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." 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.' b 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 St. Paul could mean to state, that justification and salvation were so separate and distinct, that man could obtain the former, and not have the latter as a certain consequence: it appears clear that justification, which St. Paul calls the free gift, is by, or from the grace of God, and by Jesus Christ, hath abounded unto many, and that the free gift is of many offences unto justification; and notwithstanding one offence brought sin and death into the world, yet by the righteousness of one the free gift came upon all men unto justification of life: what is the "justification," or "of life," understood to be, if it has not in effect the same meaning as eternal life? St. Paul must have intended "the free gift of many offences unto justification" was to produce eternal life: take away the "justification," or "of life" here stated, how is man to obtain salvation? are they not so connected, that they cannot be severed to have effect? The words used in these verses shew most clearly St. Paul intended that justification was in effect the same as salvation, the latter being the sure and certain consequence of the former, and in the last verse he has used the words "eternal life" the conclusion then must be, that justification and salvation are so connected, that they are inseparable, and whatever are qualifications, conditions, or requisites necessary to obtain the one, must be equally necessary to obtain the other, according to the direct, and express authority of St. Paul. It is true, St. Paul has here used the words, "justification of life," and is the only instance where he has adjoined the words, "of life," with justification; but if any stress is to be placed upon that circumstance, it is in favour of the construction here put, and to do away any doubt as to his intention; but he has also used the word "justification," without these words, while treating of the same subject; can there be the least ground to raise a doubt, whether he meant the same thing, when he used the word without the addition, as when he used it with it? certainly not. It having been fully shewn that justification and salvation are attainable by faith as an indispensable condition, or instrument, and that both are from grace: we find in the Acts, and in the book of Kings, that the man who worketh righteousness is accepted of God, and justified: by St. Paul, that holiness, which is included in righteousness, is an absolute condition for man to have to obtain salvation: we find in the Acts that repentance is necessary for the remission of d Acts x. 35. • 1 Kings viii. 32. |
