Instructions
FOR
Particular
STATES
.
CHAP.
I.
Instructions
for
Timorous
or
Fearful
Christians
,
subject
to
frequent
Dejections
of
Spirit
.
BY
Timorous
or
Fearful
Christians
,
I
understand
not
those
,
who
living
in
the
Practice
of
some
known
Vice
,
and
upon
Checks
of
Conscience
,
are
seiz'd
sometimes
with
a
just
Apprehension
of
God's
Anger
,
and
the
Eternal
Consequences
of
their
Sinful
State
:
But
such
others
,
who
being
generally
Solicitous
to
avoid
the
common
Vices
of
the
World
,
and
being
subject
only
to
ordinary
Infirmities
,
to
common
Weaknesses
,
to
Surprizes
,
and
Oversights
,
and
not
finding
the
Success
they
desire
,
in
their
frequent
Attempts
of
overcoming
these
,
are
often
perplex'd
in
Mind
,
very
often
discourag'd
,
and
many
times
so
overwhelm'd
in
Spirit
,
as
to
be
inclin'd
to
give
all
over
for
lost
.
These
stand
in
need
of
a
Skilful
Hand
,
to
support
them
under
their
Disturbance
,
and
prevent
their
falling-a-Prey
to
the
Devil's
Malice
,
who
is
busie
,
in
improving
their
Disquiets
,
that
by
their
Interior
Confusion
he
may
make
them
unfit
for
their
best
Duties
,
rob
them
of
all
Comfort
,
weaken
their
Faith
and
Hope
,
and
perswade
them
to
desist
from
Praying
,
and
any
farther
Endeavors
of
Amendment
,
since
all
they
have
hitherto
done
is
to
no
Purpose
.
This
is
his
Design
generally
against
those
Souls
,
whose
solid
Principles
make
him
despair
of
ever
drawing
them
into
Vice
;
and
therefore
he
abuses
their
Pious
Inclinations
,
by
perplexing
their
Thoughts
with
Unprofitable
Fears
,
so
to
hinder
them
at
least
from
making
any
Advance
;
and
hoping
for
farther
Success
,
since
where-ever
Anxiety
seizes
,
he
looks
for
a
Prey
.
For
disappointing
this
Malice
,
and
preventing
all
Miscarriage
,
these
Christians
ought
to
remember
,
This
Life
is
not
a
State
of
Perfection
,
but
of
Weakness
,
and
of
Trials
,
and
that
as
long
as
they
are
in
it
,
they
must
not
expect
to
be
as
Angels
,
but
be
contented
to
be
as
Men
;
that
is
,
Frail
,
Uncertain
,
and
Infirm
:
That
as
't
is
unreasonable
to
expect
here
the
Peace
,
Security
,
and
Happiness
of
Heaven
;
so
't
is
likewise
,
to
look
for
the
Perfection
of
it
:
That
to
afflict
themselves
,
because
they
are
not
priviledg'd
against
all
Sin
in
this
Sinful
Life
,
is
the
same
Indiscretion
,
as
to
grieve
,
because
they
are
subject
to
Pains
and
Distempers
in
this
State
of
Corruption
.
It
being
therefore
their
Duty
to
govern
themselves
by
Reason
and
Prudence
,
it
ought
to
be
their
constant
Care
,
to
Suppress
or
Moderate
whatever
they
observe
in
themselves
,
contrary
to
these
Lights
,
appointed
for
their
Conduct
,
not
only
in
Temporal
,
but
more
particularly
in
their
Spiritual
Concerns
:
It
being
most
certain
,
that
as
far
as
they
indulge
any
Thoughts
or
Motions
,
contrary
to
their
Direction
,
they
so
far
yield
to
some
Passion
or
other
:
And
so
it
is
in
this
Case
;
for
these
Disquieting
and
Anxious
Thoughts
being
not
conformable
to
Reason
,
must
therefore
be
the
effect
of
Passion
:
Sometimes
arising
from
Pride
,
because
they
cannot
bear
this
Evidence
of
their
Weakness
:
Sometimes
from
Impatience
,
because
they
cannot
hold
out
in
the
Endeavors
of
overcoming
that
,
which
seems
likely
to
give
them
an
endless
Trouble
:
Sometimes
from
Presumption
,
because
,
after
so
many
Resolutions
,
they
see
themselves
disappointed
,
and
falling
so
much
short
of
what
they
intended
.
And
now
,
whilst
all
the
effects
of
Pride
,
Impatience
,
Presumption
,
or
any
other
Passion
,
are
injurious
to
Reason
and
Prudence
,
they
are
certainly
so
many
Weaknesses
,
and
ought
not
to
be
indulg'd
by
those
,
who
pretend
to
grieve
because
they
are
Weak
;
for
this
is
not
to
cure
or
remove
,
but
to
encrease
the
Matter
of
their
Complaints
.
