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The words justification, and salvation, are very frequently, and indiscriminately used by writers as signifying the same thing, and in effect may be so considered, but in strictness they are most distinct parts of the same proceeding; and if salvation is not in consequence of justification, clearly is consequent upon it, produced from the same cause, and obtained from the same means is most certain ; namely, the blood of Christ ; as will appear upon considering the following texts :

Rom. iv. 25. “ Who was delivered for our offences, and was raised again for our justification.”

Ibid. v. 1. “ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ.”

Ibid. iii. 24. “Being justified freely by his grace through the redemption that is in Christ Jesus."

Eph. ii. 8. “ For by grace are you saved

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through faith ; and that not of yourselves : it is the gift of God.”

1 Pet. i. 9. “Receiving the end of your faith, even the salvation of your souls.”

By these texts it is clear both justification and salvation are obtained by grace, and through the same mean, or instrument, faith ; and that the atoning sacrifice of Christ is the immediate and sole cause of both : from whence it may be concluded the connection between them is so close and interwoven, that they must have existence in the same person, and are inseparable : from the following text there is great reason to believe St. Paul considered salvation as certain and consequent upon justification : and St. Peter calls it, the end of

Rom. viii. 30. “Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justified; and whom he justified, them he also glorified.”

It is admitted by all that justification must precede and glorification must succeed salvation : nothing is here said of salvation, it is, therefore, clear St. Paul intended to include salvation in justification, or that it was a matter certain, and consequent thereon, otherwise a part, and a most essential part, in the accomplishment of man's eternal welfare, is omitted in this statement, which cannot be supposed.

your faith.


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 a.

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


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. ij. 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. ïïi. 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

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