15. I also suppose thee to be one that knowest, that this present life is given us on trial, to prepare for the life that shall come after; and that as men live here, they shall speed for ever; and that time cannot be recalled, when it is gone; and therefore that we should make the best of it. while we have it.

16. I suppose thee also to be easily convinced, that seeing man hath his reason and life for matters of everlasting consequence, his thoughts of them should be frequent and very serious, and his reason should be used about these things, by retired, sober deliberation.

17. And I suppose thee to be a man, and therefore so far acquainted with thyself, as that thou mayst know, if thou wilt, whether thy heart and life do answer thy convictions, and whether they are more for heaven or earth; and therefore that thou art capable of self-judging in this case.

Perhaps you will say, that while I am directing you to be holy, I suppose you to be holy first; for all this seemeth to go far towards it. But I must profess that I see not any thing in all these suppositions, but what I may suppose to be in a heathen; and that I think all this is but supposing thee to have the use of thy reason, in the points in hand. Speak freely: Is there any one of all these points that thou canst or darest deny? I think there is not. And therefore if heathens and wicked men deny them in their practice, that doth but shew that sin doth brutify them, and that, as men asleep, or in a crowd of business, they have not the use of the reason which they possess, in the matters which their minds are turned from.

18. Yea, one thing more I think I may suppose in all or most that will read this book; that you take on you also to believe in Jesus Christ, and in the Holy Ghost the Sanctifier, and that the Scriptures are the Word of God. And if you do so indeed, I may then hope that my work is in a manner done, before I begin it: but if you do it but opinionatively and uneffectually, yet God and man may plead with you the truths which you profess.

Having told you what I presuppose in you, I proceed now to the Directions. But I again entreat and charge thee, vis, quæ generi consuleret humano: nec id gigneret, aut aleret, quod, cum exantlavisset omnes labores, tum incideret in mortis malum sempiternum. Cic. Tusc.i. 118.

reader, as thou lovest thy soul, and wouldst not be condemned for hypocrisy and sloth, that thou dost not refuse to put in practice what is taught thee, and shew thereby, that whatever thou pretendest, thou art not willing to do thy part for thy own salvation, no not in the most reasonable, necessary things h.

Direction 1. If thou be truly willing to be sanctified and a child of God, remain not in a state of ignorance; but do thy best to come into the light, and understand the Word of God, in the matters of salvation.'

ness.

If knowledge be unnecessary, why have we understandingi? and wherein doth a man excel a beast? If any knowledge at all be necessary, certainly it must be the knowledge of the greatest and most necessary things: and nothing is so great and necessary as to obey thy Maker, and to save thy soul. Knowledge is to be valued according to its usefulIf it be a matter of as great concernment to know how to do your worldly business, and to trade and gather worldly wealth, and to understand the laws, and to maintain your honour, as it is to know how to be reconciled unto God, to be pardoned and justified, to please your Creator, to prepare in time for death and judgment, and an endless life, then let worldly wisdom have the pre-eminence. But if all earthly things be dreams and shadows, and valuable only as they serve us in the way to heaven, then surely the heavenly wisdom is the best. Alas, how far is that man from being wise, that is acquainted with all the punctilios of the law, that is

h Abeunt enim illuc omnia unde orta sunt. Cic. Sen. 80. vol. 7, p. 816. Sed credo, deos immortales sparsisse animos in corpora humana, ut essent, qui terras tuerentur, quique cœlestium ordinem contemplantes, imitarentur eum vitæ modo atque constantiâ. Cic. Sen. 77. vol. 7. p. 815. Sunt enim e terra homines non ut incolæ atque habitatores, sed quasi spectatores superarum rerum atque cœlestium, quarum spectaculum ad nullum aliud genus animantium pertinet. Cic. Nat. Deo. ii. 140. Nam cum cæteras animantes abjecisset ad pastum, solum hominem erexit, ad cœlique, quasi cognationis domiciliique pristini, conspectum excitavit : tum speciem ita formavit oris, ut in ea penitus reconditos mores effingeret. Cic. Leg. 1. 26. Nisi Deus....istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Cic. Som. Scip. 3. vol. 7.

p. 915. Virorum sapientissimorum ac fortissimorum civium mentes, quæ mihi videntur ex hominum vita ad deorum religionem et sanctimoniam demigrasse. Cic. Pro. Rab. 30. Animum tamen esse ingeneratum a Deo: ex quo vere vel agnatio nobis cum cœlestibus, vel genus, vel stirps appellari potest. Cic. Leg. 1. 24.

i Qui seipsum cognoverit, cognoscet in se omnia : Deum, ad cujus imaginem factus est: mundum, cujus similachrum gerit; creaturas omnes cum quibus symbolum habet. Paul. Scaliger. Thes. p. 722.

excellent in the knowledge of all the languages, sciences, and arts, and yet knoweth not how to live to God, to mortify the flesh, to conquer sin, to deny himself, nor to answer in judg ment for his fleshly life, nor to escape damnation! As far is such a learned man from being wise, as he is from being happy.

