Orthodoxy: Its Truths And Errors Part 22

-- 7. Result.

Let us sum up, then, the doctrine of justification by faith, as we have now explained it.

1. JUSTIFICATION is not the doing away with all the consequences of sin, but only the consequence which consists in present alienation from G.o.d. It is objectively, as a divine act, what _forgiveness_ is subjectively, as a human experience. It relates to _present_ acceptance with G.o.d; it is not the cancelling of the results of our past sins on the character, nor is it the hope of future salvation. It relates to the _present_.

The following pa.s.sages show that justification is equivalent to reconciliation or forgiveness. Rom. 5:8-10: "But G.o.d commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to G.o.d by the death of his Son, much more, being reconciled, we shall be saved by his life." Rom. 4:6-8: "David also describeth the blessedness of the man unto whom G.o.d imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."

2. FAITH is not mere intellectual belief or opinion; nor is it mere feeling, nor a mystical emotion in which we are wholly pa.s.sive; but a sentiment, in which belief, feeling, and determination are blended together. The belief is that Christ is the Son of G.o.d; the feeling is trust and joy in the love of G.o.d seen in him; and the determination is to rely on him as a Mediator and Saviour.

That faith is not a mere intellectual belief, but involves also a feeling of trust, appears from such pa.s.sages as these: "If thou believe in thy heart;" "An evil _heart_ of unbelief."

That faith is not a mere emotion, in which we are wholly pa.s.sive, appears from such cases as those where men are exhorted to believe, as a thing in their own power.

3. WORKS, in this doctrine, include every effort to reconcile G.o.d by offering him anything in expiation of our sin, whether sacrifices, sacraments, the a.s.sent to creeds, the struggle after feelings and experiences, or reformation of character.

And the whole doctrine of justification by faith may be thus expressed:-

If you are burdened with a sense of unworthiness and guilt; if something seems to separate your heart from G.o.d; if you want confidence to come to him boldly in prayer,-do not try to remove this difficulty by any effort to do something different, or become something different; but simply look at Jesus in his sufferings and death, and see your heavenly Father calling you to him _now_ to be forgiven. Go at once to G.o.d through Christ. Repose on that love that will cleanse you, that will save you; and nevermore doubt, even in your darkest hour, that your Father is ready to hear, to forgive, and bless you.

-- 8. Its History in the Church.

We have seen the origin, nature, and value of this doctrine. Let us now look at its history.

The apostolic Church was founded on the simple doctrine of faith in Christ. It was not founded on any theory or speculation _about_ Christ, or about his plan of salvation, but on _Christ himself_ as the Saviour. All that the first Christians professed was faith in Jesus as the Son of G.o.d.

They had been reconciled to G.o.d by him; they were at peace with G.o.d; they were washed in the blood of the Lamb; and they were happy. A deep and wonderful joy brooded over the early church. A hurricane of persecution and war raged around them: within the Church, all was security and peace.

How beautiful are the expressions by which the apostles describe the serenity and joy of the Church! "They ate their meat in gladness and singleness of heart, praising G.o.d, and having favor with all the people."

New converts "gladly received the word, and were baptized" by thousands, in the face of the bitterest persecution. "The mult.i.tude of them that believed were of one heart and one soul; neither said any of them, that aught of the things that he possessed was his own." Whence came all this peace and union in the early Church? Was it because they had attained to such clear views of truth, and all held the same opinions? So far from it, some had not heard that there was a Holy Ghost; others did not believe in a resurrection of the dead; and many thought the whole Jewish ritual essential to salvation. Was it that they had become suddenly pure in heart, and holy in life, and freed from sin? So far from it, we find the apostles exhorting them against very great vices,-against murder, theft, and licentiousness,-and condemning them for having practised gross immoralities. It came from the simplicity of their faith. They looked to Jesus, and their faces were lightened. They _saw_ the love of G.o.d in him; they felt it in their hearts; they reposed on it undoubtingly. In quietness and confidence was their strength. O, happy days! in which men's minds had not yet been hara.s.sed by thousands of vain controversies and empty verbal disputes; by questions, and strifes of words; by most profound theological discussions, ending in nothing but weariness; but were satisfied, that, if men would go to Christ, they would find truth. O, happy time! in which men had not learned to dissect their own hearts, and pry curiously into their feelings, and torture themselves by anxious efforts to _feel_ right, and tormenting doubts as to whether their inward experiences were as they ought to be, but believed that all good feelings would come in their own time out of Christian faith. O, happy, golden hour! when love, and joy, and duty were all one; when men did not prescribe for themselves and others a task-work, an outward routine of duties; but had confidence, that, if they lived in the Spirit, they would also walk in the Spirit.

