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raised in this county concerning that doctrine, people here seemed to have their minds put into an unusual ruffle; some were brought to doubt of that way of acceptance with God, wbich from their infancy they had been taught to be the only way; and many were engaged more thoroughly to look into the grounds of those doctrines in which they had been educated.- - The following discourse of justification, that was preached (though not so fully as it is here printed) at two public lectures, seemed to be remarkably blessed, not only to establish the judgments of many in this truth, but to engage their hearts in a more earnest pursuit of justification, in that way that had been explained and defended; and at that time, while I was greatly reproached for defending this doctrine in the pulpit, and just upon my suffering a very open abuse for it, God's work wonderfully brake forth amongst us, and souls began to flock to Christ, as the Saviour in whose righteousness alone they hoped to be justified. So that this was the doctrine on which this work in its beginning was founded, as it evidently was in the whole progress of it.

A great objection that is made against the old protestant doctrine of justification by faith alone, and the scheme of those divines that have chiefly defended it, by those that value themselves upon the newfashioned divinity, is, that the scheme is too much encumbered with speculative niceties, and subtle distinctions, that, they say, serve only to involve the subject in endless controversy and dispute; whereas, their scheme, they suppose, is a plain, easy, and natural account of things. But their prejudice against distinctions in divinity, I humbly conceive, is carried to a great extreme. So great, so general, and loud a cry has been raised by modern philosophers and divines against the subtle distinctions of the schoolmen, for their learned impertinence, that many are ready to start at any thing that looks like nice distinction, and to condemn it for nonsense without examination. Upon the same account, we might expect to have St. Paul's epistles, that are full of very nice distinctions, called nonsense and unintelligible jargon, had not they the good luck to be universally received by all Christians as part of the holy scriptures.

Our discovering the absurdity of the impertinent and abstruse distinctions of the school divines, may justly give us a distaste of such distinctions as have a shew of learning in obscure words, but convey no light to the mind; but I can see no reason why we should also discard those that are clear and rational, and can be made out to have their foundation in truth, although they may be such as require some diligence and attention of mind clearly to apprehend them. So much of the scripture scheme of justification as is absolutely necessary to salvation, may be very plain, and level with the understandings of the weakest Christians; but it does not therefore follow, that the scripture teaches us no more about it that would be exceeding profitable for us to know, and by gaining the knowledge of which, we may obtain a more full and clear understanding of this doctrine, and be better able to solve doubts that may arise concerning it, and to defend it from the sophistry and cavils of subtle opposers.

It is so in most of the great doctrines of Christianity, that are looked upon as first principles of the Christian faith, that though they contain something that is easy, yet they also contain great mysteries; and there is room for progress in the knowledge of them, and doubtless will be to the end of the world. But it is unreasonable, to expect that this progress should be made in the knowledge of things that are high and mysterious, without accurate distinction and close application of thought: and it is also unreasonable, to think that this doctrine, of the justification of a sinner by a mediator, should be without mysteries.

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We all own it to be a matter of pure revelation, above the light of natural reason, and that it is what the infinite wisdom of God revealed in the gospel mainly appears in, that he hath found out such a way of reconciJiation of which neither mer nor angels could have thought. And after all, shall we expect that this way, when found out and declared, shall contain nothing but what is obvious to the most cursory and superficial view, and may be fully and clearly comprehended without some diligence, accuracy, and careful distinction?

If the distinctions I have made use of in handling this subject are found to be inconsistent, trivial, and unscriptural niceties, tending only to cloud the subject, I ought to be willing that they should be rejected; but if on due examination they are found both scriptural and rational, I humbly conceive that it will be unjust to condeinn them, merely because they are distinctions, under a notion that niceness in divinity never helps it, but always perplexes and darkens it. It is to God's own revelation that I make my appeal, by which alone we can know in what way he will be pleased again to receive into favour those who have offended him and incurred bis displeasure. If there be any part of the scheme here laid down, or any distinction here used, not warranted by scripture, let it be rejected; and if any opposite scheme can be found that is more easy and plain, having fewer and more rational distinctions, and not demonstrably inconsistent with itself, and with the word of God, let it be received. Let the Arminian scheme of justification by our own virtue be as plain and natural as it will, if at the same time it is plainly contrary to the certain and demonstrable doctrine of the gospel, as contained in the scriptures, we are bound to reject it, unless we reject the scriptures themselves as perplexed and absurd, and make ourselves wiser than God, and pretend to know his mind better than himself.

This discourse on justification is printed much larger than it was preached; but the practical discourses that follow have but little added to them, and now appear in that very plain and unpolished dress in which they were first prepared and delivered; which was mostly at a time when the circumstances of the auditory they were preached to, were enough to make a minister neglect, forget, and despise such ornaments as politeness and modishness of style and method, when coming as a messenger from God to souls deeply impressed with a sense of their danger of God's everlasting wrath, to treat with them about their eternal salvation. However unable I am to preach or write politely, if I would, yet I have this to comfort me under such a defect, that God has shewed us he does not need such talents in men to carry on his own work, and that he has been pleased to smile upon and bless a very plain unfashionable way of preaching. And have we not reason to think, that it ever has been, and ever will be God's manner, to bless the foolishpess of preaching to save them that believe, let the elegance of language and excellency of style be carried to never so great a height, by the learning and wit of the present and future ages ?

