THE
GENERAL PREFACE
Giving an account of the design and model of the whole intended work, or Body of Divinity
IN a preliminary way, it is proper to remind the reader that I have published several discourses as Introductory and Preparatory to this great undertaking which I am now entering upon; and I cannot but acknowledge the Divine Goodness in making my poor and weak endeavors in some degree instrumental towards the good of the world. I must own it to the honor of the Eternal Majesty, that my labors have found acceptance among the hearty lovers of learning, truth, and religion. Which encourages me to hope that the present work, and all the parts of it, will be acceptable to those of the same character, and be also serviceable to create that character where it is wanting. This prompts me to appear in public so frequently, and to multiply treatises and discourses which were never more needful than in this degenerate age, wherein Christianity is ready to breath her last.
And this I take to be the meaning of Solomon’s advice in Eccl. 12:12. “by these, my son, be admonished: of making many books”, namely, for the promoting of religion and godliness. I know this text is generally interpreted to another purpose, but if we consult the context and the words themselves, we shall be induced to believe that this is the sense of the Wise Man here. For the text hath plain reference to what is said in the foregoing verses, “The Preacher taught the people knowledge, he sought out and set in order many Proverbs. He sought to find out acceptable words, and that which was written by him was upright, even Words of Truth”. Which is as much as if he had said, I have endeavored to make use of that talent of knowledge and wisdom which was bestowed upon me by the Divine Bounty; I have taken care to instruct and enlighten men’s minds; I have committed to writing many useful and necessary truths, because this is a fit and proper way of making these truths lasting and permanent, and of imprinting them deeply on the minds of the readers; wherefore I compare them to “nails fastened”; for this reason I admonish and advise others to whom God hath given abilities for that purpose; (tho they be not inspired, as I am) to follow my example, that is, to instruct others, not only with their lips, but with their pens, to compose “many books”, and as it were “without end”. I would not have them give over the work to soon, but persevere in so good an undertaking, though it be very laborious, though “much study be a weariness of the flesh”. Not with standing this, I counsel them to persist in so good and laudable an employment.
This I take to be the genuine sense of Solomon’s words, I believe those who diligently compare them with the preceding ones, and mind the structure and contexture of the words themselves in the original, will be of my persuasion. And I cannot think but that they will grant there is need at this day of following the Wise Man’s advice; for as there are many books extant that foster atheism, infidelity, skepticism, profaneness and lewdness, so the number of books of a contrary nature should be proportionable. These, these are requisite to silence the errors and false notions, the bold and daring assertions of ill–disposed men; these are necessary for establishing the fundamental doctrines of natural religion, but more especially of those that belong to the Christian and evangelical institution. This is the task that I have taken upon me, and I call the whole a Body of Divinity, because I intend it shall comprehend in it every individual member, part or portion of religion, whether doctrinal or practical. It consists of particular and distinct discourses on all the several Articles and Principles of Theology, with a confutation of the particular mistakes and errors which relate to these principles, as namely those of Jews, Pagans, Mohammedans, Papists, Socinians, Remonstrants, Enthusiasts, Deists, Atheists, Libertines, etc. It contains all the virtues and graces, all the duties and offices of natural and revealed religion, whether general or special; together with all the defects, vices, and miscarriages which refer to them. It presents us with the helps and motives that are to be made use of in order to the discharging those duties. It sets before us the benefits and privileges that attend a religious life. And, in a word, I intend that nothing that is properly a part of the Christian Religion shall be omitted, and all that is said against the Protestant Religion in particular, shall be distinctly considered and answered.
I have joined to all the doctrinal parts of the discourses on the Creed, the Divine Attributes, Providence, etc. the applicatory and practical part; which I thought to be of absolute necessity, for showing the natural tendency of the principles of our religion, to the promoting a godly and virtuous, life. There is no man that hath a due sense of Christianity, but must approve of this, because herein is discerned the excellency and usefulness of the divine truths of the gospel, that they are immediately serviceable to the rectifying men’s manners, and reforming their lives. I have therefore been somewhat large in the inferences and practical part, because these are of so great importance. The speculation and theory are nothing worth without these. I generally let no doctrine pass without applying it; for this is the life of theology, to show what influence the several heads of it have on the hearts and lives, on the minds and manners of men.
I hope I may be permitted to say, without ostentation, that I have used the best expedients to know the truth. I have earnestly and constantly solicited the Divine Help; I have diligently consulted the Sacred Oracles, and made the Bible the standard of my belief; I have addicted myself to long study and contemplation, and I have never let any opinion gain my consent, without a deliberate enquiry and examination. I have with great care and caution avoided those things which are wont to debauch men’s minds, and to deprave the truth; and I have endeavored to extirpate those vicious affections and passions which are the usual impediments of divine knowledge. If the abandoning of prejudice contributes to the understanding the Doctrines of Religion, I may be allowed to say, that I am in the direct way to understand them aright; for I have rejected several notions, dogmas and sentiments which company, education, books, view of worldly advantages, and my own inclination, had invited me to embrace. I hope it will give no offense, if I tell the reader, that I reckon there are few persons in a greater capacity to enquire impartially into truth, and consequently to attain to it, than I am, because I have no biases or interest upon me; I am not clogged or bribed with emoluments of any sort, nor do I want or desire them.
I have observed every thing that hath been said, or could be said, concerning any point of religion, and I have diligently weighed it, and compared it with the scripture, I have consulted the writings of our adversaries, as well as of our friends. For I know it is usual with some persons to take up one side of a question, and to read, to furnish themselves with arguments to confirm them in the belief of it. But I never perused authors on that account, I looked for the truth on which side soever I thought I could find it; and when I lighted on it in the adversary’s quarters, I gave it fair reception.