Q.
Would
you
not
therefore
have
these
grieve
at
their
Imperfections
,
and
such
Sinful
Weaknesses
,
which
they
know
to
be
displeasing
to
God
,
and
that
which
principally
hinders
them
from
advancing
in
Virtue
,
and
approaching
towards
God
?
A.
I
would
have
them
daily
lament
all
such
Weaknesses
,
not
with
a
Passionate
,
but
a
Just
and
Rational
Grief
.
You
see
our
present
Discourse
is
not
against
any
degrees
of
Repentance
,
which
is
a
Sorrow
for
Sin
,
but
against
that
Indiscreet
and
Unreasonable
Grief
,
which
inclines
Christians
to
Dejection
of
Mind
,
discourages
them
from
the
persecution
of
all
that
is
Good
,
is
the
addition
of
new
Weaknesses
,
and
instead
of
drawing
them
nearer
to
God
,
puts
them
in
hazard
of
departing
yet
farther
from
him
.
I
make
then
no
exceptions
against
that
Grief
,
which
is
the
effect
of
true
Repentance
;
but
I
would
not
have
Pride
,
Presumption
and
Impatience
,
pretend
to
grieve
for
Sin
;
for
as
these
are
Evil
Roots
,
so
their
Fruit
is
certainly
Evil
,
however
it
may
have
the
Resemblance
of
Good
.
Q.
Can
,
Pride
then
seem
to
grieve
for
Sin
?
A.
I
have
already
hinted
it
to
you
above
;
but
because
it
may
be
serviceable
,
I
will
give
you
some
farther
Light
:
Consider
but
a
Person
,
that
has
the
general
Reputation
of
being
Pious
,
Moderate
,
and
having
a
great
Command
of
all
his
Passions
;
if
such
an
one
,
being
provok'd
in
Company
that
are
Admirers
of
him
,
becomes
exasperated
,
and
expresses
his
Resentments
in
such
a
manner
,
as
to
betray
a
great
Weakness
of
Mind
:
The
Consideration
of
having
been
thus
overseen
,
may
afterwards
,
upon
reflection
,
give
him
a
great
trouble
;
so
that
the
thought
of
it
never
comes
into
his
Mind
,
but
't
is
follow'd
with
Vexation
and
Disquiet
:
Now
this
Grief
may
have
the
Looks
of
Repentance
,
as
seemingly
lamenting
the
being
surpriz'd
in
Sin
,
and
the
Ill-Example
given
by
it
:
And
yet
,
if
being
examin'd
by
the
Searcher
of
Hearts
,
it
shall
be
found
,
that
the
true
Occasion
of
his
Trouble
,
is
,
because
he
sees
himself
not
so
steddy
as
he
imagin'd
,
that
he
shall
lose
much
of
that
Esteem
his
Friends
had
of
him
,
and
be
reputed
like
the
rest
of
the
World
;
and
not
bearing
the
Thoughts
of
this
Abjection
,
he
is
therefore
vex'd
and
uneasie
as
often
as
they
occur
;
all
this
Grief
will
be
rejected
as
Pharisaical
,
and
the
effect
of
Pride
,
Impatience
,
and
Self-love
,
and
be
so
far
from
atoning
for
the
former
Guilt
,
that
't
is
very
likely
,
the
Guilt
of
this
Ambitious
Grief
,
will
be
found
greater
than
the
Sin
,
which
it
pretends
to
lament
.
I
am
thus
particular
in
this
Point
,
that
those
,
who
are
subject
to
Dejection
,
may
not
indulge
all
manner
of
Grief
,
upon
pretext
of
it
being
for
their
Sins
;
but
examine
it
with
a
jealous
Eye
,
and
see
,
whether
it
be
not
the
effect
of
Impatience
,
or
of
an
uneasie
Mind
,
rather
than
of
true
Repentance
;
and
hence
may
learn
,
how
far
they
are
bound
to
Encourage
or
to
make
Opposition
against
it
:
For
if
it
appears
to
be
the
effect
of
Vanity
,
Presumption
,
or
other
like
Passion
,
they
must
judge
it
unreasonable
Disturbance
,
and
make
the
same
Resistance
against
it
,
as
against
other
Passions
,
to
which
they
are
subject
;
and
never
think
this
a
sufficient
Disposition
for
going
to
their
Director
,
and
making
an
acknowledgment
of
that
Fault
for
which
they
thus
grieve
,
but
rather
strive
to
compose
themselves
,
and
excite
some
better
Grief
,
such
as
is
the
effect
of
Humility
and
a
Solid
Repentance
Q.
