decree issued forth in the soul, that, after we know our duty, there may be a resolvedness of mind never to swerve from it. First the distinguishing work proceedeth, there is a clear and distinct approbation of God; then the determining followeth : this is the półɛσiç kapdias, the “purpose of heart" (Acts xi. 23): "Thou hast fully known my doctrine, manner of life, πpỏ0εσ, purpose" (2 Tim. iii. 10). The form of this decree and resolution you have in Psalm 1xxiii. 28, "But it is good for me to draw near to God." This in the soul hath the authority of a principle: he that meaneth to be a thorough Christian, must set the bent, and bias, and purpose of his heart strongly upon it: “I said, I will take heed to my ways" (Psalm xxxix. 1); so, "I said, I will confess my transgressions" (Psalm xxxii. 5). These purposes have a powerful command upon the whole soul, to set it a-working whatever they purpose with this strong decree, how backward soever the heart be otherwise. They will excite and quicken us, and admit of no contradiction: it is our judgments lead us, and guide and poise us. A man may have knowledge and learning, and play the fool, if his judgment be not biassed: a man never taketh any course but his judgment telleth him it is best, and best for him, all things considered. It is not men's knowledge leadeth them, but their judgments say to their wills, "This is not for me; the other conduceth most to my profit, honour, or delight;' but, when the judgment is in some measure set towards God, then the man is for God.

Thirdly, To direct as well as to decree: so good judgment and knowledge serve for the right guiding of ourselves and all our affairs. Many are wise in generals that err in particulars; and have a knowledge of principles, but their affairs are under no conduct. Particulars are nearer to practice, and very learned men are deceived in particulars: "An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou, therefore, which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?” (Rom. ii. 20-22.) Therefore, besides the general rule, the knowledge of God's will, it is necessary to have the gift of discretion, when particulars are clothed with circumstances. There is an infinite variety of circumstances which require a deal of prudence to determine them: a man may easily discourse general truths concerning God, ourselves, the state of the church, the privileges of Christianity; but to direct them to particular cases, to govern our own hearts, and order our own ways, that is a harder thing: "Who is wise, and he shall understand these things; prudent, and he shall know them" (Hos. xiv. ult.); "I, wisdom, dwell with prudence" (Prov. viii. 12); to direct is harder than to determine or distinguish. It is easier to distinguish of good and evil in the general, to lay down conclusions upon the evidence of the goodness of the ways of God; but to reduce our knowledge to practice in all cases, that is the great work of judgment: that we may know what becometh the time, the place, the company where we are, and may have that ordering of our conversation aright (Psalm 1. 23), to know how to carry ourselves in all relations, business civil, sacred, light, serious; that we neither offend in excess, nor defect; that we judge what is due to the Creator, and what is to be allowed to the creature; what is good, what is better, what is best of all; that we know how to pay

reverence to superiors, how most profitably to converse with equals, what compassion to inferiors; how to do good to them, how to behave ourselves as husbands, wives, fathers, children. Wisdom maketh us profitable in our relations: let husbands dwell with wives "according to knowledge” (1 Pet. iii. 7). There is much prudence and wisdom required to know how to converse profitably and Christianly with all that we have to do with. In short, how to love our friends in God, and our enemies for God; how to converse secretly with God, and to walk openly before men; how to cherish the flesh that it may not be unserviceable, yet how to mortify it that it may not wax wanton against the spirit; how to do all things in the fear of God, in meats, drinks, apparel, recreations; when and how to pray; what time for our callings, what for worship; when to speak, when to hold our peace; when to praise, and when to reprove; how to give, and how to take; when to scatter, when to keep back or withhold; and to order all things aright, requireth a sound judgment; that we carry ourselves with that gravity and seriousness, that exactness and tenderness, that we may keep up the majesty of religion, and all the world may know that he is wise by whose counsel we are guided. But, alas! where this sound judgment and discretion are wanting, we shall soon offend and transgress the laws of piety, charity, justice, sobriety. Piety and godliness will not be orderly we shall either be guilty of a profane neglect of that course of duty that is necessary to keep in the life of grace, or turn religion into a sour superstition and rigorous course of observances. Charity will not be orderly we shall give to wastefulness, or withhold more than is meet, to the scandal or prejudice of the world towards religion. Not perform justice: we shall govern to God's dishonour, obey to his wrong; punish with too much severity, or forbear with too much lenity; our reproofs will be reproaches, our praises flattery. Sobriety will not be orderly: we shall deny ourselves our necessary comforts, or use them as an occasion to the flesh; either afflict the body and make ourselves unserviceable, or wrong the soul and burden and oppress it with vain delights. In short, even the higher acts of religion will degenerate our fear will be turned into desperation, or our hope into presumption; our faith will be a light credulity, or our search after truth will turn into a flat scepticism or irresolution; our patience will be stupidness, or our constancy obstinacy: we shall either slight the hand of God, or faint under it; so that there is need of good judgment and knowledge to guide us in all our ways.

