To the Reader

I shall not need to detain the reader with an account of the nature and
moment of that doctrine which is the entire subject of the ensuing
discourse; far although sunder persons, even among ourselves, have
various apprehensions concerning it, yet that the knowledge of the truth
therein is of the highest importance unto the souls of men is on all
hands agreed unto. Nor, indeed, is it possible that any man who knows
himself to be a sinner, and obnoxious thereon to the judgment of God, but
he must desire to have some knowledge of it, as that alone whereby the
way of delivery from the evil state and condition wherein he finds
himself is revealed. There are, I confess, multitudes in the world who,
although they cannot avoid some general convictions of sin, as also of
the consequent of it, yet do fortify their minds against a practical
admission of such conclusions as, in a just consideration of things, do
necessarily and unavoidably ensue thereon. Such persons, wilfully
deluding themselves with vain hopes and imaginations, do never once
seriously inquire by what way or means they may obtain peace with God and
acceptance before him, which, in comparison of the present enjoyment of
the pleasures of sin, they value not at all. And it is in vain to
recommend the doctrine of justification unto them who neither desire nor
endeavour to be justified. But where any persons are really made sensible
of their apostasy from God, of the evil of their natures and lives, with
the dreadful consequences that attend thereon, in the wrath of God and
eternal punishment due unto sin, they cannot well judge themselves more
concerned in any thing than in the knowledge of that divine way whereby
they may be delivered from this condition. And the minds of such persons
stand in no need of arguments to satisfy them in the importance of this
doctrine; their own concernment in it is sufficient to that purpose. And
I shall assure them that, in the handling of it, from first to last, I
have had no other design but only to inquire diligently into the divine
revelation of that way, and those means, with the causes of them, whereby
the conscience of a distressed sinner may attain assured peace with God
through our Lord Jesus Christ. I lay more weight on the steady direction
of one soul in this inquiry, than on disappointing the objections of
twenty wrangling or fiery disputers. The question, therefore, unto this
purpose being stated, as the reader will find in the beginning of our
discourse, although it were necessary to spend some time in the
explication of the doctrine itself, and terms wherein it is usually
taught, get the main weight of the whole lies in the interpretation of
scripture testimonies, with the application of them unto the experience
of them who do believe, and the state of them who seek after salvation by
Jesus Christ. There are, therefore, some few things that I would desire
the reader to take notice of, that he may receive benefit by the ensuing
discourse; at least, if it be not his own fault, be freed from prejudices
against it, or a vain opposition unto it.

   1. Although there are at present various contests about the doctrine
of justification, and may books published in the way of controversy about
it, yet this discourse was written with no design to contend with or
contradict any, of what sort or opinion soever. Some few passages which
seem of that tendency are, indeed, occasionally inserted; but they are
such as every candid reader will judge to have been necessary. I have
ascribed no opinion unto any particular person,--much less wrested the
words of any, reflected on their persons, censured their abilities, taken
advantage of presumed prejudices against them, represented their opinions
in the deformed reflections of strained consequences, fancied intended
notions, which their words do not express, nor, candidly interpreted,
give any countenance unto,--or endeavoured the vain pleasure of seeming
success in opposition unto them; which, with the like effects of weakness
of mind and disorder of affections, are the animating principles of many
late controversial writings. To declare and vindicate the truth, unto the
instruction and edification of such as love it in sincerity, to extricate
their minds from those difficulties (in this particular instance) which
some endeavour to cast on all gospel mysteries, to direct the consciences
of them that inquire after abiding peace with God, and to establish the
minds of them that do believe, are the things I have aimed at; and an
endeavour unto this end, considering all circumstances, that station
which God has been pleased graciously to give me in the church, has made
necessary unto me.

   2. I have written nothing but what I believe to be true, and useful
unto the promotion of gospel obedience. The reader may not here expect an
extraction of other men's notions, or a collection and improvement of
their arguments, either by artificial seasonings or ornament of style and
language; but a naked inquiry into the nature of the things treated on,
as revealed in the Scripture, and as evidencing themselves in their power
and efficacy on the minds of them that do believe. It is the practical
direction of the consciences of men, in their application unto God by
Jesus Christ for deliverance from the curse due unto the apostate state,
and peace with him, with the influence of the way thereof unto universal
gospel obedience, that is alone to be designed in the handling of this
doctrine. And, therefore, unto him that would treat of it in a due
manner, it is required that he weigh every thing he asserts in his own
mind and experience, and not dare to propose that unto others which he
does not abide by himself, in the most intimate recesses of his mind,
under his nearest approaches unto God, in his surprisals with dangers, in
deep afflictions, in his preparations for death, and most humble
contemplations of the infinite distance between God and him. Other
notions and disputations about the doctrine of justification, not
seasoned with these ingredients, however condited unto the palate of some
by skill and language, are insipid and useless, immediately degenerating
into an unprofitable strife of words.

