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The note below from Mr. Locke, though written to prove a different point, is so applicable and convincing, that it may be said fully to establish the principle here stated, that salvation is consequent upon justification *.

To elucidate the connection between these two matters more clearly, may be done, by putting two propositions, and then examine how far they are, or are not confirmed by scriptural authority; first, is not justification indispensably

a "SeeRom. iii. 25. and v. 6. 10. Eph. i. 7. 11. 14. and v. 2. Col. i. 14. 20. 22. 1 Tim. ii. 6. Tit. ii. 14.

'1 Cor. xv. 17. I have set down all these texts out of St. Paul, that in them might be seen his own explication of what he says here, viz. that our Saviour by his death, atoned for our sins, and so we were innocent, and thereby freed from the punishment due to sin. But he rose again, to ascertain to us eternal life, the consequence of justification; for the reward of righteousness is eternal life, which inheritance we have a title to, by adoption in Jesus Christ. But if he himself had not that inheritance, if he had not rose into the possession of eternal life, we who hold by and under him, could not have risen from the dead, and so could never have come to be pronounced righteous, and to have received the reward of it, everlasting life. Hence St. Paul tells us, 1 Cor. xv. 17. that if Christ be not raised, our faith is vain, we are yet in our sins, i. e. as to the attainment of eternal life, it is all one as if our sins were not forgiven. And thus he rose for our justification, i. e. to assure to us eternal life, the consequence of justification. And this I think is confirmed by our Saviour in these words, ‘because I live, ye shall live also.' John xiv. 19." Locke's Paraphrase and Notes on Rom. iv. 25.

necessary, either to obtain or precede salvation? Secondly, will not salvation, under the Christian dispensation, inevitably follow justification to those, who die actually justified, according to the tenet of those, who hold, that justification takes place on earth? and to those, who hold, it does not take place on earth, but die possessed of those attainments, which will effect justification? Is it possible any other answer than an affirmative, can be given to these propositions, upon any assurance, or statement in Scripture? If these propositions are answered in the affirmative, the following conclusions are to be deduced from them, that whatever will effect justification must be the cause, mean, instrument, or condition of salvation, and that salvation is dependent, absolutely dependent upon justification, and is a very sine qua non, and without justification, salvation is not attainable: to establish the above propositions let us see what the great Apostle St. Paul has further said upon these subjects, justification, and salvation.

Rom. v. 9. "Much more then, being now justified by his blood, we shall be saved from wrath through him."

St. Paul has here brought them together, however much others may attempt to separate, and make them distinct matters, and not only placed them together, but has stated that "being

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now justified," or having justification "by his (Christ's) blood, we shall be saved from wrath through him :" can words be more express, than if we have, or receive justification "we shall be saved from wrath," that is, salvation must follow as an inevitable consequence?

Gal. iii. 11. "But that no man is justified by the law in the sight of God it is evident, for the just shall live by faith."

Tit. iii. 7. "That being justified by his grace we should be made heirs according to the hope of eternal life."

Doth it not plainly appear by the word “justified" in the first sentence in the verse in Galatians being used, and the words "shall live" in the latter part, that justification will effect, or must precede eternal life? which is meant by the words "shall live:" was not justification an indispensable requisite to salvation, and that the latter would most inevitably follow justification, how could St. Paul have used the words in the manner he has in this verse? It is impossible to put a reasonable construction upon the words of this verse, without coming to the conclusion, that justification must precede salvation; and that salvation will succeed justification. With respect to the verse from Titus, can words be more plain and express than they are, that those who are justified, should be made heirs of eter

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

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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? begins with salvation in the 14th verse of the 2nd chapter of his Epistles, in the 17th he says "faith if

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