well, will enter into the joy of their Lord, and those who are found wanting will receive the just reward for their ungodly deeds: to suppose that remission of sins takes place on earth, wholly does away the idea of a day of judgment, and is it to be conceived, that a sinner who has had his sins remitted can then be judged? He has no sins to account for, no iniquity to be pardoned; his remission on earth, had it taken place, must be his passport into the realms of eternal bliss: and it should be observed, there is no exception, but "we must all appear before the judgment-seat of Christ," and " every one of us shall give account of himself to God." Nothing can be more clear and certain, from the strongest authorities of Scripture, as well as the soundest sense and reason, that as sure as God will judge the world by his Son Jesus Christ, he will then justify or condemn all mankind. It cannot be supposed the sentence of justification or condemnation will take place at any other time than when mankind are judged. Upon what ground can a day of judgment be supported unless for this purpose? Why should all those matters be stated which are to be adduced at that fearful and appalling season if for no purpose? Which would be the case were men's sins remitted on earth. No! God's ways, which are fraught with infinite wisdom, are more perfect, and cannot partake of such inconsistency; and upon this principle the only reasonable conclusion to be made is, that justification and condemnation must take place at the day of judgment, and then only, upon no other ground, is it possible to justify "the ways of God to man," according to his most holy word. CHAPTER VII. PRELIMINARY OBSERVATIONS TO QUOTATIONS FROM SCRIPTURE. PREVIOUSLY to discussing particular texts, which may be adduced to show, either that justification does take place in this life, or that it does not, it may be desirable to examine upon what grounds the former opinion has been received by theologians; and that such an opinion has been entertained, there can be little doubt from the present or past tense being used where the word justify, or justified is put in those tenses, and not in the future tense, and particularly in the writings of St. Paul; it should be remarked, that there is no one instance where either of those words are used by themselves, without other words to show the cause, manner, means, or instrument, how, by, or through which justification has been, or is to be effected or obtained. a See Dr. Hammond's Annotation on Rom. v. 9. p. 462. where he calls the tenses nominal and not real. It is certain, the present or past tenses have been frequently used where justification is the subject treating of; but, it is conceived, when they are so used, that the writers, particularly St. Paul, did not intend it should be understood that justification had actually taken place, or did take place when the means or instrument were used by man by which it is to be obtained. To show that such a conclusion is erroneous, it will be necessary to consider certain texts that relate to salvation and glorification, both of which are future blessings. Many texts might be quoted, but the following, it is conceived, will be quite satisfactory to show the principle now contended for, that the present or past tense being used is no ground or reason for concluding that justification takes place in this life. Ephes. ii. 8. "For by grace are ye saved through faith"." "By the expression 'ye are saved,' St. Paul did not mean to tell the Ephesian converts that their salvation had actually taken place, or that it was certain; but that they were enabled to obtain salvation. Salvation itself will not actually take place till the sentence is pronounced at the day of judgment; and it cannot be supposed that every Christian then at Ephesus will be finally saved. But every person who embraces the Gospel is certain of inheriting eternal happiness, provided he complies with the conditions upon which it is promised. We meet with similar expressions in other parts of Rom. viii. 24. " For we ARE saved by hope." 1 Cor. xv. 2. By which also ye are saved." Tit. iii. 5. "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." Rom. viii. 30. "Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." It is impossible that man can have salvation. or glorification in this life; and as the past and present tenses are used, and not the future the New Testament. According to his mercy he saved us by the washing of regeneration; no one will contend that every baptized person is actually saved, or certain of salvation, although every baptized person if he continue in the faith grounded and settled, and be not moved away from the hope of the Gospel t,' will undoubtedly be saved. The same observations will apply to the passages Baptism doth now save us ;' we are saved by hope §,' 'unto us which are saved, it is the power of God ||,' 'who hath saved us, and called us with an holy calling ¶.' The persons here spoken of were not actually and completely saved, but being reconciled to God by the death of his son **,' they had now the means of salvation, of which they could not fail but through their own neglect." Bishop Tomline's Refutation of Calvinism, p. 39. * Tit. iii. 5. ** Rom. v. 10. + Col. i. 23. || 1 Cor. i. 18. 1 Pet. iii. 21. ¶2 Tim. 1. 9. |