and admitted into the presence of God: this being that which is opposite to condemnation. Yet as a man who is in that state that must end in condemnation, is said to be condemned already, and the wrath of God is said to abide upon him (John iii. 18), though he be not yet adjudged to it; so, on the contrary, a man in that state which must end in the full enjoyment of God, is said now to be justified, and to be at peace with God, because he not only has the promises of that state now belonging to him, when he does perform the conditions required in them, but is likewise receiving daily marks of God's favour, the protection of his providence, the ministry of angels, and the inward assistances of his grace and spirit *."

k

The Bishop has here expressly said, we are not justified till the final sentence is pronounced, which he states takes place at death, and supports this conclusion from justification being opposite to condemnation; in the latter assertion he is fully confirmed by many statements in Scripture, of justification being opposed to condemnation; but with respect to the sentence either of justification or condemnation taking place at death, cannot be considered as agree

Bishop Burnet's Exposition of the XXXIX Articles of the Church of England, p. 175.

able to the doctrine of Scripture relative to a day of judgment, which is so clearly and fully set forth in many parts, particularly in the New Testament, that there cannot be any ground for doubt. If we change the time stated by the Bishop of justification taking place to the day of judgment, instead of, at death, we may then conclude the statement is correct according to Scripture; and the explanation he has given, that a man who is in that state, which must end in condemnation, is applicable to a man who is in a state that will finally end in justification, is a most correct distinction, that should always be attended to when the word justified is used and applies to this life, that nothing more is intended, than he is in a justified state, and this as a conclusive argument receives a strong confirmation by the words in Scripture, where it is said, “salvation is come to this house," or "we are saved"," or "to us who are saved "." It would be absurd to suppose the sentence of salvation is passed at the time, but that the parties are in a state of, or in the way which will finally end in salvation. By this construction of the words of Scripture, all the great difficulties which have been raised relative to the time of the sentence of justification being passed are done away. The

Luke xix. 9.

m Rom. viii. 24.

n 1 Cor. i. 18.

Bishop's opinion was most clearly against the principle of justification taking place in this life; but he has stated, that those who are in a state of justification are said to be justified, and to be at peace with God, and hath the promises of God, that they will receive justification, if they perform the conditions upon which it is promised. This surely is the Scriptural doctrine of justification, and must, upon every principle of sound reason, receive satisfactory confirmation from the words of the Gospel of Christ when duly considered.

We will make a quotation from a work of that great and excellent man, Dr. Waterland, to shew how defective and imperfect attempts commonly are, to prove that justification upon a general system has taken, or does take place, in this life, and that in these attempts proofs are given that it has not taken, and does not take place in the manner intended to be proved.

"The next thing I have to premise is, that God often confers remission (of sin) or justification for the time being in this life present, with certain and immediate effect, according to the degree or extent of it. All remission is not final; nor suspended upon what may come hereafter but there is such a thing as present remission, distinct from the final one, and which may, or may not, continue to the end, but is

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valid for the time being, and is in its own nature (no cross circumstances intervening) irrevocable. Let us come to particulars in proof of the position. Jesus said unto the sick of the palsy, 'Son, thy sins be forgiven thee.' There was present remission of some kind or other to some certain degree, antecedent to the day of judg ment, and of force for the time being. So again our Lord's words, Whosesoever sins ye remit, they are remitted,' &c. do plainly suppose and imply a present remission to some degree or other, antecedently to the great day, and during this present life. All that believe (viz. with a faith working by love) are justified,' &c. The text speaks plainly of a present justification or remission, for both amount to the same, as I have hinted before. St. Paul speaks of sincere converts as being justified freely by God's grace, through the redemption that is in Christ Jesus,' and soon after mentions remission of sins past, meaning remission then present, as, indeed, he could not mean any thing else. In another place he speaks of justification as then actually received or obtained: Being justified, we have peace with God through our Lord Jesus Christ, by whom we have now received the atonement.' Elsewhere he says, 'Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God.'

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Again, You being dead in trespasses and sins hath he quickened, having forgiven you all trespasses.' I shall take notice of but one text more, 'I write unto you little children, because your sins are forgiven you.'

"So then present remission in some cases and circumstances may be justly looked upon as a clear point. Nevertheless, we are to understand it in a sense consistent with what St. Paul teaches elsewhere, We are made partakers of Christ (finally) if we hold the beginning of our confidence stedfast unto the end.'

"There is a distinction to be made between present and final justification. Not that one is conditional and the other absolute, (for both are absolute in their kinds, being both founded in absolute grants,) but in one case the party may live long enough to need a new grant, in the other he is set beyond all danger or doubtfulness. Present justification amounts to a present right or claim to heaven upon Gospel terms, and presupposes the performance of every thing stipulated so far and is, therefore, absolute for the time being. As to future perseverance because it is future, it cometh not into the present account, and so is out of the question as to present justification, or present stipulation. Perseverance is continually stipulated, that is to say, upon the supposition or condition that we live longer. But