{"name":"the-preface","title":"THE PREFACE","text":"It has been often reckoned among the things that were wanting, That we had not a full and clear Explanation of the Thirty-nine Articles, which are the Sum of our Doctrine, and the Confession of our Faith. The Modesty of some, and the Caution of others, may have obliged them to let alone an Undertaking that might seem too assuming for any man to venture on, without a Command from those who had Authority to give it. It has been likewise often suggested, That those Articles seemed to be so plain a Transcript of S. *Austin*’s Doctrine, in those much disputed Points, concerning the *Decrees* of *God,* and the *Efficacy* of *Grace,* that they were not expounded by our Divines for that very reason; since the far greater Number of them is believed to be now of a different Opinion.\n\nI should have kept within the same bounds, if I had not been first moved to undertake this Work, by that *Great Prelate* who then sate at the Helm: And after that, determined in it by a Command that was Sacred to Me by Respect, as well as by Duty. Our Late Primate lived long enough to see the Design finished. He read it over with an Exactness that was peculiar to him. He imployed some Weeks wholly in perusing it, and he corrected it with a Care that descended even to the smallest matters; and was such as he thought became the Importance of this Work. And when that was done, he returned it to me with a Letter, and that as it was the last I ever had from him, so gave the Whole such a Character, that how much soever that might raise its Value with true Judges, yet in Decency it must be suppressed by me, as being far beyond what any Performance of mine could deserve. He gave so favourable an account of it to our Late BLESSED QUEEN, that She was pleased to tell me, She would find leisure to read it: And the last time that I was admitted to the honour of waiting on Her, She commanded me to bring it to Her. But *She* was soon after that, carried to the Source, to the *Fountain of Life,* in whose *Light* she now sees both *Light* and Truth. So great a Breach as was then made upon all our hopes, put a stop upon this, as well as upon much greater Designs.\n\nThis Work has lien by me ever since: But has been often not only reviewed by my self, but by much better Judges. The late most Learned Bishop of *Worcester* read it very carefully. He marked every thing in it that he thought needed a review; and his Censure was in all points submitted to. He expressed himself so well pleased with it, to my self, and to some others, that I do not think it becomes me to repeat what he said of it. Both the Most Reverend Archbishops, with several of the Bishops, and a great many Learned Divines have also read it. I must indeed on many accounts own, That they may be inclined to favour me too much, and to be too partial to me; yet they looked upon this Work as a thing of that Importance, that I have reason to believe they read it over severely: And if some small Corrections may be taken for an Indication that they saw no occasion for greater ones, I had this likewise from several of them.\n\nYet after all these Approbations, and many repeated Desires to me to publish it, I do not pretend to impose this upon the Reader as the Work of Authority. For even our *Most Reverend Metropolitans* read it only as private Divines, without so severe a canvassing of all Particulars as must have been expected, if this had been intended to pass for an Authorised Work under a Publick Stamp. Therefore my design in giving this Relation of the Motives that led me first to Compose, and now to Publish this, is only to justify my self, both in the one and in the other, and to shew that I was not led by any Presumption of my own, or with any design to dictate to others.\n\nIn the next place, I will give an account of the method in which I executed this Design. When I was a Professor of Divinity Thirty Years ago, I was then obliged to run over a great many of the Systems and Bodies of Divinity that were writ by the Chief men of the several Divisions of *Christendom.* I found many things among them that I could not like: The stiffness of Method, the many dark Terms, the Niceties of Logick, the Artificial Definitions, the heaviness as well as the sharpness of Stile, and the diffusive length of them, disgusted me: I thought the whole might well be brought into less compass, and be made shorter and more clear, less laboured, and more simple. I thought many Controversies might be cut off, some being only disputes about Words, and founded on Mistakes; and others being about matters of little consequence, in which Errors are less criminal, and so they may be more easily born with. This set me then on composing a great Work in Divinity: But I stayed not long enough in that Station to go through above the half of it. I enter’d upon the same Design again, but in another method, during my stay at *London,* in the privacy that I then enjoyed, after I had finished the History of our Reformation. These were advantages which made this Performance much the easier to me: And perhaps the Late Archbishop might from what he knew of the Progress I had made in them, judge me the more proper for this Undertaking. For after I have said so much to justify my own engaging in such a Work, I think I ought to say all I can to justify, or at least to excuse, his making choice of me for it.