Print this pageTHE OLD BAPTIST TEST
Elder John M. Watson From the book, "THE OLD BAPTIST TEST"
Having given an exposition of the state of the Roman Christians before their conversion to Christianity, and of the Lord's practical way of bringing them in; it remains to treat of them in their renewed state. They were, according to a plain scriptural exposition, justified. By whom? By Him who called them, for whom He called, them He also justified. Then it is God who justifies. By whom does He justify? By Christ; for, it is Christ who died, yea rather, that is risen again, who was raised for our justification. Hence, they were in a justified state; a state which did not admit of condemnation, for there is no condemnation to them who are justified by Christ according to Apostolic teaching.
Reader, were they justified, I ask most significantly, by their own works of righteousness or by the imputed righteousness of Christ, which is by faith, "unto all and upon all them that believe, for there is no difference?" Thus we are plainly taught that the Romans were justified by Christ's righteousness, and not by their own. The righteousness which justified them was by faith, and not by their works.
In this renewed state they were sensible of their union with Christ, and were led by the Spirit, and were held in this love by a tenure that nothing on earth could break. Romans viii, 35, 36. Their justification was indissolubly linked with their glorification in heaven, and not their apostasy on earth through any of the opposing powers thereof. Then, reader, why blame the Old Order of Baptists for preaching the final perseverance of those called of God? Of those "other sheep" brought by the Lord?
I ask, were all things working together for their good? Or were any of these things working together for their ruin? Now if all things good and bad, agreeable and disagreeable, grievous and pleasant were all under the care of the Great Shepherd working together for their good, by what means could they apostatize?
Just, Christian reader, as all things are strangely working together for your good, in the same mysterious manner, in which they did for the Romans! And yet this state did not exempt them from sufferings, from trials, from chastisements, from inward fears and outward conflicts, nor from the counter influences of the outer man, of the world and Satan. These were actually felt by the Apostle himself, when he cried out: "O wretched man that I am!" Nor did their Christian state exempt them from preaching, the employment of ordinances, and the assembling of themselves together. Nor from exhortations, admonitions, and warnings. He who taught them that they were called according to the election of God, also exhorted them to make their calling and election sure to their own consciences, by giving diligence to add to their faith knowledge, temperance, patience, godliness, brotherly kindness, and charity. And He that taught them that they were led by the Spirit, also exhorted them not to grieve the Holy Spirit. And he who said they were called to be saints, also admonished them to live as saints.
From all of which, brethren, we learn, not from inference, but from plain teaching, that the Romans were PRACTICAL CHRISTIANS; a confirmation of the doctrine which Christ had taught, "Make the tree good and the fruit will be good." Have we also confirmed this doctrine in our lives? Their faith was not only the faith of God's elect, but was also "after godliness." Their faith showed itself by good works, and was spoken of throughout the whole world. But, observe, the doctrine of their good works excludes boasting; for they were "fruits of righteousness, which were by Jesus Christ, unto the glory and praise of God." So that their perseverance was not by their works, but in the way of good works; it was not, in other words, produced by their works of righteousness, but ordained and maintained according to the divine plan which has been just indicated. And I may further add, that the foundation for their perseverance may be seen in the declaration, "Whom He justified, them He also glorified." Thus it is strongly expressed in the letter, as strong as words can make it without any Arminian qualification whatever; and it is correspondingly strong in the spirit of the case, which merges it in the love of God, which is in Christ Jesus our Lord; and as sure as that unchanging love is there, just as sure is the perseverance of the saints. Here I must leave the Roman Christians in their state of perseverance, looking hopefully for their crown of glory as it relates to their justification, while fighting the good fight of faith; that faith which wrought righteousness, met and overcome fearful trials, and obtained the final promise of glorification, and the joys of the redeemed in heaven.
I would again apprise the reader, in the conclusion of the present section, that as he proceeds he will find that I have sustained my promise, to show that the Old Order of Baptists will be found more in agreement with the things which attended the ingathering of these "other sheep" according to the teachings of sacred history than any other people. Further, that the "other sheep" from among the Corinthians, etc., were in the same state of nature, and were brought in the same practical way, in which the Romans were. All these are varied only by name, by circumstances and different modes of expression, all signifying the same in principle.