How
shall
they
distinguish
the
Grief
of
Passion
from
that
of
Repentance
?
A.
Not
from
what
they
feel
;
for
that
of
Passion
may
be
more
Sensible
,
than
the
other
;
but
rather
from
the
effects
of
it
.
Let
them
observe
,
whether
,
upon
the
Grief
,
that
seizes
them
,
they
are
apt
to
be
Discompos'd
,
Fretful
,
and
out
of
Humor
,
so
as
to
be
uneasie
in
Conversation
,
and
Peevish
in
their
Commands
or
Answers
:
Let
them
see
,
whether
they
are
less
Diligent
in
Prayer
,
less
Watchful
in
their
Ways
;
whether
they
are
weak
in
Faith
and
Hope
,
inclin'd
to
think
all
their
Endeavors
fruitless
,
and
ready
to
despond
:
If
it
be
thus
with
them
,
they
have
reason
to
suspect
their
Grief
;
for
as
in
all
these
Symptoms
there
appears
Passion
;
so
they
have
reason
to
fear
that
Grief
,
which
is
at
the
root
of
all
this
,
to
be
not
Reasonable
and
Christian
,
but
only
Passionate
.
But
if
upon
the
sense
of
having
offended
God
,
they
are
more
Humble
and
Patient
,
more
Fervent
in
Prayer
,
more
Punctual
in
all
Exercises
of
Piety
,
more
Cautious
in
their
Ways
,
more
Importune
with
God
for
new
Additions
of
Grace
,
entirely
depending
and
confiding
in
his
Goodness
,
Cheerful
and
Courageous
in
undertaking
what
is
propos'd
for
their
Help
;
then
they
may
justly
believe
their
Trouble
to
be
well
grounded
,
and
to
be
the
effect
of
a
sincere
Repentance
:
For
in
as
much
as
it
draws
the
Christian
nearer
to
God
,
it
must
necessarily
be
good
;
upon
which
Consideration
the
other
must
be
condemn'd
;
because
however
it
looks
like
Grief
for
Sin
,
yet
there
is
not
one
step
or
motion
of
it
,
but
what
removes
the
Soul
farther
from
God
,
and
gives
it
a
Dislike
of
whatever
Exercises
are
appointed
for
approaching
to
him
.
Q.
What
therefore
is
a
Christian
to
do
,
to
prevent
his
falling
into
this
Unprofitable
Trouble
?
A.
He
must
be
mindful
,
as
above
hinted
,
What
he
is
;
that
is
,
nothing
but
Misery
and
Weakness
;
and
What
this
Life
is
;
that
is
,
a
Life
of
Imperfection
and
Trial
:
He
must
remember
,
that
in
all
his
strongest
Purposes
of
Amendment
,
there
is
nothing
in
himself
,
or
in
all
he
can
do
,
wherein
he
can
confide
;
but
that
his
whole
Help
is
in
the
Free
Gifts
of
God's
Grace
;
that
God
may
justly
deny
him
that
of
which
he
must
own
himself
Unworthy
.
If
these
Truths
,
by
Daily
Reflection
,
are
well
fix'd
in
his
Mind
,
they
will
help
to
take
off
all
Surprize
at
usual
Failings
:
For
,
Where
is
the
wonder
,
that
what
is
Weak
is
subject
to
Weaknesses
;
that
those
,
who
walk
on
Uneven
or
Slippery
Ways
,
sometimes
stumble
or
fall
;
or
that
those
Helps
are
denied
them
,
which
they
have
no
right
to
,
nay
,
do
not
deserve
?
Hence
he
may
settle
this
Principle
,
that
,
To
be
subject
to
Infirmities
,
Surprizes
,
Oversights
;
and
Common
Failings
,
are
the
Inseparable
Conditions
of
this
Mortal
State
;
and
that
to
be
surpriz'd
at
them
,
is
the
fame
thing
,
as
to
wonder
at
his
being
Man
.
This
Principle
may
help
to
bound
his
Pretensions
,
in
not
aiming
too
high
,
or
proposing
more
than
is
agreeable
to
the
State
in
which
he
is
,
and
with
a
Presumptuous
Confidence
hoping
to
accomplish
,
what
he
has
thus
indiscreetly
propos'd
;
for
it
being
a
Disappointment
in
what
he
too
confidently
expected
,
that
is
the
general
Occasion
of
Surprize
;
the
proposing
less
,
or
taking
off
,
at
least
,
some
of
that
too
great
Assurance
,
which
rais'd
his
Expectation
beyond
what
was
reasonable
,
may
contribute
something
to
his
Peace
in
diminishing
his
Wonders
,
which
are
ever
attended
with
a
Trouble
,
as
unreasonable
as
they
.