\n\nWhen I had resolved to try what I could do in this method, of following the Thread of our Articles, I considered that as I was to explain the Articles of this Church, so I ought to examine the Writings of the chief Divines that lived, either at the time in which they were prepared, or soon after it. When I was about the History of our Reformation, I had laid out for all the Books that had been writ within the time comprehended in that Period: And I was confirmed in my having succeeded well in that Collection by a Printed Catalogue that was put out by one *Mansel* in the end of Q. *Elizabeth*’s Reign, of all the Books that had been Printed from the time that Printing-Presses were first set up in *England* to that Year. This I had from the present Lord Archbishop of *York*; and I saw by it, that very few Books had escaped my search. Those that I had not fallen on, were not writ by men of Name, nor upon Important Subjects. I resolved in order to this Work, to bring my Enquiry further down.\n\nThe first, and indeed the much best Writer of Q. *Elizabeth*’s time, was Bishop *Juel*; the lasting honour of the See in which the Providence of God has put me, as well as of the Age in which he lived; who had so great share in all that was done then, particularly in compiling the Second Book of *Homilies,* that I had great reason to look on his Works as a very sure Commentary on our Articles, as far as they led me. From him I carried down my search through *Reynolds, Humphreys, Whitaker,* and the other great men of that time.\n\nOur Divines were much diverted in the end of that Reign from better Enquiries, by the *Disciplinarian Controversies*; and though what *Whitgift* and *Hooker* writ on those Heads, was much better than all that came after them; yet they neither satisfied those against whom they writ, nor stopt the Writings of their own side. But as Waters gush in, when the Banks are once broken, so the breach that these had made, proved fruitful. Parties were formed, Secular Interests were grafted upon them, and new Quarrels followed those that first begun the Dispute. The Contests in *Holland* concerning *Predestination,* drew on another Scene of Contention among us as well as them, which was managed with great heat. Here was matter for angry men to fight it out, till they themselves and the whole Nation grew weary of it. The Question about the Morality of the Fourth Commandment, was an unhappy Incident that raised a new strife. The Controversies with the Church of *Rome* were for a long while much laid down. The Archbishop of *Spalata*’s Works had appeared with great Pomp in King *James*’s Time, and they drew the Observation of the Learned World much after them, though his unhappy Relapse, and fatal Catastrophe made them to be less read afterwards, than they well deserved to have been.\n\nWhen the Progress of the House of *Austria* began to give their Neighbours great Apprehensions, so that the Protestant Religion seemed to come under a very thick Cloud, and upon that Jealousies began to rise at home in King *Charles*’s Reign, this gave occasion to two of the best Books that we yet have. The one set out by Archbishop *Laud,* writ with great Learning, Judgment, and Exactness: The other by *Chillingworth,* writ with so clear a Thread of Reason, and in so lively a Stile, that it was justly reckoned the best Book that had been writ in our Language. It was about the nicest Point in Popery, that by which they had made the most Proselytes, and that had once imposed on himself, Concerning the Infallibility of the Church, and the Motives of Credibility.\n\nSoon after that, we fell into the Confusions of *Civil War,* in which our Divines suffered so much, that while they were put on their own defence against those that had broke the Peace of the Church and State, few Books were written, but on those Subjects that were then in Debate among our selves, Concerning the Government of the Church, and our Liturgy and Ceremonies. The Disputes about the Decrees of God were again managed with a new heat. There were also great Abstractions set on foot in those times, concerning *Justification by Faith*; and these were both so subtile, and did seem to have such a tendency not only to *Antinomianism,* but to a *Libertine* course of Life, that many Books were writ on those Subjects. That Noble Work of the *Poliglot* Bible, together with the Collection of the Criticks, set our Divines much on the study of the Scriptures, and the Oriental Tongues, in which Dr. *Pocock,* and Dr. *Lightfoot* were singularly eminent. In all Dr. *Hammond*’s Writings one sees great Learning, and a solid Judgment: A just Temper in managing Controversies; and above all, a Spirit of True and Primitive Piety, with great Application to the right understanding of the Scriptures, and the directing of all to practice. Bishop *Pearson* on the *Creed* as far as it goes, is the perfectest Work we have. His Learning was profound and exact, his Method good, and his Stile clear; he was equally happy both in the force of his Arguments, and in the plainness of his Expressions.\n\nUpon the Restoration of the Royal Family, and the Church, the first Scene of Writing was naturally laid in the late Times, and with Relation to Conformity. But we quickly saw that Popery was a restless thing, and was the standing Enemy of our Church: So as soon as that shewed it self, then our Divines returned to those Controversies, in which no man bare a greater share, and succeeded in it with more honour, than Bishop *Stillingfleet,* both in his Vindication of Archbishop *Laud,* and in the long-continued Dispute concerning the *Idolatry* of the *Church of Rome.* When the dangers of Popery came nearer us, and became sensible to all persons, then a great Number of our Divines engaged in those Controversies. They writ short and plain, and yer brought together in a great variety of small *Tracts,* the substance of all that was contained in the Large Volumes, writ both by our own Divines, and by Foreigners. There was in these a Solidity of Argument mixed with an agreeableness in the way of Writing, that both pleased and edified the Nation: And did very much confound, and at last silence the few and weak Writers that were of the *Romish* side. The inequality that was in this Contest was too visible to be denied, and therefore they who set it first on foot, let it fall: For they had other methods to which they trusted more, than to that Unsuccessful one of Writing. In those Treatises, the Substance of all our former Books is so fully contained, and so well delivered, that in them the Doctrines of our Church, as to all Controverted Points, is both clearly and copiously set forth.