The justification here spoken of both by Dr. Hammond and Dr. Whitby, which is to be succeeded by glorification, has no such quality in it as the remission of sins on earth. The former says, those who pass out of this life in a justified state, God will glorify; but who are those that pass out of this life in a justified state? Those whom he approves of as sincere and worthy, from patience and perseverance under sufferings, which must continue unto the end to have effect but Dr. Whitby says, this is not the justification that is a remission of our past sins before faith in Christ, but our justification at the great day of our accounts, that is, at the day of judgment. We may see how the Doctor has made the unscriptural doctrine of two justifications convenient to his purpose, and has given the word a meaning, which St. Paul most undoubtedly never intended, where he, Dr. Whitby, says, it is not the remission of our past sins committed before faith in Christ. Is not justification by God at any time a remission of all sins? It is certainly so by Scripture. See head, Definition of Justification. Such are the inextricable difficulties, both justification in this life, as well as a double justification introduce, which have been before most fully shewn under the head, Difficulties to Justification in this Life: and whatever conclusions may otherwise be

drawn from the statements of these two Reverend Doctors, the following must most certainly be true, that one held the justification, which is to be succeeded by glorification, takes place in this life, and the other at the day of judgment. We shall see by another quotation from Dr. Whitby, into what doubts and difficulties he was brought by his own system.

"It seemeth necessary from the nature of the thing, and the state and condition of the persons to whom the Gospel was first preached, that they should be justified or absolved from the guilt of their past sins, without new obedience, or without actual obedience to all the commandments of Christ, though not without that faith which did engage them to it, and was sufficient to produce it.-For 1. This was all that could be done by the convinced Jews or Gentiles, who at one sermon or discourse believed and were baptized for the remission of sins. It is manifest they then knew but little of the commandments of Christ, and so could not be doers of them. Either then they were not justified, and then faith is not imputed to them for righteousness, nor did baptism consign to them remission of sins; or they were justified by that faith which did not include actual obedience to all the commandments of Christ as the condi

tion of that justification. And seeing perse

verance to the end, and being faithful to the death, are by our Lord himself made the conditions of salvation, and of receiving from his hands the crown of life; if these be also the conditions of the justification promised to faith in Christ, no person is, or can be justified by faith till he dies. This faith, therefore, in Jew or Gentile thus converted, could only import three things-1. By way of preparation for it, an owning the true God, who gave this testimony to his Son, and so a turning from dumb idols to serve the living God, and a sorrow for the sins committed against him in the time of their ignorance; and in the Jews a sorrow for their past sins, and in particular for having crucified the Lord of life, and in this sense repentance goes before faith; and Christ's Apostles preached to the Jews repentance for the remission of sins through faith in his name, Acts xiv. 15. and to the Gentiles, to turn from these vain things to the living God, who made heaven and earth; and to both, repentance towards God, and faith in our Lord Jesus Christ. Acts xx. 21.-2. As a means to obtain this remission of sins, faith in our Lord Jesus Christ.-3. An engagement for the future to cease from sin, and to give up themselves to the service of God, according to the rules and precepts delivered to them by his Son. Now, this engagement was virtually con

tained in their repentance, and their faith in Christ, and was solemnly made by them at their baptism as will be proved hereafter. Now, this being all that they could then do, it must be all they were obliged to do, in order to their justification; and yet it is certain that a promise of obedience is not obedience, and that even the New Covenant requires, in order to salvation, a sincere and constant performance of the obedience thus promised. So that the conditions of salvation, and of justification from our past offences, can never be the same "."

In this quotation the Doctor first brings into doubt the obedience that was necessary with faith to effect justification, and from a difficulty which he states, seems to think the believers of whom he is speaking, might be justified without new or actual obedience, and as they could not know at one sermon the commandments of Christ, of course could not be doers of them, consequently they either were not justified, and faith was not imputed to them for righteousness, or they were justified by that faith which did not include obedience. The next doubt is upon the conditions of justification and salvation being the same, and if they are, man cannot be justified in this life; this conclusion is most true.

8 Whitby's Preface to the Epistle to the Galatians, p. 249.

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He then states, this faith imports three things; first, as a preparation they were to turn from their dumb idols, and have repentance; secondly, to have faith in Christ; and, thirdly, to give up themselves to the service of God: and that these were virtually done at baptism, but was not a remission of their sins, and concludes these were all they could do, and of course were obliged to do no more in order to their justification. He then says, a promise to obedience is not obedience, and as a constant performance of obedience was necessary for salvation, the conditions of salvation and justification cannot be the same. Most certainly not, did justification take place in this life but let us endeavour to discover from these statements when the Doctor's supposed justification took place: it seems clear not at baptism, although they were baptized for the remission of their sins; he seems to have a doubt whether it takes place at the time of repentance and embracing faith, but the latter we may see by his words afterwards" was his opinion, We would then enquire what sort of faith it was that justified; most clearly from his own statement it was a dead faith, there being no obedience by works, which is contrary to his own

h His words are, "So that the sins of a believer must be immediately pardoned upon his faith in Christ." Whitby's Preface to the Epistle to the Galatians, p. 250.