Christ and His Righteousness

The Righteousness of God

But seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. Matt. 6:33.

The righteousness of God, says Jesus, is the one thing to be sought in this life. Food and clothing are minor matters in comparison with it. God will supply them, as a matter of course, so that anxious care and worriment need not be expended on them; but to secure God's kingdom and His righteousness should be the only object of life.

In 1 Cor. 1:30 we are told that Christ is made unto us righteousness as well as wisdom, and since Christ is the wisdom of God and in Him dwelleth all the fullness of the Godhead bodily, it is evident that the righteousness which He is made to us is the righteousness of God. Let us see what this righteousness is.

In Ps. 119:172 the Psalmist thus addresses the Lord, My tongue shall speak of Thy word, for all Thy commandments are righteousness. The commandments are righteousness, not simply in the abstract, but they are the righteousness of God. For proof read the following:

Lift up your eyes to the heavens and look upon the earth beneath, for the heavens shall vanish away like smoke and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but my salvation shall be forever and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. Isa. 51:6,7.

What do we learn from this? That they who know the righteousness of God are those in whose heart is His law, and therefore that the law of God is the righteousness of God.

This may be proved again, as follows: All unrighteousness is sin. 1 John 5:17. Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law. 1 John 3:4. Sin is the transgression of the law, and it is also unrighteousness; therefore sin and unrighteousness are identical. But if unrighteousness is transgression of the law, righteousness must be obedience to the law. Or, to put the proposition into mathematical form:

Unrighteousness = sin. 1 John 5:17. Transgression of the law = sin. 1 John 3:4.

Therefore, according to the axiom that two things that are equal to the same thing are equal to each other, we have: Unrighteousness = transgression of the law

...which is a negative equation. The same thing, stated in positive terms, would be: Righteousness = obedience to the law.

Now what law is it obedience to which is righteousness and disobedience to which is sin? It is that law which says, Thou shalt not covet, for the apostle Paul tells us that this law convinced him of sin. Rom. 7:7. The law of ten commandments, then, is the measure of the righteousness of God. Since it is the law of God and is righteousness, it must be the righteousness of God. There is, indeed, no other righteousness.

Since the law is the righteousness of God-- a transcript of His character--it is easy to see that to fear God and keep His commandments is the whole duty of man. Eccl. 12:13. Let no one think that his duty will be circumscribed if confined to the ten commandments, for they are exceeding broad. The law is spiritual, and comprehends a great deal more than can be discerned by an ordinary reader. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. 1 Cor. 2:14. The exceeding breadth of the law of God can be realized only by those who have prayerfully meditated upon it. A few texts of Scripture will suffice to show us something of its breadth.

In the sermon on the mount Christ said, Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire. Matt. 5:21, 22. And again, Ye have heard that it was said by them of old time, Thou shalt not commit adultery, but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Verses 27, 28.

This does not mean that the commandments, Thou shalt not kill, and Thou shalt not commit adultery are imperfect or that God now requires a greater degree of morality from Christians than He did from His people who were called Jews. He requires the same from all men in all ages. The Saviour simply explained these commandments and showed their spirituality. To the unspoken charge of the Pharisees that He was ignoring and undermining the moral law, He replied by saying that He came for the purpose of establishing the law and that it could not be abolished, and then He expounded the true meaning of the law in a way that convicted them of ignoring and disobeying it. He showed that even a look or a thought may be a violation of the law and that it is indeed a discerner of the thoughts and intents of the heart.

In this Christ did not reveal a new truth but only brought to light and unfolded an old one. The law meant just as much when He proclaimed it from Sinai as when He expounded it on the mountain in Judea. When, in tones that shook the earth, He said, Thou shalt not kill, He meant, Thou shalt not cherish anger in the heart; thou shalt not indulge in envy, nor strife, nor anything which is in the remotest degree akin to murder. All this and much more is contained in the words, Thou shalt not kill. And this was taught by the inspired words of the Old Testament, for Solomon showed that the law deals with things unseen as well as things seen, when he wrote:

Let us hear the conclusion of the whole matter: Fear God and keep His commandments, for this is the whole duty of man. For God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. Eccl. 12:13, 14.

The argument is this: The judgment passes upon every secret thing; the law of God is the standard in the judgment--it determines the quality of every act, whether good or evil; therefore, the law of God forbids evil in thought as well as in deed. So the conclusion of the whole matter is that the commandments of God contain the whole duty of man.

Take the first commandment, Thou shalt have no other gods before me. The apostle tells us of some whose god is their belly. Phil. 3:19. But gluttony and intemperance are self-murder, and so we find that the first commandment runs through to the sixth. This is not all, however, for he also tells us that covetousness is idolatry. Col. 3:5. The tenth commandment cannot be violated without violating the first and second. In other words, the tenth commandment coincides with the first, and we find that the decalogue is a circle having a circumference as great as the universe and containing within it the moral duty of every creature. In short, it is the measure of the righteousness of God, who inhabits eternity.

This being the case, the correctness of the statement that the doers of the law shall be justified, is obvious. To justify means to make righteous or to show one to be righteous. Now it is evident that perfect obedience to a perfectly righteous law would constitute one a righteous person. It was God's design that such obedience should be rendered to the law by all His creatures, and in this way the law was ordained unto life. Rom. 7:10.

But for one to be judged a doer of the law it would be necessary that he had kept the law in its fullest measure every moment of his life. If he had come short of this, he could not be said to have done the law. He could not be a doer of the law if he had done it only in part. It is a sad fact, therefore, that there are in all the human race no doers of the law, for both Jews and Gentiles are all under sin; as it is written, There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Rom. 3:9-12. The law speaks to all who are within its sphere, and in all the world there is not one who can open his mouth to clear himself from the charge of sin which it brings against him. Every mouth is stopped and all the world stands guilty before God (verse 19), For all have sinned, and come short of the glory of God (verse 23).