Two sorts among us do quietly live in damning igno-. rance. First, abundance of poor people, who think they may continue in it, because they were bred in it; and that because they are not book-learned, therefore they need not learn how to be saved; and because their parents neglected to teach them when they were young, therefore they may neglect themselves ever after, and need not learn the things they were made for. Alas, sirs, what have you your lives, your time, and reason for? Do you think it is only to know how to do your worldly business? Or is it to prepare for a better world! It is better that you knew not how to eat, or drink, or speak, or go, or dress yourselves, than that you know not the will of God, and the way to your salvation. Hear what the Holy Ghost saith, "But if our gospel be hid, it is hid to them that are lost in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them k❞ Darkness is unsafe and full of fears; the light is safe and comfortable. A man in ignorance is never like to hit his way: nor can he know whether he be in or out; nor what enemy or danger he is near. It is the devil that is the prince of darkness, and his kingdom is a kingdom of darkness, and his works are works of darkness1. Grace turneth men from darkness to light", and causeth them to cast off the works of darkness". Because we are the children of light and of the day, and not of darkness or of night. They that were sometime darkness, are light in the Lord, when they are converted, and must walk as the children of the light. In the dark the devil and wicked men may cheat you, and do almost what they list with you. You will not buy your wares in the dark, nor travel, or do your work in the dark: and will you judge of the state of your souls in the dark? and do the work of your salvation in the dark? I tell you the devil could'

k2 Cor. iv. 3, 4.

m Acts xxvi. 18.

Ephes. vi. 12. Col. i. 13. 1 John ii. xi. Luke xi. 34, 35. n Rom. xiii. 12. • 1 Thes. v. 5. P Ephes. v. 8.

never entice so many souls to hell, if he did not first put out the light, or put out their eyes. They would never so follow him by crowds, to everlasting torments, by daylight, and with open eyes. If men did but know well what they do when they are sinning, and whither they go in a carnal life, they would quickly stop, and go no further. All the devils in hell could never draw so many thither, if men's ignorance were not the advantage of temptations.

Another sort among us that are ignorant of the things of God, are sensual gentlemen, and scholars, that have so much breeding as to understand the words, and speak some→ what better than the ruder sort, but indeed never knew the nature, truth, and goodness of the things they speak of: they are many of them as ignorant of the nature of faith, and sanctification, and the working of the Holy Ghost in planting the image of God upon the soul, and of the saint's communion with God, and the nature of a holy life, as if they had never heard or believed, that there is such a thing as any of these in being. Nicodemus is a lively instance in this case : a ruler in Israel, and a Pharisee, and yet he knew not what it was to be born again. And the pride of these gallants maketh their ignorance much harder to be cured, than other men's; because it hindereth them from knowing and confess ing it. If any one would convince them of it, they say with

Cum quem pœnitet peccâsse pene innocens est: maxima purgationum pars est voluntaria pœnitentia delictorum. Scal. Thes. p. 742. Facilius iis ignoscitur qui non perseverare sed ab errato se revocare moliuntur; est enim humanum peccare, sed belluinum in errore perseverare. Cic. in Vat. Nullus enim suavior animo cibus est, quam cognitio veritatis. Lactant. Instit. lib. 1. c. 1. Bunemann, p. 11. It is a marvellous and doleful case to think how ignorant some people live, even to old age, under constant and excellent teaching. Some learn neither words nor sense, but hear as if they heard not: some learn words, and know the sense no more than if they had learned but a tongue unknown; and will repeat their creed and catechism, when they know not what it is that they say. A worthy minister of Helvetia told me, that their people are very constant at their sermons, and yet most of them grossly ignorant of the things which they most frequently hear. It is almost incredible what ignorance some ministers report that they have found in some of the eldest of their auditors. Nay, when I have examined some that have professed strictness in religion, above the com mon sort of people, I have found some ignorant of some of the fundamentals of the Christian faith. And I remember what an ancient bishop about twelve hundred years ago saith, Maximus Taurinensis in his homilies, that when he had long preached to his people, even on an evening after one of his sermons, be heard a cry or noise among the people, and hearkening what it was, they were by their outcry helping to deliver the moon, that was in labour and wanted help. This is cited also by Papirius Massonus, in vita Hilarii Papæ. p. 67.

scorn, as the Pharisees to Christ, "Are we blind also "?" Yea, they are ready to insult over the children of the light, that are wise to salvation, because they differ from the loose or hypocritical opinions of these gentlemen, in some matters of God's worship; of which their worships are as competent judges, as the Pharisees, of the doctrine of Christ, or as Nicodemus of regeneration, or as Simon Magus, or Julian, or Porphyry, of the gifts of the Holy Ghost. These honourable, miserable men, will bear no contradiction or reproof: who dare be so unmannerly, disobedient, or bold, as to tell them that they are out of the way to heaven, and strangers to it (that I say not, enemies); and to presume to stop them in tI the way to hell, or to hinder them from damning themselves, and as many others as they can? They think this talk of Christ, and grace, and life eternal, if it be but serious (and not like their own, in form, or levity, or scorn), is but the troublesome preciseness of hypocritical, humorous, crackbrained fellows and say of the godly, as the Pharisees; "Are ye also deceived? Have any of the rulers, or of the Pharisees believed on him? But this people who knoweth not the law are cursed"."

Well, gentlemen or poor men, whoever you be that savour not the things of the Spirit', but live in ignorance of the mysteries of salvation, be it known to you, that heavenly truth and holiness are works of light, and never prosper in the dark; and that your best understanding should be used for God and your salvation, if for any thing at all. It is the devil and his deceits that fear the light. Do but understand well what you do, and then be wicked if you can; and then set light by Christ and holiness if you dare! O come but out of darkness into the light, and you will see that which will make you tremble to live ungodly and unconverted another day and you will see that which will make you with penitent remorse lament your so long neglect of heaven, and wonder that you could live so far, and so long besides your wits, as to choose a course of vanity and bestiality in the chains of satan, before the joyful liberty of the saints: and, though we must not be so uncivil as to tell where you are, and what you are doing, you will then more uncivilly call yourselves, “exceedingly mad, and foolish, disobedient,

:

r John ix. 40. s John vii. 47-49.

you

t Rom. viii. 5-7. 13.