\n\nThe perusing of all this was a large Field: And yet I thought it became me to examine all with a due measure of exactness. I have taken what pains I could, to digest every thing in the clearest method, and in the shortest compass, into which I could possibly bring it. So that in what I have done, I am as to the far greatest part, rather an Historian and a Collector of what others have writ, than an Author my self. This I have performed faithfully, and I hope with some measure of Diligence and Exactness: Yet if in such a variety, some important matters are forgot, and if others are mistaken; I am so far from reckoning it an injury to have those discovered, that I will gladly receive any advices of that kind: I will consider them carefully, and make the best use of them I can, for the undeceiving of others, as soon as I am convinced that I have misled them.\n\nIf men seek for Truth in the Meekness of Christ, they will follow this Method in those private and Brotherly Practices recommended to us by our Saviour. But for those that are contentious, and do not obey the Truth, I shall very little regard any Opposition that may come from them. I had no other Design in this Work, but first to find out the Truth my self, and then to help others to find it out. If I succeed to any degree in this Design, I will bless God for it: And if I fail in it, I will bear it with the Humility and Patience that becomes me: But as soon as I see a better Work of this kind, I shall be among the first of those who shall recommend That, and disparage This.\n\nThere is no part of this whole Work, in which I have labour’d with more Care, and have writ in a more uncommon Method, than concerning *Predestination.* For, as my small Reading had carried me further in that Controversy, than in any other whatsoever, both with relation to Ancients and Moderns, and to the most esteemed Books in all the different Parties, so I weighed the Article with that Impartial Care that I thought became me; and have taken a Method which is, for ought I know, new, of stating the Arguments of all Sides with so much Fairness, that those who knew my own Opinion in this Point, have owned to me, That they could not discover it by any thing that I had written. They were inclined to think that I was of another Mind than they took me to be, when they read my Arguings of that side. I have not in the Explanation of that Article told what my own Opinion was; yet here I think it may be fitting to own, That I follow the Doctrine of the *Greek* Church, from which St. *Austin* departed, and formed a new System. After this declaration, I may now appeal both to St. *Austin*’s Disciples, and to the *Calvinists,* whether I have not stated both their Opinions and Arguments not only with Truth and Candor, but with all possible Advantages.\n\nOne reason among others, that led me to follow the Method I have pursued in this Controversy, is to offer at the best means I can for bringing men to a better understanding of one another, and to a mutual Forbearance in these matters. This is at present the chief Point in difference between the *Lutherans* and the *Calvinists.* Expedients for bringing them to an Union in these Heads, are Projects that can never have any good Effect: Men whose Opinions are so different, can never be brought to an Agreement: And the settling on some Equivocal Formularies, will never lay the Contention that has arisen concerning them: The only possible way of a sound and lasting Reconcilation, is to possess both Parties with a Sense of the Force of the Arguments that lye on the other side; that they may see they are no way contemptible; but are such as may prevail on wise and good men: Here is a Foundation laid for Charity: And if to this, men would add a just Sense of the Difficulties in their own Side, and consider that the ill Consequences drawn from Opinions, are not to be charged on all that hold them, unless they do likewise own those Consequences; then it would be more easy to agree on some General Propositions, by which those ill Consequences might be condemned, and the Doctrine in general settled; leaving it free to the men of the different Systems to adhere to their own Opinions; but withal obliging them to judge charitably and favourably of others, and to maintain Communion with them, notwithstanding that Diversity.\n\nIt is a good Step even to the bringing men over to an Opinion, To persuade them to think well of those who hold it. This goes as it were half way; and if it is not possible to bring men quite to think as we do, yet a great deal is done both towards that, and towards the healing those Wounds in which the Church lies a bleeding, when they come to join in the same Communion, and in such Acts of Worship as do agree with their different Persuasions. For as in the Sacrament of the Eucharist, both *Lutherans* and *Calvinists* agreeing in the same Devotions and Acts of Worship, a mere Point of Speculation concerning the manner in which Christ is present, ought not to divide those who agree in every thing else that relates to the Sacrament; every one may in that be left to the Freedom of his own Thoughts, since neither Opinion has any Influence on Practice, or on any part either of Publick Worship, or of Secret Devotion.