Q.
And
can
a
Christian
then
propose
too
much
in
the
Amendment
of
his
Failings
?
A.
He
may
be
very
Indiscreet
in
this
:
For
if
he
raises
up
his
Thoughts
so
far
,
as
to
say
,
Non
movebor
in
aeternum
:
I
will
be
never
overseen
,
or
fail
any
more
;
if
he
be
so
settled
in
this
Thought
,
as
to
expect
what
he
proposes
,
and
from
the
present
Sentiments
,
which
then
move
his
Heart
,
he
has
that
Confidence
,
as
to
believe
,
he
shall
never
more
be
surpriz'd
with
usual
Weaknesses
;
all
this
is
Inconsiderate
,
as
not
remembering
the
Infirmities
of
his
State
,
nor
the
Weakness
of
Nature
,
nor
the
Uncertainty
of
his
Resolutions
,
and
very
likely
he
presumes
too
much
of
his
own
Strength
,
and
the
Temper
of
Mind
,
in
which
he
then
is
.
Q.
How
far
then
should
he
propose
to
himself
?
A.
As
far
as
a
Person
,
that
,
in
taking
a
necessary
Journey
,
is
oblig'd
to
walk
a
great
part
of
it
upon
Ice
,
and
has
already
had
many
Slips
.
For
as
such
an
one
may
be
reasonably
concern'd
at
the
Difficulties
of
his
Way
,
and
wish
he
could
find
a
better
,
and
earnestly
desire
to
be
well
over
it
:
So
may
a
Christian
,
upon
considering
his
past
Failings
,
be
truly
concern'd
at
the
Dangers
of
his
way
,
that
is
yet
to
come
;
he
may
wish
he
could
find
a
better
,
and
that
he
was
better
able
to
go
thro'
it
;
he
may
earnestly
desire
that
he
were
well
over
it
:
But
then
as
the
Person
in
the
Circumstances
now
mention'd
,
notwithstanding
the
many
Slips
he
has
already
had
,
must
neither
,
upon
the
next
that
happens
,
lye
down
discourag'd
,
and
say
,
I
shall
never
get
over
;
nor
yet
stand
up
with
such
Confidence
as
to
say
;
Well
,
now
I
am
resolv'd
so
to
go
on
,
as
to
fall
no
more
:
But
must
take
a
middle
Way
betwixt
this
Despair
and
Presumption
,
and
say
thus
with
himself
:
Well
,
I
have
had
many
Falls
,
and
considering
the
Dangers
of
the
Way
,
and
my
want
of
Skill
and
Strength
,
I
fear
I
may
have
many
more
;
but
however
,
since
the
Way
is
so
Bad
,
and
I
so
Weak
,
I
will
take
the
best
Care
I
can
,
I
will
observe
all
my
Steps
,
and
if
I
slip
again
,
I
will
again
get
up
,
and
hold
on
with
Care
;
and
tho'
I
may
yet
have
many
Falls
,
yet
these
will
oblige
me
to
be
more
Cautious
,
and
may
teach
me
to
be
more
Skilful
,
and
so
I
hope
to
get
thro'
at
last
.
Just
so
is
the
Christian
to
do
:
The
many
Failings
already
past
must
not
so
discourage
him
,
as
,
upon
the
next
that
happens
,
to
lye
down
in
Despair
,
and
conclude
all
his
Care
to
be
to
no
purpose
:
Neither
must
he
come
to
that
Confidence
,
as
to
resolve
,
and
be
assur'd
of
never
Falling
any
more
;
these
are
like
Two
Extremes
to
be
avoided
,
he
must
neither
fear
so
much
,
as
to
be
discourag'd
,
nor
hope
so
much
,
as
to
presume
:
But
he
is
to
take
the
Travellers
Mean
;
his
past
Failings
must
convince
him
both
of
the
Difficulties
of
his
Way
,
and
of
his
own
Weakness
,
and
make
him
apprehensive
of
falling
again
;
thus
he
is
to
go
on
with
Fear
,
this
Fear
is
to
make
him
Careful
,
and
to
be
attended
with
such
a
Resolution
,
that
if
his
Failings
should
be
repeated
,
his
Care
shall
be
still
continued
;
that
his
good
Endeavors
and
Watchfulness
,
shall
never
cease
but
with
Life
,
and
that
whatever
his
Failings
may
be
,
he
will
still
arise
,
and
do
his
best
to
go
on
.
