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nal life? Had there been a possibility of raising a doubt upon the words in Galatians, the words of this verse are so direct and clear, that they do away even a supposition of any doubt : and the connection of salvation with, and dependence upon justification, must most fully and satisfactorily appear.
We will now see what St. James has said relative to these two subjects, justification, and salvation.
James ii. 14. “What doth it profit, my brethren, though a man say he hath faith, and have not works ? can faith save him ?"
Ibid. ii. 21. “ Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar ?”
Ibid. ii. 22. “Seest thou how faith wrought with his works, and by works was faith made perfect ?"
St. James in the 14th verse asks the question, whether faith without works would save a man, that is, whether he could have salvation from faith alone ? in the 21st verse he asks whether Abraham, who had faith, was not justified by works, when he offered Isaac his son ? and in the 22nd verse he says
seest thou how faith wrought with his works ?” and concludes that
by works was faith made perfect.” If words have any meaning, we here see, that faith and works are both necessary to effect justification : may we not then ask, what is necessary to obtain salvation ? surely there can be no difficulty to answer this question, that both faith and works are necessary: can there be any thing either more or less, or in any way different required to obtain salvation, than we see is necessary to effect justification ? how could St. James ask the question, can faith save him ? and then pass to justification, did he not consider that justification must precede salvation: it could not be otherwise : but to be a little more particular, possibly a few short questions may throw some light upon this matter, which we have not at present; such as, does not salvation require the same faith, that is necessary to effect justification ? if it does not, where are we to discover it? or how are we to know it? does not salvation require the same works that are necessary to obtain justification ? if it cannot be shewn, that a different faith, and that different works are necessary to obtain salvation, than are necessary to effect justification ; surely it must appear, that justification and salvation are very closely connected, and from what St. James has stated, may it not be fairly inferred, the person who has justification cannot fail of having salvation ? Не begins with salvation in the 14th verse of the 2nd chapter of his Epistles, in the 17th he says "faith if it hath not works, is dead, being alone,” which is to shew, that dead faith cannot save, and afterwards proves by the example of Abraham that faith must have works to make it effectual to justification, and must it not be concluded, he intended to shew, that faith with works will save as well as justify? and that justification must be held to be a previous step, but absolutely and indispensably necessary to salvation, and that the latter is a certain consequence ?
We find in Rom. iii. 24. 27. that justification is by grace, not of works, and thereby boasting is excluded; what do we meet in Ephes. ii. 8, 9.? that salvation is of grace, not of works, lest any man should boast. St. Paul has also said :
Rom. x. 8. “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart : that is the word of faith which we preach ;"
Ibid. x. 9. “ That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.”
Ibid. x. 10. “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”
From these words, it may be readily concluded, that salvation is not to be obtained without the use of the mouth, by which confession is made; and St. Paul states this as an absolute
condition, this confession, it is reasonably to be presumed, must be not only of faith, but as St. John hath said of sins; “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness, and include all true repentance; and such was what Christ intended when he said, “ For by thy words thou shalt be justified, and by thy words thou shalt be condemned c.” We see by these texts justification and salvation are both to be obtained by or through the same mean, the mouth, that is by words.
It certainly cannot be said justification is for a distinct purpose independent of salvation, and has no connection with it; the idea is repugnant to every principle of the Christian religion, and cannot for a moment be supported against the authorities which have been adduced, and from whence their connection is as fully established as any principle in the Christian religion ; but, in confirmation of what has been stated, we will make one more quotation from St. Paul.
Rom. v. 15. “But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.'
1 John i. 9.
c Matt. xii. 37.
Rom. v. 16. “ And not as it was by one that sinned, so is the gift : for the judgment was by one to condemnation, but the free gift is of many offences unto justification.”
Ibid. v. 17. “For if by one man's offence death reigned by one, much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one, Jesus Christ."
Ibid. v. 18. “ Therefore, as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life.”
Ibid. v. 19. “For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.”
Ibid. v. 20. “Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound :"
Ibid. v. 21. “ That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.”
From what has been previously stated, could a shadow of doubt have remained, as to the connection of justification and salvation, by reading these last verses it must be removed; from them, there cannot be a possibility to doubt, whether