Therefore, although the doers of the law shall be justified, it is just as evident that by the deeds of the law there shall no flesh be justified in His sight, for by the law is the knowledge of sin. Verse 20. The law, being holy, and just, and good, cannot justify a sinner. In other words, a just law cannot declare that the one who violates it is innocent. A law that would justify a wicked man would be a wicked law. The law should not be reviled because it cannot justify sinners. On the contrary, it should be extolled on that account. The fact that the law will not declare sinners to be righteous--that it will not say that men have kept it when they have violated it--is in itself sufficient evidence that it is good. Men applaud an incorruptible earthly judge, one who cannot be bribed and who will not declare a guilty man innocent. Surely, they ought to magnify the law of God, which will not bear false witness. It is the perfection of righteousness and therefore it is forced to declare the sad fact that not one of Adam's race has fulfilled its requirements.

Moreover, the fact that to do the law is simply man's duty shows that when he has come short in single particular he can never make it up. The requirements of each precept of the law are so broad--the whole law is so spiritual-- that an angel could render no more than simple obedience. Yea, more, the law is the righteousness of God--a transcript of His character--and since His character cannot be different from what it is, it follows that even God Himself cannot be better than the measure of goodness demanded by His law. He cannot be better than He is and the law declares what He is. What hope, then, that one who has failed, in even one precept, can add enough extra goodness to make up the full measure? He who attempts to do that sets before himself the impossible task of being better than God requires, yea, even better than God Himself.

But it is not simply in one particular that men have failed. They have come short in every particular. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Not only so, but it is impossible for fallen man, with his weakened power, to do even a single act that is up to the perfect standard. This proposition needs no further proof than a restatement of the fact that the law is the measure of God's righteousness. Surely there are none so presumptuous as to claim that any act of their lives has been or could be as good as if done by the Lord Himself. Everyone must say with the Psalmist, My goodness extendeth not to Thee. Ps. 16:2.

This fact is contained in direct statements of Scripture. Christ, who needed not that any should testify of man; for he knew what was in man (John 2:25), said, For from within, out of the heart of men, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within and defile the man. Mark 7:21-23. In other words, it is easier to do wrong than it is to do right, and the things which a person naturally does are evil. Evil dwells within, and is a part of the being. Therefore, the apostle says, The carnal [fleshly, natural] mind is enmity against God, for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. Rom. 8:7, 8. And again, The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. Gal. 5:17. Since evil is a part of man's very nature, being inherited by each individual from a long line of sinful ancestors, it is very evident that whatever righteousness springs from him must be only like filthy rags (Isa. 64:6), compared with the spotless robe of the righteousness of God.

The impossibility of good deeds proceeding from a sinful heart is thus forcibly illustrated by the Saviour, For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble-bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh. Luke 6:44,45. That is to say, a man cannot do good until he first becomes good. Therefore, deeds done by a sinful person have no effect whatever to make him righteous, but, on the contrary, coming from an evil heart, they are evil and so add to the sum of his sinfulness. Only evil can come from an evil heart, and multiplied evil cannot make one good deed; therefore, it is useless for an evil person to think to become righteous by his own efforts. He must first be made righteous before he can do the good that is required of him and which he wants to do.

The case, then, stands thus: 1) The law of God is perfect righteousness, and perfect conformity to it is demanded of everyone who shall enter the kingdom of heaven. 2) But the law has not a particle of righteousness to bestow upon any man, for all are sinners and are unable to comply with its requirements. No matter how diligently nor how zealously a man works, nothing that he can do will meet the full measure of the law's demands. It is too high for him to attain to; he cannot obtain righteousness by the law. By the deeds of the law there shall no flesh be justified [made righteous] in His sight. What a deplorable condition! We must have the righteousness of the law or we cannot enter heaven, and yet the law has no righteousness for one of us. It will not yield to our most persistent and energetic efforts the smallest portion of that holiness without which no man can see the Lord.

Who, then, can be saved? Can there, then, be such a thing as a righteous person? Yes, for the Bible often speaks of them. It speaks of Lot as that righteous man. It says, Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings (Isa. 3:10), thus indicating that there will be righteous persons to receive the reward, and it plainly declares that there will be a righteous nation at the last, saying, In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Isa. 26:1,2. David says, Thy law is the truth. Ps. 119:142. It is not only truth, but it is the sum of all truth; consequently, the nation that keeps the truth will be a nation that keeps the law of God. Such will be doers of His will, and they shall enter into the kingdom of heaven. Matt. 7:21.

The Lord Our Righteousness

The question, then, is, How may the righteousness that is necessary in order that one may enter that city, be obtained? To answer this question is the great work of the gospel. Let us first have an object lesson on justification or the imparting of righteousness. The fact may help us to a better understanding of the theory. The example is given in Luke 18:9-14 in these words:

And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others; Two men went up into the temple to pray; the one a Pharisee and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other; for everyone that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

This was given to show how we may not, and how we may, attain to righteousness. The Pharisees are not extinct; there are many in these days who expect to gain righteousness by their own good deeds. They trust in themselves that they are righteous. They do not always so openly boast of their goodness, but they show in other ways that they are trusting to their own righteousness. Perhaps the spirit of the Pharisee--the spirit which would recount to God one's own good deeds as a reason for favor--is found as frequently as anywhere else among those professed Christians who feel the most bowed down on account of their sins. They know that they have sinned, and they feel condemned. They mourn over their sinful state and deplore their weakness. Their testimonies never rise above this level. Often they refrain for very shame from speaking in the social meeting, and often they do not dare approach God in prayer. After having sinned to a greater degree than usual, they refrain from prayer for some time, until the vivid sense of their failure has passed away or until they imagine that they have made up for it by special good behavior. Of what is this a manifestation? Of that Pharisaic spirit that would flaunt its own righteousness in the face of God; that will not come before Him unless it can lean on the false prop of its own fancied goodness. They want to be able to say to the Lord, See how good I have been for the past few days; you surely will accept me now.

But what is the result? The man who trusted in his own righteousness had none, while the man who prayed, in heart-felt contrition, God be merciful to me, a sinner, went down to his house a righteous man. Christ says that he went justified; that is, made righteous.

