TO THE

READER.

HE enfuing expofition and difcourfes are intend

TH

ed for the benefit of those, whose spiritual state and condition is reprefented in the Pfalm here explained. That these are not a few, that they are many; yea, that to fome part or parts of it, they are all who believe both the fcriptures and their own experience will bear teftimony to. Some of them, it may be, will enquire into, and after their own concernments, as they are here declared. To be ferviceable to their faith, peace, and fpiritual confolation, hath been the whole of my defign. If they meet with any discovery of truth, any due application of it to their confciences, any declaration of the fenfe and mind of the Holy Ghoft, in the scriptures fuitable unto their condition and useful to their edification, much of my end and purpose is obtained. Iknow there are that dislike all discourses of this nature fome and look upon them with contempt and fcorn. But why they should do so, I know not unless the gospel itself, and all the mysteries of it, be folly unto them. Sin and Grace in their original causes, various refpects,

confequents, and ends, are the principal fubjects of the whole fcripture, of the whole revelation of the will of God to mankind; in thefe do our present and eternal concernments ly, and from and by them hath God defigned the great and everlasting exaltation of his own glory. Upon thefe do turn all the tranfactions that are between God and the fouls of men. That it fhould be an endeavour needlefs, or fuperfluous, to enquire into the will of God about, and our own interest in thefe things, who can imagine? Two ways there are whereby this may be done. First, Speculatively, by a due investigation of the nature of these things, according as their doctrine is declared in the fcripture. An endeavour, according to the mind of God herein, is juft and commendable, and comprehensive of moft of the chief heads of divinity. But this is not to be engaged in for its own fake. The knowledge of God and fpiritual things have this proportion unto practical sciences, that the end of all its notions and doctrines confifts in practice. Wherefore, Secondly, thefe things are to be confidered practically, that is, as the fouls and confciences of men are actually concerned in them, and converfant about them. How men contract the guilt of fin, what fenfe they have, and ought to have thereof, what danger they are liable unto thereon, what perplexities and diftreffes their fouls and confciences are reduced to thereby, what courfe they fix u

pon

pon for their relief, as alfo what is that grace of God whereby alone they may be delivered, wherein it confifts, how it was prepared, how purchafed, how it is propofed, and how it may be attained; what effects and confequents a participation of it doth produce, how in those things faith and obedience unto God, dependence on him, fubmiffion to him, waiting for him, are to be exercifed, is the principal work that those who are called unto the difpenfation of the gofpel ought to enquire into themselves, and to acquaint others withal. In the right and due management of these things, whether by writing, or oral inftruction, with prudence, diligence, and zeal, doth confift their principal usefulness in reference unto the glory of God, and the everlasting welfare of the fouls of men: And they are under a great mistake, who suppose it an easy and a common matter to treat these practical things usually to the edification of them that do believe. Because both the nature of the things themselves, with the concerns of the fouls and confciences of all forts of perfons in them, require, that they be handled plainly, and without thofe intermixtures of fecular learning, additions of ornaments of speech, which difcourfes of other natures may, or ought to be compofed and set of withal; fome judging by mere outward appearances, efpecially if they be of them from whom the true nature of the things themselves treated of are hid, are ready to defpife and

fcorn