More from the cloud of Reformed witnesses...
This post and the last three (here, here, here) are concerned with the Orthodox
Presbyterian Church's Membership vow #3, addressing specifically the first clause and its biblical and Reformed heritage and whether it is consistent with and/or necessary to a profession of faith in Christ alone:
Do you confess that because of your sinfulness you abhor and humble yourself before God, that you repent of your sin, and that you trust for salvation not in yourself but in Jesus Christ alone?It is imperative to grasp that this teaching of self-abhorrency as related to our sinfulness directly issues from a want of an innate righteousness before God's Law and holiness. In terms of justification this is especially important as the unrighteous sinner is accepted and justified by God only when the righteousness of Christ is imputed to him through faith alone. John Calvin shows that herein God is glorified. And as we become aware of our poverty of nature we begin to apprehend something of the true knowledge of God.
From Calvin’s Institutes of Religion: (1559)
From John Owen's Discourse Concerning the Holy Spirit, Book IV (1674)
When the question relates to righteousness, we see how often and how anxiously Scripture exhorts us to give the whole praise of it to God. Accordingly, the Apostle testifies that the purpose of the Lord in conferring righteousness upon us in Christ, was to demonstrate his own righteousness. The nature of this demonstration he immediately subjoins, viz., "that he might be just, and the justifier of him which believes in Jesus," (Romans 3:25). Observe, that the righteousness of God is not sufficiently displayed, unless He alone is held to be righteous, and freely communicates righteousness to the undeserving. For this reason it is his will, that "every mouth may be stopped, and all the world may become guilty before God," (Romans 3:19). For so long as a man has anything, however small, to say in his own defense, so long he deducts somewhat from the glory of God. Thus we are taught in Ezekiel how much we glorify his name by acknowledging our iniquity: "Then shall ye remember your ways 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," (Ezekiel 20:43, 44.) If part of the true knowledge of God consists in being oppressed by a consciousness of our own iniquity, and in recognizing him as doing good to those who are unworthy of it, why do we attempt, to our great injury, to steal from the Lord even one particle of the praise of unmerited kindness?...
In the excerpts below, John Owen explains how it is part of the normal Christian life to have an attitude of self-abhorrency when it comes to our sin. This is not a perverse introspection but part of the work of the Holy Spirit in us, not only in our justification, but in our sanctification.
Besides, there is no notion of sin and holiness whereof believers have a more sensible, spiritual experience; for although they may not or do not comprehend the metaphysical notion or nature of this pollution and defilement of sin, yet they are sensible of the effects it produceth in their minds and consciences. They find that in sin which is attended with shame and self-abhorrency, and requires deep abasement of soul. They discern in it, or in themselves on the account of it, an unsuitableness unto the holiness of God, and an unfitness thereon for communion with him...
... Our want of due answering unto the holiness of God, as represented in the law, and exemplified in our hearts originally, is a principal part and universal cause of our whole pollution and defilement by sin; for when our eyes are opened to discern it, this is that which in the first place filleth us with shame and self-abhorrency, and that which makes us so unacceptable, yea, so loathsome to God. Who is there who considereth aright the vanity, darkness, and ignorance of his mind, the perverseness and stubbornness of his will, with the disorder, irregularity, and distemper of his affections, with respect unto things spiritual and heavenly, who is not ashamed of, who doth not abhor himself? This is that which hath given our nature its leprosy, and defiled it throughout. And I shall crave leave to say, that he who hath no experience of spiritual shame and self-abhorrency, upon the account of this inconformity of his nature and the faculties of his soul unto the holiness of God, is a great stranger unto this whole work of sanctification...
... for wherever there is a sense of guilt, there will be some kind of sense of filth, as fear and shame are inseparable. But this sense alone will never guide us to the blood of Christ for cleansing. Such a sight and conviction of it as may fill us with self-abhorrency and abasement, as may cause us to loathe ourselves for the abomination that is in it, is required of us; and this is the work of the Holy Ghost, belonging to that peculiar conviction of sin which is from him alone, John 16:8. I mean that self-abhorrency, shame, and confusion of face, with respect unto the filth of sin, which is so often mentioned in the Scripture as a gracious duty; as nothing is a higher aggravation of sin than for men to carry themselves with a carnal boldness with God and in his worship, whilst they are unpurged from their defilements. In a sense hereof the publican stood afar off, as one ashamed and destitute of any confidence for a nearer approach. So the holy men of old professed to God that they blushed, and were ashamed to lift up their faces unto him...
... There is a shame which is evangelical, arising from a mixed apprehension of the vileness of sin and the riches of God’s grace in the pardon and purifying of it; for although this latter gives relief against all terrifying, discouraging effects of shame, yet it increaseth those which tend to genuine self-abasement and abhorrency. And this God still requires to abide in us, as that which tends to the advancement of his grace in our hearts. This is fully expressed by the prophet Ezekiel, chapter 16:60-63, “I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed. And I will establish my covenant with thee; and thou shalt know that I am the LORD: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.”
No comments:
Post a Comment