That hour of simple, child-like faith pa.s.sed away. Its decay appeared in a return to the old mode of justification. Instead of simply relying on what G.o.d had done, men must do something themselves to atone for their sins; they must do penance, and have priests, and sacraments, and ma.s.ses, and countless ceremonies to come between them and G.o.d; they must pile up a c.u.mbrous fabric of religious and moral works, by which to climb up to G.o.d; until, at last, though the doctrine of justification by faith was never given up, it was made of none effect by the rubbish of human ceremonies heaped before it. And then came Luther, armed with the old doctrine, to sweep these all away, and call men back to the simple faith in the Saviour. The pure word of faith went forth through all lands, conquering and to conquer.

But there is a continual tendency to fall back again from faith upon works. Ever as the life of religion weakens, ever as the strength of holy confidence decays, men betake themselves to some outward forms or efforts.

When they cease to lean on the love of G.o.d, they begin to lean on sacraments and ceremonies, on opinions and doctrines, on feelings and experiences, on morality and works of duty. Ever, as the cold winter of worldliness and sin causes the stream of holy faith to shrink back into its channel, the ice of forms acc.u.mulates along its sh.o.r.es; and then, as the inevitable consequence and sign of the decay of faith, we find the Church becoming anxious and troubled, confidence giving way to anxiety, cheerfulness to gloom, hope to fear. Everything terrifies the unbelieving Church; new opinions terrify it; new measures terrify it. It has ashes instead of beauty, mourning for joy, the spirit of heaviness instead of the garment of praise.

-- 9. Orthodox Errors, at the present Time, in Regard to Justification by Faith.

We have said that there is a constant tendency to fall back from faith to works of some kind or other. The important question comes, How is it with us _now_? Does this tendency show itself in our present churches? And the answer we am compelled to make is, that _it does_, certainly to some extent, and in all the churches. Orthodox churches have fallen away, more or less, from the doctrine of justification by faith. They have fallen back from the central point of Christianity, faith in Jesus, in different directions, and seek to be justified by a law,-some upon a law of belief, and others on a law of emotion.

Do not understand us as saying that any of the churches have denied, or that they do not constantly teach, the doctrine of justification by faith.

This is not the point. The Romish Church never denied, nor ceased to teach, this doctrine; but she virtually abolished it, and made it of none effect by teaching other things also. Is not this, to some degree, the case now?

Are there not many Orthodox Christians, at the present time, who seek to make their peace with G.o.d, not by relying on Jesus himself, but on some theory with respect to his nature or person; not on his death, but on some speculation _about_ his death,-some theory, scheme, or plan? Is it not the idea of many, that they are to be brought to G.o.d, not by faith in Jesus and his death, but by a.s.senting to the correct doctrine about it? and accordingly they anxiously labor, and make it a WORK, to believe in the true theory, in order that they may be brought to G.o.d. We do not say that correct opinions on these points are unimportant; but we say that the faith in Christ which justifies us does not come from believing right opinions, but that right opinions come from the justifying faith. Are religious teachers now willing to do as Paul did, and say simply, "_Believe on the Lord Jesus Christ_"? or do they not rather find it necessary to say, "Believe this, that, and the other thing, about Jesus Christ"?

And again: is it not thought by Orthodox people, that, in order to be justified and have peace with G.o.d through Jesus Christ, it is necessary that a person should experience certain feelings, beginning with a sense of guilt, a fear of punishment, and pa.s.sing into a state of hope and a.s.surance? And, accordingly, men make it a WORK, and labor, to have these feelings in the precise order and manner, and, until they can experience these feelings, believe that they can have no access to G.o.d. As before, we do not mean that these feelings are unimportant, but only that we should not try to work ourselves up into certain feelings in order to be just before G.o.d. It is faith in Jesus which is the _source_, not the _result_, of piety as well as of holiness. It is faith in G.o.d's love to us which enables us to love him. The sense of pardon produces both the feeling of grat.i.tude and of unworthiness. G.o.d does not forgive us because we have had the right feelings, but that we may have them. Those love much to whom much is forgiven; but to whom little is forgiven, the same love little.

