pardon and

from reward." Here are two facts stated; one, that "there is no justification without the pardon of sin ;" and the other, " that reward are quite distinct matters." These, it is conceived, cannot be controverted; but we will endeavour to see how far his Lordship's statement, that "the judgment of the last day will be not to pardon, but to reward," is borne out by scriptural authority. Christ has stated, that we shall be justified at the day of judgment. His Lordship has stated, that "the judgment of the last day will be not to pardon, but to reward;" and also truly stated, that pardon and reward are distinct, and that there is no justification without pardon. Should his Lordship's statement, that reward, and not pardon, is to be the work of the last day, be capable of support from Scripture, how are we to reconcile such a principle with Christ's words? It surely cannot be done. But we will bring to his Lordship's recollection another text, part of which his Lordship has quoted, in his judicious and forcible argument, to prove that repentance is necessary to justification, and precedes faith. Repent, and be converted, that your sins may be blotted out." Acts iii. 19. Had his Lordship quoted the

66

9 Matt. xii. 36, 37.

r

' Letter, p. 7.

Y 2

whole verse, he would have seen the time stated when the sins of man are to be blotted out; the remaining words are," when the times of refreshing shall come from the presence of the Lord." This verse most perfectly shews, that remission of sin does not take place at the time of repentance, but at the time of refreshing from the presence of the Lord. There can be very little doubt what time is here alluded to, the words are the same in effect to others often mentioned in Scripture, and equivalent to them, which are," when Christ shall appear." These two strong authorities, Christ's and St. Peter's, it is conceived, must bring into question his Lordship's tenets of a double justification, and that rewards only are to be awarded at the last day, if not held conclusive against them. Should the last day be confined to rewards only, how can it be called a day of trial, and more emphatically of a fiery trial?

Both a double justification, and justification in this life, have been before so fully shewn to be fraught with such difficulties, and have so many insurmountable objections against them, according to the authorities adduced, it must be unne

s Col. iii. 4. Heb. ix. 28.

1

1 Pet. v. 4. 1 John ii. 28. iii. 2. Pet. iv. 12.

cessary here to urge any further Scriptural authority or argument to shew his Lordship's principles are not and cannot be supported.

"In baptism we are, by the grace of God, regenerated and born anew of water and the Holy Spirit "." "For they are saved by baptism, that is, placed in a state of salvation *." "By baptism men are no longer apostates and aliens, but made children and heirs "." 66 By baptism we are washed from our sins past, justified, sanctified, regenerated, and placed in a state of salvation, gratuitously and unconditionally." At p. 80, before quoted, it is stated, "The remission of sin through faith only is our first justification." Are not these statements directly repugnant? "The remission of sin through faith," and "by baptism we are washed from our sins." How are these expressions to be reconciled? Are not the words, "washed from our sins," the same meaning, or in effect as "remission of sin ?" And as it is stated "remission of sin through faith only is our first justification," and confined to this life; must it not be understood that the remission takes place at the time of embracing faith? If so, there are two periods stated when the first justification takes place, one at baptism, the

other at embracing faith. His lordship has stated" that the term justification, is by the Scriptures synonymous with remission of sins; this, it is conceived, cannot be correct. Christ had the power of remission of sin, and exercised it. He also conferred this power upon his apostles, John xx. 23.; and although it may be truly said, there can be no justification without remission of sin, it does not consequently follow, that justification is remission of sin only, or that remission of sin is justification. If either of these expressions has a more extensive meaning, or comprises matter the other does not, they cannot be said to be synonymous. Was remission of sin actual justification, not only Christ but his Apostles had the power of justification. This is directly contrary to the words of St. Paul, who has told us, "it is God that justifieth," Rom. viii. 33. By Scripture there appears more than one requisite on the part of man, which may effect remission of sin, as repentance, baptism, faith, &c. These must be deemed to be conditions, and if indispensable, must all be complied with; it is then certain, the act of remission does not take place at the time any one of these conditions take place or is performed. This is one of the great difficulties or objections to justification in this

a Letter, p. 6. and Preface, p. xvi.

life, because no precise time can be fixed upon for the act of justification to take place, and no condition can be left to be fulfilled after justification. This must be an undeniable fact, and cannot be brought into doubt; and as some of these conditions have a continuance as long as the existence of man, the reasonable conclusion must be, that justification cannot take place in this life, because there are conditions during life remaining to be fulfilled. This is a most unanswerable argument against justification in this life, which is understood to be a remission of all sin, past, present, and future. This argument does not affect a remission of sin in this life by Christ, or his Apostles, which might have had all the same effects as justification, otherwise the power would not have been perfect; but which could not, in any sense of the word, be justification, that being the act of God only. In another point of view, we may safely conclude, that remission of sin by Scripture is not synonymous with justification, although an indispensable part, and may consequently follow. Justification is not only a remission of sin, but must be an acceptance of the sinner by God to the rewards promised and assured to the righteous, in and by the Gospel of Christ.