Notice that the publican did something more than bewail his sinfulness; he asked for mercy. What is mercy? It is unmerited favor. It is the disposition to treat a man better than he deserves. Now the Word of Inspiration says of God, as the heaven is high above the earth, so great is His mercy toward them that fear Him. Ps. 103:11. That is, the measure by which God treats us better than we deserve when we humbly come to Him, is the distance between earth and the highest heaven. And in what respect does He treat us better than we deserve? In taking our sins away from us, for the next verse says, As far as the east is from the west, so far hath he removed our transgressions from us. With this agree the words of the beloved disciple, If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 John 1:9.

For a further statement of the mercy of God, and of how it is manifested, read Micah 7:18,19, Who is a God like unto thee, that pardoneth iniquity and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast their sins into the depths of the sea. Let us now read the direct Scripture statement of how righteousness is bestowed.

The apostle Paul, having proved that all have sinned and come short of the glory of God, so that by the deeds of the law no flesh shall be justified in His sight, proceeds to say that we are justified [made righteous] 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 that believeth in Jesus. Rom. 3:24-26.

Being made righteous freely. How else could it be? Since the best efforts of a sinful man have not the least effect toward producing righteousness, it is evident that the only way it can come to him is as a gift. That righteousness is a gift is plainly stated by Paul in Rom. 5:17: For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by One, Jesus Christ. It is because righteousness is a gift that eternal life, which is the reward of righteousness, is the gift of God, through Jesus Christ our Lord.

Christ has been set forth by God as the One through whom forgiveness of sins is to be obtained; and this forgiveness consists simply in the declaration of His righteousness (which is the righteousness of God) for their remission. God, who is rich in mercy (Eph. 2:4) and who delights in it, puts His own righteousness on the sinner who believes in Jesus, as a substitute for his sins. Surely, this is a profitable exchange for the sinner, and it is no loss to God, for He is infinite in holiness and the supply can never be diminished.

The scripture that we have just been considering (Rom. 3:24- 26) is but another statement of verses 21, 22, following the declaration that by the deeds of the law there shall no flesh be made righteous. The apostle adds, But now the righteousness of God without the law is manifested, being witnesssed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe. God puts His righteousness upon the believer. He covers him with it, so that his sin no more appears. Then the forgiven one can exclaim with the prophet:

I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels.

Isa. 61:10. But what about the righteousness of God without the law? How does that accord with the statement that the law is the righteousness of God, and that outside of its requirements there is no righteousness? There is no contradiction here. The law is not ignored by this process. Note carefully: Who gave the law? Christ. How did He speak it? As one having authority, even as God. The law sprang from Him the same as from the Father and is simply a declaration of the righteousness of His character. Therefore the righteousness which comes by the faith of Jesus Christ is the same righteousness that is epitomized in the law, and this is further proved by the fact that it is witnessed by the law.

Let the reader try to picture the scene. Here stands the law as the swift witness against the sinner. It cannot change, and it will not call a sinner a righteous man. The convicted sinner tries again and again to obtain righteousness from the law, but it resists all his advances. It cannot be bribed by any amount of penance or professedly good deeds. But here stands Christ, full of grace as well as of truth, calling the sinner to Him. At last the sinner, weary of the vain struggle to get righteousness from the law, listens to the voice of Christ and flees to His outstretched arms. Hiding in Christ, he is covered with His righteousness, and now behold! he has obtained, through faith in Christ, that for which he has been vainly striving. He has the righteousness which the law requires, and it is the genuine article, because he obtained it from the Source of Righteousness, from the very place whence the law came. And the law witnesses to the genuineness of this righteousness. It says that so long as the man retains that, it will go into court and defend him against all accusers. It will witness to the fact that he is a righteous man. With the righteousness which is through the faith of Christ, the righteousness which is of God by faith (Phil. 3:9), Paul was sure that he would stand secure in the day of Christ.

There is in the transaction no ground for finding fault. God is just and at the same time the Justifier of him that believeth in Jesus. In Jesus dwells all the fullness of the Godhead. He is equal with the Father in every attribute. Consequently the redemption that is in Him--the ability to buy back lost man--is infinite. Man's rebellion is against the Son as much as against the Father, since both are one. Therefore, when Christ gave Himself for our sins, it was the King suffering for the rebellious subjects--the One injured passing by, overlooking, the offense of the offender. No skeptic will deny that any man has the right and privilege of pardoning any offense committed against himself; then why cavil when God exercises the same right? Surely if He wishes to pardon the injury done Himself, He has the right, and more because He vindicates the integrity of His law by submitting in His own Person to the penalty which was due the sinner. But the innocent suffered for the guilty. True, but the innocent Sufferer gave himself voluntarily, in order that He might in justice to His government do what His love prompted, namely, pass by the injury done to Himself as the Ruler of the universe.

Now read God's own statement of His own Name--a statement given in the face of one of the worst cases of contempt ever shown Him:

And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long- suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty. Ex. 34:5-7.

This is God's name. It is the character in which He reveals Himself to man, the light in which He wishes men to regard Him. But what of the declaration that He will by no means clear the guilty? That is perfectly in keeping with His longsuffering, abundant goodness and His passing by the transgression of His people. It is true that God will by no means clear the guilty. He could not do that and still be a just God. But He does something which is far better. He removes the guilt, so that the one formerly guilty does not need to be cleared--he is justified and counted as though he never had sinned.

Let no one cavil over the expression, putting on righteousness, as though such a thing were hypocrisy. Some, with a singular lack of appreciation of the value of the gift of righteousness, have said that they did not want righteousness that was put on, but that they wanted only that righteousness which comes from the life, thus depreciating the righteousness of God, which is by faith of Jesus Christ unto all and upon all that believe. We agree with their idea insofar as it is a protest against hypocrisy, a form of godliness without the power, but we would have the reader bear this thought in mind: It makes a vast deal of difference who puts the righteousness on. If we attempt to put it on ourselves, then we really get on nothing but a filthy garment, no matter how beautiful it may look to us, but when Christ clothes us with it, it is not to be despised nor rejected. Mark the expression in Isaiah: He hath covered me with the robe of righteousness. The righteousness with which Christ covers us is righteousness that meets the approval of God, and if God is satisfied with it, surely men ought not to try to find anything better.