Were we ever struck with the remarkable contrast between the conversions to G.o.d in the apostolic time and those which we hear of now? How much more _simple_ they were! A man is riding in a chariot, reading his Bible, and trying in vain to comprehend it. An apostle comes, and explains to him the prophecy, and applies it to Jesus. Presently they come to water, and he says, "See, here is water;" he is baptized, and goes on his way rejoicing.

We fear there are not many churches now who would receive that Ethiopian as a member, if he could give no further account of his religious experience than is recorded in the book of Acts.

But is it not, we say again, remarkable, that not only in this case, but in all the cases of conversion recorded and described in the Acts, there should be nothing of the descriptions which we read every week in our religious newspapers? In the case of the three thousand baptized on the day of Pentecost, we only read that they were cut to the heart; said, "What shall we do?" were told to repent and be baptized; joyfully received the word, and were baptized. Even the remarkable conversion of Paul was nothing like what we now have. How is this-that now we are not willing to trust to a simple act of faith in Jesus Christ, and in turning to G.o.d; but we have a scale and rule of religious experience-a work which all must go through in order to be justified?

And what is the result of thus subst.i.tuting for justification by faith, justification by belief in opinions, and by processes of feeling? Look at the churches where this has been carried farthest, and see the result.

Religion becomes gloomy, anxious, and austere; it ceases to breathe cheerfulness and joy around; the gentler graces die before it; fear treads fast in the footsteps of hope; a stiff formality introduces cant in the place of what is natural and artless; the heart is stretched on a rack of self-torturing doubts and anxieties. The biographies and private journals of many eminent saints show us how little happiness they had in their religion,-how they were tortured by spiritual doubts, perplexities, and anxieties. The reason is, that they rely on their _own_ feelings, instead of relying on Christ.

And with the reliance placed on theory and opinion vanishes the union of the Church. There are five sects in this country, all holding to the a.s.sembly's Catechism-a large and minute compendium of opinions,-and yet which often do not allow each other to commune at the Lord's table. The New School Presbyterians might permit the others to commune with _them_, but are themselves excluded. The Old School Presbyterians would commune with all but the New, but are not permitted. Nay, the a.s.sociate Reformed, the Covenanters, and the Seceders carry it so far as to discipline and excommunicate their members for what is called _occasional hearing_; i.e., attending worship at other churches than their own. There was in the State of Indiana an Old School preacher, and president of a college, who refused to allow a Unitarian to give a literary address which the students had asked him to give, and which he had gone to deliver, and, in defending himself for this, called him a "public propagator of infidelity;" and within a mile or two of his college there was a society of Seceders, or Covenanters, holding, like himself, the a.s.sembly's Confession, who would excommunicate any of their members who should go to hear him preach.

There is, then, a tendency among the Orthodox to rely on their own opinion and their own feelings, rather than on Jesus Christ.

-- 10. Errors of Liberal Christians.

Liberal Christians have fallen into error of a different sort. They seek to be justified, not by opinion nor by feeling, but by action; by works of righteousness, honesty, charity; by the faithful performance of social duties; by an active obedience to the law of G.o.d. Looking at the Scriptures, and seeing in how many places we are plainly taught that we are to work out our own salvation; to be rewarded and punished according to our active goodness; to be judged by our works,-they say that a man is forgiven when he has corrected his fault, and not before; that repentance and reformation are the only means of atonement with G.o.d; that, if we wish to be forgiven, we must reform our conduct and change our character.

Accordingly, they lay great stress on DUTY, and are continually exhorting men to the performance of their duties in order to be forgiven.

But there is a mistake here also, which arises from confounding two very different things; namely, justification and final salvation. We have seen that the consequences of sin are twofold-external and internal. The inward consequence of sin is separation from G.o.d; the external is the weakening and debasing of the soul. The first consequence is removed by faith; the second, by obedience. Every act of sin pollutes, darkens, and ruins the soul; every act of obedience strengthens, elevates, and saves it.

