1st. Peace with God, his justice being completely satisfied through the righteousness of Christ, Kom. v., 1 ; 2 Cor. v., 19 ; Col. i., 21 ; Eph. ii., 14. In witness whereof his Holy Spirit is given to us, Kom. viii., 15, 16 ; Heb. x., 15, 17. His love shed abroad in our hearts, Kom. v., 5, and our habitual fellowship with him established, 1 John i., 3. 2d. Inward peace of con- science, including consciousness of our reconciliation with God through the operation of his Spirit, as above, and the appease- ment of our self-condemning conscience through the apprehension of the righteousness by which we are justified, Heb. ix., 14 ; x., 2,22.
25. What other benefits flow from justification ?
Being justified on the ground of a perfect righteousness, our whole relation to God and the law is changed ; the gift of the Holy Ghost, adoption, sanctification, perseverance, the working of all things together for good in this life, deliverance in death, the resurrection of the body, and final glorification, all result.
26. How may it be shown that this view of justification is not inconsistent with its free and gracious character ?
See above, Chap. XXII., question 21.
27. Hoiv does the apostle show that justification by faith does not lead to licentiousness ?
Prop. 1st. Where sin abounded grace did much more abound, Kom. v., 20.
Prop. 2d. Shall we conclude, therefore, that we are to con- tinue in sin that grace may abound ? God forbid. Kom. vi., 1, 2.
Prop. 3d. The federal union of the believer with Christ, which secures our justification, is the foundation of, and is insep- arable from, that vital spiritual union with him, which secures our sanctification, Kom. vi., 2-7.
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Prop. 4th. This method of justification, so far from leading to licentiousness, secures the only conditions under which we could be holy. (1.) This method of justification, by changing our rela- tion to God, enables us to return to him in the way of a free, loving service, Kom. vi., 14 ; vii., 1-6. (2.) It alone delivers us from the spirit of bondage and fear, and gives us that of adoption and love, Eom. viii., 1-17 ; xiii., 10 ; Gal. v., 6 ; 1 John iv., 18 ; 2 John 6.
28. In what respect did the doctrine of Piscator on this sub- ject differ from that of the Reformed Churches f
Piscator, a French Protestant divine, who flourished during the closing years of the sixteenth century, taught, 1st, that, as to his human nature, Christ was under the law in the same sense as any other creature, and that, therefore, he could only obey the law for himself ; 2d, that if Christ had obeyed the law in our place, the law could not claim a second fulfillment of us, and, consequently, Christians would be under no obligations to obey the law of God ; 3d, that if Christ had both obeyed the precept of the law and suffered its penalty, then the law would have been doubly fulfilled, since the claims of the precept and the penalty of the law are alternative, not coincident.
This doctrine was expressly condemned in the Eeformed churches of Switzerland and Holland, and by the French synods held in the years 1603, 1612, and 1614. In 1615, however, the Synod tacitly allowed these views to pass without condemnation. — Mosheim's Hist.
29. How may it be shown that justification is not mere pardon ?
Piscator erred, from failing to distinguish, 1st, that the claims of law terminate not upon natures, but upon persons. Christ was a divine person, and therefore his obedience was free. 2d. That there is an evident difference between a federal relation to the law as a condition of salvation, and a natural relation to law as a rule of life. Christ discharged the former as our federal representative. The latter necessarily attaches to the believer as to all moral agents for ever.
Justification is more than pardon. 1st. Because the very
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word means to pronounce just, i. e., complete in the eye of law, and the law in its federal relation " embraced a two-fold sanc- tion, viz., the penalty of death for transgressors, and the reward of eternal life for the obedient." 2d. That righteousness which is the ground of justification is that which satisfies law. 3d. Because we are said to be made the righteousness of God in him. 4th. We are declared not to be any longer under the law, but under grace, Eom. vi., 14 ; Gal. iv., 4, 5. Therefore, the whole law must have been satisfied. 5th. Because not only pardon, but peace, reconciliation, adoption, coheirship with Christ, and eternal glory, are all secured for us by the work of Christ just as much as forgiveness of sins, but these rewards were attached to the precept, not the penalty. See above, question 13. Kom. v., 1-10 ; Acts xxvi., 18 ; Eev. i., 5, 6, etc.
30. In what respect does the governmental theory of the atone- ment modify the doctrine of justification f
See above, Chap. XXII., question 6.