II. Why this is so earnestly to be sought of God. The thing is evident from what is said already; but further,

First, Because this is a great defect in most Christians, who have many times good affections, but no prudence to guide and order them: they are indeed all affection, but no judgment; have a zeal, but without knowledge (Rom. x. 3). Zeal should be like fire, which is not only fervidus, but lucidus; hot, but bright; a blind horse may be full of mettle, but he is ever and anon stumbling. Oh! then, should we not earnestly seek of God good knowledge and judgment? The Spirit of God knoweth what is best for us in the Scriptures he hath indited prayers: "This I pray, that your love may abound yet more and more in knowledge and in all judgment" (Phil. i. 9); that our love and zeal should have a proportionable measure of knowledge and judgment going along with them; and, "That ye might be filled with the knowledge of his will in all wisdom and spiritual under

standing" (Col. i. 9); and again, "Let the word of Christ dwell in you richly in all wisdom" (Col. iii. 16). These places show that it is not enough to have warm affections, but we must have a clear and a sound mind.

Secondly, The mischief which ariseth from this defect is so great to themselves, to others, and the church of God.

1st, To themselves.

1. Without the distinguishing or discerning act of judgment, how apt are we to be misled and deceived! They that cannot distinguish meats, will soon eat what is unwholesome: so, if we have not a judgment to approve things that are excellent, and disapprove the contrary, our fancies will deceive us; for they are taken with every slight appearance, as Eve was deceived by the fruit because it was fair to see to: " But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ" (2 Cor. xi. 3). Our affections will deceive us; for they judge by interest and profit, not duty and conscience. The affections are easily bribed by those bastard goods of pleasure, honour, and profit: "In whom the god of this world hath blinded the minds of them which believe not" (2 Cor. iv. 4). The consent of the world will deceive us; for they may conspire in error and rebellion against God, and are usually the opposite party against God: "And be not conformed to this world; but be ye transformed by the renewing of your mind" (Rom. xii. 2). Good men may deceive us ; true and faithful ministers may err both in doctrine and manners, as the old Prophet seduced the young one to his own destruction: "He said unto him, I am a Prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him" (1 Kings xiii. 18). In what a woful plight, then, are Christians, if they have not a judgment, and a test to taste doctrines, and try things, as the mouth tasteth meats. How easily shall we take good for evil, and evil for good; condemning that which God approveth, and approving that which God condemneth.

2. Without the determining act of judgment, how fickle and irresolute shall we be, either in the profession or in the practice of godliness. Many men's religion lasts but for a pang: it cometh upon them now and then, it is not their constant frame and constitution. For want of this purpose, and resolute, peremptory decree for the profession of godliness, there is an uncertainty, levity, and wavering in religion: men take up opinions lightly, and leave them as lightly again. Light chaff is carried about with every wind: "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Eph. iv. 14). If we receive the truth upon the credit of men, we may be led off again; and we shall be ready to stagger when persecution cometh, especially if we see those men from whom we have learned the truth fall away, if we have not idior sýptypov, a steadfastness of our own: "Beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness" (2 Pet. iii. 17). Men should have a steadfastness proper to themselves, not stand by the steadfastness of another; the examples of others, the countenance or applause of the world, or the opinion of good men; but convincing reason, by which their minds may be enlightened, and their judgments set for God. So for practice: we are off and on, unstable in all

our ways; why? because we content ourselves with some good motions before we have brought our hearts to this conclusion, to choose God for our portion, and to cleave to him. All in haste, they will be religious; but sudden, imperfect motions may be easily laid aside, and given over by contrary persuasions; but, when our hearts are fixed upon these holy purposes, then all contrary solicitations and oppositions will not break us or divert us. Satan hath small hopes to seduce or mislead a resolved Christian; loose and unengaged men lie open to him, and are ready to be entertained and employed by any new master.

