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Arguments in Romans relate to first Juftification.

CH. XVII. Regard to the Juftification, for which the Apostle contends in the Epiftle to the Romans, he affirms, that we are juftified "without Law," Rom. iii. 21, and (Ver. 28.) " that a Man is justified by Faith [alone] without Works of Law;" Rom. iv. 5. That "Faith is counted for Righte oufurfs to him that worketh not." Now thefe Expreffions plainly fignify, that the Apostle is fpeaking of a Juftification which is not only of Grace, but which alfo wholly excludes Works of Law; not only Ceremonial Works; not only finlefs, perfect Obedience, but univerfally all Works of Law, all Works of Righteousness, as they stand opposed to the wicked Works of Jews and Gentiles, mentioned Chapters 1, 2, 3; and from which wicked Works he concludes Chap. ii. 20, "That by the Deeds of Law there fhall be no Flesh juftified in the Sight of God." This proves the Apostle doth not speak of our full and final Juftification. Therefore, he muft fpeak of our firft Juftification: For befides these two we know of no other.

378. II. The Apoftle evidently diftinguishes two Sorts of Juftification, or Salvation. The one of Free Grace, and by Faith without Works, Chap. iii. 20-25; the other, according to which God would "give eternal Life to them only who by patient Continuance in Well-doing feek for Glory, and Honour and Immortality. Glory, Honour and Peace to every Man that worketh Good," Chap. ii. 7,10. By the first Juftification, he tells us, "God declared his Righteoufnefs," or faving Goodnefs, EN TË NYN KAIPË, "in the Now Time," the then prefent Time, Chap. iii. 26; and that it had Relation to the Sins that were paft at that Time, "through the Forbearance of God," Ver. 25. The other Juftification, he tells us, will be "in the Day of the Revelation of the righteous Judgment of God," Chap. ii. 5; and again, Ver. 16, "In the Day when God fhall judge the Secrets of Men by Jefus Chrift according to my Gofpel." This clearly eftablishes two Juftifications. And as the latter, upon which he dif courfeth Chap. ii. 117, is undoubtedly the full and final; fo the former, about which he argues Chap. iii. Ver. 20, to the End, must be the first Juftification, or that according to which God pardoned the past Sins of the Heathen World, for which he might have deftroyed them, and, upon their Faith, admitted them into his Kingdom and Covenant. But the Juftification, about which the Apoftle argues Chap. iii. 20, to the End, is that Juftification about which he argues in the five first Chapters of the Epiftle. Confequently, the Juftification about which he argues in the five first Chapters, must be the firft Juftification.

379. III. The Apostle is arguing for the Gentiles being admitted to that State, which was oppofed to the Jewish Peculiarity. For when he had argued, that the Gentile had as good a Right as, the Jew, the Jew replies, "what Advantage then hath the Jew, and what Profit is there of Circumcifion?" Chap. iii. 1: And again, Ver. 9, "Are we [Jews] better than they [Gentiles ?" He is arguing for the Gentiles being admitted to that State, which was oppofed to the Jewish Peculiarity,, and which the Jews oppofed. Now the State,, oppofed to the Jewish Peculiarity, was the Being of the believing Gentiles in the Church and Kingdom of God, as his Covenant People; and it was this the Jew ftrenuously oppofed. Therefore the Juftification, for which he pleads, is that which intro

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duced the Gentiles into the Church and Kingdom of God, or the first Juftification.

