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     IN the consideration of this subject it will be well for the reader to keep in mind the following passages of Scripture:

     "And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Acts xiii. 39.

     "Being justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus." Rom. iii. 24-26.

     "Now, it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offenses, and was raised again for our justification." Rom. iv. 23-25.

     "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: much more then being now justified by his blood, we shall be saved from wrath through him." Rom. v. I, 9.

     "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid." Gal. ii. 16, 17.

     A clear and accurate acquaintance with the fundamental principles of true religion is of paramount importance to every Christian. The chief doctrines in the plan of salvation cannot be too carefully studied or too well understood. In regard to the doctrine of justification much error now exists, partly because of the fact that the subject, as such, has not received proper attention on the part of the ministry, and of Christian teachers: and in part because of the present tendency of the popular mind. Of the former we need not speak. Concerning the latter we take the liberty to quote from

Rev. S. A. Ort, D. D. He says,* "A mark of high wisdom on our part will be to recognize the predominant facts of the age in which we exist. We are living in the closing years of the nineteenth century--a century of busiest activity, of unequaled enterprise, of unparalleled progress, of wonderful achievements; a century which has phases of thought, scientific, philosophical and theological, and tendencies of movement peculiar to itself.  *  *  *  Men are pushing their investigations into every field of knowledge. *  *  *  They are seeking in nature and in the powers of the human mind the substantial good, the eternal portion of the soul. With all this, a restless, dissatisfied spirit everywhere prevails. On the one hand the people are not content with the teachings of skepticism. They do not find in the practice of these the satisfaction which they crave. Neither on the other hand do they get in the doctrinal propositions or formal statements of divine truth, that rest of soul and deep assurance of union with God, which are the special promise of the Gospel. In

its living the age is largely sensuous. The earthborn spirit excites its energy, governs its conduct and directs its activity. *  *  *  Religion, with its eternal concerns, is deemed an idle fancy, or superstition, or senseless something, which, when dressed in sensuous garb, may serve to entertain and give a momentary pleasure. True, the age talks much in one and another about moral principle and spiritual truth. It familiarly uses such words as sin, and righteousness, and gospel, and even salvation; but these are merely words of formal speech, repeated parrot--like, with no deep sense of the realities they express. I do not mean to say that our time is worse than any period of the human past. By no means. This would be an inconsiderate remark. But I do mean to say that in our day, on this Western Continent, materialism, with all its sequences, wields a moulding power over the life of the people, over their thoughts, over their beliefs, and over the course of their movement. And in addition, I mean to say, that rationalism is beginning to show a dominating influence in many quarters, and is gradually moving forward to a more extensive sway over the religious views and faith of the multitudes.

     In consequence of these existing facts, two ten-

dencies are clearly discernible in the Evangelical Church. One is the endeavor to substitute the form of the Christian life for the life itself, or the expression of Christian sentiment for the truth in that sentiment. Emphasis is placed on the phenomenal, and hence a phase of religious phenomenalism is presented as the best attraction to an outside world to frequent the house of prayer, and to the inside world it is exhibited as the most acceptable way of worshiping Almighty God, and of being devoutly Christian. This is formalism. *  *  *

     "The other tendency is to substitute human invention for the power of Divine Truth. The theory is, that the preaching of the gospel must be adapted to the sensuous taste of the day, instead of being directed to the conscience of the people. This is an age eager for show, greedy for entertainment, fond of physical excitement, and intensely delighted by the extravagant. The preaching, hence, that will crowd the church and make the popular preacher, is any thing that in word, or manner, or speech, under the semblance of gospel truth, will beget a sensation. This is commonly known as sensationalism.

     "And now in the face of these tendencies, with naturalism ruling the energy of the masses and

rationalism beginning to reveal its presence in growing strength, what needs to be done? In order to maintain the truth of the gospel in our time, to win the fight of a true Christianity and be indeed a glorious power for Christ, what on our part is necessary? I answer: A clear, deep, practical apprehension of the fundamental nature of the evangelical principle: 'The just shall live by faith.' This is the vital principle of the gospel. It is not a mere doctrine, that which by reflection is worked out in thinking, and given definite limit and logical form, but it is a fact revealed in Christian consciousness, and is primarily a reality known in experience."