I see how usually men err, by determining in gross, and in general; they take to one side, and will make no abatement. They swallow one thing with another, all the opinions of the party which they espouse. But this, in my judgment, is a very ill practice, and hath been one of the greatest causes that I know of men’s mistaken persuasions; for nothing is more common, than for learned heads to mix some errors with the greatest truths they maintain. But it is the main business of those who would find out truth, to garble these notions, and to separate the one from the other; and this I have labored to do in all the doctrines I have treated of. I am none of those that maintain a point merely because I will do it; but I undertake the defense of it because I deem it to be adjusted to the laws of truth, and because it is reasonable and justifiable to assert it. This is the conduct that I have followed in all the subjects that I have handled.
And every where my design is to reconcile the quarreling people of the world, and make notions accordingly. Some have written books to uphold controversies; my aim in writing is, to compose and allay them. Others are for giving battle, I am for cessation of arms. I see that some learned writers delight to run a tilt at one another, but my business is always to stop the fury of these combatants, and to enquire where we may most peaceably find the truth. I know it is an office that is dangerous; mediators and reconcilers generally incur the odium of both parties; he that steps in to part disagreeing men, meets with blows on both sides *[Thucyd]. But I consider, that though it is likely I shall displease different parties, yet I shall be satisfied with discharging my duty. I would not be at quiet with all men, but rather at peace with my own conscience.
The reader may perceive that I have made use of Mr. Selden’s motto, which he prefixed to most of his books, “in everything let there be a liberty of thinking and speaking”. I have been very free, and without reserve, though some may dislike and censure it; but it is my judgment, that if this way had been more used, we should have arrived to a more perfect knowledge of theological truths. There are many that tie up themselves, and swear to their masters words, and vouch all they say. They pay as great a reverence and adoration to them, as an inhabitant of Guinea doth to his fetishes. They tamely follow the advice of that Jewish Rabbi, “Thou shalt not depart from the words of the Rabbi’s and Doctors, although they tell thee, thy right hand is thy left, and thy left hand thy right”*[R Solomon in Deut. 17:11]. I always abhorred such a blind and sottish submission as this; and though I have a great veneration for the memory of our learned ancestors, and for what they delivered, yet this must by no means exclude that freedom which becomes a rational enquirer into truth.
We see that the true notices of things are lost by men’s dissimulation, and disguising of things. And besides, it is certainly an unspeakable trouble, nay torment, to a sincere man, that he must be forced to say what others say, whether he approves of it or not. Let us choose rather to provoke the world, than to act thus; let us undergo the risk of their utmost censures, rather than be false to our own minds and consciences. This is the way that I have chosen, and I hope I shall never repent of it. I am not afraid to speak truth when I am thoroughly convinced of it, and I shall ask no man’s pardon for doing so.
Next I am to tell the reader, that I have not gone in a systematic way, lest I should be too dry and formal; but I have used a greater latitude, and have proceeded in a method which I have found to be most natural, easy, and useful, especially to those of meaner capacity: For I have calculated my work for the benefit of the ordinary and unlearned reader, as well as of the intelligent and studious. I observed, that some worthy writers have been defective as to this; they consulted the benefit of one sort of readers only: Therefore I thought it best to adapt my present performance to the use of both. And this is according to the preparations which I had made at the beginning; for I intended that the pulpit should make way for the press. And herein I have followed the example of a very worthy divine of our church, I mean Dr. Jackson, whose way was first to deliver that matter in sermons which afterwards he formed into printed discourses and treatises; he laid the ground–work in preaching, and then made his superstructures, which indeed are not proper for the pulpit: For this is certain, there are many things fit to be written, which are not to be preached. There are some matters which cannot be apprehended in a transient discourse of less than an hour; but readers may digest these things which they could not do as auditors; for now they have more time and leisure to consider and weigh the subject that is before them, and they can as often as they please have recourse to it.
Thus I have given a brief account of my undertaking; I have acquainted the reader with the design I pursue, and I question not but it will be approved of by the lovers of truth, peace and godliness in the Church of England, and by all others of what denomination soever, that have a true sense of religion upon their minds.
And now I will add, that I shall be wholly unconcerned, if these my endeavors be not grateful to some. There are those that would be thought to be men of learning, and I have observed, that one argument they affect to have it known by is, that they are averse to publish their conceptions, they will by no means expose their notions to view. This is one of the worst sort of men we have to do with, for under a pretense of modesty and self–denial, they palliate their inability; and thinking themselves safe from all censure, they are the most unmerciful censurers of other men’s writings, and when they like into them, they, like Argus, are all eyes. If I have taken some pains, I shall not wonder that those who take none are displeased at it. I am satisfied that none but these, and the ignorant and envious can be offended, or show any dislike of my attempt, or raise objections against it. I have considered of this before I undertook this work, and I took up firm resolutions not to be moved at it. With me (to speak the apostles words) it is a very small thing that I should be judged of them, or of any man’s judgment. I mind it not, I value it not, I shall not be discouraged by it; but I will support myself with the sincerity of my intentions. It shall be my satisfaction, that the love and care of men’s souls hath engaged me in this present undertaking. In the whole performance I have endeavored to instruct mankind, and to make them better. I have labored to rectify their judgments; by establishing the doctrinal part of religion, and handling the subject as a head of theology; and I have strove also to move and excite their affections, and thereby to stir them up to action. In a word, my design was to amend men’s notions concerning the Christian Religion, and then to direct them how to practice it, and thereby to conduct them to eternal happiness.
VERITAS REDUX. Evangelical Truths Restored. John Edwards. London. Printed for Jonathan Robinson, John Lawrence, John Wyat. MDCCVII (1707). Pages i - vi.