will be justified or condemned accordingly. It may be noticed Mr. Scott has in this quotation positively stated, that man is to be justified at the day of judgment. How can he then be justified upon believing? unless there are two perfect justifications which Mr. Scott did not hold, from what he has stated in another place, that at the day of judgment the first sentence of justification will be confirmed. Two justifications are no where authorized, or even in any way alluded to in Scripture; the texts in Matt. xii. 36, 37. impliedly negative two justifications, by stating, that man will be justified or condemned by his words at the day of judgment: and that there is only one day of judgment is shewn by Scripture beyond a possibility of doubt. Two modes or ways of obtaining justification are stated in Scripture, one by a perfect obedience to the law, the other by faith and works. Two modes of obtaining justification are very different from two actual justifications: the latter would create the greatest confusion. Justification is the sentence of a trial, and man is not to be twice tried, which would lead to the unscriptural idea of two days of judgment.

We will see how Mr. Scott's tenet, that man is justified by faith alone, and that faith saves the sinner from first to last, is supported by the statement at the end of the quotation" and all men

will be adjudged pious or impious, holy or unholy, as their habitual conversation has been." Their habitual conversation will cause them to be adjudged holy or unholy. What supposed effect will this judgment have as to justification, salvation, and condemnation? According to Mr. Scott the person adjudged pious and holy will be justified as a true believer, and of course receive salvation: and the man who is adjudged impious and unholy will be condemned as a hypocrite but notwithstanding the habitual conversation, (whether he meant the words only, or the works of the man,) has been the means of effecting all this, faith alone justifies, and saves the sinner from first to last according to Mr. Scott! Self-confutation was surely never more perfect and it may be fairly inferred from Mr. Scott's statements, and his quotations from Scripture, that he has shewn works are most ma-) terially concerned in man's justification, and that: they constitute the character of the man, by which he is to be justified or condemned; consequently, that justification cannot be obtained by faith alone, that man cannot be justified by a dead faith at the time of believing, that justification must take place at the day of judgment: and that instead of establishing his assertions, that "real good works, the fruits of the Spirit, can do nothing towards our justification!" and

"

that all works of man are wholly excluded from any share in our justification, and that they do not combine with justification: he has most clearly and explicitly stated, that according to St. Paul and St. James, nothing availeth in Christ Jesus, or for justification, but faith which worketh by love; that, according to St. James, there is a sound sense in which a man may be said to be justified by works and not by faith only; and generally, that good works are needful for salvation in the life to come, as evidencing faith, and for various other important purposes. If faith worketh by love, it is for an effective purpose, to make faith living and justifying; how can it be then said with truth, that works do not combine with faith in justification, when faith and love working together, is the very sine qua non of faith having any available effect with Christ? There are two matters which must necessarily co-operate, and be united in the same person, to give effect to either, both being dead and ineffectual unless they are united and work together. One of those matters cannot effect any purpose which requires the union and cooperation of both; how can one be severed and separated from the other, when their united co-operation can only be effective? Take either from the other, the one remaining is useless, and cannot effect any thing; it is a caput mortuum.

U

It will possibly be said, that the union of faith and works is affirmed, without scriptural authority. Let us enquire: has not St. Paul united them when he says, faith must work by love to have effect with Christ? Did not St. James intend they should be united when he says, "faith without works is dead, being alone?" In the case of Abraham, did not his faith and works co-operate? Did not St. Peter intend they should be united when he says, "add to your faith virtue?" Has not St. Jude united prayer with faith, in the erection which he exhorts or commands the disciples to make when he says, "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God?" Do we not meet with many statements in Scripture where love and faith are united? such as "Peace be to the brethren, and love with faith, from God the Father, and our Lord Jesus Christa." "But let us, who are of the day, be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation"." "And the grace of our Lord was exceeding abundant, with faith and love, which is in Christ Jesus c." "Hold fast the form of sound words, which thou hast heard of me, in faith and love

a Ephes. vi. 23.

b 1 Thess. v. 8.

с 1 Tim. i. 14.

which is in Christ Jesus"." Why should faith and love be so often mentioned together, were they not intended to be inseparable companions? Why put on the breast-plate of faith and love, or hold fast the form of sound words in faith and love, which is in Christ Jesus, if faith alone does every thing for man, from first to last, in the great work of salvation? Is it possible that any reasonable being can read the vith chapter of the 1st of Timothy, and, after one moment's reflection, come to a conclusion, that good works will do nothing towards man's salvation? We there meet with these statements, "they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition; for the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness, fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. I give thee charge, in the sight of God who quickeneth all things, and before Christ Jesus,