     Hence the importance of this chapter. And while it is not our purpose to enter into a theological discussion of this important subject, we would present it in such biblical light as to bring the truth clearly before the reader, inspire a greater desire for a well-grounded religious life, and a simple but unswerving faith in God through our Lord Jesus Christ.

     And one thing about which many people err, in practice at least, if not in theory, we would emphasize at the very outset, viz.: the impossibility of justification from any human source or standpoint.

For it is written (Ps. cxxx. 3), "If thou, Lord shouldest mark iniquities, O Lord, who shall stand?" And again (cxliii. 2), "Enter not into judgment with thy servant; for in thy sight shall no man living be justified." Let us not be deceived, therefore. Justification must come through some other than a human source. And hence it may be well for us first of all to consider briefly

     The term justification is a legal term, and means to clear or absolve from guilt. It calls to mind a prisoner at the bar. He has broken the law of the land, and has been arraigned for trial, found guilty, and sentenced to death. He is a young man. His father steps forward and offers to die in his stead. The court accepts the transfer, and the prisoner is released. The law that had said he must die cannot harm him now. For by means of the substitution he has been taken out of its grasp. This is, in a measure, an illustration of justification. By acts of sinful nature all men are prisoners at God's bar of justice, and under the sentence of eternal death. For the law had said, "the soul that sinneth it shall die." Ezek. xviii. 4, 20. But Christ, moved by infinite love, condescends to take man's

place, and the court of heaven accepts the transfer. The sufferings and death of Christ are declared to be an equivalent for the death of the whole world. Hence, by means of this substitution, not one only, but all, who by faith accept the offers of Christ, are released from the penalties of the law so far as pertains to their sins past. They are therefore declared guiltless, and stand justified before the law, and before God, the executor of that law.

     But our illustration comes short in this: The father may take the place of his son, endure his allotted punishment, but he could not thereby cleanse his son's heart from guilt. The son, having actually committed a crime, has stained his soul with guilt, as well as his name and character. The father might release him from the court, and the prison, and the scaffold, but as the son went out into the world again he would go as a guilty man still. Before he could be perfectly free or pure, the crimson stains of sin must be washed from his heart, as well as from his public name and record. This no earthly power could do. But when, by means of the other substitution, sinners are justified and pardoned before God, by faith in Christ, they are not only released from the penalty of the law--not only declared guiltless, and go released

from eternal death--but are at the same time made pure in heart. They are cleared outwardly, and cleansed inwardly; they are justified legally, and actually become holy. Jesus Christ, our substitute, not only satisfies the law of God, but, by his atoning blood and the work of grace, also changes the heart and life of all who accept of him. There is a marked difference therefore between the illustration used, and the thought illustrated.

     Justification may therefore be defined as an act of God's free grace, whereby he pardons the sinner, receives him into his favor, and accepts him as righteous alone for the sake of Jesus Christ. And as such it includes at least three things:

     1. Pardon of sin. The law being now satisfied in respect to our guilt, "we have peace with God through our Lord Jesus Christ." (Rom. v. 1). Therefore (Isa. lv. 7) "let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him; and to our God, for he will abundantly pardon."

     2. Remission of Punishment. The law having been satisfied as to the guilt of sin, there can be no occasion for punishment. Hence it is written (Rom. viii. 1), "There is therefore now no con-

demnation to them which are in Christ Jesus, who walk not after the flesh but after the spirit." And therefore we have

     3. A title to eternal blessedness. "For God so loved the world that he gave his only begotten son that whosoever believeth in him should not perish but have everlasting life," John iii. 16. Or as Paul has it, (Rom. v. 2) "By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God."

     Here God's word is very clear. Paul, in presenting this subject to the people at Antioch, declared (Acts xiii. 38, 39) "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins, and by him" (that is, by Jesus Christ) "all that believe are justified from all things, from which you could not be justified by the law of Moses." The reader will readily discover in this passage a negative and a positive statement: Through Jesus Christ we have forgiveness of sins and justification, but they could not be obtained through the law of Moses.

     1. Because it demanded perfect obedience, which was a sheer impossibility for man. For it is writ-

ten (James ii. 10), "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." Here perfect obedience in every point is demanded. This no man could render.