But we will carry the figure a step further and that will relieve the matter of all difficulty. Zech. 3:1-5 furnishes the solution. It reads thus:

And he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee; is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the Angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair miter upon his head. So they set a fair miter upon his head, and clothed him with garments. And the Angel of the Lord stood by.

Notice in the above account that the taking away of the filthy garments is the same as causing the iniquity to pass from the person. And so we find that when Christ covers us with the robe of His own righteousness, He does not furnish a cloak for sin but takes the sin away. And this shows that the forgiveness of sins is something more than a mere form, something more than a mere entry in the books of record in heaven, to the effect that the sin has been canceled. The forgiveness of sins is a reality; it is something tangible, something that vitally affects the individual. It actually clears him from guilt, and if he is cleared from guilt, is justified, made righteous, he has certainly undergone a radical change. He is, indeed, another person, for he obtained this righteousness for the remission of sins, in Christ. It was obtained only by putting on Christ. But if any man be in Christ, he is a new creature. 2 Cor. 5:17. And so the full and free forgiveness of sins carries with it that wonderful and miraculous change known as the new birth, for a man cannot become a new creature except by a new birth. This is the same as having a new, or a clean, heart.

The new heart is a heart that loves righteousness and hates sin. It is a heart of willingness to be led into the paths of righteousness. It is such a heart as the Lord wished Israel to have when he said, O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever! Deut. 5:29. In short, it is a heart free from the love of sin as well as from the guilt of sin. But what makes a man sincerely desire the forgiveness of his sins? It is simply his hatred of them and his desire for righteousness, which hatred and desire have been enkindled by the Holy Spirit.

The Spirit strives with all men. It comes as a reprover. When its voice of reproof is regarded, then it at once assumes the office of comforter. The same submissive, yielding disposition that leads the person to accept the reproof of the Spirit, will also lead him to follow the teachings of the Spirit, and Paul says that as many as are led by the Spirit of God, they are the sons of God. Rom. 8:14.

Again, what brings justification or the forgiveness of sins? It is faith, for Paul says, Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. Rom. 5:1. The righteousness of God is given unto and put upon everyone that believeth. Rom. 3:22. But this same exercise of faith makes the person a child of God; for, says the apostle Paul again, Ye are all the children of God by faith in Christ Jesus. Gal. 3:26.

The fact that everyone whose sins are forgiven is at once a child of God is shown in Paul's letter to Titus. He first brings to view the wicked condition in which we once were and then says (Titus 3:4-7):

But after that the kindness and love of God our Saviour toward men appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life.

Note that it is by being justified by His grace that we are made heirs. We have already learned from Rom. 3:24, 25 that this justification by His grace is through our faith in Christ, but Gal. 3:26 tells us that faith in Christ Jesus makes us children of God; therefore, we know that whoever has been justified by God's grace-- has been forgiven--is a child and an heir of God.

This shows that there is no ground for the idea that a person must go through a sort of probation and attain to a certain degree of holiness before God will accept him as His child. He receives us just as we are. It is not for our goodness that He loves us but because of our need. He receives us, not for the sake of anything that He sees in us but for His own sake and for what He knows that His Divine power can make of us. It is only when we realize the wonderful exaltation and holiness of God and the fact that He comes to us in our sinful and degraded condition to adopt us into His family that we can appreciate the force of the apostle's exclamation, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. 1 John 3:1. Everyone upon whom this honor has been bestowed will purify himself, even as He is pure.

God does not adopt us as His children because we are good but in order that He may make us good. Says Paul, God, who is rich in mercy, for his great love wherewith he loves us, even when we were dead in sins, hath quickened us [made us alive] together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come He might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. Eph. 2:4-7. And then he adds, 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, which God hath before ordained that we should walk in them. Verses 8-10. This passage shows that God loved us while we were yet dead in sins. He gives us His Spirit to make us alive in Christ, and the same Spirit marks our adoption into the Divine family, and He thus adopts us that, as new creatures in Christ, we may do the good works which God has ordained.

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A.G. Daniells

Christ Our Righteousness

Part 2 of 3

 CHAPTER FOUR

"The present message - Justification by Faith - is a message from God; it bears the divine credentials, for its fruit is unto holiness." – Review and Herald, Sept. 3, 1889.

"Messages bearing the divine credentials have been sent to God's people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts are not closed with prejudice. We know that God has wrought among us. We have seen souls turned from sin to righteousness; we have seen faith revived in the hearts of the contrite ones." – Review and Herald, May 27,1890.

"In every meeting since the General Conference, souls have eagerly accepted the precious message of the righteousness of Christ. We thank God that there are souls who realize that they are in need of something which they do not possess, - gold of faith and love, white raiment of Christ's righteousness, eye salve of spiritual discernment. If you possess these precious gifts, the

temple of the human soul will not be like a desecrated shrine. Brethren and. sisters, I call upon you in the name of Jesus Christ of Nazareth, to work where God works. Now is the day of gracious opportunity and privilege. " – Review and Herald, July 23, 1889.

I have travelled from place to place, attending meetings where the message of the righteousness of Christ was preached. I considered it a privilege to stand by the side of my brethren, and give my testimony with the message for the time; and I saw that the power of God attended the message wherever it was spoken." – Review and Herald, March 18,1890.

"I have never seen a revival work go forward with such thoroughness, and yet remain so free from all undue excitement. There was no urging or inviting. The people were not called forward, but there was a solemn realization that Christ came not to call the righteous, but sinners, to repentance. The honest in heart were ready to confess their sins, and to bring forth fruit to God by repentance and restoration, as far as it lay in their power. We seemed to breathe in the very atmosphere of heaven. Angels were indeed hovering around. Friday evening, the social service began at five, and it was not dosed until nine.... There were many who testified that as the searching truths had been presented, they had been convicted in the light of the law as transgressors. They had been trusting their own righteousness. Now they saw it as filthy rags, in comparison with the righteousness of Christ, which is alone acceptable to God. While they had not been open transgressors, they saw themselves depraved and degraded in heart. They had substituted other gods in the place of their heavenly Father. They had struggled to refrain from sin, but had trusted in their own strength. We should go to Jesus just as we are, confessing our sins, and cast our helpless souls upon our compassionate Redeemer. This subdues the pride of the heart, and is a crucifixion of self." – Review and Herald, March 5, 1889.

