_Answ._ 1. There are many duties done by reason, and the common assistances of God, that are better than the total omission of them is. Else no unsanctified man should hear the word, or pray, or relieve the poor, or obey his prince or governors, or do any duty towards children or neighbours, because whatsoever is not the fruit of the special grace of the Spirit, is sin; and without faith it is impossible to please God; and all men have not faith, Heb. xi. 6; 2 Thess. iii. 2. 2. It is a distracted conceit of the quakers, and other fanatics, to think that reason and the Spirit of God are not conjunct principles in the same act. Doth the Spirit work on a man as on a beast or stone? and cause you to speak as a clock that striketh it knoweth not what? or play on man's soul, as on an instrument of music that hath neither knowledge of the melody, nor any pleasure in it? No, the Spirit of God supposeth nature, and worketh on man as man, by exciting your own understanding and will to do their parts. So that when, against all the remnant of dulness and backwardness that is in you, you can force yourselves to do your duty, it is because the Spirit of God assisteth you to take that resolution, and use that force. For thus the Spirit striveth against the flesh, Gal. v. 17; Rom. vii. 16-18. Though it is confessed, that there is more of the Spirit, where there is no backwardness or resistance, or need of forcing.
_Direct._ III. By all means labour to be furnished with understanding in the matters of God. For, 1. An understanding person hath a mine of holy matter in himself, and never is quite void of matter for good discourse. He is the good scribe, that is instructed to the kingdom of God, that bringeth out of his treasury things new and old, Matt. xiii. 52. 2. And an understanding person will speak discreetly, and so will much further the success of his discourse, and not make it ridiculous, contemptuous, or uneffectual through his indiscretion. But yet if you are ignorant and wanting in understanding, do not therefore be silent; for though your ability is least, your necessity is greatest. Let necessity therefore constrain you to ask instruction, as it constraineth the needy to beg for what they want. But spare no pains to increase your knowledge.
_Direct._ IV. If your own understandings and hearts do not furnish you with matter, have recourse to those manifold helps that God vouchsafeth you. As, 1. You may discourse of the last sermon that you heard, or some one lately preached that nearly touched you. 2. Or of something in the last book you read. 3. Or of some text of Scripture obvious to your thoughts. 4. Or of some notable (yea, or ordinary) providence which did lately occur. 5. Or of some examples of good or evil that are fresh before you. 6. Or of the right doing of the duty that you are about, or any such like helps.
_Direct._ V. Talk not of vain, unprofitable controversies, nor often of small, circumstantial matters that make but little to edification. For there may be idle talking about matters of religion, as well as about other smaller things. Especially see that the quarrels of the times engage not your thoughts and speeches too far, into a course of unprofitableness or contention.