     2. Because it acknowledges no repentance. For example, a criminal under the civil law is held for justice. Though he repent in sackcloth and ashes day and night, he cannot be released until the law has been satisfied by the infliction of its penalty. Hence we read (Gal. iii. 10, 11), "For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident; for the just shall live by faith." And then we could not be justified by the law,

     3. Because its threatenings of punishment could never be repealed. The law must be satisfied. In this respect the law of Moses was even more unchangeable than that of the Medes and Persians. Neither was this an arbitrary matter but was necessitated by the veracity and moral character of the great Lawgiver. Therefore it is written (Gal. iii. ii); "But that no man is justified by the law in the sight of God, it is evident." Hence the neces-

sity of a Saviour in whom to ground our only hope for justification. And therefore Paul's declaration, "and by him all that believe are justified from all things." Acts xiii. 39. For where the law demanded perfect obedience our Lord rendered it. For he was in all points tempted like as we are, yet without sin. Heb. iv. x. And where the threatenings of the law could not be repealed without a perfect atonement, he rendered it. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit." 1 Pet. iii. '8. He therefore gave perfect satisfaction to all the demands of the law, and as such gave rise to three causes as the ground of justification, all centering in himself:

     1. The efficient cause--the grace of God. Justification on the part of God is an act of pure grace. "For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works." Eph. ii. 8-10. And again: "Being justified freely by his grace through the redemption that is in Jesus Christ." Rom. iii. 24. The grace of God therefore is the efficient cause of our justification. And then we have

     2. The meritorious cause--the blood of Christ.  "Whom God hath set forth to be a propitiation through faith in his blood." Rom. iii. 25. Thus Paul, of whom it is said that he received his theology at the feet of Gamaliel, and his spiritual light and strength at the feet of Jesus, would emphasize this important truth. The blood of beasts had been shed, but all without any intrinsic merit. It was only the symbol of that which did have merit. But now the time has come when we no longer have the symbol, but when with the beloved John (1 John i. 7) we can truly say, "and the blood of Jesus Christ his Son cleanseth us from all sin." Hence from personal experience comes the testimony

"Not all the blood of beasts,
On Jewish altars slain,
Could give the guilty conscience peace,
Or wash away the stain.

"But Christ, the heavenly Lamb,
Takes all our sins away;
A sacrifice of nobler name
And richer blood than they."

     Blessed be the God and Father of our Lord Jesus Christ

"There is a fountain filled with blood
Drawn from Immanuel's veins;
And sinners plunged beneath that flood
Lose all their guilty stains."

     3. The instrumental cause--faith. Of Abraham it is said (Gen. xv. 6): "And he believed in the Lord, and he counted it to him for righteousness." Again it is written (Rom. v. 1): "Therefore being justified by faith --we have peace with God through our Lord Jesus Christ." And (iii. 28): "Therefore we conclude that a man is justified by faith without the deeds of the law."

     With the grace of our Lord Jesus Christ as the efficient, and his blood as the meritorious cause, we have in each of these passages faith as the instrumental cause. It is the instrument by which we embrace and appropriate Christ unto justification. "It is the eye through which we look to, Jesus. }t may be all bleared and dim--sighted, but it is an eye--an instrument of sight still. It is the foot on which we go to Jesus. It may be a lame foot, but even then an instrument of motion--it is a foot still. It is the tongue by which we taste of the water of life, and testify to the goodness and love of Christ, and to the riches of his grace. It may be all feverish and parched from a sin-sick

soul, but it is the instrument of taste and testimony--it is a tongue still."

     But notwithstanding these thoughts methinks I hear one of my readers persistently asking, But what is this faith? The author of the Epistle to the Hebrews (xi. 1) defines it thus: "Now faith is the substance of things hoped for, the evidence of things not seen." And then adds (verse 6): "But without faith it is impossible to please him; for he that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." We are impressed herewith the fact that there is nothing distinctively Christian--no intrinsic worth--in a mere intellectual recognition of the existence of God. We must not simply believe that there is a God, but that "he is the rewarder of them that diligently seek him." Hence the two classes of faith--the historical and the justifying or saving faith. The one has simply allowed reason and conscience to work naturally and normally, and he believes there is a God because the corrupt heart and desires have not been able to crush out and extinguish the mere mental recognition. In this kind of faith there can be no merit. Neither can there be any merit in a general belief in the historical existence of Jesus Christ.