"God has raised up men to meet the necessity of this time who will 'cry aloud and spare not,' who will lift up their 'voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.' Their work is not only to proclaim the law, but to preach the truth for this time, - the Lord our righteousness....

"But there are those who see no necessity for a special work at this time. While God is working to arouse the people, they seek to turn aside the message of warning, reproof, and entreaty. Their influence tends to quiet the fears of the people, and to prevent them from awaking to the solemnity of this time. Those who are doing this, are giving the trumpet an uncertain sound. They ought to be awake to the situation, but they have become ensnared by the enemy." – Review and Herald, Aug. 13, 1889.

"You will meet with those who will say, 'You are too much excited over the matter. You are too much in earnest. You should not be reaching for the righteousness of Christ, and making so much of that. You should preach the law.' As a people we have preached the law until we are as dry as the hills of Gilboa, that had neither dew nor rain. We must preach Christ in the law, and there will be sap and nourishment in the preaching that will be as food to the famishing flock of God. We must not trust in our own merits at all, but in the merits of Jesus of Nazareth." – Review and Herald, March 11,1890.

"Some of our brethren are not receiving the message of God upon this subject. They appear to be anxious that none of our ministers shall depart from their former manner of teaching the good old doctrines. We inquire, Is it not time that fresh light should come to the people of God, to awaken them to greater earnestness and zeal? The exceeding great and precious promises given us in the Holy Scriptures have been lost sight of to a great extent, just as the enemy of all righteousness designed that they should be. He has cast his own dark shadow between us and our God, that we may not see the true character of God." – Review and Herald, April 1, 1890.

"God has sent to His people testimonies of truth and righteousness, and they are called to lift up Jesus, and to exalt His righteousness. Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up His messengers to do His work for this time. Some have turned from the message of the righteousness of Christ to criticize the men. – "Review and Herald, Dec. 27, 1890.

"The Lord has sent a message to arouse His people to repent, and do their first works; but how has His message been received? While some have heeded it, others have cast contempt and reproach on the message and the messenger. Spirituality deadened, humility and childlike simplicity gone, a mechanical, formal profession of faith has taken the place of love and devotion. Is this mournful condition of things to continue? Is the lamp of God's love to go out in darkness?" – Review and Herald, Extra, Dec. 23, 1890.

1. God raised up men to meet the necessity of the time.

　

2. Some sought to turn aside the message, and to prevent an awakening among the people.

3. Such persons were ensnared by the enemy, and gave the trumpet an uncertain sound.

4. These men declared that the law should be preached, - not the righteousness of Christ.

5. The exhortation is to preach Christ in the law.

6. Some were fearful of a departure from the former manner of preaching the good old doctrines.

7. God raised up men to herald the message of Righteousness by Faith.

8. The challenge: "Will you dare to turn from, or make light of, the warnings?"

9. The twofold result of rejecting the message.

10. The climactic question: "Is this mournful condition of things to continue?"

"If our brethren were all laborers together with God, they would not doubt but that the message, he has sent us during these last two years is from heaven. Our young men look to our older brethren, and as they see that they do not accept the message, but treat it as though it were of no consequence, it influences those who are ignorant of the Scriptures to reject the light. These men who refuse to receive truth, interpose themselves between the people and the light. But there is no excuse for anyone's refusing the light, for it has been plainly revealed. There is no need of anyone's being in ignorance. . . . Instead of pressing your weight against the chariot of truth that is being pulled up an inclined road, you should work with all the energy you can summon to push it on." – Review and Herald, March 18,1890.

"For nearly two years, we have been urging the people to come up and accept the light and the truth concerning the righteousness of Christ, and they do not know whether to come and take hold of this precious truth or not. They are bound about with their own ideas. They do not let the Saviour in." – Review and Herald, March 11, 1890.

"Some have turned from the message of the righteousness of Christ to criticize the men. . . . The third angel's message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejectors of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God's people. Let Heaven sent light shine forth upon them in clear and steady rays." – Review and Herald, May 27, 1890.

"There is sadness in heaven over the spiritual blindness of many of our brethren. . . . The Lord has raised up messengers and endued them with His Spirit, and has said, 'Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.' Let no one run the risk of interposing himself between the people and the message of

Heaven. The message of God will come to the people; and if there were no voice among men to give it, the very stones would cry out. I call upon every minister to seek the Lord, to put away pride, to put away strife after supremacy, and humble the heart before God. It is the coldness of heart, the unbelief of those who ought to have faith, that keeps the churches in feebleness." – Review and Herald, July 26,1892.

1. The message of 1888-90 was from heaven.

2. Its rejection by some of the more experienced brethren led the younger men into uncertainty and confusion.

3. Those who rejected the message, interposed themselves between the people and the light.

4. There is no excuse; the light has been plainly revealed.

5. The reason men are slow to take hold of this precious truth is that they are bound about with their own ideas.

6. The course of some has been to turn from the message to criticise the messengers.

7. Those who refuse to walk in this advancing light, will be unable to comprehend the third angel's message.

8. Those who refuse to walk in this heavenly light, that is to lighten the earth with its glory, will call it a "false light."

9. As a result of their unbelief, important work will be left undone.

10. Solemn entreaty to those who oppose the light to "stand out of the way" of the people.

11. Such spiritual blindness causes "sadness in heaven."

12. The positive assurance that God "raised up messengers and endued them with His Spirit."

13. If there had been no human voice lifted to give the message, the very stones would have cried out.

14. The call to every minister to humble the heart before God in order that spiritual strength may come to the church.

"The enemy of man and God is not willing that this truth [justification by faith] should be clearly presented; for he knows that if the people receive it fully, his power will be broken. If he can control minds so that doubt and unbelief and darkness shall compose the experience of those who claim to be the children of God, he can overcome them with temptation." – Review and Herald, Sept. 3,1889.

