said evidences have been out of the way, or less upon my thoughts, he hath by such surprises amazed me, and weakened my faith in the present act. So also as to the love of God, and trust in him: sometimes when the motives are clearly apprehended, the duty is more easy and delightful; and at other times, I am merely passive and dull, if not guilty of actual despondency and distrust.

I am much more cautious in my belief of history than formerly. Not that I run into their extreme that will believe nothing, because they cannot believe all things. But I am abundantly satisfied by experience, that no credit is due to two sorts of men-ungodly men, and partial men. Though an honest heathen of no religion may be believed, where enmity against religion does not bias him, yet a merely professed Christian, besides his enmity to the power and practice of his own religion, is seldom without some farther bias of interest or faction: especially when these concur, and a man is both ungodly and ambitious, espousing an interest contrary to a heavenly life, and also factious, uniting himself to a sect or party suited to his own designs, there is no believing his word or oath. If you read any man partially bitter against such as differ from him or cross his interest, take heed how you believe more than the historical evidence, distinct from his word, compels you to believe. Observe also that when great men write history, or flatterers by their appointment, whom no man dare contradict, believe it but as you are constrained. Yet in these cases

I can believe history, 1. If the writer shew you that he is acquainted with what he says. 2. If he shew you the evidences of honesty and conscience, and the fear of God, (which may be much perceived in the spirit of a writing.) 3. And if he appear to be impartial, and not possessed with personal ill will. It is easy to trace the footsteps of veracity in Thuanus, for example, and others, though Papists; and as easy to detect partiality and faction in Baronius, and a multitude of similar writers. Hence I confess I give but halting credit to most histories that are written, not only against the Albigenses and Waldenses, but against most of the ancient heretics, who have left us none of their own writings, in which they might speak for themselves. And as I am prone to think few of them were so bad as their adversaries made them, so I am apt to think that such as, though regarded as heretics, were yet commended by their opponents, were very good men however mistaken in some one point. Sure I am, that as the lies of the Papists concerning Luther and other Protestants are visibly malicious by plenary evidence on the other side, and yet the vast majority of the accusers' party believe them all in spite of truth and charity; so my own eyes have read such words and actions vehemently asserted, which even the assertors' friends have known to be utterly false: and therefore having now written this history, I confess, that, notwithstanding my protestations that I have not in any thing gone wilfully against the truth, I expect no more credit from the reader, than the self

evidencing light of the matter, with concurrent testimony of other witnesses, shall constrain him to; I mean, particularly, if he be unacquainted with the author himself and the fair evidences of his veracity. And, I have purposely omitted almost the descriptions of any persons that ever opposed me, or even that I and my friends suffered by; because I know that the appearance of interest might justly excuse the reader's incredulity. I must except indeed among my enemies the adherents of Cromwell, and the sectaries, because no one suspects my interest to be engaged against them; but (with the rest of my brethren) I have opposed them in obedience to conscience, when by pleasing them I could have had almost whatever they could have given me; and when at the same time I expected, that, in case the royal government were restored, I should be silenced, and lose my house and maintenance; as has really since happened. Accordingly, I assume that my descriptions of those under the commonwealth, who would have honored me, and of their actions against their successors in power, who have impoverished me, are beyond the suspicion of partiality; and even here I am content that the reader judge of these men simply as the evidence of fact constrains him.