Hence
you
see
,
the
farthest
a
Christian
can
go
in
his
Resolutions
,
is
to
be
very
circumspect
,
and
to
endeavor
to
amend
,
and
to
hope
,
that
God
will
give
him
his
Assisting
Grace
to
support
him
in
his
Way
:
But
to
say
and
believe
,
that
he
shall
never
more
Fail
;
he
cannot
do
this
,
without
forgetting
,
Where
he
is
,
and
What
he
is
,
and
that
all
his
Assurance
,
which
is
from
himself
,
is
leaning
on
a
Broken
Reed
.
Q.
This
being
now
settled
,
that
a
Christian
,
in
these
Circumstances
,
ought
to
be
watchful
against
all
Dejection
,
and
against
all
Confidence
in
himself
,
which
leads
at
length
to
Dejection
;
are
there
any
other
Directions
,
that
may
be
helpful
for
the
better
securing
him
against
this
Evil
?
A.
The
Principal
are
yet
to
come
;
and
these
are
,
that
he
consider
the
Reasons
,
why
Almighty
God
permits
him
to
be
subject
to
variety
of
Imperfections
,
and
then
endeavor
to
make
that
use
of
them
,
as
,
according
to
the
best
of
our
Light
,
seems
most
conform
to
the
Designs
of
Providence
.
Here
then
he
may
reflect
,
that
God
may
have
Designs
of
Mercy
in
the
permission
of
his
Imperfections
:
First
,
To
convince
him
of
the
Inconstancy
of
this
Life
,
and
thus
giving
him
a
Dislike
of
it
,
raise
his
Mind
to
the
Desires
of
a
Better
.
2dly
,
To
convince
him
of
his
own
Misery
and
Weakness
.
3dly
,
From
this
Conviction
,
to
keep
him
Humble
,
and
in
a
total
Distrust
of
himself
.
4thly
,
To
make
him
Depend
wholly
on
God
.
5thly
,
To
oblige
him
to
seek
Help
from
God
,
and
be
Diligent
in
all
those
Exercises
,
which
are
appointed
,
as
the
Means
for
obtaining
his
Grace
.
6thly
,
To
make
him
very
Circumspect
in
all
his
Ways
,
and
be
fearful
of
all
those
,
which
may
be
dangerous
to
his
Weak
Nature
,
or
tempt
God
,
to
deny
him
those
Helps
,
without
which
he
now
knows
he
cannot
subsist
.
7thly
,
To
exercise
his
Patience
.
Having
duly
considered
these
Particulars
,
then
as
often
as
the
Thoughts
of
his
Endless
Imperfections
,
pressing
upon
him
,
incline
him
to
Dejection
,
he
ought
to
turn
them
to
a
better
use
,
and
endeavor
to
make
those
Advantages
of
them
,
as
seem
intended
by
Providence
,
according
to
the
Heads
now
mention'd
.
First
,
By
moderately
bewailing
the
Miseries
of
this
Life
,
which
are
so
frequent
a
disturbance
to
him
,
and
interrupt
that
Union
,
which
he
desires
to
have
with
God
:
Then
again
,
by
envying
that
better
State
of
the
Blessed
,
breaking
forth
into
sweet
Complaints
,
Ut
quid
pos●isti
me
contrarium
tibi
?
Why
hast
thou
,
O
God
,
thus
set
me
at
a
distance
from
thee
?
Why
am
I
thus
unhappy
,
as
to
make
War
against
thee
?
When
shall
I
be
deliver'd
from
this
Body
of
Sin
?
When
shall
I
be
Dissolv'd
,
and
be
with
Christ
?
Thus
may
he
sigh
forth
his
Complaints
,
and
let
the
sense
of
his
present
Imperfections
excite
in
him
Desires
of
that
Unchangeable
State
,
where
God
is
Serv'd
and
Ador'd
without
the
disturbance
of
Corruption
.
And
if
his
Weaknesses
work
this
Happy
Effect
in
his
Soul
,
as
to
be
displeas'd
with
Earth
,
and
all
its
Distractions
,
and
to
groan
with
S.
Paul
,
for
a
Change
;
but
this
ever
with
submission
,
in
patiently
waiting
the
pleasure
of
God
,
he
needs
not
doubt
,
but
this
will
ballance
all
the
Injuries
his
Imperfections
do
him
,
and
make
them
co-operate
to
Good
.
Secondly
,
By
Humbling
himself
at
the
experience
of
his
frequent
Imperfections
,
and
the
Disappointment
of
his
best
Resolutions
,
absolutely
thus
concluding
with
himself
:
Now
I
see
I
am
nothing
;
there
is
no
Confidence
to
be
placed
in
all
I
can
propose
or
do
.