   3. I know that the doctrine here pleaded for is charged by many with
an unfriendly aspect towards the necessity of personal holiness, good
works, and all gospel obedience in general, yea, utterly to take it away.
So it was at the first clear revelation of it by the apostle Paul, as he
frequently declares. But it is sufficiently evinced by him to be the
chief principle of, and motive unto, all that obedience which is accepted
with God through Jesus Christ, as we shall manifest afterwards. However,
it is acknowledged that the objective grace of the gospel, in the
doctrine of it, is liable to abuse, where there is nothing of the
subjective grace of it in the hearts of men; and the ways of its
influence into the life of God are uncouth unto the seasonings of carnal
minds. So was it charged by the Papists, at the first Reformation, and
continues yet so to be. Yet, as it gave the first occasion unto the
Reformation itself, so was it that whereby the souls of men, being set at
liberty from their bondage unto innumerable superstitious fears and
observances, utterly inconsistent with true gospel obedience, and
directed into the ways of peace with God through Jesus Christ, were made
fruitful in real holiness, and to abound in all those blessed effects of
the life of God which were never found among their adversaries. The same
charge as afterwards renewed by the Socinians, and continues still to be
managed by them. But I suppose wise and impartial men will not lay much
weight on their accusations, until they have manifested the efficacy of
their contrary persuasion by better effects and fruits than yet they have
done. What sort of men they were who first coined that system of religion
which they adhere unto, one who knew them well enough, find sufficiently
inclined unto their Antitrinitarian opinions, declares in one of the
queries that he proposed unto Socinus himself and his followers. "If
this," says he, "be the truth which you contend for, whence comes it to
pass that is is declared only by persons 'nulla pietatis commendatione,
nulla laudato prioris vitae exemplo commendatos; imo ut prerumque
videmus, per vagabundos, et contentionum zeli carnalis plenos homines,
alios ex castris, aulis, graneis, prolatam esse. Scrupuli ab excellenti
viro propositi, inter oper. Socin.'" The fiercest charges of such men
against any doctrines they oppose as inconsistent with the necessary
motives unto godliness, are a recommendation of it unto the minds of
considerative men. And there cannot be a more effectual engine plied for
the ruin of religion, than for men to declaim against the doctrine of
justification by faith alone, and other truths concerning the grace of
our Lord Jesus Christ, as those which overthrow the necessity of moral
duties, good works, and gospel obedience; whilst, under the conduct of
the opinions which they embrace in opposition unto them, they give not
the least evidence of the power of the truth or grace of the gospel upon
their own hearts, or in their lives. Whereas, therefore, the whole gospel
is the truth which is after godliness, declaring and exhibiting that
grace of God which teaches us "to deny all ungodliness and worldly lusts,
and that we should live soberly, and righteously, and godly in this
world;" we being fallen into those times wherein, under great and fierce
contests about notions, opinions, and practices in religion, there is a
horrible decay in true gospel purity and holiness of life amongst the
generality of men, I shall readily grant that, keeping a due regard unto
the only standard of truth, a secondary trial of doctrines proposed and
contended for may and ought to be made, by the ways, lives, walkings, and
conversations of them by whom they are received and professed. And
although it is acknowledged that the doctrine pleaded in the ensuing
discourse be liable to be abused, yea, turned into licentiousness, by men
of corrupt minds, through the prevalence of vicious habits in them (as is
the whole doctrine of the grace of God by Jesus Christ); and although the
way and means of its efficacy and influence into universal obedience unto
God, in righteousness and true holiness, be not discernible without some
beam of spiritual light, nor will give an experience of their power unto
the minds of men utterly destitute of a principle of spiritual life; yet,
if it cannot preserve its station in the church by this rule, of its
useful tendency unto the promotion of godliness, and its necessity
thereunto, in all them by whom it is really believed and received in its
proper light and power, and that in the experience of former and present
times, I shall be content that it be exploded.

   4. Finding that not a few have esteemed it compliant with their
interest to publish exceptions against some few leaves which, in the
handling of a subject of another nature, I occasionally wrote many years
ago on this subject, I am not without apprehensions, that either the same
persons or others of a like temper and principles, may attempt an
opposition unto what is here expressly tendered thereon. On supposition
of such an attempt, I shall, in one word, let the authors of it know
wherein alone I shall be concerned. For, if they shall make it their
business to cavil at expressions, to wrest my words, wire-draw inferences
and conclusions from them not expressly owned by me,--to revile my
person, to catch at advantages in any occasional passages, or other
unessential parts of the discourse,--labouring for an appearance of
success and reputation to themselves thereby, without a due attendance
unto Christian moderation, candour, and ingenuity,--I shall take no more
notice of what they say or write than I would do of the greatest
impertinencies that can be reported in this world. The same I say
concerning oppositions of the like nature unto another writings of mine,-
-a work which, as I hear, some are at present engaged in. I have somewhat
else to do than to cast away any part of the small remainder of my life
in that kind of controversial writings which good men bewail, and wise
men deride. Whereas, therefore, the principal design of this discourse is
to state the doctrine of justification from the Scripture, and to confirm
it by the testimonies thereof, I shall not esteem it spoken against,
unless our exposition of Scripture testimonies, and the application of
them unto the present argument, be disproved by just rules of
interpretation, and another sense of them be evinced. All other things
which I conceive necessary to be spoken unto, in order unto the right
understanding and due improvement of the truth pleaded for, are comprised
and declared in the ensuing general discourses to that purpose. These few
things I thought meet to mind the reader of.
 
J.O.
From my study, May the 30th, 1677.