when he bids (r) Timothy " to meditate on thefe Things, and to give himself wholly "unto them."

Secondly, it must be read without Preju dice, as if no other Syftem of Divinity, or Interpretation had been received. The Neceffity of this Freedom from all Prepoffeffion or Partiality is well expressed in a (s) Dif"He that means fertation lately published. "to find out the true and genuine Sense of "the facred Writings, must look with the fame Indifference, upon all theological "Opinions. The Man that is byaffed in "Favour of any particular Opinion, or at"tached to this, or that Syftem of Theology, "will be apt to press Scripture into its Ser"vice; too forward to make the certain, unerring Doctrines of the Gospel, yield "and give Way to the uncertain, erroneous

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Decifions of frail and fallible Men. And "thus a mere human Scheme of Faith, and "not the Word of God, will be prepofterously "made the Teft and Criterion of Truth." I therefore advife those who cannot forget and lay afide for a while the Doctrines of any

(r) I Tim. iv. 5. (s) Dr. Edward's twe Differt. published by Johnson.

Church or Chriftian Community, not to concern themselves with this Work, where Scripture is explained only by Scripture, and (t) fpiritual Things as the Apostle directs, are compared with, and illuftrated by spiritual Things.

Thirdly, no Reader ought to expect, that all of it be underflood at once; none but the moft experienced in the divine Life, and the Proceffes and Stages of Regeneration, can •bave any Claim to fuch a ready Apprehenfion of Spiritual Subjects; which, however, are firft known and tafted in the Heart and Affection, before they enter the Understanding, as we must tafte Honey, before any Fudgment can be formed of its specific fweetness; or as it is well expreffed by a chriftian Father; (u) accipe quod Sentitur antequam difcitur; for all divine Truths are known and evidenced by a divine Senfe and Experience, before the Understanding receives them, as Light can only be known by being feen and felt, and not by the Defcription or it's Hiftory in Words. What Knowledge I have in the Mystery of Chrift in us, has been flowly and

་

gradually

(i) I. Cor. ñ. 13. (u) Cypriani Epift. I.

gradually diffilled as Dew into my Mind by a Courfe of Years. All must be Babes (x) firft, and have Milk, before they can grow to that Age, which requires ftrong Meat. It is the Effect and Language of Pride, and felf-conceit, as well as the vain Excufe for Lukewarmness and Indolence in Spiritual Concerns, to infift, that the Doctrines of the Gospel ought to be level to every Ca→ pacity, and open and obvious to a moderate Degree of Attention and Reflection. Our Mafter has not (y) thus taught, whatever Men may teach. For what End then are thefe Mysteries, and ftrong Meat at all, if no Ufe or Advantage could be derived from them? Nor will the common Plea ferve, that we are not to perplex ourselves about the mystical, or spiritual Ground of the Gospel, but the Works. If fo, three Parts of the Gafpel were wrote in vain. And again, what Believer can pretend to do the Works, without the Spirit of Christ abiding in them? Now it is granted, that, although Chriftians may not comprehend the diftinct Nature of thofe heavenly Powers and Virtues,

C 2

(x) I. Cor. iii. I.

(y) Matt, xiji. II.

tues, yet they muft poffefs them, or they could. not live in the Spirit of the Gospel: A Tree or an Animal might as eafily exift without the Light and Air of this World, or without. the Food of the Earth, as Man can be born from above, and not enjoy the Powers of Heaven for his conftant Support and Growth. in the Image of his Regenerator, for what Chrift is in Fulnefs, that Man, his Son, is in the Seed and Increase, growing on to the (z) Stature of the Measure of the fame Fulness.-Befides, what Believer can be of fended at the clearer Knowledge of thefe divine Mediums and Principles which the Scripture fo fully declares? Real Chriftians are not offended, but rejoyce in that Knowledge, which leads them to feek with more Ardour and Perfeverance thofe Gifts and Powers, which they have Eyes to fee revealed in the Word of God: While the nominal Profeffors, who delight themselves with the (z) Form of Godliness without the Power (and the Form must have fome Shadow of Likeness to the Power, or it could not deceive ;) these are the conftant Enemies, the inflexible Adversa

(z) II. Tim. iii. 5.

ries

ries to the true Ground of Regeneration, or the Seed of Christ, communicated from him, which must be quickened by his internal and continual Light, the living Sun for all fpiritual Bodies now rifing through his Operation, that we may be clothed with the House from Heaven, and not found naked at Death, without any clothing for Paradife, and therefore caft out into Darkness. They defire to have Life, Immortality, and Righteoufnefs by an Imputation, and not by a real Communication. The Danger and Folly of this Expectation is evidently shewn in the Interpretation here given, and it is plain alfo in its own Nature: But religious Errors are moft ftubborn and difficult, efpecially thofe which flatter the World with eafier Terms of Salvation than the Truth will do.

Fourthly, the whole Subject ought to be taken together, and compared in the feveral Parts and Branches of the daily Service ; and no Objection ought to be made against fuch a Chain of Evidence, from a few PafSages hard to be understood. The whole Ministry of the Law throws Light on each preceding Rite, and the Unity of its Defign

is