_Direct._ XI. Think and speak as much of the mercy which you have received, as of the sin you have committed; and of the mercy which is offered you, as of what you want. You dare not say that the mercy you have received, is no more worthy to be remembered and mentioned, than all your sins. Shall God do so much for you, and shall it be overlooked, extenuated, and made nothing of? as if his mercies had been a bare bone, or barren wilderness, which would yield no sustenance to your thoughts. Be not guilty of so great unthankfulness. Thoughts of love and mercy would breed love and sweetness in the soul; while thoughts of sin and wrath only breed averseness, terror, bitterness, perplexity, and drive away the heart from God.
_Direct._ XII. Tie yourselves daily to spend as great a part of your time in your prayers, in the confessing of mercy received, as in confessing sin committed; and in the praises of God, as in the lamenting of your own miseries. You dare not deny but this is your duty, if you understand your duty; thanksgiving and praise are greater duties than confessing sin and misery. Resolve then that they shall have the largest share of time. If you will but do this much, (which you can do if you will,) it will in time take off the bitterness of your spirits; and the very frequent mention of sweeter things, will sweeten your minds, and change their temperature and habit, as change of diet changeth the temperature of the body. I beseech you, resolve, and try this course. If you cannot mention mercy so thankfully as you would, nor mention God's excellencies so holily and praisefully as you would, yet do what you can, and mention them as you are able. You may command your time, (what shall have the greatest share in prayer,) though not your affections; you will find the benefit very great, if you will but do this.
_Direct._ XIII. Overvalue not the passionate part of duty, but know that judgment, will, and practice, a high esteem of God and holiness, a resolved choice, and a sincere endeavour, are the life of grace and duty, when feeling passions are but lower, uncertain things. You know not what you do, when you lay so much on the passionate part; nor when you strive so much for deep and transporting apprehensions; these are not the great things, nor essentials of holiness. Too much of this feeling may distract you. God knoweth how much you are able to bear. Passionate feelings depend much upon nature. Some persons are more sensible than others; a little thing goeth deep with some: the wisest and weightiest persons are usually least passionate; and the weakest hardly moderate their passions. God is not an object of sense, and therefore more fit for the understanding and will, than the passions, to work upon. That is the holiest soul which is most inclined to God, and resolved for him, and conformed to his will; and not that which is affected with the deepest griefs, and fears, and joys, and other such transporting passions; though it were best, if even holy passions could be raised at the will's command, in that measure which fitteth us best for duty. But I have known many complain for want of deeper feeling, who if their feeling (as they called their passion) had been more, it might have distracted them. I had rather be that christian that loathes himself for sin, resolveth against it, and forsaketh it, though he cannot weep for it; than one of those that can weep to-day, and sin again to-morrow, and whose sinful passions are quickly stirred, as well as their better passions.