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.

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.'

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 usefulness. If 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

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Abeunt enim illuc omnia unde orta sunt. Cic. Sen. 80. vol. 7, p. 816. credo, deos immortales sparsisse animos in corpora humana, ut essent, qui terras tuerentur, quique cœlestium ordinem contemplantes, imitarentur eum vitæ modo atque constantià. 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 ruibi 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 colestibus, vel genus, vel stirps appellari potest. Cic. Leg. 1. 24.

1 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.

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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 judgment 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 ignorance. 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 darkness'. 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

k 2 Cor. iv. 3, 4. m Acts xxvi. 18.

1 Ephes. vi. 12. Col. i. 13. 1 John ii. xi. Luke xi. 34, 35. › 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 somewhat 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 confessing it. If any one would convince them of it, they say with

9 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 common 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, he 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 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 you where you are, and what you are doing, you will then more uncivilly call yourselves, "exceedingly mad, and foolish, disobedient,

! John ix. 40. • John vii. 47-49. t Rom. viii. 5-7. 13.

deceived, serving divers lusts and pleasures","as one did that thought himself before as wise and good as any of you. Live not in a sleepy state of ignorance, if ever you would have saving grace.

Direct. 11. Especially labour first to understand the true nature of a state of sin, and a state of grace.'

It is like you will say, that all are sinners; and that Christ died for sinners; and that you were regenerate in your baptism; and that for the sins that since then you have committed, you have repented of them, and therefore you hope they are forgiven.

But, stay a little, man, and understand the matter well as you go; for it is your salvation that lieth at the stake. It is very true that all are sinners: but it is as true, that some are in a state of sin, and some in a state of grace: some are converted sinners, and some unconverted sinners: some live in sins inconsistent with holiness (which therefore may be called mortal), others have none but infirmities which consist with spiritual life (which in this sense may be called venial): some hate their sin, and long to be perfectly delivered from it and others so love it, as they are loath to leave it. And is there no difference, think you, between these?

It is as true also, that Christ died for sinners: (or else where were our hope?) But it is true also, that he died to "save his people from their sins," and "to turn them from darkness to light, and from the power of Satan unto God"," and "to redeem us from all iniquity, and purify to himself a peculiar people zealous of good works"," and that "except a man be born again, and converted, and become as a little child (in humility and beginning the world anew), he cannot enter into the kingdom of heaven," and that even he that died for sinners, will at last condemn the workers of iniquity, and say, "Depart from me, ye cursed, into everlasting fire"," "I never knew you."

It is very true, that you were sacramentally regenerate in baptism, and that he that believeth and is baptised, shall be saved, and all that are the children of promise, and have that promise sealed to them by baptism, are regenerate. The ancients taught that baptism puts men into a state of grace; "Acts xxvi. 11. Tit. ii. 3. Matt. i. 21. y Acts xxvi. 18. z Tit. ii. 14. ■ John iii. 3. 5. Matt. xviii. 3. b Matt, xxv. 41. c Matt. vii. 23. VOL. II.

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