No man whose mind is open to evidence of any kind can help believing that there lived in Palestine, over 1800 years ago, a most wonderful person and teacher whose recognized name was Jesus. To believe this is no more praiseworthy or meritorious than to believe in the historical existence of Caesar, Socrates, or Hannibal. Nay, devils, in the time of our Lord, did even more than this: "They believed and trembled." And yet, many suppose that if they accept intellectually the mere facts of Christ's life and suffering and death, that they have exercised a justifying or saving faith. But not so. Aside from and in conjunction with the mental apprehension--the assent or nod of the mind in the exercise of justifying faith --there must be that spiritual operation of the heart which not only conceives of but also lays hold upon and appropriates the efficacious blood of Christ. Hence we read (Rom. x. 10): "With the heart man believeth unto righteousness." It was this kind of faith Paul had in mind as he so triumphantly declared: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ."

     But without prolonging this line of thought, an illustration may better serve our purpose. Yonder is a traveler at the bank of a wide and perilous

stream. He is seeking treasures on the other side, and feels that the stream must be crossed. The mist of darkness obscures the opposite shore from view. As he stands he would fain gaze through the blackness of darkness, but he can scarcely see beyond the bound of feeling by touch. The sky is threatening, and the roar of great waters strikes terror to his heart. But in his strain to peer farther out into the darkness his eyes catch a glimpse of a man with a small boat, only large enough in fact for two, the traveler and the pilot. The traveler begins to question the pilot: "Can you take me across the river safely?" "I can." "Do you warrant the passage?" "I do." "How long have you been here?" "A long time" (John i. 1; Ps. xc. 2). "Have you carried many across?" "Yes, there is a great city with an innumerable multitude (Rev. xix. 6) on the other shore, all of whom have crossed this way." "Is there no other way across this stream?" "No, sir (Acts iv. 12). Just yonder is a remnant of an old bridge, whose foundation is of the stock of Abraham, and its covering of morality; and it promises well at the start, but it does not reach the opposite shore. Nay, it vanishes away into the depths of the current. And although thousands upon thousands have tried it, not one

among them all has ever reached the other shore. Many of them pass by this way every day, and inquire for the bridge; and, notwithstanding my warning, they pass on; but the bridge being old and rotten and full of pitfalls, the lifeless corpses of these travelers come floating past this way every day." "But what is your price for crossing?" "Nothing at all, sir. The government on the other side furnishes the passage free to all who desire it." (John iii. 16; Isa. lv. 1-3). "But is not your boat small, sir?" "Yes, and purposely so. It was only made for a personal ride--one at a time in company with myself. The way across the stream is straight and narrow (Matt. Vii. x4), and those who go with me must leave behind them all their goods and companions for the time being, and commit themselves, soul and body, with all their interests, for time and eternity, entirely unto me. They must submit to my bidding while crossing. In short, in this passage, they must commit everthing (sic) to me." "Must I lose all my goods and companions forever?" "Ah! your goods you will not need, and your companions can follow, one by one, if they will. And, now, have you faith in what I say? If so, step in.', The traveler hesitates, casts a look forward, then backward, and on either side,

and then slowly and meditatively repeats to himself:

"I'll go to Jesus, though my sin
Hath like a mountain rose;
I know his courts--I'll enter in,
Whatever may oppose.

"Prostrate I'll lie before his throne,
And there my guilt confess,
I'll tell him I'm a wretch undone,
Without his sov'reign grace.

"Perhaps he will admit my plea,
Perhaps will hear my prayer;
But if I perish, I will pray
And perish only there.

"I can but perish if I go,
I am resolved to try--
For if I stay away, I know
I must forever die."

     And so, with fear and trembling he steps down into the boat, commits himself entirely to his pilot, and is landed safely on the other shore. Now this pilot is Christ, the stream is the River of Life, the city is the New Jerusalem, and committing ourselves wholly to the boat comprehends at least two important elements in justifying faith, viz.: the mental apprehensions of the way, and the confident
     3

reliance on the ability of the pilot to do his part. And with one part more, viz.: That spiritual operation of the heart which appropriates the saving merits of Christ to the sin--sick soul, and we would have in the above a complete illustration of justifying or saving faith. But justifying faith embraces the self--surrender, the confident reliance and the believing heart. "Therefore being justified by faith we have peace with God through our Lord Jesus Christ."

"Lord, give us such a faith as this;
And then, whate'er may come,
We'll taste e'en here the hallowed bliss
Of an eternal home."

© 2003 for the NEGenWeb Project by Pam Rietsch, Ted & Carole Miller.