\n\nUpon the same account it may be also suggested, That when all Parties acknowledge that God is the Sovereign Lord of the Universe; That he governs it by a Providence from which nothing is hid, and to which nothing can resist; and that he is likewise Holy and Just, True and Faithful, Merciful and Gracious in all his ways; those who agree about all this, should not differ, though they cannot fall into the same Methods of reconciling these together. And if they do all agree to bless God for all the good that they either do, or receive, and to accuse themselves for all the ill that they either do or suffer: If they agree that they ought to be humble, and to mistrust their own strength, to pray earnestly to God for assistance, and to depend on him, to trust to him, and likewise to employ their own Faculties with all possible care and diligence, in the cleansing their Hearts, and governing their Words and Actions; here the great Truths of both Sides are safe; every thing that has an Influence on Practice is agreed on; though neither Side can meet in the same ways of joining all these together.\n\nIn the Church of *Rome* the difference is really the same between St. *Austin*’s Disciples, and the Followers of *Molina*: And yet how much soever they may differ and dispute in the Schools, their Worship being the same, they do all join in it. We of this Church are very happy in this respect; we have all along been much divided, and once almost broken to pieces, while we disputed concerning these matters; but now we are much happier; for tho we know one anothers Opinions, we live not only united in the same Worship, but in great Friendship and Love with those of other Persuasions. And the Boldness of some among us, who have reflected in Sermons, or otherwise, on those who hold *Calvin*’s System, has been much blamed, and often censured by those, who though they hold the same Opinions with them, yet are both more charitable in their Thoughts, and more discreet in their Expressions.\n\nBut till the *Lutherans* abate of their Rigidity in censuring the Opinions of the *Calvinists,* as charging God with all those blasphemous Consequences that they think follow the Doctrine of Absolute Decrees; and till the *Calvinists* in *Holland, Switzerland,* and *Geneva,* abate also of theirs, in charging the others as Enemies to the Grace of God, and as guilty of those Consequences that they think follow the Doctrine of Conditionate Decrees, it is not possible to see that much-wish’d-for Agreement come to any good Effect.\n\nHe who believes that an ill Consequence is justly drawn from any Opinion, is in the right, when he is by that determined against it. But because he thinks he sees that the Consequence is clear, and cannot be avoided; he ought not for that to judge so ill of those who hold the Opinion, but declare at the same time that they abhor the Consequence; that they prevaricate in that declaration; and that they both see the Consequence, and own it; though for decencies sake they disclaim it. He ought rather to think that either they do not see the Consequence, but satisfy themselves with some of those distinctions with which it is avoided; or that though they do see it, yet they look on that only as an Objection which indeed they cannot well answer. They may think that a Point of Doctrine may be proved by such convincing Arguments, that they may be bound to believe it, though there lye Objections against it which they cannot avoid, and Consequences seem to follow on it which they abhor, and are sure cannot be true, though they cannot clear the matter so well as they wish they could do. In that case, when a man is inclined by strong Arguments to an Opinion, against which he sees difficulties which he cannot resolve, he ought either to suspend his Assent, or if he sees a Superitory of Argument of one side, he may be determined by that, though he cannot satisfy even himself in the Objections that are against it: In that case he ought to reflect on the Weakness and Defects of his Faculties, which cannot rise up to full and comprehensive Ideas of things, especially in that which relates to the Attributes of God, and to his Counsels or Acts. If men can be brought once to apprehend this rightly, it may make Propositions for Peace and Union hopeful and practicable; and till they are brought to this, all such Propositions may well be laid aside; for mens minds are not yet prepared for that which can only reconcile this Difference, and heal this Breach.\n\nI shall conclude this Preface with a Reply that a very Eminent Divine among the *Lutherans* in *Germany* made to me when I was pressing this matter of Union with the *Calvinists* upon him, with all the Topicks with which I could urge it, as necessary upon many accounts, and more particularly with relation to the present State of Affairs. He said, He wonder’d much to see a Divine of the Church of *England* press that so much on him, when We, notwithstanding the Dangers we were then in (it was in the Year 1686.) could not agree our Differences. They differed about Important Matters, concerning the Attributes of God, and his Providence; concerning the Guilt of Sin, whether it was to be charged on God, or on the Sinner; and whether men ought to make good use of their Faculties, or if they ought to trust entirely to an Irresistible Grace? These were matters of great Moment: But, he said, We in *England* differed only about Forms of Government and Worship, and about things that were of their own nature indifferent; and yet we had been quarrelling about these for above an Hundred Years, and we were not yet grown wiser by all the Mischief that this had done us, and by the Imminent Danger we were then in. He concluded, Let the Church of *England* heal her own Breaches, and then all the rest of the Reformed Churches will with great Respect admit of her Mediation to heal theirs. I will not presume to tell how I answered this: But I pray God to enlighten and direct all men, that they may consider well how it ought to be answered."}