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371. Acts xiii. 39. "And by him all that believe are justified [acquitted, delivered] from all Things, from which ye could not be juftified [acquitted, delivered] by the Law of Mofes."

372. Rom. vi. 7, "For he that is dead is freed [in the Greek it is juftified, dedinaintal, delivered] from Sin."

373. James ii. 25. "Likewife was not Rahab the Harlot juftified [delivered, or faved from the deftruction in which Jericho was involved] by Works, when the had received the Meffengers, and had fent them out another Way."

374. From all this it is apparent, that Righteoufnefs, or Juftification, and to be justified, or made righteous, have Relation to any Grant of Favour, any Inftance of Mercy and Goodness, whereby God delivers, or exempts from any Kind of Danger, Suffering or Calamity; or confers any Favour, Blefling or Privilege. Thus Rahab was juftified, when the efcaped the common Carnage of Jericho; Noah was juftified, when faved from the Deluge; for he was then "made Heir of the Juftification which is by Faith," Heb. xi. 7. David was juftified, when delivered from his Enemies; Phineas, when he had the Honour of perpetual Priesthood entailed upon his Family; and Abraham was justified, when his Idol2try was pardoned, and he and his Pofterity were taken into God's peculiar Covenant *.

375. Now this being duly confidered, it will not appear at all ftrange if the Apostle applies the Terms Righteousness, or Justification,

and

Chap. ix. 12.-" They shall not go unpunished unto their Grave." Gr. Eag a8 ou un dixaiwtwo,] they fhall not be juftified, [or escape Punishment] unto their Grave.

Chap. x. 29. "Who will justify [fave] him that finneth against his own

Soul?"

Chap. xxiii. 11, "If he fwear in vain he fhall not be juftified, [preferved,] but his Houfe fhall be full of Calamities."

This Book is Apocryphal; but wrote by a Jew, in the Hellenistic Greek; and therefore of Authority fufficient to establish the Sense of a Word in that Language, *This Enquiry into the Senfe of Righteousness, &c. may ferve to fhew wherein the true Learning of a Chriftian, and especially of a Divine, confists; namely, in understanding the Language of the Spirit of God in the facred Writings; for which we have all defirable Advantages, and without which the Knowledge of Chriftian Doctrine can never be revived. For how should we know what is the Senfe of the Spirit, if we do not understand the Language of the Spirit? But the common Way of Education in Chriftian Schools leads the Mind quite out of this Track of Knowledge. The first Years of our Learning are employed chiefly in profane or heathen Authors, whofe Language and Sentiments are quite remote from that of the facred Writings, and of true Religion. And then our Academic Studies are almost wholly exercised in a fpurious, fictitious Learning, and in a Language invented by Men to explain, but which indeed ferves only to obfcure, Theology; and to draw away our Thoughts from true Knowledge and Understanding into the Purfuit of Spectres and delufive Shadows. Chriftian Scholars fhould be brought up principally in Chriftian Learning; or the most accurate Knowledge of the Greek and Hebrew Scriptures, to which claffical Learning, and the Study of the Ancients (which is indeed a valuable Branch of Literature) fhould be made fubfervient.

to be

and being juftified, to the important Affair of our Deliverance from the Power of Heathenish Darknefs, and our being admitted into the Church and Covenant of God. As we were idolatrous Gentiles, and Enemies through wicked Works, God might have executed Wrath in our Destruction. But in his Mercy and Goodnefs, for ever adored, he pardoned our Sins, and prepared a great Salvation for us by his Son from Heaven, Jefus Christ our Lord. In whom we are justified freely by the Grace of God, as we are delivered from the Wrath we deferved, and are admitted to all the Honours, Privileges, Grants, and Donations belonging to the peculiar People of God. This is our firft Juftification. Which, if duly improved, will iffue in our full and final Juftification, or the Poffeffion of eternal Life.

С НА Р. XVII.

That the Apofle argues about the first, and not the final Juftification, in the Epistle to the Romans demonftrated.

376.

THAT

HAT the Apostle might apply the Terms, "Righteousness," or Juftification, and "being juftified," to our first Justification, or the general Pardon which God granted to the Heathen World, and their Calling and Admiffion into his peculiar Covenans, upon their profeffed Faith in Chrift, is fufficiently clear from what has been advanced in the foregoing Chapter. And that he actually thus applies thofe Terms I fhall demonstrate by the following Arguments.

