Five discourses on the soul's eternal salvation in Vol I of the Works - Edwards - I - Preface, First discourse commenced

Required readingFive discourses on the soul's eternal salvation in Vol I of the Works by Jonathan Edwards (Available from Amazon or free here) - Read the Preface to 'Five discourses on the soul's eternal salvation' as well as the First Point (I. The meaning of the doctrine) of the 'Discourse on Justification by Faith Alone'.

My summary.

Today we begin a new work which is a collection of five sermons on salvation.

Firstly we read the Preface, which outlines Edwards' reasons for printing the sermons.

Secondly, we start the first discourse which is on "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." (Rom. 4:5)

Today we only look at the first point of this discourse which explains the meaning of the doctrine of justification by faith alone. Edwards answers the questions:

(i) What is meant by being justified?

(ii) What is meant when it is that 'this is by faith alone, without any manner of virtue or goodness of our own'?

What grabbed me

I liked Edwards' defense of dealing with the doctrine of justification:

'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 new fashioned divinity, is, that the scheme is too much incumbered 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 show 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.'

There is much profit to be had in having a clearer understanding of the doctrine of justification.

Next week's reading

Read First and Second Arguments of the Second Point (II. The proof of it) of the 'Discourse on Justification by Faith Alone'.

Now it's your turn
Please post your own notes and thoughts in the comments section below.