire, by what means; we must come to the sacrifice by which God is appeased. For no man will ever lose his fears who shall not be assured that God is propitiated solely by that atonement which Christ has made by sustaining his wrath. In short, we must seek for peace only in the terrors of Christ our Redeemer.

V. But why do I use such an obscure testimony? Paul invariably denies that peace or tranquillity can be enjoyed in the conscience, without a certainty that we are justified by faith.²⁰¹¹ And he also declares whence that certainty proceeds; it is “because the love of God is shed abroad in our hearts by the Holy Ghost;”²⁰¹² as though he had said that our consciences can never be satisfied without a certain persuasion of our acceptance with God. Hence he exclaims in the name of all believers, “Who shall separate us from the love of God which is in Christ?”²⁰¹³ For till we have reached that port of safety, we shall tremble with alarm at every slightest breeze; but while God shall manifest himself as our Shepherd, we shall fear no evil even in the valley of the shadow of death.²⁰¹⁴ Whoever they are, therefore, who pretend that we are justified by faith, because, being regenerated, we are righteous by living a spiritual life, they have never tasted the sweetness of grace, so as to have confidence that God would be propitious to them. Whence also it follows, that they know no more of the method of praying aright, than the Turks or any other profane nations. For according to the testimony of Paul, faith is not genuine unless it dictate and suggest that most delightful name of Father, and unless it open our mouth freely to cry, “Abba, Father;”²⁰¹⁵ which he in another place expresses still more clearly: “In Christ we have boldness and access with confidence by the faith of him.”²⁰¹⁶ This certainly arises not from the gift of regeneration; which, being always imperfect in the present state, contains in itself abundant occasion of doubting. Wherefore it is necessary to come to this remedy; that believers should conclude that they cannot hope for an inheritance in the kingdom of heaven on any other foundation, but because, being ingrafted into the body of Christ, they are gratuitously accounted righteous. For with respect to justification, faith is a thing merely passive, bringing nothing of our own to conciliate the favour of God, but receiving what we need from Christ.