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 truth concerning justification, he parted with the springs of gladness.” Spurgeon said that a man might get from London to New York provided he took a steamer; but it made much difference in his comfort whether he had a first class or a second class ticket. A new realization of the meaning of justification in our churches would change much of our singing from the minor to the major key; would lead us to pray, not _for_ the presence of Christ, but _from_ the presence of Christ; would abolish the mournful upward inflections at the end of sentences which give such unreality to our preaching; and would replace the pessimistic element in our modern work and worship with the notes of praise and triumph. In the Pilgrim’s Progress, the justification of the believer is symbolized by Christian’s lodging in the Palace Beautiful whose window opened toward the sunrising.