I
may
intend
and
resolve
,
and
of
my self
I
am
not
sufficient
to
do
this
;
but
even
when
this
is
done
,
it
will
be
all
as
Barren
Seed
,
if
God
gives
not
his
Blessing
and
Encrease
.
What
therefore
can
I
do
,
but
prostrate
my self
before
the
Throne
of
God
,
and
there
acknowledge
all
my
Weakness
before
him
?
And
having
appeal'd
to
his
Infinite
Goodness
,
there
wait
with
hopes
,
that
he
will
,
in
due
time
,
either
give
me
Grace
to
overcome
,
or
have
Compassion
at
least
on
this
Poor
piece
of
Clay
,
and
forgive
all
my
Offences
?
He
sees
all
the
Desires
of
my
Heart
,
and
that
I
suffer
Violence
from
the
weight
of
my
Corruption
;
he
knows
all
the
Trouble
this
gives
me
;
and
since
he
has
promis'd
to
hear
the
Cries
of
those
that
call
upon
him
in
Distress
,
I
will
here
place
all
my
Hopes
,
and
with
Patience
expect
his
Deliverance
;
I
am
Poor
and
Needy
,
O
God
help
me
.
If
the
Christian
,
from
the
sight
of
his
Imperfections
,
can
come
thus
to
a
settled
Knowledge
of
himself
,
and
confess
all
his
Strength
to
be
Weakness
and
Nothing
,
and
let
this
Thought
sink
so
deep
in
his
Heart
,
as
to
judge
himself
Poor
,
Helpless
and
Contemptible
,
and
to
have
a
total
Distrust
of
all
he
can
do
;
this
again
will
be
another
effect
of
the
Divine
Goodness
,
thus
to
draw
Good
out
of
Evil
,
and
will
abundantly
recompence
whatever
he
may
suffer
from
his
own
Infirmities
.
For
since
the
great
danger
of
Man
is
from
his
interior
Pride
,
and
his
Inclination
to
this
is
so
strong
,
that
he
is
ever
ready
to
turn
whatever
Good
he
apprehends
in
himself
,
to
his
own
greater
Advantage
and
Esteem
;
there
is
nothing
,
it
may
be
,
he
is
less
able
to
bear
,
than
in
viewing
himself
,
to
see
nothing
,
but
what
is
Good
,
Commendable
and
Virtuous
:
For
this
will
tempt
him
so
much
to
admire
and
love
himself
,
to
think
all
to
be
the
Fruit
of
his
Labors
,
and
confide
in
his
own
Strength
,
that
he
would
be
in
danger
of
forgetting
God
,
grows
remiss
in
his
Prayer
,
and
depend
but
little
on
his
Help
;
and
thus
,
with
all
his
Goodness
,
would
soon
become
good
for
nothing
.
This
danger
God
foresees
,
and
therefore
he
permits
in
him
so
long
a
Struggle
with
his
Infirmities
,
that
these
may
be
a
continual
Ballance
to
his
Pride
,
and
keep
him
in
a
due
Humility
,
without
which
no
other
Virtue
can
subsist
;
so
that
,
however
he
may
complain
of
being
unhappy
under
his
Infirmities
,
yet
since
his
great
weakness
makes
these
Necessary
to
him
,
he
may
consider
in
them
the
effect
of
a
particular
Mercy
,
and
confess
with
David
;
B●num
mihi
,
quia
humiliasti
me
:
It
is
good
,
O
Lord
,
that
thou
hast
humbled
me
.
And
tho'
the
Weaknesses
and
Failings
,
which
he
so
often
experiences
,
may
be
his
hindrance
in
making
that
Advance
,
he
desires
,
in
other
Virtues
;
yet
since
they
so
evidently
contribute
to
the
true
Knowledge
of
himself
,
and
perfecting
him
in
Humility
,
his
advancing
in
this
one
Virtue
,
may
be
a
sufficient
compensation
for
whatever
he
wants
in
others
,
it
will
be
a
means
of
possessing
whatever
Degree
he
has
of
them
,
with
greater
Security
,
and
very
much
lessen
the
danger
of
abusing
them
,
to
the
loss
of
all
.