"Our present position is interesting and perilous. The danger of refusing light from heaven should make us watchful unto prayer, lest we should any of us have an evil heart of unbelief. When the Lamb of God was crucified on Calvary, the death knell of Satan was sounded; and if the enemy of truth and righteousness can obliterate from the mind the thought that it is necessary to depend upon the righteousness of Christ for salvation, he will do it. If Satan can succeed in leading man to place value upon his own works as works of merit and righteousness, he knows that he can overcome him by his temptations, and make him his victim and prey. Lift up Jesus before the people. Strike the doorposts with the blood of Calvary's Lamb, and you are safe." – Review and Herald, Sept. 3, 1889.

1. It is Satan who is unwilling that the truth of Righteousness by Faith shall be presented.

2. The reason is that, if this truth is fully received by the people, his power will be broken.

3. If Satan can throw about the people doubt and unbelief, he can overcome them through temptation.

4. It is Satan's endeavor to obliterate from the mind that it is necessary to depend upon the righteousness of Christ for salvation.

5. Satan knows that if he can lead men to depend upon their own works for righteousness, they will be his victims.

6. Therefore the call is sounded: Lift up the crucified Saviour, and place your trust in His blood.

"The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth." – Review and Herald, Nov. 22,1892.

1. The time of test is just upon us.

2. The loud cry of the third angel has already begun.

3. It began in the revelation of the righteousness of Christ (the message of 1888).

4. This marks the beginning of the light of the angel whose glory shall fill the whole earth.

"I saw angels hurrying to and fro in heaven, descending to the earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to the earth, to unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which attended this angel penetrated everywhere, as he cried mightily, with a strong voice.... The work of this angel comes in at the right time to join in the last great work of the third angel's message, as it swells to a loud cry. And the people of God are thus prepared to stand in the hour of temptation, which they are soon to meet. I saw a great light resting upon them, and they united to fearlessly proclaim the third angel's message." – "Early Writings," p. 277.

1. A mighty angel comes down from heaven to earth.

2. The work of this angel is:

3. Great power and glory were imparted to this angel:

4. The work of this mighty angel comes in at just the right time to join in the last great work of the third angel's message.

5. As a result of the coming of this mighty angel, the message swells into a loud cry.

6. The power attending this mighty angel prepares the people of God to stand in the hour of trial.

7. This preparation is recognized by heaven in the bestowal of "a great light" to rest upon God's people.

8. The culmination of all these events is a united people, fearlessly proclaiming the third angel's message.

"While the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the 'latter rain,' or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out." – "Early Writings," pp. 85, 86.

1. The revelation and appropriation by faith of the righteousness of Christ.

　

2. The bestowal of the latter rain.

3. The impartation of great power to the receivers.

4. The swelling of the third angel's message into the "loud cry."

5. The enlightening of the earth with the "bright shining of the beams of righteousness."

"The loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth." – Review and Herald, Nov. 22,1892.

"Several have written to me, inquiring if the message of justification by faith is the third angel's message, and I have answered, 'It is the third angel's message in verity." – Review and Herald, April 1, 1890.

1. The great threefold message of Revelation 14, which we designate by the term "the third angel's message," is declared to be "the everlasting gospel." Rev. 14:6.

2. The message makes the solemn announcement that the "hour of His judgment is come."

3. It admonishes all who are to meet God at His great tribunal, to be judged by His righteous law, to "fear God, and give glory to Him," - and to "worship Him that made heaven, and earth." Verse 7.

4. The result, or fruitage, of this message of warning and admonition is the development of a people of whom it is declared: "Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus." Verse 12.

"When the sinner believes that Christ is his personal Saviour, then, according to His unfailing promises, God pardons his sin, and justifies him freely. The repentant soul realizes that his justification comes because Christ, as his substitute and surety, has died for him, as his atonement and righteousness. " – Review and Herald, Nov. 4, 1890.

1. The gospel is a manifestation of God's power at work, delivering sinners from their sins and planting in them His own righteousness.

2. But this is done for those only who believe.

3. This is being made just, or righteous, by faith.

4. And this is the purpose of both the message of justification by faith and the third angel's message.

1. The law by which man is to live.

2. Transgression of that law.

3. Penalty for transgression.

4. Problem of redemption.

　

5. Love of Father and Son which made redemption possible.

6. Justice in accepting a substitute.

7. Nature of the atonement.

8. Incarnation.

9. Sinless life of Christ.

10. Vicarious death of the Son of God.

11. Burial, resurrection, and ascension.

12. The Father's assurance of a satisfactory substitution.

13. The coming of the Holy Spirit.

14. Ministry of Jesus in the heavenly sanctuary.

15. The part required of the sinner in order to be redeemed.

16. Nature of faith, repentance, confession, obedience.

17. Meaning and experience of regeneration, justification, and sanctification.

18. Need and place of the Holy Spirit and word of God in making real to men what was made possible on the cross.

19. Victory over sin through the indwelling Christ.

20. Place of works in the life of the believer.

21. Place of prayer in receiving and holding the righteousness of Christ.

22. The culmination and deliverance in the return of the Redeemer.

"The present message - justification by faith - is a message from God; it bears the divine credentials, for its fruit is unto holiness. " – Review and Herald, Sept. 3, 1889.

"The thought that the righteousness of Christ is imputed to us, not because of any merit on our part, but as a free gift from God, seemed a precious thought." – Review and Herald, Sept. 3, 1889

"The sweetest melodies that come from human lips, - justification by faith, and the righteousness of Christ. " – Review and Herald, April 4, 1895.

"The righteousness of Christ, as a pure white pearl, has no defect, no stain, no guilt. This righteousness may be ours." – Review and Herald, Aug. 8, 1899.

