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the matter in oneself. Therefore, when a man first believes, God can ignore all his previous life, and deal with him simply on the new basis, in hope. Of course this preliminary acquittal or acceptance is provisional. As the servant[29] who had been forgiven his debts found them rolled back upon him when he behaved in a manner utterly inconsistent with the position of a forgiven man, so our preliminary justification may be promptly cancelled by our future conduct if we behave as one who has 'forgotten the cleansing from his old sins[30].' The prodigal son, after he has been welcomed home, may go back again to the 'far country.' But it remains the fact:—of such infinite value and fruitfulness is faith in God, as He has shown Himself in Jesus, that when a man first believes—aye, whenever, over and over again, he returns to believe—he is in God's sight on a new basis, however dark be the background of his previous sins; and he can be dealt with simply on the new basis, according to the movement of the Father's heart of love which his faith has set free.

      Now the justifying faith of the conscience-stricken sinner, whose case St. Paul always has in the foreground of his imagination, means first of all and most obviously that he consciously takes God at His word as being ready to forgive his sins, and accept him for Jesus' sake in whom he believes. It is belief in God as forgiving, or in Jesus as—he does not stop to inquire how—obtaining and giving him forgiveness. And St. Paul laid great stress on this simple acceptance of the gift of pardon, as the gate of the new life and the first act of faith, because the readiness to be treated as a sinner and merely forgiven in spite 'f our sins is, as he knew full well in his own case, the final overthrow of spiritual pride. But this simple 'reliance on the merits of Christ,' and acceptance of forgiveness at His hands and for His sake, is a profound movement of the heart—of the spring of human actions—which involves much more than appears. Luther was hopelessly wrong and unlike St. Paul when he isolated this mere reliance on another's merits, and, setting it apart from all deeper movement of will or love, would have it, and it only, concerned with our justification. To St. Paul even the first movement of faith is a surrender of independence, and a recognition in intellect, and much more in will, of the lordship of Jesus. It is, in other words, a change of allegiance, and this is the important thing about it. And the absolved man, in thanking God for his forgiveness, finds himself, as it were, inevitably and without any fresh act, embarked on a new service. If he does not find this, he is not a man of faith at all. Faith is so deep a principle that, though it shows itself first as the mere acceptance of an undeserved boon from the divine bounty, it involves such hanging upon God as necessarily enlists the will to choose and serve Him, the intellect to know and worship Him with a growing perception as He is revealed in Jesus, and the affections to desire and love Him. The life of justification thus proceeds 'from faith to faith'—from faith in Christ 'for us' to faith in Christ 'in us.' The justified man, accepted into the 'body of Christ' by baptism and made a participator of the life of Christ, receives the continual gifts of the divine bounty in their appointed channels, and his faith exercising its natural faculty of correspondence, absorbs and appropriates the divine gifts—intellectually, so that the eyes of the understanding are opened in increasing knowledge—practically, so that 'Christ dwells in the heart by faith,' and it is no longer the bare human self which lives, but Christ which lives in the renewed man, with a continual display of moral power.

The first justification or acceptance is therefore a preliminary step: it is acceptance for admission into the divine household, or city of God, or life in Christ. It is a means to an end, and that end the fellowship of Christ, and continually developing assimilation to Him. Does this mean, then, that justification and sanctification are processes following the one on the other, of which the former is over before the latter begins? Such a statement must be repudiated so far as its latter clause is concerned. You cannot thus logically sever a vital process. They are two parts of one vital process; and the man who is not on the way to being made like Christ (however far off it he may be at the moment) is by that very fact shown to be not in a state of justification or acceptance with God. At any stage of spiritual life there must be movement in order to make forgiveness possible. Grant this however and it becomes true that justification, as meaning acquittal, is a preliminary to sanctification, that is, the being made like Christ. The having our 'heart set at liberty' is a preliminary to 'running the way of God's commandments.' But even so we must recognize that St. Paul never exactly uses this language. When he describes the stages of God's dealings with the soul he passes from justification to glorification, or (final) deliverance from sin and wrath[31]. Or, on one occasion, he mentions sanctification before justification[32].

This is in part accounted for by the fact that the word translated 'sanctify' or 'sanctification' means rather 'consecrate' (as to priesthood) or 'consecration.' And though this consecration involves 'sanctity' (in our sense) because of the character of God to whom we are dedicated, yet it may precede it; and we are in fact consecrated and hallowed at the moment when we are accepted into the 'priestly body' and anointed with the divine unction[33]. This exact meaning of the term sanctification in part accounts for St. Paul not speaking of sanctification and justification as successive stages of the spiritual life. When he is speaking about justification he is answering the question, What is the attitude of the human soul towards God which sets God free, so to speak, to accept it and work upon it? And the answer is, The attitude of faith. When he speaks of sanctification, or rather consecration, he is answering the implied question, How is the individual to be thought of when he has been admitted by baptism into the Christian community? And the answer is, He is to be thought of as consecrated, or as sharing the life of a consecrated people[34]. St. Paul's language in one place would suggest that if 'justification' qualifies for admission into the life in Christ, the result of this admission is again a justification, not now merely of our persons, but of our whole moral being—a 'justification of life[35].' But this is, at least, not his usual use of the word.

      And now we approach the question of the relation of our individual justification to membership in the Church and all that goes with that. To put the question in a rough controversial way—Is the Epistle to the Romans, as it has been frequently held to be, a thoroughly Protestant work?

The Prophet Ezekiel first clearly discerned and expressed the truth that the new covenant of God with man must be based upon the conversion of individual wills and hearts. So it was realized. The basis of the Church was a profound movement of individual faith and love and allegiance, in the apostles and first disciples. And that on which it is based is that by which it must progress—the real assent and correspondence of individual wills and hearts. They that receive the testimony must set to their seals that God is true. Thus one cannot possibly exaggerate the importance in Christianity of the individual spiritual life, or of individual conversion and faith, if he does not isolate it. He cannot possibly exaggerate the stress laid in the Epistle to the Romans on individual faith and its results, if he does not forget its context. But what is meant by this proviso? This simply. St. Paul, in his doctrine of justification by faith, is describing the basis of the new covenant of God with man which is, as truly as the old, a covenant with a community, an Israel of God. The faith which justifies, therefore, means the faith which qualifies for the community as truly as it admits into the favour of God. The very evidence that God accepts the first movement of faith is that the believing man is admitted by baptism into the body of Christ. The idea of a faith in Jesus which does not seek admission into 'the body,' or disparages it even while it accepts it, does not even present itself to St. Paul's mind. A faith which is content to remain outside Christ is no faith at all, and the act of being 'baptized into Christ' is an act by which 'in one spirit we are baptized into one body.' Again, the conception impressed upon the institution of the Eucharist is that Christ's atoning sacrifice is the basis of a new covenant with a society which is to share His life[36].

Elsewhere St. Paul expresses

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