380. IV. The Query, Chap. vi. 1, "Shall we [Gentiles] continue in Sin?" and the Anfwer to it, have evident Reference to the State of Chriftian Gentiles, after they had believed, and were ingrafted into Christ, Ver. 5; after they were baptized and admitted into the Church. Therefore, the preceding Arguments relate to their State prior to their Faith, and to their being taken into the Church. For it is plain, the five first Chapters refer to one State, and the fixth Chapter to another, and very different State. Confequently, in the five first Chapters he confiders Works antecedently to Faith; in the fixth Chapter he confiders Works as confequent to Faith. The five first Chapters speak of fomething conferred upon them by Grace and Faith alone, without Works of Law, or of Righteoufnefs: The fixth Chapter fpeaks of a State wherein they were indifpenfably obliged to do Works of Righteoufnefs. But had the Apoftic fpoke of the fame Kind of Juftification or Salvation in the fixth Chapter, as in the foregoing Chapters, then the Juftification in the fixth Chapter muft alfo have been without Works, as well as that in the five Chapters foregoing. Therefore, in thofe different Places, he certainly fpeaks of two different Kinds of Juftification. And, as that in the fixth Chapter clearly refers to their Christian State; the other, in the five firft Chapters, must refer to their Heathen State; and must be that Righteoufnefs, Juftification, or Salvation, by which they were delivered from the Power of Darkness, and tranflated into the Kingdom of Jefus Chrift.

381. V. The Election of God, Chap. ix. 11, and the Election of Grace, Chap. xi. 5, certainly refer to the original Caufe of that Juftification, which the Apoftle is arguing about, in the five firft Chapters. For as that Election was not of Works, but of Grace, and of him that calls, of God that fhews Mercy," Chap. ix. 11, 16. xi. 5, 6: So alfo is that Juftification, which the Apoftle argues for in the five firft Chapters. But the Purpose or Election of God, in the 9th, 10th, and 11th Chapters refers to their being admitted to the Privileges of God's Kingdom and Covenant in this prefent World: Therefore the Juftification in the five firft Chapters refers to the fame; or is the first Juftification.

382. VI. Again; The Righteoufnefs the Apoftle fpeaks of Rom. ix. 30, is the fame he is arguing for in the five firft Chapters. For that there is "of Faith, and not of the Works of the Law, Chap. i. 17. iii. 20, 28. And fo is this here Chap. ix. 30, "The Gentiles, which followed not Righteoufnefs, have attained Kighteoufnefs, the Righteoufness which is of Faith. But Ifrael, which followed the Law of Righteousness, has not attained to the Law of Righteoufuefs;" Ver. 32, "Wherefore? Because they fought it not by Faith, but as it were by the Works of the Law." And he is alfo in both Parts of the Epiftle fpeaking of the fame fubjects, Gentiles and Jews; and with Reference to the Righteoufnefs of God, which the Jews rejected, and the believing Gentiles embraced. Chap. x. 3; "For they [the Jews] being ignorant of God's Righteoufnefs, and going about to eftablish their own Righteousness, have not fubmitte to the Righteousness of God."

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Compare Chap. i. 17; "For therein [in the Gofpel] is the Righteoufnefs of God revealed." iii. 12; "But now [by the Gofpel] the Righteousness of God is manifefted ;-even the Righteousness of God by Faith." Therefore, the Righteoufnefs the Apostle is arguing for Chap. ix. 30. x. 3, is the very fame he argues for in the five firft Chapters; and his Arguments relate to the fame Perfons. But the Righteoufnefs, Rom. ix. 30, refers to the preceding Difcourfe, concerning God's rejecting the Jews and calling the Gentiles. For [T]"what fhall we fay then?" evidently connects this 30th Verfe with what goes before. But in the Difcourfe which goes before, he argues about being called to be the People, and Children of God in this World; and being admitted to the Privileges of the vifible Church. Therefore he certainly argues about the fame Subject in the five firft Chapters; and confequently, the Righteoufnefs, and being juftified, he pleads for, is the firft Juftification; and relates to our Admiffion into the Church and Kingdom of God in this World. Compare alfo Chap. x. 3-14, with Chap. i. 16. iii. 29, and Chap. xi. 7. with Chap. ix. 30, 31.

