Part 81

7. This still further and most decisively appears from the grand objection to his doctrine which Paul was constantly called upon to answer. That objection was, that if our personal good- ness or moral excellence is not the ground of our acceptance with God, then all necessity of being good is denied, and all motive to good works is removed. We may continue in sin that grace may abound. This objection has been reiterated a thousand times since it was urged against the Apostles. It seems so un- reasonable and so demoralizing to say as Paul says, Romans iii. 22, that so far as justification is concerned there is no difference between Jew and Gentile; between a worshipper of the true God and a worshipper of demons ; between the greatest sinner and the most moral man in the world, that men have ever felt that they were doing God service in denouncing this doctrine as a soul-destroying heresy. Had Paul taught that men are jus- tified for their good moral works as the Pelagians and Ration- alists say ; or for their evangelical obedience as the Remonstrants say ; or for their inherent righteousness and subsequent good works as the Romanists say, there would have been no room for this formidable objection. Or, if through any misapprehension of his teaching, the objection had been urged, how easy had it been for the Apostle to set it aside. How obvious would have been the answer, 4 1 do not deny that really good works are the ground of our acceptance with God. I only say that ritual works have no worth in his sight, that He looks on the heart ; or, that works done before regeneration have no real excellence or merit ; or, that God is more lenient now than in his dealing with Adam ; that He does not demand perfect obedience, but accepts our im- perfect, well-meant endeavours to keep his holy commandments. ' How reasonable and satisfactory would such an answer have been. Paul, however, does not make it. He adheres to his doctrine, that our own personal moral excellence has nothing to do with our justification ; that God justifies the ungodly, that He receives the chief of sinners. He answers the objection in- deed, and answers it effectually ; but his answer supposes him to teach just what Protestants teach, that we are justified with- out works, not for our own righteousness, but gratuitously, with- out money and without price, solely on the ground of what Christ has done for us. His answer is, that so far from its being true that we must be good before we can be justified, we must be justified before we can be good ; that so long as we are under the curse of the law we bring forth fruit unto death ; that it. is