Of Free Justification by Christ, Book 3 · Part 3
Whether the Iudgment of God is terrible to the Saints.
THerefore let Canisius produce what he can answer unto these Scriptures; for it is his Opinion, that all men should be possessed with fear of Iudgment. These are his words; Not only Sinners, but Pit. Canis. in opere Catechistico de Iudicio; cap. 3.also Saints themselves are oft-times affrighted at the fore-thoughts of Iudgement. Thus the Iesuit speaks in his own Dialect. But let us hear what Scripture-proofs he brings to maintain his Assertion. Hence, saith he, David feared, and with great fervency breathed forth this Petition: Lord, enter not into Iudgment with thy Servant. In like manner Iob feared, though he was innocent; What shall I do, said he, when God ariseth to judge, and when he visiteth, What shall I Psalm 142. Iob 31.answer? For destruction from the Almighty was a terrour to me, and because of his greatness, I could not endure. I was afraid of all my sorrows, for I knew thou wouldest not hold me innocent, &c.
To this Objection, I answer in short; Who knows not, that, in us, and our Works, there is nothing whereof we ought not to be greatly afraid? So David, and Iob, and all the Saints; the more they call to mind the actions and practice of their Lives, the more they are surprized with the fear of Divine Iudgment, and repose the less confidence in themselves.
But this doth not at all abate our rejoycing in Christ Iesus; so that relying upon the never failing Promise of God, and being assured of the remission of our sins, we strive against this fear as much as we can. Howbeit we cannot be so perfectly rid of It is incident to the greatest Saints to be in donbt sometimes concerning their spiritual graces and to be afraid of their sins.this fear, which is placed in our Nature, but that it will sometimes return and cause trouble to the most eminent Saints. But that, which sometimes happens through infirmity, is one thing, and that which always becomes the Saints to do, is another. So David and Iob before the return of spiritual comfort, were in terrour, but, after God had restored unto them the joy of his Salvation, all fear vanished away. Canisius in saying, the Saints should be possessed with the fear of Iudgment, does, what in him lies, to root out all the assurance of Faith out of the minds of the godly, and to make the Promise of God, and our fiducial relyance on him, utterly void, and of none effect. Does Christ encourage us to lift up our heads for joy of the approaching Redemption, and yet dares Canisius command us to hang them down for fear of Iudgment? Romans 8. Galat. 4. Philip. 1.Doth Paul promote the Saints unto so high a pitch of dignity, that he places them on the Seat of Iudgment together with Christ. as his Assessours and Assistants. And yet must Canisius thrust the godly down as low as the ungodly, to render a strict account of all the transactions of their Lives? The holy Spirit in the Souls of Believers, with fervency breaths after Christ, crying, Come Lord Iesus, come quickly; Should Canisius then Apoc. 22.endeavour to quench those holy desires by unbelief and distrustful fears? The Sacred Writings of the holy Apostles call the Spirit of the Saints, a Spirit, not of bondage to fear, but a Spirit of Adoption, whereby we cry Abba Father; and yet hath Canisius the Iesuit the impudence to call back the Saints from a Spirit of Liberty, to a slavish Spirit of Bondage? Is this any society with Iesus? Paul desires to be dissolved and to be with Christ. All Believers in Christ desire the same being afflicted in this Life. For all that desire to live godly in Christ Iesus, shall suffer Persecution in this present evil World. The Souls of them that were slain, under the Altar, are greatly longing for the coming of this Iudgment: But, as for Canisius, he would persuade us to be afraid of this day, and not to wish for it, and love it, as the Apostle 2 Tim. 4. For them that love his appearance.Paul teaches us. Iohn in the Revelation bids us rejoyce, because the Marriage of the Lamb is approaching, but the Iesuit bids us mourn. The Lamb's Wife cloaths her self in fine Linnen in token of her joy; but Canisius would have her cloathed in Sackcloth.
Nevertheless I deny not the truth of that, which he gathers out of Bernard, Gregory and Augustin concerning the dreadful severity of this Iudgment, than which I know that nothing can be more terrible to them, that seek Salvation by the Righteousness of the Law, without flying to Christ for refuge.
But on the other side, we ought not to abate the comfort, nor discourage the fiducial reliance of Believers in Christ, who are planted in him by Faith. Though they acknowledge their own imperfections, yet they strive against them, and endeavour daily, according to their power, to make some progress in Holiness. And therefore, as there is nothing in their good Works, whereof they may boast; So also there is nothing in their evil Works (being now forgiven) which they have cause to fear. Let us now proceed to the other Arguments of the Adversaries.
Argument.
If there are no merits of Works, then that saying is false; Thou shalt render to every one according to his Works. But the Consequent is false, therefore also the Antecedent
The Minor hath been answered already by making a distinction of persons: For there being a twofold sort of men, to wit, Such as are in Christ, and such as are out of Chrst, there must be a different Iudgment made of the one and the other.
First; Those that are in Christ, being united unto him by Faith, the Iudgment of God uses to begin with them in this Life. As touching the Life to come, the Lord hath made this Promise concerning every Believer; He shall not come into Iudgment, but hath passed from Death to Life.Iohn 5.
Secondly; Suppose we grant, that the Elect of God shall be called to Iudgment, the account that they shall then make, will be very easie, who have Christ for their Righteousness. Whence it follows by necessary consequence, that this Iudgment will be to them a Iudgment, not of Condemnation, but of Absolution.
Thirdly; Sentences of the Law belong properly to them that are under the Law; but as for such as are regenerate by Faith in Christ, because they are not under the Law, but under Grace, the Law hath no dominion over them.
Fourthly; Whereas it is said, That every man shall receive according to his works; those works are either good or evil: If good, they are good upon the account of Faith only, (for what is not of Faith is sin) and so they are beyond all danger: But if evil, either they are forgiven, or not forgiven. If they are forgiven through Faith and Repentance, they are not called to Iudgment: If not forgiven, it is, because they want Faith, and so they are the works of the Unregenerate. Whence it follows, that this Iudgment of Condemnation doth not at all belong to them that are regenerate by Faith, but them that are unregenerate.
Another Objection.
That place in Mat. 22. concerning Of the wedding garment.the wedding garment is objected. The King entring into the Marriage Feast, saw a man not having on the wedding garment, &c. I wonder what those Papists can find in this place of Scripture to cover the shame of their own nakedness, when there is nothing, that less advantages their cause, or weakens it more. The wedding garment, say they, signifies Charity, from whence they form this Argument.
They that have on the wedding garment, are admitted to the Marriage Feast.
Charity only is the wedding garment;
Therefore, they that are adorned with Charity, are admitted to the heavenly Marriage Feast.