Obj. 5. Where there are a number of things required, there we cannot use any exclusive particles. But good works are required in addition to faith in them that are justified. Therefore, we cannot say by faith only. Ans. The same answer may be returned to this objection which we have given to the one just noticed. Many things are required, but not in the same sense. Faith is necessary as the means by which we apprehend the righteousness of Christ, whilst good works are necessary as the evidences of our faith and gratitude.

Obj. 6. Those who are justified by two things, are not justified by one only. We are justified by two things, by faith, and the merits of Christ. Therefore we are not justified by faith only. Ans. The same answer may again be returned to this objection; for we are justified by faith, and the merits of Christ in a different sense. We are justified by faith as that which apprehends the righteousness of Christ; whilst the merits of Christ are the formal cause of our righteousness.

Obj. 7. Knowledge does not justify. Faith is knowledge. Therefore faith does not justify. Ans. But justifying faith does not merely include a certain knowledge, but also an assured confidence, by which, as a means, we apply to ourselves the merits of Christ. Knowledge and confidence also differ widely. The former is in the understanding, the latter in the will. Confidence, therefore, does not only include a knowledge of a certain thing, but also a will, and purpose to do, or to apply that which we know, and to trust in it in such a manner as to find safety in it, and to rejoice concerning it. To have confidence is to possess what is called in German Bertrauen. To believe in God in this manner is not only to know him, but also to have confidence in him. The devil has a knowledge of God, and of the divine promises, but has no confidence in him. His knowledge is, therefore, no justifying faith, being only historical, of which the apostle James speaks, when he says, “The devils believe and tremble.” (James 2:19.) Of such a faith we readily grant the argument of the Papists, but not of a justifying faith.

Obj. 8. James says, (2:24) “Ye see then how that by works a man is justified, and not by faith only.” Therefore faith only does not justify. Ans. There is here a double ambiguity. In the first place, the apostle James does not speak of that righteousness by which we are justified before God, or on account of which God regards us as just; but of that righteousness by which we are justified before men by our works. That this is so, is clear from the following considerations. In verse 18, he says, “Shew me thy faith without thy works.” Shew me, he says, who am a man. He, therefore, speaks of the manifestation of faith and righteousness in the sight of men. In verse 21, he says, “Was not Abraham, our father, justified by works, when he had offered his son upon the altar.” This cannot be understood of justification in the sight of God; for Abraham was accounted righteous in this sense long before he offered his son. Paul also says, that Abraham was justified before God, not of works, but of faith. James, therefore, in the chapter to which reference is had, means that Abraham was justified before God by faith, because it is written, “Abraham believed God, and it was counted unto him for righteousness;” (Rom. 4:3) but he gave evidence to men of his righteousness, by his good works, and obedience to God. This is the first ambiguity in the word justify. The other is in the word faith; for when this apostle denies that we are justified by faith, he does not speak of a true, and living faith as Paul does, but of a dead faith, which consists in mere knowledge, without confidence and works. This is evident from what he says, in verse 17: “Even so faith if it hath not works is dead, being alone;” and attributes such a faith to the devils who certainly have no true justifying faith. Finally, in verse 26, he compares that faith which he says does not justify to a dead body; but such is no true, or justifying faith. In a word, if the term justify, as used by the apostle James, is understood properly, of justification before God, then the term faith signifies a dead faith; and if we understand the faith here spoken of as true, or justifying faith, then the ambiguity in it is the word justify.

Obj. 9. It is not necessary to do that which is not required for our justification. But it is necessary to perform good works. Therefore they are required for our justification. Ans. We deny the major, because the same thing may have many ends. Good works, although they are not required our justification, are nevertheless necessary to show our gatitude, and the glory of God, as it is said: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” (Matt. 5:16.) This is one reason why good works should be performed. Other reasons will be assigned when we come to treat the subject of gratitude.

Obj. 10. The work of Phinehas (Ps. 106:30, 31) is said to have been counted unto him for righteousness. Therefore we are justified by works. Ans. This, however, is a wrong interpretation of the passage alluded to; for the sense is, that God approved of his work; but not that he was justified on account of it: for by the works of the law, no flesh shall be justified in the sight of God.

Obj. 11. Ten crowns are a part of a hundred crowns in the payment of a debt. Therefore; good works are also a certain part of our righteousness before God. Ans. The examples are not the same; for ten crowns, in the first place, are a whole part of a hundred crowns, and being multiplied ten times make the whole amount of the debt. But our works are not a perfect, but an imperfect part of the obedience due from us, and however frequently they may be multiplied, they, nevertheless, never constitute perfect obedience. Again, ten crowns may be received by a certain creditor as a part of a debt, because there may be some hope that the balance may be paid. God. however, cannot receive our good works as a part of our righteousness, because there is no hope of perfect satisfaction being made by us, whilst the law condemns the slightest imperfection.

Obj. 12. The righteousness which Christ accomplished is according to the prophet Daniel (9:24) an everlasting righteousness. That righteousness which is imputed unto us is not everlasting. Therefore it is not the righteousness of Christ which is imputed unto us. Ans. We deny the minor of this syllogism, because the righteousness which is imputed unto us is everlasting, both by the perpetual continuation of imputation in this life, and by the perfection of that righteousness which is begun in us, each of which is the righteousness of the Messiah, and will be everlasting: for God will forever delight in us on account of Christ his Son. Imputation will, therefore, also be continued, or it will rather be changed into our own righteousness. But some one will perhaps reply, where there is no sin, there cannot be any remission, or imputation. But there will be no sin in the life to come. Therefore there will be no remission or imputation. We grant the whole argument if it is properly understood. There will be no remission of sin in the life to come, that is, there will be no remission of present sin; yet there will be of past sins, because the remission which is here granted will continue and last forever; or, what is the same thing, the sins which are here in this life forgiven, will never be imputed unto us in the life to come: yea, even that conformity which we shall have with God, in the life to come, will be the effect of the righteousness here imputed unto us.

Obj. 13. The Lord is our righteousness. (Jer. 23:6.) Therefore we are justified, not by imputed righteousness, but God himself dwelling essentially in us, is our righteousness. Ans. In this declaration of the prophet, the effect, by a figure of speech, is put for the cause, the abstract for the concrete. The Lord is our righteousness, which means that he is our justifier, as Christ is said “to be made of God unto us wisdom, righteousness, sanctification, and redemption;” (1 Cor. 1:30.) which means that he is a teacher of wisdom, a justifier, a sanctifier, and redeemer. The righteousness with which God justifies us is not in us, nor is it God himself dwelling in us, for he would then be an accident to the creature. Osiander, the author of this and the preceding objection, does not distinguish the cause from the effect, or the righteousness which is uncreated from that which is created. As we do not live, and are not wise by the essence of God, (for this would in effect be to say that we are as wise as God,) so we are not righteous by his essence. There is nothing more impious, therefore, than to say that the essential righteousness of the Creator is the righteousness of the creature, from which it would follow that we have the righteousness of God; yea, the very essence of God.

Twenty-Fifth Lord’s Day

---

← Question 63. What! do not our good works mer · Contents · Question 65. Since then we are made partaker →