383. VII. The Juftification, the Apoftle argues about, in the five first Chapters, is fuch as may be applied to collective Bodies of Men, as well as particular Perfons; as appears from Chap. iii. 9: “Are we [Jews] better than they [Gentiles?]" And Ver. 29: "Is he the God of the Jews only?" Doth he confine his Favours only to Jews? Is he not also the God of the Gentiles? Yes of the Gentiles?" This is one Argument he advances to prove the Juftification of Gentile-Believers. But it is evident, he here confiders them in a general, collective Capacity. Confequently, the Juftification, he is arguing for, is fuch as fuits this collective Sense; though no Doubt but it is intended for the Benefit of Individuals: But primarily, and in the Apoftle's Argument, it is to be confidered as affecting the whole Body of believing Gentiles, as contra-distinguished from the Nation of the Jews. Therefore, it is the first Juftification he is arguing about. For full and final Juftification is applicable only to good Men, in Oppofition to the Wicked; not to any Body of Men, whatever they believe or profefs, in Oppofition to the Jewish Nation.

384. VIII. Full and final Juftification is not compleated till the End of our Course. Mat. x. 22, "He that endures unto the End shall be faved. So run that ye may obtain. I have fought the good Fight, I have finished my Courfe,--henceforth there is laid up for me a Crown of Righteoufnefs, which Chrift, the righteous Judge, fhall give me at that Day. To him that overcomes will I give," &c. But the Juftification, the Apostle pleads for, was then compleat, by the free Gift and Grace of God. Therefore it is the first Juftification *.

385. From

But the Juftification which the Apostle James difcourfes about, Chap. ii. 14, to the End, is full and final Juftification. Which I prove thus. St. Tames evidently fpeaks of Works confequent to Faith; or fuch Works as are the Fruit and Product of Faith. For he faith, Ver. 17, "Faith without Works is dead being alone." Which evidently fuppofes Faith to have a Being with but Works, though it is but a dead Faith. Again; Ver. 22, "Seeft thou how Faith wrought with his [Abraham's] Works, and by Works was Faith made per rect." If Faith was made perfect by Works, then thofe Works must be additional

385. From all these Confiderations, it feems very clear to me, That the Juftification the Apoftle is contending for, in the five first Chapters of this Epistle, is the Calling of the Gentiles, and their being admitted, upon Faith, into the peculiar Family and Kingdom of God. And we need not wonder he has fo much laboured this Point, if we confider; That this Salvation of the Heathen World, or the bringing the Gentiles into the Church, made a glorious Figure in the Promiles and Prophecies of the Old Teftament, how low foever our Senfe of it may now. run. Befides, it was the grand Article in the Apoftle's Commiffion, and the great Point in which he was oppofed by the Jews. It was here they laboured to unfettle the Gentile Converts, and to demolish all that the Apostle had built up, by his Preaching. Therefore the Right of the believing Gentile to a Place in the Church, and an Intereft in the fpecial Covenant of God, was the firft and principal Thing the Apoftle had to establish; which if it were not true, both his Miniftry and his Gofpel, as well as our Faith and Hope, muft come to the Ground.

386. And that the Admiffion of the Gentiles into the Church and Covenant of God fhould be expreffed by being justified, will not feem ftrange, when we confider; that it is expreffed by other Terms, which are full as strong as this. For inftance; it is expreffed by being faved. Rom. x. 1, "My Heart's Defire and Prayer to God for [unbelieving] Ifrael is that they might be faved." xi. 26, " And fo all Ifrael [who are now in Unbelief] fhall be faved." 1 Thef. ii. 16, The Jews "forbid us to fpeak to the Gentiles that they might be faved." It is alfo expreffed by obtaining Mercy, Rom. xi. 30. 1 Pet. ii. 10. Whence we may conclude, that being juftified is not too ftrong an Expreffion, when rightly understood, to denote our being taken into the visible Church and Kingdom of God.

