Yesterday, I went to my grandson's birthday party.  I dressed casual, but put on a t-shirt under my shirt.  The tag that shows the size of the shirt was not a separate piece of material but something printed on the shirt with paint.  It had been drying out and cracking apart and now had sharp edges that would cut into the back of my neck.  Frequently, I found myself pulling my t-shirt away me.  Such is the nature of our righteous deeds done apart from Christ according to this section of these lessons. They do not sit well upon the soul.  Have you noticed that?  If not, this section will help.

This is a review of Thomas Manton’s work A Treatise Of Self-Denial with comments and study questions along the way. Feel free to study along and answer the questions or ask your own in the comments’ section below to enrich our learning. www.ChapelLibrary.org has this copyright notice.  To go to the start of this series click here.

Previously…

II. SELF-DENIAL IN RESPECT TO GOD

A. God the First Cause / Denying Self-dependence

1. Deny Dependence upon Your Own Righteousness.

And now…

[1.1] Difficult to end dependence upon one’s own righteousness

I shall show what a very hard matter it is to bring men off from a dependence upon their own righteousness.

(1.) Occurs in all men by nature

Dependence upon our own righteousness is difficult to end because by nature it occurs in all men. This is an evil that is natural to us; works are our natural copy and tenure.^[1] “Do this, and live” was the covenant made with Adam, and it is written upon the heart of all men. We all seek to be saved by our own doing. Therefore, upon conviction, as soon as we begin to be serious, as soon as the conscience is awakened, the first question is, “What must I do to be saved?” (Act 16:30), and, “What shall we do, that we might work the works of God?” (Joh 6:28). They imagined that life eternal might be gained by the works of the Law without Christ.

Now this natural disposition is confirmed and strengthened, partly by ignorance and security. Men do not know what is necessary to true righteousness. “They being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom 10:3). They do not know what is necessary to the justifying of a soul in God’s sight.

None are so apt to rest in their own righteousness as those that have least reason, namely, persons who are either ignorant or formal. The Apostle Paul says, “If any might have confidence in the flesh, much more I” (see Phil 3:4). As those that have little learning will show it on all occasions, so persons who regard the outside of religion and practise formal duties are most apt to rest in them. Why? Because formal duties do not discover weakness, and therefore they only puff men up.^[2] Carnal men search little, and blind conscience is soon pacified. Usually, men that are ignorant are most confident; they are men who go on in a dead course, without feeling their defects and need of the supplies of heaven.

None are so apt to rest in their own righteousness as those that have natural pride and self-conceit. Man is a proud creature, and loth to be indebted to another. A russet^[3] coat that we ourselves have patched seems better than a silken garment that is borrowed. Our righteousness! What a poor, filthy, tattered thing it is! Yet our hearts run upon it more than on the righteousness of Christ, which is so excellent and glorious. We are loth to submit and yield to Christ’s righteousness. That is the reason why the apostle uses the expression, they “have not submitted themselves unto the righteousness of God” (Rom 10:3). It needs a great deal of submission and humility to be content to be indebted to divine grace. Men would gladly maintain the dignity of works, and are loth to stoop and sue in forma pauperis,^[4] to come as beggars to God. We would rather come to God as creditors, to demand repayment of a debt that we suppose He owes us!

And partly, our own righteousness is confirmed and strengthened by natural ease and laziness. That which is our own costs us no waiting. Paul says, “I have suffered the loss of all things…that I may win Christ” (Phil 3:8). Before Paul could be secured against his own fears, he ran through a great many hazards; he suffered much. We [might] not have the comfort of Christ’s righteousness until after much waiting and prayer; but now, when we seek it in ourselves, blind conscience will take hold of anything.