Thus much of the alterations of my soul since my younger years I thought best to give my Leader; and I warn him to a mend that in his own life which he finds to have been amiss in mine; confessing, also, that much has been amiss which I

have not here particularly mentioned; and that I have not lived according to the abundant mercies of the Lord. But what I have recorded, hath been especially to perform my vows, and declare his praise to all generations, who has filled up my days with his invaluable blessings, and bound me to bless his name for ever; and also to prevent the defective performance of this task by some overvaluing brethren, who, I know, intended it and were unfitter to do it than myself; and for such reasons as many others have done before me, the principal of which are: 1. As travellers and seamen use to do after great adventures and deliverances, I hereby satisfy my conscience, in praising the blessed Author of all my undeserved mercies. 2. Foreseeing what certain descriptions of persons are like to say of me when they have none to contradict them, and how possible it is that those that never knew me may believe them, I take it to be my duty to be so faithful to that stock of reputation which God hath entrusted me with, as to defend it at the rate of opening the truth. 3. That young Christians may be warned by the mistakes and failings of my unriper times, to learn in patience, and live in watchfulness, and not to be fierce, and proudly confident in their first conceptions; and rev-crence ripe experienced age; and to beware of taking such for their chief guides as have nothing but immature and inexperienced judgments, with fervent affections, and free and confident, expressions; but to learn of them that have with holiness, study, time, and trial,

looked about them, as well on one side as the other, and attained to clearness and impartiality in their judgments.

Having mentioned the changes which, I think, were for the better, I must add, that as I confessed many of my sins before, so since, I have been guilty of many which, because materially they seemed small, have had the less resistance, and yet on review do trouble me more than if they had been greater done in ignorance: it can be no small sin formally which is committed against knowledge, and conscience, and deliberation, whatever excuse it have. To have sinned, while I preached and wrote against sin, and had such abundant and great obligations from God, and made so many promises against it, doth lay me very low; not so much in fear of hell, as in great displeasure against myself, and such self-abhorrence as would cause revenge upon myself, were it not forbidden. When God forgives me, I cannot forgive myself, especially for any rash words or deeds, by which I have seemed injurious, and less tender and kind than I should have been to my near and dear relatives, whose love abundantly obliged me. When such are dead, though we never differed in point of interest or any great matter, every sour or cross provoking word which I gave them, makes me almost irreconcilable to myself, and tells me how repentance brought some of old to pray to the dead whom they had wronged, to forgive them. Though I have before mentioned the change of my judgment against provoking VOL. IV. New Series.

writings, I have had more will than skill to avoid such. I must state, by way of penitent confession, that I am too much inclined to such words in controversy as are too keen, and apt to irritate my opponents. Sometimes I suspect that age soureth my spirit, and sometimes that long thinking and speaking of such things makes me weary and less patient with others that understand them not. And sometimes I am ready to think, that it is out of a hatred of a flattering humor which prevaileth so in the world, that few persons are able to bear the truth; and I am sure that I can not only bear such language as I use to others, but that I expect it. I think all these are partly causes; but I am sure the principal cause is the long custom of studying how to write and speak in the keenest manner to the common ignorant and ungodly people (without which keenness them, no sermon nor book does much good;) which hath so habituated me to it, that I am still falling into the same with others, forgetting that many ministers and professors of strictness desire the greatest sharpness to the vulgar and to their adversaries; and the greatest lenity and smoothness and comfort, if not honor, to themselves. I have a strong natural inclination to speak of every subject just as it is, and to call a spade a spade, and to fit words to things; so as that the things spoken of may be fulliest known by the words; which, methinks, is part of our speaking truly. But I unfeignedly confess, that it is faulty, because imprudent, (for that is not a good means which

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does harm, because it is not fit ted to the end;) and because, while the readers think me angry (though I feel no passion at such times myself) it is offensive, and a hinderance to the usefulness of what I write; and especially because (though I feel no anger, yet, which is worse) I know that there is some want of honor and love or tenderness to others, or else I should not be apt to use such words as open their weakness and offend them; and therefore I repent of it, and wish all over-sharp passages were expunged from my writ ings, and desire forgiveness of God and man. And yet I say, I am oft afraid of the contrary extreme, lest when I speak against great and dangerous errors and sins (though of persons otherwise honest) I should encourage men to them, by speaking too mildly, as Eli did to his sons; and lest I should so favor the persons as may befriend the sin, and wrong the Church. I am less for a disputing way than ever, believing that it tempts men to exert their powers to defend their errors and oppose the truth, and usually hinders their instruction; and the servant of the Lord must not strive, but be gentle to all men. Therefore I am most for a learning or teaching way of converse. In all companies I shall be glad either to hear those speak that can teach me, or to be heard by those who have need to learn. When I perceive people or . ministers, which is too common, think they know what indeed they know not, and to dispute those things which they never thoroughly studied, or expect I should debate the case