387. And indeed it was in itfelf a great Deliverance and Salvation; confidering

to Faith; and Faith must have a Being before they were produced;" and [by the Addition of Works to Faith] the Scripture was fulfilled, [or had its full and compleat Senfe], which faith, Abraham believed God, and it was imputed to him for Righteoufnefs." Ver. 23, The Apostle James manifeftly speaks of Works confequent to Faith, or of fuch Works as are the Fruit and Product of Faith. Whereas St. Paul, Rom. iii. 20—29, speaks of, and rejects, Works confidered as antecedent to Faith [380]. According to St. Paul, Abraham's Juftification refers to his State before he believed; or when he was arens, ungodly, Rom. iv. 5. According to St. James, to his State after he believed; or when Faith wrought with his Works. But Juftification, or Salvation, by Works, after a Man believes; by Works produced by Faith, is full or final Juftification. And of this he fpeaks, when he faith, Ver. 14, that" Faith without Works cannot fave a Man;" that is, cannot fave him finally. And St. Paul argues as ftrenuously as James, or any of the Apotles, for Works confequent to Faith; or, for a Life of Piety and Virtue, as abfolutely neceffary to full and final Juftification, or Salvation; as appears from all his Writings; efpecially Rom. vi. and Heb. xi.Thus St. James and Paul are truly and perfectly reconciled.

Poffibly the Apoftie chofe the Term Righteoufnefs, or Juftification, and confequently Justify, to fignify our Title to the Bleffings of the Covenant, becaufe it is the very Word by which the Grant of Pardon, and of Covenant Bleffings, is fignified to Abraham, Gen. xv. 6.

confidering how obnoxious the Gentile World was to the Wrath of God. This Mercy the old World, exceeding corrupt and wicked, did not obtain; but were all cut off by the Flood of Waters. And our being preferved from a like Destruction, and being put into a State of Pardon, and a Capacity of being finally and for ever faved, ought to be regarded as a great Inftance of God's Grace and Goodnefs. The Senfe of being juftified, faved, and not deftroyed, but taken into the Bosom of God's Love, would ftand more clear and full before the Thoughts of thofe, who had been immerfed in all the Darkness, Error and Wickednefs of an Idolatrous State; and were then turned to the Light and glorious Privileges of the Gofpel. And indeed, this ineftimable Benefit of Pardon and Salvation, whereby the World is preserved from Wrath, and fill enjoys the great Advantages and Bleffings of the Gospel, would much more affect our Hearts, even at this Time, and engage our Attention, were it nor for the following Causes.

388. (1.) The Wickedness of the Chriftian World, which renders it fo much like that of the Heathen, that the good Effects of our Change to Chriftianity, or of our being the People and Children of God, are but little feen; and therefore the Grace, which grants us the Privileges and Bleffings we abufe, is but little regarded and valued.

389. (2.) Wrong Reprefentations of the Scheme of the Gospel have giea ly obfcured the Glory of Divine Grace, and contributed much to the Corruption of its Profeffors. For, not only have very grofs Abfurdities been introduced into the Gofpel Scheme, which have prejudiced great Numbers against it, and confounded the Understandings of the Generality, who have embraced it; but fuch Doctrines have been, almoft univerfally, taught and received, as quite fubvert it. Miftaken Notions about Nature and Grace, Election and Reprobation, Justifi cation, Regeneration, Redemption, Calling, Adoption, &c. have quite taken away the very Ground of the Chriftian Life, the Grace of God, and have left no Object for the Faith of a Sinner to work upon. [268, 269.] For fuch Doctrines have reprefented the Things, which are freely given to us of God, as uncertain; as the Refult of our Obedience; or the Effect of fome arbitrary, fortuitous Operations, and the Subject of doubtful Enquiry, Trial, and Examination of ourfelves: As, whether we" have an Interest in Christ," whether we are "in a State of Pardon, delivered from the Power of Darknefs, and trandated into the Kingdom of God's Son;" whether we be "called into the Fellowship of his Son," whether we have obtained Redemption by him," and "have a Promife left us of entering into his Reft;" whether we be " elected, adopted," &c. All which Things are the free Gift of God's Grace; and therefore are not the Subject of Self-Examination; but of Praife and Thanksgiving. The proper Subject of the Chriftian's Self-Examination is; whether he lives agreeably to

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* As God in his righteous Judgment gave up the Gentile World to corrupt and dishonour themselves; because they had abufed their Understanding, and corrupted the Religion of Nature: So in like Manner, God has given up the Christian World to corrupt and debafe themselves by the vileft Affections, Principles and Practices; because they also have shamefully abufed their Unerftanding, and have corrupted, in a Degree very astonishing, the Chriftian velation.