And partly too, our own righteousness is confirmed and strengthened because God follows such kind of men with prosperity in this world. They think, therefore, that the Lord is well pleased with them—until the hour of death comes. Then they find all to be but froth, and that no man is a loser by God. Outward religion brings outward blessing. Dogs have the crumbs that fall from the table; they have the offals^[5] of mercy. Therefore, they who depend upon their own righteousness cannot say that God is in their debt because they have outward prosperity.^{[6] [7]}

(2.) Common after first conviction

Dependence upon one’s own righteousness is most incident to persons after their first conviction. When conscience is first opened, men fetch their comfort from their own duties. The Law leaves them wounded and low, and they lick themselves whole again by some offers and resolutions of obedience. Observe that, usually, carnal men are only sensible of or careful about religion upon some pains of conscience; they use duties as men do alcohol when distressed. Nature is more prone to a sin-offering than to a thank-offering. Duties should be a thank-offering, but men make them to be a sin-offering;^[8] as in an outward case, when men have offended their superiors, for a while they become more compliant and dutiful, that they may redeem their fault by their diligence. So it is here: when conscience comes and convicts men in the name of God, then men will run to duties until conscience is asleep again. Therefore, it is good, in all pains of conscience and whenever you come to settle your peace, to notice from where you get your comfort and how it grows upon you.

“In the midst of my sad thoughts, thy comforts delight my soul” (see Psa 94:19). It is very sweet when a Christian can see that he has fetched his comfort from Christ, and not merely from some outward observances and formal duties. How did you come to be satisfied with your current condition? Usually, when conviction is not very deep, men blind and choke conscience with their own endeavours and their resolution of growing better.^[9] When they are wounded with sin, they are apt to run to self for a remedy.

(3.) Very subject to it after conversion

After conversion, the children of God are very subject to dependence upon their own righteousness, to lessen their esteem of Christ by overvaluing their own righteousness. As long as we live in the world, we are apt to set up a righteousness of our own. When the apostle gave us a catalogue of sins (1Jo 2:15-17), pride of life is last mentioned because pride remains when other sins are subdued—it grows upon the ruin of other sins.^[10] Of all the aspects of pride, this is the most dangerous: to pride ourselves in our own righteousness. The Apostle Paul says not only, “as a Pharisee I count my righteousness loss,” but also, “now that I am a Christian, I account all things loss” (see Phil 3:4-9).

It is storied of Mr. Foxe^[11] that he was apt to say he was more afraid of his graces than of his sins, as being in danger to be puffed up, lest they should tempt him to self-confidence. Our Saviour prescribes it as a general rule, whenever we have done anything for God, He would still have us cherish thoughts of our own nothingness, because herein we have merited nothing: “When you have done all, say you are unprofitable servants” (see Luk 17:7-10). That possibly may be the reason why the children of God, in the fairest view of their graces, so solemnly disclaim their own righteousness. The Apostle Paul says, “I know nothing by myself; yet am I not hereby justified” (1 Cor 4:4). Paul knew no unfaithfulness or negligence in himself in the work of the ministry, yet he said in effect, “I am not justified for this before God.” When you have done your utmost, still run to grace and make grace your claim.^[12] “I caused the Levites to sanctify themselves; remember me, O my God, concerning this also, and spare me, according to the greatness of thy mercy” (see Neh 13:22). It was an excellent work, “yet spare me,” Nehemiah says, “according to the greatness of thy mercy.”

Questions & Notes

1. copy and tenure – natural pattern and permanent attitude; in this context, working for recognition and to earn God’s favor is part of man’s nature after the Fall—men prefer to be self-sufficient and independent from God. ↑
2. _________ _________ do not discover weakness…they only puff men up. ↑
3. russet – course, homespun cloth that is scratchy and uncomfortable. ↑
4. in forma pauperis – legal, obtaining exemption from paying court fees due to poverty. ↑
5. offals – entrails; waste parts. ↑
6. Further, their outward righteousness is defiled by sin and deserves God’s wrath (Pro 15:8; Isa 64:6; Mat 23:27-28). ↑
7. Name two or three reasons why men are apt to rest in their own righteousness? ↑
8. That is, they view their obedience as something to atone for their sins rather than as thanksgiving to God for His mercy received freely from Christ (Rom 12:1-2). ↑
9. Usually, when men fall under conviction they blind and choke their conscience with what? ↑
10. How does the sin of pride, specifically, the pride of life work? ↑
11. John Foxe (1516/17-1587) – English historian and martyrologist; the author of Actes and Monuments (popularly known as Foxe’s Book of Martyrs), an account of Christian martyrs throughout Western history. ↑
12. When you have done your utmost, still run to _________ and make _________ your claim. ↑

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