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THE AUTHOR’S PREFACE.

My appearing in this public manner on that side of the question, which is defended in the following sheets, will probably be surprising to many; as it is well known, that Mr. Stoddard, so great and eminent a divine, and my venerable predecessor in the pastoral office over the church in Northampton, as well as my own grandfather, publicly and strenuously appeared in opposition to the doctrine here maintained.

However, I hope it will be not taken amiss that I think as I do, merely because I herein differ from him, though so much my superior, and one whose name and memory I am under distinguishing obligations, on every account, to treat with great respect and honour. Especially may I justly expect, that it will not be charged on me as a crime, that I do not think in every thing just as he did, since none more than he himself asserted this scriptural and protestant maxim, that we ought to call no man on earth master, or make the authority of the greatest and holiest of mere men the ground of our belief of any doctrine in religion. Certainly we are not obliged to think any man infallible, who himself utterly disclaims infallibility. Very justly Mr. Stoddard observes in his Appeal to the Learned, p. 97. “All protestants agree, that there is no infallibility at Rome; and I know nobody else pretends to any, since the apostles’ days.” And he insists, in his preface to his sermon on the same subject, That it argues no want of a due respect in us to our forefathers, for us to examine their opinions. Some of his words in that preface contain a good apology for me, and are worthy to be repeated on this occasion. They are as follows:

“It may possibly be a fault (says Mr. Stoddard) to depart from the ways of our fathers: but it may also be a virtue, and an eminent act of obedience, to depart from them in some things. Men are wont to make a great noise, that we are bringing in innovations, and depart from the old way: but it is beyond me, to find out wherein the iniquity does lie. We may see cause to alter some practices of our fathers, without despising them, without priding ourselves in out wisdom, without apostacy, without abusing the advantages God has given us, without a spirit of compliance with corrupt men, without inclination to superstition, without making disturbance in the church of God: and there is no reason, that it should be turned as a reproach upon us. Surely it is commendable for us to examine the practices of our fathers; we have no sufficient reason to take practices upon trust from them. Let them have as high a character as belongs to them; yet we may not look upon their principles as oracles. Nathan himself missed it in his conjecture about building the house of God. He that believes principles because they affirm them, makes idols of them. And it would be no humility, but baseness of spirit, for us to judge ourselves incapable to examine the principles that have been handed down to us. If we be by any means fit to open the mysteries of the gospel, we are capable to judge of these matters: and it would ill become us, so to indulge ourselves in case, as to neglect the examination of received principles. If the practices of our fathers in any particulars were mistaken, it is fit they should be rejected; if they be not, they will bear examination. If we be forbidden to examine their practice, that will cut off all hopes of reformation.”

Thus, in these very reasonable and apposite sayings, Mr. Stoddard, though dead, yet speaketh: and here (to apply them to my own case) he tells me, that I am not at all blamable, for not taking his principles on trust; that not withstanding 432 the high character justly belonging to him, I ought not to look on his principles as oracles, as though he could not miss it, as well as Nathan himself in his conjecture about building the house of God; nay, surely, that I am even to be commended, for examining his practice, and judging for myself; that it would ill become me to do otherwise; that this would be no manifestation of humility, but rather show a baseness of spirit; that if I be not capable to judge for myself in these matters, I am by no means fit to open the mysteries of the gospel; that if I should believe his principles, because he advanced them, I should be guilty of making him an idol.—Also he tells his and my flock, with all others, that it ill becomes them, so to indulge their ease, as to neglect examining received principles and practices; and that it is fit, mistakes in any particulars be rejected: that if in some things I differ in my judgment from him, it would be very unreasonable, on this account, to make a great noise, as though I were bringing in innovations, and departing from the old way; that I may see cause to alter some practices of my grandfather and predecessor, without despising him, without priding myself in my wisdom, without apostacy, without despising the advantages God has given me, without inclination to superstition, and without making disturbance in the church of God; in short, that it is beyond him to find out wherein the iniquity of my so doing lies; and that there is no reason why it should be turned as a reproach upon me. Thus, I think, he sufficiently vindicates my conduct in the present case, and warns all with whom I am concerned, not to be at all displeased with me, or to find the least fault with me, merely because I examine for myself, have a judgment of my own, and am for practising in some particulars different from him, how positive soever he was that his judgment and practice were right. It is reasonably hoped and expected, that they who have a great regard to his judgment, will impartially regard his judgment, and hearken to his admonition in these things.