3. Without the directing act of judgment, how easily shall we miscarry, and make religion a burthen to ourselves, or else a scorn to the world. Want of judgment causeth different effects, not only in divers, but in the same person: sometimes a superstitious scrupulousness, at other times a profane negligence; sometimes make conscience of all things, then of nothing; as the one weareth off, the other succeedeth; as the Devil cast the lunatic in the Gospel, sometimes into the water, sometimes into the fire; either fearful of sin in everything they do, or bold to run into all sin without fear. Whereas, a truth judiciously understood, would prevent either extreme. So again, for want of judgment, sometimes men are transported by a fiery and indiscreet zeal, at other times settle in a cold indifferency, and all things come alike to them. The way to prevent both is to resolve upon evidence: "Prove all things: hold fast that which is good" (1 Thess. v. 21). Certainly, the clearer our judgment is, the more steadfast is our faith, the more vehement is our love, the more sound our joy, the more constant our hope, the more calm our patience, the more earnest our pursuit of true happiness: otherwise, we shall never carry it evenly between vain presumption and feigned reverence, between legal fear and rash hopes, uncomely dejections and a loose disregard of God. Wisdom is the faculty by which we apply that knowledge we have, unto the end why we should have it.

2ndly, It makes us troublesome to others, by preposterous carriage, rash censuring, needless intermeddling : "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ" (Phil. i. 9, 10): our corruptions will otherwise break forth to the offence of others. An injudicious Christian increaseth the reproaches of the world, as if the servants of God were the troublers of Israel, by unseasonable reproofs, mistiming of duties, meddling with that which no ways appertaineth to him. All lawful things are not fit at all times, nor in all places, nor to be done by all persons. Much folly, indiscretion, and rashness remain in the best, whereby they dishonour God, and bring religion into contempt.

3rdly, They trouble the church of God: it hath suffered, not only from the persecutions of enemies, but from the folly, rashness, and indiscretion of its friends. There are different degrees of light; some babes, some young men, some grown persons, in Christ Jesus: "I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father" (1 John ii. 13). Now, children have their fancies, and young men their passions, and old men their humours. When the one would prescribe to the other, they hurry all things into confusion. The injudicious generally seek to

carry it, and would govern the world. In young ones, there are great affections, but little knowledge and judgment; they have a great zeal, but little prudence to moderate it; and, when this is joined with perverseness and contumacy, it is not easy to be said how much evil it bringeth to the church of God; as a fiery horse routeth the troop, and bringeth disorder into the army. The Devil loveth to draw things into extremes; to set gift against gift, prudence against zeal, the youth of Christianity against age, and so to confound all things, and so to subvert the kingdom of Christ by that comely variety which is the beauty of it. In the general, all overdoing in religion is undoing.

USE. The use is, let all this press us to seek this benefit of good judgment and knowledge. To this end,—

1. Consider the value and necessity of it. Without it we cannot regularly comfort ourselves in the promises, but it will breed a carelessness and neglect of our duty; nor fulfil the commandments of God, but it will breed in us a self-confidence and disvaluing of the grace of God; nor reflect upon our sins, but we shall be swallowed up of immoderate sorrow; nor suffer for the truth, but we shall run into indiscreet reasoning and oppositions, that will trouble all, and, it may be, subvert the interest of religion in the world; or else grow into a loose uncertainty, leaping from one opinion into another. This uncertainty cometh not so much, or not altogether, from vile affections, as want of information in religion, professing without light and evidence, having more of affection than principles. There is a twofold injudiciousness, total or partial. Total, when men are given up eiç åðîniμov võv, into a reprobate sense, or an injudicious mind (Rom. i. 28); when utterly incapable of heavenly doctrine, or discerning the things of the Spirit. This is one of God's heaviest judgments; that is not the case of any of you, I hope. Partial, and that is in us all. Alas! we are ignorant of many things which we should know! at least, we have not that discretion and prudence which are necessary for directing our faith, tempering our zeal, ordering and regulating our practice; which are necessary to avoid evil, to do good, or to do good well: or, if we have light, we have no sense or taste. Many never felt the bitterness of sin to purpose, or sweetness of righteousness; therefore we have need to cry to God, Lord, give me good taste and knowledge.'

2. If you would have it, you must ask it of God. We can have no sound knowledge till God teach it us. By nature, we are all blind, ignorant, vain after grace received, though our ignorance be helped, it is not altogether cured; you must still fetch it from Heaven by strong hand. Without his Spirit, we cannot discern spiritual things: "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Cor. ii. 14): that is, chiefly, the main things of the Gospel ; and, universally, all things, so far as conscience and obedience to God are concerned in them. It is the unction must teach us all things: "But ye have an unction from the Holy One, and ye know all things" (1 John ii. 20) the things of God must be seen in the light of his own Spirit. The Spirit of God first giveth us the desire of these things, and then satisfieth us with them: it is the Spirit of God purifieth this desire that it may be holy, as having a holy end; that we may avoid whatever is displeasing to God, and do whatever is pleasing in his sight; and that is the ready way to come to knowledge and sound judgment. Sanctify them through thy

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