What is published at the end, concerning the excellency of Christ, is added on my own motion; thinking that a discourse on such an evangelical subject would properly follow others that were chiefly awakening, and that something of the excellency of the Saviour was proper to succeed those things that were to shew the necessity of salvation. I pitched upon that particular discourse, partly because I had been earnestly importuned for a copy of it for the press, by some in another town in whose hearing it was occasionally preached.

I request every reader's candid acceptance and due improvement of what is here offered ; and especially would earnestly beseech the people of my own charge, not to fail of improving these discourses to those purposes that they have mentioned to me as the ends for which they desired to have them published, that I may have no cause to repent of my labour in transcribing, nor they of their cost in printing them, Happy would it be for us, and an unspeakable mercy of heaven, if God should bless what is here printed, so to revive the memory of the past great work of God amongst us, and the lively impressions and sense of divine things that persons then had on their minds, and to cause us to lament our declensions, so that the same work might renewedly break forth and go on amongst us! Surely we have seen much to excite our longings after such a mercy, and to encourage us to cry to God for it!

DISCOURSE I.

JUSTIFICATION BY FAITH ALONE.

Rom. iv. 5.

But to him that worketh not, but believeth on him that justifieth

the ungodly, his faith is counted for righteousness.

The following things may be noted in this verse :

1. That justification respects a man as ungodly. This is evident by these words ------that justifieth the ungodly; which cannot imply less, than that God, in the act of justification, has no regard to any thing in the person justified, as godliness, or any goodness in him; but that immediately before this act, God beholds bim only as an ungodly creature; so that godliness in the person to be justified is not so antecedent to his justification as to be the ground of it. When it is said that God justifies the ungodly, it is as absurd to suppose that our godliness, taken as some goodness in us, is the ground of our justification; as, when it is said that Christ gave sight to the blind, to suppose that sight was prior to, and the ground of that act of mercy in Christ; or as, if it should be said that such an one by his bounty has made a poor man rich, to suppose that it was the wealth of this poor man that was the ground of this bounty towards bim, and was the price by which it was procured.

2. It appears, that by him that worketh not, in this verse, is not meant one who merely does not conform to the ceremo nial law; because he that worketh not, and the ungodly, are evidently synonymous expressions, or what signify the same, as appears by the manner of their connection ; if not, to what purpose is the latter expression, the ungodly, brought in ? The context gives no other occasion for it, but to shew that by the grace of the gospel, God in justification has no regard to any godliness of ours. The foregoing verse is, “ Now to him that worketh, is the reward not reckoned of grace, but of debt.” In that verse, it is evident, gospel grace consists in the reward being given without works; and in this verse, which immediately follows it, and in sense is connected with it, gospel grace consists in a man's being justified as ungodly, By which it is most plain, that by him that worketh not, and him that is ungodly, are meant the same thing; and that therefore not only works of the ceremonial law are excluded in this business of justification, but works of morality and godliness.

It is evident in the words, that by the faith here spoken of, by which we are justified, is not meant the same thing as a course of obedience or righteousness, since the expression by which this faith is here denoted, is believing on him that justifies the ungodly. They that oppose the Solifidians, as they call them, greatly insist on it, that we should take the words of scripture concerning this doctrine in their most natural and obvious meaning; and how do they cry out, of our clouding this doctrine with obscure metaphors, and unintelligible figures of speech? But is this to interpret scripture according to its most obvious meaning, when the scripture speaks of our believing on him that justifies the ungodly, or the breakers of his law, to say, that the meaning of it is performing a course of obedience to his law, and avoiding the breaches of it? Believing on God as a justifier, certainly is a different thing from submitting to God as a lawgiver ; especially believing on him as a justifier of the ungodly, or rebels against the lawgiver.

4. It is evident that the subject of justification is looked upon as destitute of any righteousness in himself, by that expression, it is counted, or imputed to him for righteousness.The phrase, as the apostle uses it here and in the context, manifestly imports, that God of his sovereign grace is pleased, in his dealings with the sinner, so to regard one that has no righteousness, that the consequence shall be the same as if he had. This however may be from the respect it bears to some thing that is indeed righteous. It is plain that this is the force of the expression in the preceding verses. In the last verse but one, it is manifest, the apostle lays the stress of bis argument for the free grace of God,-from that text of the Old Testament about Abraham - on the word counted or împuted; and this is the thing that he supposed God to shew his grace in, vis. in his counting something for righteousness, in his consequential dealings with Abraham, that was no righteousness in itself. And in the next verse which immediately precedes the text, “ Now to him that worketh is the reward not reckoned of grace, but of debt," the word there translated

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