Chapter XVI.--(37.) The Sixth Passage.
He has also adduced this passage of Scripture, which is very commonly quoted against his party: "For there is not a just man upon earth, that doeth good, and sinneth not." [1542] And he makes a pretence of answering it by other passages,--how, "the Lord says concerning holy Job, Hast thou considered my servant Job? For there is none like him upon earth, a man who is blameless, true, a worshipper of God, and abstaining from every evil thing.'" [1543] On this passage we have already made some remarks. [1544] But he has not even attempted to show us how, on the one hand, Job was absolutely sinless upon earth,--if the words are to bear such a sense; and, on the other hand, how that can be true which he has admitted to be in the Scripture, "There is not a just man upon earth, that doeth good, and sinneth not." [1545]
[1542] Eccles. vii. 20.
[1543] Job i. 8.
[1544] See above, ch. xii. (29).
[1545] Eccles. vii. 20.
Chapter XVII.--(38.) The Seventh Passage. Who May Be Called Immaculate. How It is that in God's Sight No Man is Justified.
"They also, says he, "quote the text: For in thy sight shall no man living be justified.'" [1546] And his affected answer to this passage amounts to nothing else than the showing how texts of Holy Scripture seem to clash with one another, whereas it is our duty rather to demonstrate their agreement. These are his words: "We must confront them with this answer, from the testimony of the evangelist concerning holy Zacharias and Elisabeth, when he says, And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.'" [1547] Now both these righteous persons had, of course, read amongst these very commandments the method of cleansing their own sins. For, according to what is said in the Epistle to the Hebrews of "every high priest taken from among men," [1548] Zacharias used no doubt to offer sacrifices even for his own sins. The meaning, however, of the phrase "blameless," which is applied to him, we have already, as I suppose, sufficiently explained. [1549] "And," he adds, "the blessed apostle says, That we should be holy, and without blame before Him.'" [1550] This, according to him, is said that we should be so, if those persons are to be understood by "blameless" who are altogether without sin. If, however, they are "blameless" who are without blame or censure, then it is impossible for us to deny that there have been, and still are, such persons even in this present life; for it does not follow that a man is without sin because he has not a blot of accusation. Accordingly the apostle, when selecting ministers for ordination, does not say, "If any be sinless," for he would be unable to find any such; but he says, "If any be without accusation," [1551] for such, of course, he would be able to find. But our opponent does not tell us how, in accordance with his views, we ought to understand the scripture, "For in Thy sight shall no man living be justified." [1552] The meaning of these words is plain enough, receiving as it does additional light from the preceding clause: "Enter not," says the Psalmist, "into judgment with Thy servant, for in Thy sight shall no man living be justified." It is judgment which he fears, therefore he desires that mercy which triumphs over judgment. [1553] For the meaning of the prayer, "Enter not into judgment with Thy servant," is this: "Judge me not according to Thyself," who art without sin; "for in Thy sight shall no man living be justified." This without doubt is understood as spoken of the present life, whilst the predicate "shall not be justified" has reference to that perfect state of righteousness which belongs not to this life.
[1546] Ps. cxliii. 2.
[1547] Luke i. 6.
[1548] Heb. v. 1.
[1549] See above, ch. xi. (23).
[1550] Eph. i. 4.
[1551] Tit. i. 6.
[1552] Ps. cxliii. 2.
[1553] Jas. ii. 13.
Chapter XVIII.--(39.) The Eighth Passage. In What Sense He is Said Not to Sin Who is Born of God. In What Way He Who Sins Shall Not See Nor Know God.
"They also quote," says he, "this passage, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." [1554] And this very clear testimony he has endeavoured to meet with apparently contradictory texts, saying thus: "The same St. John in this very epistle says, This, however, brethren, I say, that ye sin not. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin.' [1555] Also elsewhere: Whosoever is born of God sinneth not; because his being born of God preserveth him, and the evil one toucheth him not.' [1556] And again in another passage, when speaking of the Saviour, he says: Since He was manifested to take away sins, whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him.' [1557] And yet again: Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope towards Him purifieth himself, even as He is pure.'" [1558] And yet, notwithstanding the truth of all these passages, that also is true which he has adduced, without, however, offering any explanation of it: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." [1559] Now it follows from the whole of this, that in so far as we are born of God we abide in Him who appeared to take away sins, that is, in Christ, and sin not,--which is simply that "the inward man is renewed day by day;" [1560] but in so far as we are born of that man "through whom sin entered into the world, and death by sin, and so death passed upon all men," [1561] we are not without sin, because we are not as yet free from his infirmity, until, by that renewal which takes place from day to day (for it is in accordance with this that we were born of God), that infirmity shall be wholly repaired, wherein we were born from the first than, and in which we are not without sin. While the remains of this infirmity abide in our inward man, however much they may be daily lessened in those who are advancing, "we deceive ourselves, and the truth is not in us, if we say that we have no sin." Now, however true it is that "whosoever sinneth hath not seen Him, nor known Him," [1562] since with that vision and knowledge, which shall be realized in actual sight, no one can in this life see and know Him; yet with that vision and knowledge which come of faith, there may be many who commit sin,--even apostates themselves,--who still have believed in Him some time or other; so that of none of these could it be said, according to the vision and knowledge which as yet come of faith, that he has neither seen Him nor known Him. But I suppose it ought to be understood that it is the renewal which awaits perfection that sees and knows Him; whereas the infirmity which is destined to waste and ruin neither sees nor knows Him. And it is owing to the remains of this infirmity, of whatever amount, which remain firm in our inward man, that "we deceive ourselves, and have not the truth in us, when we say that we have no sin." Although, then, by the grace of renovation "we are the sons of God," yet by reason of the remains of infirmity within us "it doth not appear what we shall be; only we know that, when He shall appear, we shall be like Him, for we shall see Him as He is." Then there shall be no more sin, because no infirmity shall any longer remain within us or without us. "And every man that hath this hope towards Him purifieth himself, even as He is pure,"--purifieth himself, not indeed by himself alone, but by believing in Him, and calling on Him who sanctifieth His saints; which sanctification, when perfected at last (for it is at present only advancing and growing day by day), shall take away from us for ever all the remains of our infirmity.
[1554] 1 John i. 8.
[1555] 1 John iii. 9.
[1556] 1 John v. 18.
[1557] 1 John iii. 5, 6.
[1558] 1 John iii. 2, 3.
[1559] 1 John i. 8.
[1560] 2 Cor. iv. 16.
[1561] Rom. v. 12.
[1562] 1 John iii. 6.