to throw the papers, with some other kindred-compositions, on other subjects of divinity, into some secret coffers, there to be buried in eternal oblivion, than bring them forth to public discussion.

d

For even all know, with what vain arrogance, malice, party-spirit, and eager lust of attacking the labours of others, the minds of many are corrupted and infected. Not only then was it necessary, that I should anticipate and digest in my mind the contempt and scoffings, which these bantering, saucy, dull-witted, self-sufficient despisers of others, or any of such a contemptible race, whose greatest pleasure it is to disparage all kinds of exertions, however praiseworthy, might pour out against me; but I likewise foresaw, that I should have to contend with the soured tempers and prejudiced opinions of others, who being carried away by party-zeal, and roused by the unexpected state and condition of public affairs, and who thinking themselves to be the men, and that wisdom was born and will die with them, look down with contempt upon all who differ from them; and not with these only, but I likewise knew, that I had a more severe scrutiny to undergo from some learned men, to whom, it was easy to conjecture this work, for many reasons would not be acceptable. For there are some by whom all labour employed in the search of any more obscure or difficult truth, is accounted as misemployed: nor do these want the ingenuity of assigning honourable pretences for their indolence. I should however be ashamed to enter into any serious argument with such, nor is it worth while to enter upon a review of their long declamations. And although these and many other things of such a kind, may appear grievous and hard to be borne to your dainty.

d This treatise was written in the time of the Commonwealth.

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gentlemen, who eagerly court splendour and fame; yet, ingenuously to say the truth, I am very fully persuaded, that no man can either think or speak of me and my works, with so much disregard and contempt, as I myself, from my soul both think and speak; and having in no respect any other expectation than that of contempt to myself and name, provided divine truth be promoted, all these considerations had long ago become not only of small consequence to me, but appeared as the merest trifles. For why should we be anxious about what shall become either of ourselves or our names: if only we 'commend our souls to God as to a faithful Creator in well-doing,' and by continuing in well-doing, 'stop the mouth of ignorant bablers.' God careth for us: 'Let us cast our burdens upon him, and he will sustain us.' Let but the truth triumph, vanquish, rout, and put to flight its enemies. Let the word of the cross have free course and be glorified.' Let wretched sinners learn daily more and more of fellowship with Christ in his sufferings;' of the necessity of satisfaction for sins, by the blood of the Son of God, so that he who is white and ruddy, and the chiefest among ten thousand, may appear so to them, yea, altogether lovely;' till being admitted into the chambers of the Church's husband, they drink love that is better than wine, and become a willing people in the day of his power, and in the beauty of holiness ;' and I shall very little regard, 'being judged of man's judgment.'

Since then, I not only have believed what I have spoken, but as both my own heart, and God who is greater than my heart, are witnesses, that I have engaged in this labour for the truth, under the influence of the most sacred regard and reverence, for the majesty, purity, holiness, justice, grace, and mercy of

God, from a detestation of that abominable thing which his soul hateth; and with a heart inflamed with zeal for the honour and glory of our dearest Saviour Jesus Christ, who is fairer than the sons of men and altogether lovely, whom with my soul and all that is within me I worship, love, and adore, whose glorious coming I wish and long for ('come Lord Jesus, come quickly'), for whose sake I count all things but as loss and dung;' since, I say, I have engaged in this labour from these motives alone, I am under no anxiety or doubt, but it will meet with a favourable reception from impartial judges, from those acquainted with the terrors of the Lord, the curse of the law, the virtue of the cross, the power of the gospel, and the riches of the glory of divine grace.

There are, no doubt, many other portions and subjects of our religion, of that blessed trust committed to us for our instruction, on which we might dwell with greater pleasure and satisfaction of mind. Such I mean as afford a more free and wider scope of ranging, through the most pleasant meads of the Holy Scripture, and contemplating in these the transparent fountains of life, and rivers of consolation : subjects which unencumbered by the thickets of scholastic terms and distinctions, unembarassed by the impediments and sophisms of an enslaving philosophy or false knowledge, sweetly and pleasantly lead into a pure, unmixed, and delightful fellowship with the Father and with his Son, shedding abroad in the heart, the inmost loves of our beloved, with the odour of his sweet ointment poured forth.

This truth likewise has its uses, and such as are of the greatest importance to those who are walking in the way of holiness and evangelical obedience. A brief specimen and abstract of them is added, for the

benefit of the pious reader, in the end of the dissertation, in order to excite his love towards our beloved High Priest and Chief Shepherd, and true fear towards God, who is a consuming fire,' and whom we cannot serve acceptably, unless with reverence and godly fear.'

There can be no doubt, but that many points of doctrine still remain, on which the labours of the godly and learned may be usefully employed. For, although many reverend and learned divines, both of the present and former age, have composed from the Sacred Writings a synopsis, or methodical body of doctrine, or heavenly truth, and published their compositions under various titles; and, although other theological writings, catechistical, dogmatical, exegetical, casuistical, and polemical, have increased to such a mass, that the world can hardly contain the works that have been written ;' yet, such is the nature of divine truth, so deep and inexhaustible the fountain of the Sacred Scriptures, whence we draw it, so innumerable the salutary remedies and antidotes proposed in these to dispel all the poisons and temptations wherewith the adversary can ever attack either the minds of the pious, or the peace of the church, and the true doctrine, that serious and thinking men can entertain no doubt, but that we perform a service praiseworthy and profitable to the church of Christ, when, under the direction of the Spirit of wisdom and revelation,' we bring forward, explain, and defend the most important and necessary articles of evangelical truth.

But, to be more particular: how sparingly, for instance, yea, how obscurely, how confusedly, is the whole economy of the Spirit towards believers (one of the greatest mysteries of our religion; a most invaluable portion of the salvation brought about for

us by Christ), described by divines in general? Or rather, by the most, is it not altogether neglected? In their catechisms, common-place books, public and private theses, systems, compends, &c. and even, in their commentaries, harmonies, and expositions, concerning the indwelling, sealing testimony, unction, and consolation of the Spirit. Good God! concerning this inestimable fruit of the death and resurrection of Jesus Christ! This invaluable treasure of the godly, though copiously revealed and explained in the Scriptures, there is almost a total silence, And, with regard to union and communion with Christ, and with his Father, and our Father, and some other doctrines respecting his person, as the husband and head of the church, the same observation holds good.

For almost, from the very period in which they were capable of judging even of the first principles of religion, the orthodox have applied themselves to clear up and explain those articles of the truth, which Satan, by his various artifices, hath endeavoured to darken, pervert, or undermine. But as there is no part of divine truth, which, since the eternal and sworn enmity took place between him and the seed of the woman, he hath not opposed with all his might, fury, and cunning; so he hath not thought proper, wholly to entrust the success of his interest to instruments delegated from among mankind, though many of them seem to have discovered such a wonderful promptitude, alacrity, and zeal, in transacting his business, that one would think they had been formed and fashioned for the purpose; but he hath reserved for that power which he hath over darkness and all kind of wickedness, a certain portion of his work to be administered in a peculiar manner by himself. And, as he has, in all