reward, to impute righteousness, and to impute for righteousness. Now it is well understood, that imputation denotes the act of God regard ing a man as just, not making him just; and this. Grotius neither can or will deny. He only contends that it is one thing when a man is said to be justified by faith, but another, when faith is said to be imputed to a man for righteousness. But every one will see the contrary who compares Rom. iv. 2. with ver. 3, 4, 5, 6, and 22. with ver. 23, 24, 25. and James ii. 21. with ver. 23. On which last passage Grotius himself observes, that to be justified, and to be called the friend of God, mean the same thing; adding that in Rom. v. 1. to be justified, is the same as to have peace with God. To these 'you may add Rom. iii. 20. "Wherefore from the works of the law no flesh shall be justified in his sight." Where it appears that justify is used as a law term, both from the words in the sight of God, that is, at the judgment-seat of God, and also from Psalm cxliii. 2. (to which Grotius allows, and the words shew, that St. Paul alludes) where David deprecates the severe judgment of God. This passage should be particularly observed, since from it clearly appears what St. Paul means by justification in his argument on faith and works.

Hence we deduce our argument thus:

"The justification which Paul denies to works we ascribe to faith.

"But the justification which he denies to works is a phrase of law by which any one is pronounced just at the judgment of God.

"Therefore the justification which he attributes to faith is of the same nature ."

The two last quotations which the Bishop makes from Scripture to prove the meaning of the word justify, shew most clearly, that justification takes place at the day of judgment, the first is, that "from the works of the law no flesh shall be justified in his sight," and that the words "in his sight," should not be misunderstood, he says, "that is, at the judgment-seat of God;" and those in Psalm cxliii. "for in thy sight no man living shall be justified,” have the same import, and it is certain writers have generally considered these two texts refer to the day of judgment: and what is the conclusion from the Bishop's argument, that the justification which we ascribe to faith is of the same nature as that which St. Paul denies to works, but that the latter" is a phrase of law, by which, any one is pronounced just at the judgment of God;" or in other terms is justified? And from whence it must be concluded, if the Bishop's argument is

Har. Apo. ch. i. S. 5. p. 8.

good, these justifications are of the same nature, and that they must take place at the same time.

Again, the Bishop states, where he is treating of St. Paul's rejection of the Mosaic law from justification. "From these premises then the Apostle deduces his conclusion, which is this: that neither Jews, nor Greeks, (all flesh) can be justified by the law of Moses in the sight of God; which words are decidedly significant, because the law had a certain justification peculiar to itself, before men, and effectual in obtaining earthly happiness but not in the kingdom of heaven; which the author of the commentaries attributed to Ambrosius, well explains thus, 'It is true, that no man is justified by the law, but this is before God, for he is justified before men, so as to be secure in this life; but if he would be justified before God he must study faith, otherwise though he would be safe here he will be guilty hereafter.'

"The whole of the Apostle's argument may be comprehended in this syllogism:

"At the judgment-seat of God no man can be justified by the law of Moses, who is guilty of those sins for which no remission is provided at that judgment-seat by that law.

"But all, both Jews and Greeks, are guilty of those sins for which no remission is provided at that judgment-seat by the law of Moses.

Therefore no man, Jew or Greek, can be justified by the law of Moses at the judgment-seat of God."

We see justification by faith is very fully and distinctly stated by the Bishop in these quotations to take place at the day of judgment, no other time is even hinted at when justification with remission of sins is to take place, and had he been consistent, his opinion must have been, that justification will take place at the day of judgment, but notwithstanding these plain statements, the Bishop held the erroneous principle, that there was a justification in this life as well as at the day of judgment, which led him, as well as many others, into the greatest difficulties, and caused them to make the most contradictory and irreconcileable statements in their writings. This observation will also apply to all who hold that perfect justification takes place in this life. We may see one of these difficulties attempted to be supported by Dr. Whitby, in discussing the connection between justification and glorification where he states, "To this it may be answered in the words of the Rev. Dr. Hammond, Pr. Catch. p. 89. That whom God justifies, if they pass out of this life in a justified state, them he

d Ch. viii. S. 14, 15. p. 136.

Surely the Dr. could not hold that justification was a shifting, changing, and transient matter, that is justified one

P

will certainly glorify,' or as in his paraphrase, 'Whom he called to suffer after the example of his Son, them upon patience and perseverance under those sufferings, he justifies, i. e. he approves of as sincere and worthy, as they suffer for, so to be glorified with him, Rom. viii. 17. 2 Tim. ii. 11, 12. 1 Pet. iv. 13. and whom he thus justifies them he will also glorify.' And according to this import of the words, justification doth not signify, as in the great dispute of the Apostle, the remission of our past sins committed before faith in Christ; but rather our justification at the great day of our accounts, as his sincere and faithful servants. As it seems to import most clearly in those words of the same Apostle, 'I know nothing of myself (whereby to condemn myself of unfaithfulness in the discharge of my office) yet am I not thereby justified, but he that judgeth me is the Lord,' 1 Cor. iv. 4. and in those words of the Epistle to the Romans, 'Not the hearers of the law only shall be just before God, but the doers of the law shall be justified,' Rom. ii. 13. ; and so St. James, 'Abraham was justified by works, and he was called the friend of God f.'

day and unjustified another, but rather, once justified, always justified.

Whitby's Preface to the Epistles to the Galatians, p. 252. Tenth edition.