"The sum and substance of the whole matter of Christian grace and experience is contained in believing on Christ, in knowing God and His Son whom He hath sent." "Religion means the abiding of Christ in the heart, and where He is, the soul goes on in spiritual activity, ever growing in grace, ever going on to perfection." – Review and Herald, May 24, 1892.

"The gospel of externalism is dear to the human heart. It may take the form of culture and moralities; or of 'services' and sacraments and churchly order; or of orthodoxy and philanthropy. These and such things make themselves our idols; and trust in them takes the place of faith in the living Christ. It is not enough that the eyes of our heart should have once seen the Lord, that we should in other days have experienced 'the renewing of the Holy Ghost.' It is possible to forget, possible to 'remove from Him that called us in the grace of Christ.' With little change in the form of our religious life, its inward reality of joy in God, of conscious sonship, of fellowship in the Spirit, may be utterly departed. The gospel of formalism will spring up and flourish on the most evangelical soil, and in the most strictly Pauline churches. Let it be banned and barred out never so completely; it knows how to find entrance, under the simplest modes of worship and the soundest doctrine. The serried defense of Articles and Confessions constructed against it will not prevent its entrance, and may even prove its cover and intrenchment. Nothing avails, as the apostle says, but a constant 'new creation.' The life of God in human souls is sustained by the energy of His Spirit, perpetually renewed, ever proceeding from the Father and the Son. 'The life that I live in the flesh, I live by the faith of the Son of God, who loved me and gave Himself for me.' This is the true orthodoxy. The vitality of his personal faith in Christ kept Paul safe from error, faithful in will and intellect to the one gospel." – G. G. Findlay, in his exposition of "The Epistle to the Galatians" (Expositor's Bible), pp. 42, 43.

"Scores of men have preached the word when they themselves had not faith in it, and did not obey its teachings. They were unconverted, unsanctified, unholy. But if we would stand the test, piety must be brought into the life. What we want is inspiration from the cross of Calvary. Then God will open eyes to see that we are not to expect to do any work for the Master successfully, unless we connect with Christ. If we are indeed laborers together with God, we shall not have a dead, scientific religion, but our hearts will be infused with a living power, even the Spirit of Jesus." – Review and Herald, Jan. 31, 1893.

"Many present the doctrines and theories of our faith; but their presentation is as salt without savor; for the Holy Spirit is not working through their faithless ministry. They have not opened the heart to receive the grace of Christ; they know not the operation of the Spirit; they are as meal without leaven; for there is no working principle in all their labor, and they fail to win souls to Christ. They do not appropriate the righteousness of Christ; it is a robe unworn by them, a fullness unknown, a fountain untouched." – Review and Herald, Nov. 29, 1892.

"Ministers are wanted who feel the necessity of being laborers together with God, who will go forth to bring the people up in spiritual knowledge to the full measure of Christ. Ministers are wanted who will educate themselves by solemn, reverential communion with God in the closet, so that they shall be men of power in prayer. Piety is degenerating into a dead form, and it is necessary to strengthen the things that remain that are ready to die." – Review and Herald, May 24, 1892.

"A man may preach pleasing, entertaining sermons, yet be far from Christ as regards religious experience. He may be exalted to the pinnacle of human greatness, yet never have experienced the inward work of grace that transforms the character. Such a one is deceived by his connection and familiarity with the sacred truths of the gospel, which have reached the intellect, but have not been brought into the inner sanctuary of the soul. We must have more than an intellectual belief in the truth." – Review and Herald, Feb. 14, 1899.

"Could we now leave the cold, traditional sentiments which hinder our advancement, we would view the work of saving souls in an altogether different light." – Review and Herald, May 6, 1890.

"Our doctrines may be correct; we may hate false doctrine, and may not receive those who are not true to principle; we may labor with untiring energy; but even this is not sufficient.... A belief in the theory of the truth is not enough. To present this theory to unbelievers does not constitute you a witness for Christ." – Review and Herald, Feb. 3, 1891.

"The trouble with our work has been that we have been content to present a cold theory of the truth." – Review and Herald, May 28, 1889.

"How much more power would attend the preaching of the word today, if men dwelt less upon the theories and arguments of men, and far more upon the lessons of Christ, and upon practical

godliness." – Review and Herald, Jan. 7, 1890.

"The truth is of no value to any soul unless it is brought into the inner sanctuary, and sanctifies the soul. Piety will degenerate, and religion become a shallow sentimentalism, unless the plow-share of truth is made to go deep into the fallow ground of the heart." – Review and Herald, May 14, 1892.

"A theoretical knowledge of the truth is essential. But the knowledge of the greatest truth will not save us; our knowledge must be practical.... . The truth must be brought into their hearts, sanctifying and cleansing them from all earthliness and sensuality in the most private life. The soul temple must be cleansed. – Review and Herald, May 24, 1887.

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The greatest deception of the human mind in Christ's day was, that a mere assent to the truth constitutes righteousness. In all human experience a theoretical knowledge of the truth has been proved to be insufficient for the saving of the soul. It does not bring forth the fruits of righteousness. A jealous regard for what is termed theological truth, often accompanies a hatred of genuine truth as made manifest in life. The darkest chapters of history are burdened with the record of crimes committed by bigoted religionists. The Pharisees claimed to be children of Abraham, and boasted of their possession of the oracles of God; yet these advantages did not preserve them from selfishness, malignity, greed for gain, and the basest hypocrisy. They thought themselves the greatest religionists of the world, but their so-called orthodoxy led them to crucify the Lord of glory.

"The same danger still exists. Many take it for granted that they are Christians, simply because they subscribe to certain theological tenets. But they have not brought the truth into practical life. They have not believed and loved it, therefore they have not received the power and grace that come through sanctification of the truth. Men may profess faith in the truth; but if it does not make them sincere, kind, patient, forbearing, heavenly-minded, it is a curse to its possessors, and through their influence it is a curse to the world." – "The Desire of Ages," pp. 309, 310.