Here
then
must
be
his
strongest
Endeavors
,
to
make
all
his
Infirmities
serviceable
to
the
encrease
of
Humility
:
If
he
cannot
advance
in
Recollection
and
Undisturb'd
Prayer
,
if
he
cannot
wholly
govern
his
Words
,
Thoughts
,
Passions
and
Affections
;
let
his
Wants
here
be
his
Motive
of
being
more
and
more
Humble
,
of
having
a
still
greater
sense
of
his
own
Nothing
,
and
of
his
Dependance
on
God
;
't
is
from
such
a
prospect
of
repeated
Weaknesses
,
Humility
grows
,
gains
Strength
,
and
takes
deeper
Root
:
Virtutibus
nudus
melius
ips●
Humilitate
vestitur
:
The
want
of
other
Virtues
makes
way
for
Humility
.
And
tho'
this
be
not
an
Accomplishment
agreeable
to
Self-love
,
which
is
pleas'd
with
what
seems
Perfect
,
yet
this
makes
it
more
valuable
to
the
Christian
,
and
ought
to
oblige
him
to
take
more
pains
in
obtaining
,
and
be
more
joyful
in
possessing
it
,
as
being
opposite
to
that
Pride
,
which
is
at
the
Root
of
all
Evils
,
and
of
all
Virtues
the
less
subject
to
the
Abuses
of
Self-love
.
Thirdly
,
By
making
such
use
of
the
sense
of
his
own
Weakness
,
as
to
rest
wholly
upon
God
for
the
remedy
of
all
his
Evils
;
so
that
while
he
purposes
and
resolves
upon
Amendment
,
and
at
the
same
time
sees
nothing
in
himself
,
but
what
gives
him
reason
to
fear
a
Relapse
;
hence
the
solid
Grounds
of
his
Hopes
is
in
the
Goodness
of
God
,
which
he
confides
in
,
as
his
only
Help
,
expects
to
obtain
it
,
and
yet
knowing
himself
unworthy
of
such
Favors
,
is
resolv'd
to
wait
,
till
it
seems
good
to
Almighty
God
in
his
Mercy
to
grant
it
:
For
such
always
is
the
Hopes
of
the
Humble
Heart
.
Fourthly
,
By
letting
,
the
sense
of
his
Wants
,
and
of
his
absolute
dependance
on
God
,
make
him
Diligent
and
Earnest
in
his
Prayers
,
and
Exact
in
the
Performance
of
all
those
Exercises
and
Duties
,
which
God
has
ordain'd
,
as
the
Means
for
obtaining
that
Grace
by
which
he
must
expect
to
overcome
:
So
that
when
Sloth
,
Tepidity
or
Discouragement
,
tempt
him
to
the
Omission
of
Reading
or
Praying
,
&c.
the
Memory
of
his
Weakness
,
and
of
his
only
Remedy
being
in
God
,
ought
to
spur
him
on
,
and
be
the
Answer
to
all
those
Arguments
,
which
incline
him
to
Neglect
.
And
here
he
is
to
be
careful
,
in
avoiding
that
Snare
,
into
which
many
,
thro'
Dejection
,
are
apt
to
fall
;
that
is
,
of
not
going
to
the
Sacraments
,
because
they
see
no
Amendment
,
upon
what
they
have
hitherto
done
,
but
have
still
reason
to
apprehend
the
return
of
the
same
Weaknesses
,
which
they
Confess
.
For
in
this
there
is
a
great
Impatience
,
in
not
waiting
God's
Time
;
who
,
tho'
he
will
have
us
always
solicite
for
his
Blessings
,
yet
will
have
it
left
to
the
disposition
of
his
Holy
Will
,
to
grant
them
,
when
he
sees
it
expedient
:
There
is
a
want
of
Faith
and
Hope
,
in
being
so
easily
discourag'd
from
the
use
of
those
Remedies
,
God
prescribes
for
our
Help
,
because
the
effect
does
not
answer
the
haste
of
our
Desires
.
There
may
be
great
Indiscretion
too
,
in
proposing
a
greater
exemption
from
Weakness
,
than
is
consistant
with
our
State
,
and
expecting
to
be
freed
from
such
Infirmities
,
which
are
the
effects
of
Constitution
,
and
rather
Distempers
than
Sins
:
There
is
a
perverting
the
Orders
of
God
,
who
,
either
for
the
Punishment
of
Sin
,
or
the
Encrease
of
our
Crown
,
has
appointed
us
to
strive
,
labor
and
fight
against
all
our
Evils
,
and
to
seek
help
in
such
Remedies
as
he
has
ordain'd
;
and
this
,
as
long
as
we
are
in
this
World
,
even
to
the
end
of
our
Lives
;
and
to
desist
from
this
Labor
and
Diligent
Endeavors
,
upon
any
pretext
,
will
never
be
allow'd
by
him
,
who
has
appointed
them
as
the
Effects
both
of
his
Justice
and
Mercy
.
