Christians." He has aimed to reduce the whole matter, as far as possible, to scientific accuracy. The form is a conversation between a Pastor and an Inquirer. It is our earnest hope and prayer that an outpouring of God's gracious Spirit may turn the public attention to discussions of this nature, the most important that can possibly occupy the human mind. XV. Armenia: A Year at Erzeroom, and on the Frontiers of Russia, Turkey and Persia. By the Hon. Robert Curzon. New York: Harpers. Philadelphia: Lippincott, Grambo & Co. 1854. pp. 226. Map and wood cuts. It will not take long to dispose of this book. Mr. Curzon cannot do any thing, in the book way, positively bad, but this is pretty near it. His "Visits to the Monasteries," which we will not insult the reader by supposing him to be ignorant of, was so admirable, and cost him so little labor in writing, that he has been spoiled by being petted, and has thought that he had only to scribble any thing that came into his head, to make a good book. Even his scribblings contain a good deal that is amusing and instructive, but Mr. Curzon is capable of doing so very much better, that the greatest kindness we can do both to him and the public, is to inform him that he has made a failure. XVI. Utah and the Mormons. From personal Observation during a six Months' Residence at Great Salt Lake City. By Benjamin G. Ferris, late Secretary of Utah Territory. New York: Harpers. Philadelphia: Lippincott, Grambo & Co. 1854. pp. 347. This book seems to give an impartial view of Mormonism. Mr. Ferris has received, as was natural, a very unfavorable impression of it, but there is nothing fanatical in his statements. Many of the disclosures are very disgusting, though perhaps necessary to be made. Polygamy, with a tendency constantly worse towards every degree of licentiousness, is openly allowed. There is a full account of the origin and progress of Mormonism, and a good, though sketchy, view of the country. The work has no special literary merit, but is lively and may easily be read. CONTENTS OF NO. X. ARTICLE. I. GLIDDON AND NOTT'S TYPES OF MANKIND. PAGE. 177 2. Dr. Symington on the Atonement. 3. Dr. Richards on the Extent of the Atonement. 4. Dr. Beman on the Atonement. XVI. Ferris' Utah and the Mormons. ib. THE PRESBYTERIAN QUARTERLY REVIEW. . DECEMBER, 1854. No. XI. ARTICLE I. 1. Old and New Theology. By REV. JAMES WOOD. Presbyterian Board of Publication. 2. Old and New Schools. By REV. N. L. RICE, D. D. Cincinnati. 3. Institutes of Theology. By REV. THOMAS CHALMERS, D. D. 4. Discourses and Sayings of our Lord. By REV. JOHN BROWN, D. D. Professor of Exegetical Theology to the United Presbyterian Church, Scotland. 5. Exposition of the Epistle to the Galatians. By REV. JOHN BROWN, D. D. Professor of Exegetical Theology to the United Presbyterian Church, Scotland. In our last Article, in review of these books, we discussed the views of Presbyterians in America and Scotland on the subjects of Imputation and Original Sin. Our next inquiry relates to the doctrine of Justification. Dr. Rice very properly remarks, "that no more important question ever occupied the human mind, than, how men are to be justified before God."* A serious error on this subject must VOL. III.-23 * Old and New Schools, p. 62. be fatal to the interests of the soul. It will affect a man's views on every other doctrine of Christianity. There can be no middle ground between justification by faith in the righteousness of Christ, and justification by works, as a method of salvation. Hence, as is well known, Luther denominates the former, articulus stantis vel cadentis ecclesiæ; and since his days, the recognition of this article of faith has been regarded by evangelical Christians as essential to vital Christianity. A man may be orthodox on every other point in theology, but if he discard from his creed justification by faith alone, he rejects, in the judgment of all evangelical churches, a fundamental truth; that which is a necessary part of the gospel system. And so, if any branch of the Christian Church should reject this doctrine, it forfeits its claims to be recognised as a part of Christ's visible, spiritual body. We say emphatically, with Luther, that this is "the article of a standing or falling church." Cherishing such views of this important truth, we conceive that those who charge a Christian denomination that professedly receives it, with the denial of it, assume a fearful responsibility. Party feeling, attachment to certain technical phrases which are repudiated by the individuals accused, or even a sincere but misguided love of the truth, may prompt such accusations; but, whatever may be the causes of them, charges of this nature cannot be innocently made, unless they are based upon the most unquestionable evidence. Dr. Rice and Mr. Wood have published to the world that our Church rejects the doctrine of justification by faith alone. In showing the difference between what they call the Old and New Schools, the rejection of this article of faith is made prominent in their list of charges against the latter. It is necessary, therefore, in this Review, to inquire as to the justice of this accusation. The two inquiries that will involve what we have to say on this subject, are: I. What is Justification? II. On what ground is man justified before God? As it is our chief object, in these Articles, to determine the true position of the Constitutional and Exscinding Presbyterian Churches, in respect to the doctrines referred to by Dr. Rice and Mr. Wood, we shall not discuss the doctrines themselves, further than may be necessary to develope the views of the respective parties. A clear statement of these important truths, as held by eminent and confessedly orthodox divines, since the Reformation, and of the opinions of the two branches of the Presbyterian Church, as expressed by prominent ministers in their connection, will accomplish the end we have in view. I. WHAT IS JUSTIFICATION? According to the Confession of Faith, "Justification is an act of God's free grace unto sinners, in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight; not for any thing wrought in them, or done by them, but only for the perfect obedience and full satisfaction of Christ, by God imputed to them, and received by faith alone."* In this definition, both the nature and grounds of our justification are explained. Our present inquiry pertains to its nature. Justification, then, according to the Confession, consists in the forgiveness of sin, and in a restoration to the favor of God, solely on account of the obedience and satisfaction of Christ. The term is forensic, being derived from what occurs in courts of justice. To justify, in the legal sense of the word, is to acquit one of a charge brought against him. He is declared to be innocent, and, therefore, can demand a release. It is not by an act of favor on the part of the judge, that the individual accused is delivered from punishment; but it is proved that he is not guilty of the charge alleged against him, justice requires his acquittal, and he is entitled to all the privileges under the law, enjoyed previous to his trial. In this case he is justified, because he merits justification, and not as an act of grace. It is evident that, in this sense, the sinner cannot be said to be justified before God. He has violated the law, and therefore is in a state of condemnation. It is not possible for him to claim exemption from the incurred penalty as an act of justice, or upon legal principles. The law condemns him, and makes no provision by which he can be delivered from the curse. If, then, he is released from the penalty of the law, and is reinstated into the favor of God, it must be by the sovereign act of the Lawgiver, in consistency with the * Larg. Cat. 70. |