02.000. The Preface

THE PREFACE

I apprehend, that every intelligent Reader will allow, that the various Subjects treated of in the following Sheets, are of the greatest Importance: Because the Glory of God in all his Perfections, the Honour of Christ, and the eternal Happiness of his People, are intimately concerned in them. Doctrines of such Moment require the most impartial Examination, in order to form a Judgment about them: If an Enquiry, deliberate and serious, calm and unbiass’d, is necessary in any Doctrinal Points, it is evidently so in each of these Particulars, wherein, I hope I have not been negligent. But I am not insensible of the Meanness, and on many Accounts, the Unfitness of him who has ventured in this public Manner to deliver his Thoughts of these evangelical Mysteries, to undertake the Defence of the Doctrines of the true Grace of God, of the real Satisfaction of Christ, and of the Efficacy of the gracious Influences of the divine Spirit, in Opposition to the Misrepresentations which the Author of the Ruin and Recovery of Mankind, gives of those heavenly Truths. It would have been very pleasing to me, if any Person furnished with Abilities suitable to a more copious Defence of there momentous Doctrines, had undertaken it, and thereby prevented a feebler one. The Author of which being fully persuaded of their real Excellency and singular Weight, he cannot but wish to see them in the best Manner defended. As I greatly desired this, I waited a considerable Time, with Expectation of seeing so necessary a Piece of Service perform’d; but have been disappointed, herein, Thinking it highly needful, that something should be offered in Vindication of that Faith which was once delivered to the Saints, in Answer to the Book above mentioned, and no Person, that I knew of, of superior Abilities undertaking this task, I could not but interpret it, as a Call upon me in Providence, to set about a Labour, which I know, as it requires, it also deserves a much abler Hand. If any thing I have advanced in Favour of what appears to me to be the Doctrine of Scripture, may in the least Measure, convince Opposers, settle wavering Minds, and establish those Truths of Christ, which have formerly been own’d and contended for, as such, by the Church of God, it will give me a peculiar Pleasure. To which I think, I may subjoin, that such is my religious Regard to the Principles, I undertake to defend, that it would be a Satisfaction to me, to see this Work, which I present to the pious and impartial Reader sink in his Esteem, by the Publication of a learned and judicious Defence of those Principles.

Till then, it may be this Performance, such as it is, will not be wholly useless; but it may afford some Assistance to the common Reader, at least, in his Enquiries about the sublime and glorious Doctrines of the Grace of God, of the Merit and Satisfaction of Christ, and concerning the Work of the holy Spirit on the Souls of Men in Regeneration. Perhaps some may think, that since Deism and Infidelity greatly spread, in this unhappy Age, it is very unseasonable to oppose a Writer, who appears an Advocate for the Christian Religion, and endeavours to set any Scriptural Doctrines in an easy and unexceptionable Light, tho’ be may be mistaken in some particular Things, especially, when it is his professed Design to compose the Differences which subsist among the Friends of Revelation, to the great Disadvantage of that Revelation, may not this Cause its Enemies to sneer and triumph? In answer to which I observe, I. We are under an indispensable Obligation, not only to vindicate the holy Scripture from those Objections, which bold and daring Men are pleased to frame against it; but also to contend for the glorious Truths therein express’d, by whom soever they are misrepresented, or corrupted, or oppos’d. It seems to me a Conduct not the most. consistent, to maintain the Credibility of the Bible, and decline or censure an Attempt to defend and support its Doctrines. 2. If one Christian Writer takes the Liberty to oppose the Sentiments of other Christians, why may not they be allowed to offer to public View, the Reasons which induce them to embrace and adhere to those Principles? Surely this can’t be thought in the least unreasonable. 3. As for the Improvement, that Deists and Infidels may make of the different Sentiments of Christians, to the Prejudice of the Christian Revelation or Religion, unless I am very much mistaken, far greater Advantage is given them, by a Connivance at the Errors and Mistakes of such who profess to maintain a Veneration for the sacred Pages: For many of the Deists have Penetration sufficient to discover, that the most peculiar and mysterious Doctrines, which one Set of Christians contend for, are really contained in the holy Scriptures, tho’ other Christians may think differently, and therefore they take the impious Freedom to disbelieve Revelation, and deny its Authority. 4. An Attempt to reconcile Christians, whose Sentiments are opposite, concerning the momentous Doctrines of a Sinner’s Justification before God, and of the Operations of the holy Spirit in Regeneration, will ever prove fruitless, and greatly prejudicial to Truth: For no Concessions can be made to those who think, that Christ’s Righteousness alone, is not the Matter of our Acceptance with God, without great Detriment to the good old Protestant Doctrine of Justification by Faith in Opposition to Works. Nor may any Concessions be made to those, who apprehend, that the Will of Man is actively concern’d in Regeneration, consistent with this most important Truth, that the Saints are the Workmanship of God created in Christ Jesus unto good Works. Of this Opinion was the great Dr. Owen, (who was a very competent Judge in the, Case) as appears by the Advice he gives to Ministers, with which I shall close my Preface.

Hold fast the Form of wholesome Words and sound Doctrine, know that there are other Ways of Peace, and Accommodation with Dissenters, than by letting go the least Particle of Truth. When Men should accommodate their own Hearts to Love and Peace they must not double with their Souls, and accommodate the Truth of the Gospel to other Men’s Imaginations. Perhaps some will suggest great Things of going a middle Way in Divinity between Dissenters: But what is the Issue for the most Part of such Proposals? After they have by their middle Ways raised no less Contention, than was before, between the Extremes, (yea when Things before were in some good Measure allayed,) the Accommodators themselves, through an ambitious Desire, to make good, and defend their own Expedients, are insensibly carried over to the Party and Extreme, to whom they thought to make, a Condescension unto; and by endeavouring to blanck their Opinions to make them seem probable, they are engaged to the Defence of their Consequences, before they are aware. Amyraldus, whom I look upon, as one of the greatest Wits of these Days, will at present go a middle Way between the Churches of France, and the Arminians: What hath been the Issue? Among the Churches, Divisions, Tumult, Disorder; among the Professors and Ministers, Revilings, Evilsurmisings; to the whole Body of the People, Scandals and Offences; and in respect of himself, Evidence of his daily approaching nearer to the Arminian Party, until as one of them faith of him he is not far from (their) Kingdom of Heaven.f1 But is this all? Nay but Grotius, Episcopius, Curcaellaus, etc. (quanta Nomina ) with others, must go a middle Way to accommodate with the Socinians, and all that will not follow are rigid Men, that by any Means will defend the Opinions they are fallen upon. The same Plea is made by others for Accommodation with the Papists; and still Moderation, the middle Way, Condescension are cry’d up. I can freely say, that I know not that Man in England, who is willing to go farther in Forbearance, Love, and Communion with all that fear God, and hold the Foundation than I am, but that this is to be done, upon other Grounds, Principles and Ways, by other Means and Expedients, than by a Condescension from the Exactness of the least Apex of Gospel Truth, or by an Accommodation of Doctrines by loose and general Terms, I have elsewhere sufficiently declared. Let no Man deceive you with vain

Pretences; hold fast the Truth as it is in Jesus, part not with one IOTA, and contend for it, when called thereunto. The Preface to his Book against Biddle, p. 55, 56.