3. Since sanctification is obviously never completed in this life, no man ever dies completely justified hence, the doctrine of Purgatory.? For the substance of Romanist doctrine, see Moehler, Symbolism, 79-190; Newman, Lectures on Justification, 253-345; Ritschl, Christian Doctrine of Justification, 121-226.

A better doctrine is that of the Puritan divine: ?It is not the quantity of thy faith that shall save thee. A drop of water is as true water as the whole ocean. So a little faith is as true faith as the greatest. It is not the measure of thy faith that saves thee; it is the blood that it grips to that saves thee. The weak hand of the child that leads the spoon to the mouth will feed as well as the strong arm of a man for it is not the hand that feeds, but the meat. So, if thou canst grip Christ ever so weakly, he will not let thee perish.? I am troubled about the money I owe in New York until I find that a friend has paid my debt there. When I find that the objective account against me is cancelled then and only then do I have subjective peace.

A child may be heir to a vast estate, even while he does not know it and a child of God may be an heir of glory even while through the weakness of his faith, he is oppressed with painful doubts and fears. No man is lost simply because of the greatness of his sins, however ill-deserving he may be, faith in Christ will save him. Luther?s climbing the steps of St. John Lateran and the voice of thunder: ?The just shall live by faith,? are not certain as historical facts but they express the substance of Luther?s experience. Not obeying but receiving is the substance of the gospel. A man cannot merit salvation nor he cannot buy it but, the one thing he must do, he must take it. And the least faith makes salvation ours, because it makes Christ ours.

Augustine conceived of justification as a continuous process, proceeding until love and all Christian virtues fill the heart. There is his chief difference from Paul. Augustine believes in sin and grace. But he has not the freedom of the children of God, as Paul has. The influence of Augustine upon Roman Catholic theology has not been wholly salutary. The Roman Catholic, mixing man?s subjective condition with God?s grace as a ground of justification, continually wavers between self-righteousness and uncertainty of acceptance with God, each of these being fatal to a healthful and stable religious life. High-Church Episcopalians and Sacramentalists generally, are afflicted with this distemper of the Romanists. Dr. R. W. Dale remarks with regard to Dr. Pusey: ?The absence of joy in his religious life was only the inevitable effect of his conception of God?s method of saving men; in parting with the Lutheran

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