_Direct._ III. Neglect not those means which the Spirit hath appointed you to use, for the receiving of its help, and which he useth in his holy operations.--If you will meet with him, attend him in his own way, and expect him not in by-ways where he useth not to go. Pray, and meditate, and hear, and read, and do your best, and expect his blessing. Though your ploughing and sowing will not give you a plentiful harvest without the sun, and rain, and the blessing of God, yet these will not do it neither, unless you plough and sow. God hath not appointed a course of means in nature or morality in vain, nor will he use to meet you in any other way. _Direct._ IV. Do most when the Spirit helpeth you most.--Neglect not the extraordinary measures of his assistance: if he extraordinarily help you in prayer, or meditation, improve that help, and break not off so soon as at other times (without necessity): not that you should omit duty till you feel his help; for he useth to come in with help in the performance, and not in the neglect of duty: but tire not out yourself with affected length, when you want the life. _Direct._ V. Be not unthankful for the assistance he hath given you.--Deny not his grace: ascribe it not to nature: remember it to encourage your future expectations: unthankfulness and neglect are the way to be denied further help. _Quest._ But how shall I know whether good effects be from the means, or from my reason and endeavour, and when from the Spirit of God? _Answ._ It is as if you should ask, How shall I know whether my harvest be from the earth, or sun, or rain, or God, or from my labour? I will tell you how. They are all con-causes: if the effect be there, they all concur; if the effect be wanting, some of them were wanting. It is foolish to ask, which is the cause, when the effect is not produced but by the concurrence of them all. If you had asked, which cause did fail, when the effect faileth? there were reason in that question; but there is none in this. The more to blame those foolish atheists, that think God or the Spirit is not the cause, if they can but find that reason and means are in the effect. Your reason, and conscience, and means would fall short of the effect, if the Spirit put not life into all. _Obj._ But I am exceedingly troubled and confounded with continual doubts about every motion that is in my mind, whether it be from the Spirit of God, or not.