"The tremendous issues of eternity demand of us something besides an imaginary religion, - a religion of words and forms, where the truth is kept in the outer court, to be admired as we admire a beautiful flower; they demand something more than a religion of feeling, which distrusts God when trials and difficulties come. Holiness does not consist in profession, but in lifting the cross, doing the will of God." – Review and Herald, May 21, 1908.

"In the lives of many of those whose names are on the church books there has been no genuine change. The truth has been kept in the outer court. There has been no genuine conversion, no positive work of grace done in the heart. Their desire to do God's will is based upon their own inclination, not upon the deep conviction of the Holy Spirit. Their conduct is not brought into harmony with the law of God. They profess to accept Christ as their Saviour, but they do not believe that He will give them power to overcome their sins. They have not a personal acquaintance with a living Saviour, and their characters reveal many blemishes. "– Review and Herald, July 7, 1904.

"Our hope is to be constantly strengthened by the knowledge that Christ is our righteousness.... The meager views which so many have had of the exalted character and office of Christ have narrowed their religious experience, and have greatly hindered their progress in the divine life. Personal religion among us as a people is at a low ebb. There is much form, much machinery, much tongue religion; but something deeper and more solid must be brought into our religious experience.... What we need is to know God and the power of His love, as revealed in Christ, by an experimental knowledge.... Through the merits of Christ, through His righteousness, which by faith is imputed unto us, we are to attain to the perfection of Christian character." – "Testimonies," Vol. V, pp. 742-744 (written in 1890).

"A cold, legal religion can never lead souls to Christ; for it is a loveless, Christless religion." – Review and Herald, March 20, 1894.

"The saving salt is the pure first love, the love of Jesus, the gold tried in the fire. When this is left out of the religious experience, Jesus is not there; the light, the sunshine of His presence, is not there. What, then, is the religion worth? – Just as much as the salt that has lost its savor. It is a loveless religion. Then there is an effort to supply the lack by busy activity, a zeal that is Christless" – Review and Herald, Feb. 9,1892.

"High pretensions, forms, and ceremonies, however imposing, do not make the heart good and the character pure. True love for God is an active principle, a purifying agency.... The Jewish nation had occupied the highest position; they had built walls great and high to enclose themselves from association with the heathen world; they had represented themselves as the special, loyal people who were favored of God. But Christ presented their religion as devoid of saving faith." – Review and Herald, April 30,1895.

"It is possible to be a formal, partial believer, and yet be found wanting, and lose eternal life. It is possible to practice some of the Bible injunctions, and be regarded as a Christian, and yet perish because you are lacking in essential qualifications that constitute Christian character. " – Review and Herald, Jan. 11, 1887.

"To subscribe the name to a church creed is not of the least value to anyone if the heart is not truly changed. . . . Men may be church members, and may apparently work earnestly, performing a round of duties from year to year, and yet be unconverted." – Review and Herald, Feb. 14, 1899.

"There is a form of religion which is nothing more than selfishness. It takes pleasure in worldly enjoyment. It is satisfied with contemplating the religion of Christ, and knows nothing of its saving power. Those who possess this religion regard sin lightly because they do not know Jesus. While in this condition they estimate duty very lightly." – Review and Herald, May 21, 1908.

"It is painful to see the unbelief that exists in the hearts of many of God's professed followers. We have the most precious truths ever committed to mortals, and the faith of those who have received these truths should correspond to their greatness and value." – Review and Herald, March 5, 1889.

"There are many who do not feel averse to suffering, but they do not exercise simple, living faith. They say they do not know what it means to take God at His word. They have a religion of outward forms and observances." – Review and Herald, March 5,1889.

"All who assume the ornaments of the sanctuary, but are not clothed with Christ's righteousness, will appear in the shame of their own nakedness." – "Testimonies," Vol. V, p. 81.

"The five foolish virgins had lamps (this means a knowledge of the Scripture truth), but they had not the grace of Christ. Day by day they went through a round of ceremonies and external duties, but their service was lifeless, devoid of the righteousness of Christ. The Sun of Righteousness did not shine in their hearts and minds, and they had not the love of the truth which conforms to the life and character, the image and superscription, of Christ. The oil of grace was not mingled with their endeavors. Their religion was a dry husk without the true kernel. They held fast to forms of doctrines, but they were deceived in their Christian life, full of self-righteousness, and failing to learn lessons in the school of Christ, which, if practiced, would have made them wise unto salvation." – Review and Herald, March 27,1894.

"While we are incased in self-righteousness, and trust in ceremonies, and depend on rigid rules, we cannot do the work for this time." – Review and Herald, May 6,1890.

"The observance of external forms will never meet the great want of the human soul. A mere profession of Christ is not enough to prepare one to stand the test of the judgment." – Review and Herald, Jan. 25,1887.

"Let us not forget that as activity increases, and we become successful in doing the work that must be accomplished, there is danger of our trusting in human plans and methods. There will be a tendency to pray less, and to have less faith." – Review and Herald, July 4, 1893.

"Spiritual things have not been discerned. Appearance and machinery have been exalted as of power, while the virtues of true goodness, noble piety, and heart holiness, have been made a secondary consideration. That which should have been made first has been made last and of least importance. " – Review and Herald, Feb. 27, 1894.

"When fastings and prayers are practiced in a self-justifying spirit, they are abominable to God. The solemn assembly for worship, the round of religious ceremonies, the external humiliation, the imposed sacrifice, - all proclaim to the world the testimony that the doer of these things considers himself righteous. These things call attention to the observer of rigorous duties, saying, This man is entitled to heaven. But it is all a deception. Works will not buy for us an entrance into heaven. . . . Faith in Christ will be the means whereby the right spirit and motive will actuate the believer, and all goodness and heavenly-mindedness will proceed from him who

looks unto Jesus, the author and finisher of his faith." – Review and Herald, March 20, 1894.

"There are many who seem to imagine that outside observances are sufficient for salvation; but formalism, rigorous attendance on religious exercises, will fail to bring the peace of God which passeth understanding. It is Jesus alone who can give us peace."

– Review and Herald. Nov. 18, 1890.