Romanists teach that original sin and all actual transgressions prior to baptism are forgiven for Christ's sake, through the re- ception of that sacrament, and that after baptism, sins, as they are committed, are through the merits of Christ forgiven in the
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observance of the sacrament of penance. See above, Chapter XXIX., question 11.
Dr. Pusey has revived an ancient doctrine that in baptism all past sins, original and actual, are forgiven ; but his system makes no provision for sins subsequently committed.
Many Protestants have held that only past and present sins are forgiven in the first act of justification, and that sins after regeneration, as they occur, are forgiven upon renewed acts of faith.
The true view, however, is, that in consequence of the imputa- tion to him of Christ's righteousness, the believer is emancipated from his former federal relation to the law, and consequently henceforth no sin is charged to him to the end of judicial condem- nation. This follows from the nature of justification, as stated above, and it is illustrated by the recorded experience of Paul, who, while complaining of the law of sin, still waring in his mem- bers, yet never doubted of his filial relation to God, nor of the forgiveness of his sins.
21. What are the different opinions as to the relation between faith and justification ?
Socinians hold that faith, including obedience, is the proper meritorious ground of justification. — Cat. Baa, quest. 418-421, and 453.
Arminians teach that although faith has no merit in itself, since it is the gift of Grod, yet, as a living principle, including evangelical obedience, it is graciously, for Christ's merits' sake, imputed to us for righteousness, i. e., accepted as righteousness, upon the ground of which we are declared just. — Limborch, Theol. Christ. 6, 4, 22, and 6, 4, 46.
The orthodox view is that the active and passive obedience of Christ satisfying both the precept and penalty of the law as a covenant of life, and thus constituting a perfect righteousness, is, upon being appropriated by the believer in the act of faith, actu- ally made his, in a legal sense, by imputation. Faith, therefore, is the mere instrument whereby we partake in the righteousness of Christ, which is the true ground of our justification.
22. Prove from Scripture that faith is only the instrumental cause of justification.
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1st. From the nature of faith itself. (1.) It is not of our- selves, it is the gift of God, Eph. ii., 8 ; Phil. L, 29. (2.) It is one of the fruits of the Spirit, and, therefore, not the meritorious ground of spiritual blessings, Gal. v. 22. (3.) It is an act of the soul, and therefore a work, but though, by means of faith, justi- fication is not by works, Eom. iv., 2-5 ; xi., 6. (4.) Justifying faith terminates on or in Christ, in his blood and sacrifice, and in the promises of God ; in its very essence, therefore, it involves trust, and, denying its own justifying value, affirms the sole merit of that on which it trusts, Eom. iii., 25, 26 ; iv., 20, 22 ; Gal. iii., 26 ; Eph. i., 12, 13 ; 1 John v., 10. (5.) The law necessarily demands a perfect righteousness, but faith, even when combined with the evangelical obedience which springs from it, is not a per- fect righteousness.
2d. The Scriptures, when referring to the relation of justifica- tion to faith, use the terms en TtioTeuq, by faith, and did n'ujTeogj by or through faith, but never did nioriv, on account of faith, Gal. ii., 16.
3d. Faith is distinguished from the righteousness which it apprehends, Kom. i., 17 ; Phil, iii., 8-11. — Turrettin, L. 16, Q. 7.
23. What is the specific object of justifying faith f
The Socinians, denying the divinity of Christ, make the act of justifying faith to terminate "in God through Christ." — Eac. Cat., Q. 418.
The Eomanists, confounding justification and sanctification, make the whole revelation of God the object of the faith that justifies. — Cat. Eom., Part I., Chap. 1.
The scriptural doctrine is, that while the renewed heart be- lieves equally every ascertained word of God, the specific act of faith, whereby we are justified, terminates upon the person and work of Christ as Mediator.
This is proved, 1st, from express declarations of Scripture, Eom. iii., 22, 25 ; Gal. ii., 16 ; Phil, iii., 9. 2d. By the declara- tion that we are saved by believing in him, Acts x., 43 ; xvi., 31 ; John hi., 16, 36. 3d. By those figurative expressions which illus- trate the act of saving faith as " looking to Christ/' etc., Is. xlv., 22 ; John i., 12 ; vi., 35, 37 ; Matt, xi., 28. 4th. Unbelief is
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the refusing the righteousness which God provides, i. e.} Christ, Kom. x., 3, 4.
24. What is the nature of that peace which flows from justi- fication 'i