I can seriously declare, that an affectation of making a show as if I were something wiser than that excellent person, is exceeding distant from me, and very far from having the least influence in my appearing to oppose, in this way of the press, an opinion which he so earnestly maintained and promoted. Sure I am, I have not affected to vary from his judgment, nor in the least been governed by a spirit of contradiction, neither indulged a cavilling humour, in remarking on any of his arguments or expressions.—I have formerly been of his opinion, which I imbibed from his books, even from my childhood, and have in my proceedings conformed to his practice; though never without some difficulties in my view, which I could not solve. Yet, however, a distrust of my own understanding, and deference to the authority of so venerable a man, the seeming strength of some of his arguments, together with the success he had in his ministry, and his great reputation and influence, prevailed for a long time to bear down my scruples.—But the difficulties and uneasiness on my mind increasing, as I became more studied in divinity, and as I improved in experience; this brought me to closer diligence and care to search the Scriptures, and more impartially to examine and weigh the arguments of my grandfather, and such other authors as I could get on his side of the question. By which means, after long searching, pondering, viewing, and reviewing, I gained satisfaction, became fully settled in the opinion I now maintain, as in the discourse here offered to public view; and dared to proceed no further in a practice and administration inconsistent therewith: which brought me into peculiar circumstances, laying me under an inevitable necessity publicly to declare and maintain the opinion I was thus established in; as also to do it from the press, and to do it at this time without delay.

It is far from a pleasing circumstance of this publication, that it is against what my honoured grandfather strenuously maintained, both from the pulpit and press. I can truly say, on account of this and some other consideration, it is what I engage in with the greatest reluctance that ever I undertook any public service in my life. But the state of things with me is so ordered, by the sovereign disposal of the great Governor of the world, that my doing this appeared to me very necessary and altogether unavoidable. I am conscious, not only is the interest of religion concerned in this affair, but my own reputation, future usefulness, and my very subsistence, all seem to depend on my freely opening and defending myself, as to my principles, and agreeable conduct in my pastoral charge; and on my doing it from the press: in which way alone am I able to state and justify my opinion, to any purpose, before the country, (which is full of noise, misrepresentations, and many censures concerning this affair,) or even before my own people, as all would be fully sensible, if they knew the exact state of the case.—I have been brought to this necessity in divine providence, by such a situation of affairs and coincidence of circumstances and events, as I choose at present to be silent about; and which it is not needful, nor perhaps expedient, for me to publish to the world.

One thing among others that caused me to go about this business with so much backwardness, was the fear of a bad improvement some ill-minded people might be ready, at this day, to make of the doctrine here defended; particularly that wild enthusiastical sort of people, who have of late gone into unjustifiable separations, even renouncing the ministers and churches of the land in general, under pretence of setting up a pure church. It is well known, that I have heretofore publicly remonstrated, both from the pulpit and press, against very many of the notions and practices of this kind of people: and shall be very sorry if what I now offer to the public, should be any occasion of their encouraging or strengthening themselves in those notions and practices. To prevent which, I would now take occasion to declare, I am still of the same mind concerning them that I have formerly manifested. I have the same opinion concerning the religion and inward experiences chiefly in vogue among them, as I had when I wrote my Treatise on Religious Affections, and when I wrote my Observations and Reflections of Mr. Brainerd’s Life. I have no better opinion of their notion of a pure church by means of a spirit of discerning, their censorious outcries against the standing ministers and churches in general, their lay ordinations, their lay preachings, and public exhortings, and administering sacraments; their assuming, self-confident, contentious, uncharitable, separating spirit; their going about the country, as sent by the Lord, to make proselytes; with their many other extravagant and wicked ways. My holding the doctrine that is defended in this discourse, is no argument of any change of my opinion concerning them; for when I wrote those two books before mentioned, I was of the same mind concerning the qualifications of communicants at the Lord’s table that I am of now.

However, it is not unlikely, that some will still exclaim against my principles, as being of the same pernicious tendency with those of the Separatists. To such I can only by a solemn protestation aver the sincerity of my aims, and the great care I have exercised to avoid whatsoever is erroneous, or might be in any respect mischievous. But as to my success in these my upright aims and endeavours, I must leave it to every reader to judge for himself, after he has carefully perused and impartially considered the following discourse: which, considering the nature and importance of the subject, I hope all serious readers will accompany with their earnest prayers to the Father of lights, for his gracious direction and influence. And, to Him be glory in the churches by Christ Jesus.

J. E.

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