Obedience, persevered in to the end, insures the salvation of the soul.

But, in order that we may obey, we must first be justified; for what is to give us the strength and the heart to obey, except the pardoning love of G.o.d? It is this sense of reconciliation,-it is this spirit of adoption, whereby we cry, "Abba, Father,"-which gives us the power to obey. We do not obey G.o.d to be forgiven; but we are forgiven that we may obey. Have we read the Gospels, and have we forgotten all the instances in which Jesus said, "Thy sins are forgiven thee," before there had been any change of conduct, or reform of character? and have we forgotten the memorable pa.s.sage in which he explains to the captious Pharisee why he does this (Luke 7:36-50),-on the principle that the one to whom the most is forgiven will love the most?

To point out to men their duties, and tell them to do them, does not enable them to do them; but the sight of G.o.d's love in Jesus Christ _does_ create in them new strength. That true follower of Jesus, the first of our Ministers at Large, Dr. Tuckerman, did not say to the poor victim of sin, that when he reformed his conduct, he would be his friend. No: like his Master, he showed himself his friend while he was yet a sinner, and so gave him hope and courage to break away from his sin. He has left on record one of the most touching instances of the power of love to melt down the impenitent heart, in the case of a convict whom he persisted in visiting, though he was perfectly hardened, and filled with bitterness and rage. He persisted in patient attempts to soften his heart, till he succeeded, by the irresistible power of love, in making him humble as a little child. Suppose he had sent him word, that if he repented, and showed the proper spirit, he would come and visit him. He had not so learned G.o.d or Christ. He knew that he must overcome evil with good.

Exactly so does G.o.d overcome our evil with good.

To tell men to do their duties that they may be forgiven, is to tell them to do what they have no power to do. A confident reliance on G.o.d's love, and steadfast communion with him, are the only source of real improvement.

When we feel these, we are one with G.o.d; when we can go to him confidently, as children to a father; when we can betake ourselves to his love in every emergency of life,-we have a source of real strength, and growth, and improvement within us. But, without this feeling of peace with G.o.d, the effort to do our duties only hara.s.ses and irritates our conscience: it produces weariness of heart, a constant feeling of unworthiness and failure, a constant sense of obligations and responsibilities which we do not and cannot fulfil. Duty is a weary task, a heavy burden; and our life is crushed down by constant anxiety and care.

But if we begin right, and come to G.o.d first, and lean on his love, and rely on his promise, then we are filled with hope and joyful a.s.surance, and failure does not dismay us, for we say, "G.o.d's truth is pledged for our success; and if, while we were enemies, we were reconciled to G.o.d by the death of his Son, much more, being reconciled, we shall be saved by his life."

It may be objected that it is dangerous to religion to admit that we can be justified before we have believed certain important doctrines or experienced certain peculiar feelings. It may also be objected, on the other hand, that it is dangerous to morality to suppose that pardon can precede reformation. But the more we read the Scriptures, the more we look into our own heart, and the more we become acquainted with our fellow-men, the deeper is our conviction, that there is but one source of true piety and sound morality-a heart reconciled to G.o.d, and at peace with him. We do not undervalue correct belief, deep feeling, or active obedience; but we place them where they belong. They are the fruit of the tree, not the root of the tree. The root and source and beginning of all piety and holiness is simple faith in G.o.d through Christ. We must ask ourselves, therefore, first of all, "Are we reconciled to G.o.d, or are we not? Are we living in filial communion with him, or living without him in the world?" If unreconciled, we must not think to work ourselves up into a degree of goodness or pious feeling without G.o.d. There is no strength where there is no confidence, where there is nothing to lean on, where there is hollowness within. We ought to come at once to G.o.d. We ought to lift our hearts to him, not saying, "Who shall go up to heaven for us, to bring him to us? Who shall go over the sea for us?" For his word is very nigh, in our mouth and heart.

The above discussion will show what we consider to be the truths, and what the errors, in the Orthodox view of justification by faith.

CHAPTER X. ORTHODOX IDEA OF THE ATONEMENT.