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 God, 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 God through Christ. We must ask ourselves, therefore, first of all, “Are we reconciled to God, 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 God. 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 God. 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. § 1. Confusion in the Orthodox Statement. The subject of this chapter is the Orthodox doctrine of the work of Christ, and especially of the atonement. No doctrine of Orthodoxy is more difficult to state to the satisfaction of the Orthodox than this. The reason is, that there is no doctrine concerning which the Orthodox differ so much among themselves. There is no difficulty in stating the Orthodox doctrine of the Trinity; for this is the same, or nearly the same, in the symbols of all the Orthodox sects. The Roman Catholic doctrine of the Trinity is essentially the same with that of the Presbyterian, Lutheran, Methodist, and Episcopal Churches. But not so with the doctrine of Christ’s reconciling and atoning work. This has taken every form in past history, and is altogether unsettled at the present time. Usually, many views are mingled together in modern Orthodoxy; and while all Orthodox teachers use the same language, speaking of the death of Christ as “atonement,” “expiation,” “vicarious sacrifice,” “sin-offering,” “substitution,” “satisfaction,” yet they connect with these words very different ideas. Such is the testimony of an eminent Orthodox divine, who speaks thus:—