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377. I. It cannot be full and final Justification, or that Juftification which gives an unalterable Right to eternal Life; because, in order to that, the Scriptures always, and pofitively and clearly infift upon Works, doing the Will of God, or Obedience. Whereas, the Juftification the Apoftle argues for, he exprefsly declares is of Grace without Works, moral Works, or Works of Righteoufnefs. True indeed, our full and final Juftification is of Grace, 2 Tim. i. 18. Jude 21. And therefore St. Paul was in the Right (Phil. iii. 9.) in feeking to be "found in Chrift, not having for his Righteoufnefs [or Salvation] that which is of the Law, [which refults from legal Privileges and Dependencies, (See Ver. 4, 5, 6.) on which the Jew refted for Salvation, and which excluded the Grace of the Gofpel; as appears from what follows,] but that which is by Faith of Chrift, the Salvation which is of God by Faith;" that is, the Gospel Salvation. Our full and final Juftification is of But yet fo of Grace, that it will be given only to them that overcome the Temptations of the World, and " by patient Continuance in well-doing feck for Glory, Honour and Immortality." Whereas, with Regard

Grace.

* So it should be read; for it is in the Greek; uxex sn dixxioJuvny TNY

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Arguments in Ronians relate to first fuftification. CH. XVII. Regard to the Juftification, for which the Apoftle contends in the Epistle to the Romans, he affirms, that we are justified "without Law," Rom. iii. 21, and (Ver. 28.) "that a Man is juftified by Faith [alone} without Works of Law;" Rom. iv. 5. That "Faith is counted for Righte oufnefs 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 also wholly excludes Works of Law; not only Ceremonial Works; not only finlefs, perfect Obedience, but univerfally all Works of Law, all Works of Righteoufnefs, 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. iii. 20, "That by the Deeds of Law there fhall be ao Flefh juftified in the Sight of God." This proves the Apostle doth not fpeak of our full and final Juftification. Therefore, he muft fpeak of our firft Juftification: For befides thefe 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 Goodness, EN TO NYN KAIPO, "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 Jufification, 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 establishes two Juftifications. And as the latter, upon which he di courseth Chap. ii. 17, 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 firft Chapters of the Epiftle. Confequently, the Juftification about which he argues in the five firft Chapters, must be the first Juftification.

379. III. The Apoftle 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

duced

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 Christian Gentiles, after they had believed, and were ingrafted into Chrift, 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 fpeak 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 Apostle spoke of the fame Kind of Juftification or Salvation in the fixth Chapter, as in the foregoing Chapters, then the Juftification in the fixth Chapter must also 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 thein Chriftian State; the other, in the five firft Chapters, must refer to their Heathen State; and must be that Righteoufnefs, Jufti, fication, 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. 1, and the Election of Grace, Chap. xi. 5, certainly refer to the original Caufe of that Justifi, cation, which the Apoftle is arguing aboat, in the five first 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 Apostle argues for in the five first 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 firft Juftification.

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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 fol lowed not Righteoufnefs, have attained Righteoufnefs, the Righteoufnefs which is of Faith. But Ifrael, which followed the Law of Righteoufnefs, has not attained to the Law of Righteoufnefs;" 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 believ ing Gentiles embraced. Chap. x. 3; "For they [the Jews] being igno rant of God's Righteoufnefs, and going about to eftablish their own Righteousness, have not fubmitte to the Righteousness of God.".

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CH. XVII Compare Chap. i. 17; "For therein [in the Gospel] is the Righteousness of God revealed." iii. 12; "But now [by the Gofpel] the Righteousness of God is manifefted ;-even the Righteoufnefs of God by Faith." Therefore, the Righteousness the Apostle is arguing for Chap. ix. 30. x. 3, is the very fame he argues for in the five first Chapters; and his Arguments relate to the fame Perfons. But the Righteousness, Rom. ix. 30, refers to the preceding Difcourfe, concerning God's rejecting the Jews and calling the Gentiles. For [Tegaμe]"what fhall we fay then?" evidently connects this 30th Verse 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 PriviJeges of the vifible Church. Therefore he certainly argues about the fame Subject in the five firft Chapters; and confequently, the Righteousness, and being juftified, he pleads for, is the first 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 Apostle argues about, in the five firft 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 alfo 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 such as fuits this collective Senfe; though no Doubt but it is intended for the Benefit of Individuals: But primarily, and in the Apostle's Argument, it is to be confidered as affecting the whole Body of believing Gentiles, as contra-diftinguished 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 Course,---henceforth there is laid up for me a Crown of Righteousness, which Chrift, the righteous Judge, fhall give me at that Day. To him that overcomes will I give," &c. But the Juftification, the Apoftle 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. James 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, " Seelt thou how Faith wrought with his [Abraham's] Works, and by Works was Faith made per ed." If Faith was made perfect by Works, then thofe Works must be additional

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