A man outwardly justified but inwardly a sinner would be a moral monster, and Almighty God would be guilty of an intrinsic contradiction were He to regard and treat such a one as just. This contradiction is not removed but rather intensified by the Lutheran appeal to the extraneous justice of Christ.(952) The incongruity of the Lutheran doctrine of justification becomes fully apparent from the consequences which it involves, to wit: (1) all Christians without distinction would possess exactly the same degree of sanctity and justice; (2) justification once obtained by fiduciary faith could not be lost except by the sin of unbelief; and (3) children would not be justified by Baptism because they are not sufficiently advanced in the use of reason to enable them to “apprehend” the external righteousness of Christ. The first of these inferences runs counter to common sense and experience. The second, which Luther clothed in the shameful exhortation, “_Pecca fortiter et crede fortius et nihil nocebunt centum homicidia et mille stupra_,”(953) is repugnant to the teaching of Scripture and destructive of morality.(954) The third consistently led to the rejection of infant baptism by the Anabaptists, the Mennonites, and other Protestant sects. 3. SANCTIFYING GRACE THE SOLE FORMAL CAUSE OF JUSTIFICATION.—In declaring that “inherent grace” is the “sole formal cause of justification,” the Council of Trent(955) defined it as an article of faith that sanctifying grace of itself is able to produce all the formal effects of justification, _e.g._ forgiveness of sins, the sanctification of the sinner, his adoption by God, etc.,(956) and consequently requires no supplementary or contributory causes. In other words, justification is wholly and fully accomplished by the infusion of sanctifying grace. a) It appears from the discussions preceding its sixth session that the Tridentine Council not only meant to condemn the heretical contention of Butzer that “inherent grace” must be supplemented by the “imputed justice of Christ” as the really essential factor of justification,(957) but also wished to reject the view of divers contemporary Catholic theologians(958) that “intrinsic righteousness” is inadequate to effect justification without a special _favor Dei externus_.(959) In this the Fathers of the Council were on Scriptural ground. The principal effects of justification,—forgiveness of sins and internal sanctification,—are both produced by sanctifying grace. Sacred Scripture is perfectly clear on this point. It represents sin as opposed to grace in the same way in which darkness is opposed to light,(960) life to death,(961) the new man to the old.(962) The one necessarily excludes the other. Sanctifying grace and sin cannot co-exist in the same subject.