was stating various matters relative to justification, and salvation, and facts which related to different periods, namely, before, at the time, and after the crucifixion of our blessed Lord. In the 6th verse the first two periods are alluded to in these words, "For when we were yet without strength, in due time Christ died for the ungodly." In the 8th verse he also alludes to the time previous to the crucifixion, in these words, "while we were yet sinners;" and in the 9th verse he was stating a matter which had been effected after the crucifixion, " and by the resurrection we were now," that is, at the time he wrote, "justified," or had justification by his blood. He was showing that Christ's blood was the effecting cause of justification; and nothing is said in this place as to the time when man is to receive, or the manner how he is to obtain justification; and as something was necessarily to be done by him (faith, either with or without works,) to obtain it, and the time of receiving justification, if received on earth, must be at a distinct and certain period, either at the time, or after the condition is complied with or performed, or the instrument used to effect it; consequently the passage, particularly the word now, could not be applied to the time when man receives justification, but to the fact, that justification had then been obtained by his blood,

that was since the resurrection, (as is stated in the last verse of Rom. iv. in these words," Who was delivered for our offences, and raised again for our justification.") This construction is most fully confirmed by St. Paul's words in the 10th and 11th verses of the same chapter, which, as well as the whole statement relative to the resurrection, shew he was stating facts as to what Christ had done for us, namely, that by or through his resurrection and atonement we were reconciled, justified, and had peace with God, in whom he says we also joy through Christ, without any reference whatever to the time when the sentence of justification was to be passed, which, if at all in this life, must be upon some particular act taking place. A literal construction of this verse involves in it a great difficulty and inconsistency, with respect to other statements proceeding from St. Paul, if as the words of this verse imply, all those who are included in the word we, which must be all believers, then those who are justified must inevitably be saved; the words are very strong as to that fact," shall be saved," we then see the conditions so often repeated, that faith and well-doing must be continued to the end are dispensed with, such is the certain and undoubted inference from a literal construction. But by applying the word now to that which is the cause of justification,

namely, the blood and resurrection of Christ, instead of the effect, which is the sentence of justification passed upon man, no inconsistency with respect to other parts of Scripture is produced. The most reasonable construction of St. Paul's intention, by the word now, must then be, that we now have justification, by or through his blood, that is since the resurrection, as the meritorious cause.

In putting a construction upon the words in the 11th verse of the vith chapter of the 1st of Corinthians, we must refer to the 9th verse, where St. Paul puts this question, "Know ye not that the unrighteous shall not inherit the kingdom of God?" and then tells his converts not to be deceived, and particularly describes such sinners as could not " inherit the kingdom of God," had not Christ been made a sacrifice for their redemption; and in the 11th verse he says, "And such were some of you;" and he then goes on to shew them, that they were washed, that is, by baptism, and sanctified, and justified by or through the name of the Lord Jesus, and by the Spirit of our God. This was to convince them, that had not Christ been the propitiation for their sins, those who had been guilty of the sins which are enumerated, could not have had any hope of inheriting the kingdom of heaven; and the purpose for which he states

this, was to continue them in the faith of the Gospel into which they had been baptized; but by using the past tense (the English translation is in the present tense) St. Paul did not mean to tell them they were then, or had been justified, but to shew that Christ was the cause of justification; and that in and through his name, and by the Spirit of our God, they would have justification. That the tenses, to shew the precise time of justification being received, are not to be relied upon, has been before fully proved in preliminary observations. And as a strong confirmation of what is here said, it may be observed, that there is not a single instance in any of the texts upon this particular subject of justification, when the present or past tenses are used, where any matter is mentioned to shew the time, or words from whence the time of justification being received can be inferred. But in those texts which will be produced to shew that justification takes place at the day of judgment, not only the future tense is used, but other matters stated, which manifestly shew the time, and either particularly name it, or are so clear and plain, that no other construction can be put, or conclusion drawn from them. How different with respect to the texts above quoted, or can be quoted, to support the contrary opinion.

The words in Col. ii. 13. are general, that Christ had forgiven all trespasses; and also in the verse from St. John's epistle the statement is general," because your sins are forgiven you for his name's sake." Here is no time mentioned when their sins were forgiven, but the cause is intended to be shewn by the words, "for his name's sake," which must mean, that by and through Christ, they had, or rather would have, remission of sins: these are the same general statements that St. Paul has repeatedly made relative to justification, and in fact have the same meaning; and we may see the object St. John had in view, and intended to impress upon the minds of his disciples was the same that St. Paul had where he says, "being justified by faith"," or "being justified by his grace";" neither St. Paul nor St. John meant to say, that either grace, faith, or the name of Christ actually justified any man at the time; they only stated these matters to shew the cause, mean, instrument, or condition by or through which man would be justified by God. St. John did not say to those whom he called "little children," being young in faith, that having embraced the faith of Christ, your sins were forgiven you at that time, this would have fixed the precise

a Rom. v. 1.

b Tit. iii. 7.