2d. If we are justified by works, then Christ is dead in vain, Gal. ii., 21 ; v., 4.
3d. If it were of works it would not be of grace. Kom. xi., 6 ; Eph. ii., 8, 9.
4th. It would afford cause for boasting, Kom. iii., 27 ; iv., 2.
5th. He also quotes the Old Testament to prove that all men are sinners, Kom. ii., 10 ; that consequently they can not be jus- tified by works, Ps. cxliii., 2 ; Kom. iv., 7, 8. He quotes Hab. ii., 4, to prove that " the just by faith shall live ;" and he cites the example of Abraham, Gal. iii., 6.
9. What are the different opinions as to the hind of works ivhich the Scriptures teach are not sufficient for justification ?
The Pelagians admit that works of obedience to the ceremonial law are of this nature, but affirm that works of obedience to the moral law are the proper and only ground of justification. The Komanists admit that works wrought in the natural strength, previous to regeneration, are destitute of merit, and unavailable for justification, but they maintain that original sin and previous actual transgressions having been forgiven in baptism for Christ's sake, good works afterwards performed through grace have, in consequence of the merits of Christ, the virtue, 1st, of meriting heaven ; 2d, of making satisfaction for sins. We are justified,, then, by evangelical obedience. — Cat. Kom., Part II., Chapter V. Council of Trent, Sess. VI., Can. XXIY. and XXXII. Protest- ants deny the justifying efficiency of all classes of works equally.
10. How may it be shoiuii that no class of works, whether ceremonial, moral, or spiritual, can justify ?
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386 JUSTIFICATION.
1st. When the Scriptures deny that justification can be by works, the term " works" is always used generally as obedience to the whole revealed will of God, however made known. Works of obedience rendered to one law, as a ground of justification, are never contrasted with works wrought in obedience to another law, but with grace, Kom. xi., 6 ; iv., 4. God demands perfect obedi- ence to his whole will as revealed to any individual man. But since every man is a sinner, justification by the law is equally im- possible for all, Rom. ii., 14, 15 ; iii., 9, 10.
2d. The believer is justified without the deeds of the law, Rom. iii., 28, and God justifies the ungodly in Christ, Rom. iv., 5.
3d. Justification is asserted to rest altogether upon a different foundation. It is "in the name of Christ," 1 Cor. vi., 11 ; " by his blood," Rom. v., 9 ; "freely," "by his grace," "by faith," Rom. iii., 24, 28.
4th. Paul proves that instead of our being justified by good works, such works are rendered possible to us only in that new relation to God into which we are introduced by justification, Eph. ii., 8-10 ; Rom. 6th and 7th chapters.
11. How can James ii., 14-26, be reconciled with this doc- trine ?
James is not speaking of the meritorious ground of justifica- tion, but of the relation which good works sustain to a genuine faith as its fruit and evidence. The meritorious ground of justi- fication is the righteousness of Christ, Rom. x., 4 ; 1 Cor. i., 30. Faith is the essential prerequisite and instrument of receiving that righteousness, Eph. ii., 8. James, in the passage cited, sim- ply declares and argues the truth that the faith which is thus the instrumental cause of justification, is never a dead, but always a living and fruitful principle. Paul teaches the same truth often, "f Faith works by love," Gal. v., 6, and "love is the fulfilling of the law," Rom. xiii., 10.
12. What do the Scriptures declare to he the true and only ground of justification ?
Justification is a declaration on the part of the infinitely wise and holy God that the law is satisfied. The law is, like its Au- thor, absolutely unchangeable, and can be satisfied by nothing
APPLICATION OF REDEMPTION. 387
else than an absolutely perfect righteousness, at once fulfilling the precept, and suffering the penalty. This was rendered by Christ as our representative, and his perfect righteousness, as im- puted to us, is the sole and strictly legal ground of our justifica- tion. Thus he is made for us the end of the law for righteous- ness, and we are made the righteousness of God in him, Rom. iii., 24 ; v., 9, 19 ; viii., 1 ; x., 4 ; 1 Cor. i., 30 ; vi., 11 ; 2 Cor. v.. 21 ; Acts iii., 39.
13. How can it be proved that Christ's active obedience to the precepts of the law is included in that righteousness by ivhich ive are justified ?
1st. The condition of the covenant of works was perfect obe- dience. This covenant having failed in the hands of the first Adam, it must be fulfilled in the hands of the second Adam, since in the covenant of grace Christ assumed all of the undischarged obligations of his people under the covenant of works. His suf- fering discharges the penalty, but only his active obedience ful- fills the condition. -• 2d. All the promises of salvation are attached to obedience, not to suffering, Matt, xix., 16 ; G-al. iii., 12.