with them, as if an hour's talk would serve instead of an acute understanding and seven years' study, I have no zeal to make them of my opinion, but an impatience of continuing discourse with them on such subjects, and am apt to be silent, or to turn to something else; which, though there be some reason for it, I feel cometh from a want of zeal for the truth, and from an impatient temper of mind. I am ready to think, that people should quickly understand all in a few words; and if they cannot, lazily to despair of them, and to leave them to themselves: and I the more know it is sinful in me, because it is partly so in other things, even about the faults of my servants or other inferiors: if three or four times warning do no good to them, I am much tempted to despair of them, and turn them away and leave them to themselves.

I mention all these distempers, that my faults may be a warning to others to beware, as they call on myself for repentance and watchfulness. O Lord, for the merits, and sacrifice, and intercession of Christ, be merciful to me a sinner, and forgive my known and unknown sins!

SELECT SENTENCES.

A REAL Christian, while on earth, has his affections much in heaven; but were it possible for an unconverted man to be in heaven, his affections would still be set on earth.

We are never beneath hope while we are above hell, and never above hope while we are beneath heaven.

That the thoughts of a natural man are only evil, see Gen. vi, 5; that his words are such, see James iii, 6-8; that his works are such, sce Psalm xiv, 3; and that his thoughts, words, and works are such, see Rom. iii, 9. He that hath tasted the bitterness of sin, will fear to commit it: and he that hath felt the

sweetness of mercy, will fear to forfeit it.

Contention in religion is never more hot, than when the love of professors is most cold.

Formality in prayer is content with only asking; but Faith will not be well satisfied without hope of receiving.

(Concluded from p. 38.)

In the fourth section, Mr. S. proceeds to collect, from the Apostolical Epistles, the prominent descriptions of Antichrist, of the sins and miseries of the last days, and of the sudden destruction of the enemies of God. These descriptions strikingly agree, as will be manifest to the careful reader of the Scriptures, with the delineations in Daniel and the Apocalypse. The principal heads of agreement are the times when the prophecies are to be accomplished, the character of the chief agents, and the event in which the wonderful and long predicted confederacy against God and his people will terminate. All the passages of Scripture, which are thought to relate to this subject, are not definite in the three particulars; but most of them are. Our limits will only permit us to refer our readers to the texts, quoted and examined under this division of the subject. 1 John ii, 18-22, & iv, 3; 2 Tim. iii, 1-9; 2 Pet. ii, & iii, 3-7; and the greater part of Jude. The last days is

by the Sacred Writers to designate the time of Antichrist. It is worthy of notice that St. Paul, when predicting the rise and prevalence of Popery, 1 Tim. vi, 1, uses the phrase in the latter times; but when describing Antichrist, he says, in the last days perilous times shall come. pp. 36-44.

The fifth section explains the predictions in Rev. xii, and applies some of them to Antichrist. pp. 44-46.*

Mr. S. then undertakes to exhibit, (what is perhaps more difficult to be accomplished than any other part of his plan,) a lucid and satisfactory definition and description of the three prophetical beasts, which represent Pagan Rome, the Papal apostasy, and the Infidel defection of the last days. His views are briefly these. Though the beasts, representing the Pagan, Papal, and Antichristian opposition to the Church, are referred to in many prophecies, there is a full des

* An error occurs in p. 45, which tradictory. The words sincere and, makes the passage obscure and conin the 10th line, are to be erased. They were placed in the manuscript by mistake.