However
,
therefore
the
Christian
finds
not
the
Fruit
of
his
Endeavors
answerable
to
what
he
expects
,
he
ought
not
for
this
Reason
to
interrupt
them
;
for
they
may
have
many
good
Effects
still
,
tho'
not
sensible
to
him
,
or
not
those
,
which
he
proposes
,
but
yet
more
to
his
purpose
:
And
tho'
he
sees
no
likelihood
of
Amendment
from
what
he
does
,
yet
upon
this
consideration
,
he
is
to
distrust
only
himself
,
in
whom
he
finds
no
Help
,
but
is
to
hope
still
in
God
,
whom
he
believes
able
to
give
him
all
necessary
assistance
;
and
in
hopes
of
this
he
is
ever
to
go
on
,
waiting
with
all
the
Humility
and
Patience
,
as
becomes
him
,
who
sues
for
such
Blessings
,
of
which
he
owns
himself
unworthy
,
and
therefore
is
to
be
wanting
in
nothing
on
his
part
,
and
leave
the
rest
to
God
,
to
do
in
it
,
as
he
knows
best
.
Fifthly
,
By
being
very
Cautious
in
all
his
Ways
;
for
since
he
has
had
the
Experience
of
his
great
Weakness
,
this
ought
to
raise
in
his
Soul
a
discreet
Fear
,
such
as
may
be
a
restraint
upon
him
in
regard
of
all
those
Ways
,
which
have
danger
in
them
,
and
may
provoke
the
Justice
of
God
to
punish
his
Rashness
,
in
refusing
those
helps
,
which
he
so
much
wants
.
'T
is
the
want
of
this
Caution
stops
the
Hand
of
God
,
whilst
he
sees
many
Christians
resenting
their
present
Infirmities
,
and
yet
,
in
some
other
way
,
exposing
themselves
to
such
Liberties
,
which
are
the
daily
encrease
of
their
Weakness
,
and
therefore
wholly
indispos'd
for
receiving
what
they
ask
;
and
hence
they
oblige
God
to
deny
their
Petitions
,
that
by
such
a
Denial
he
may
oblige
them
with
more
Exactness
to
examine
their
Ways
,
and
not
run
into
Extravagancies
on
one
hand
,
while
they
seem
desirous
of
Reforming
on
the
other
.
Upon
which
Consideration
,
let
the
Christian
,
who
thinks
himself
denied
in
what
he
asks
,
walk
over-jealous
and
fearful
of
himself
,
and
not
venture
into
difficult
Ways
,
who
slips
so
often
,
on
plain
Ground
;
let
him
take
a
review
of
his
Prayers
,
and
all
other
Duties
,
and
see
,
that
nothing
be
wanting
on
his
part
;
if
there
be
reason
to
suspect
himself
of
Neglects
,
let
him
do
his
best
,
peaceably
to
amend
them
,
and
hold
on
with
these
Endeavors
to
the
end
;
and
if
he
be
subject
to
other
Failings
,
he
is
to
consider
,
how
far
he
is
Faulty
in
the
Occasions
,
and
be
industrious
in
removing
them
,
as
far
as
Circumstances
will
permit
;
otherwise
,
his
resentments
will
prove
as
unreasonable
,
as
in
one
,
who
is
continually
blowing
the
Fire
,
and
complains
of
its
burning
.
This
will
oblige
the
Christian
,
if
he
be
sincere
,
to
be
very
Watchful
and
Reserv'd
:
And
yet
because
many
,
under
these
Circumstances
,
are
inclin'd
too
much
to
an
indiscreet
Reserv'dness
;
by
which
,
under
pretext
of
avoiding
that
,
which
gives
occasion
to
their
Failings
,
they
run
into
a
most
pernicious
Melancholy
;
therefore
,
I
think
,
in
whatever
they
propose
of
this
kind
,
they
ought
to
communicate
it
to
their
Director
,
and
however
it
may
appear
Reasonable
,
and
even
Necessary
to
them
,
yet
to
undertake
nothing
in
it
without
his
Advice
.
Lastly
,
By
letting
the
sense
of
his
daily
Failings
be
the
exercise
of
his
daily
Patience
:
For
tho'
it
cannot
be
allow'd
the
Christian
to
be
pleas'd
with
his
Failings
,
as
far
as
they
are
displeasing
to
God
,
and
a
hinderance
to
the
Perfection
he
desires
;
yet
as
far
as
they
are
Troublesom
to
him
,
and
give
him
a
daily
Uneasiness
,
so
far
they
may
be
design'd
,
and
be
made
use
of
,
as
the
Trial
of
his
Patience
.
Thus
he
may
consider
them
,
as
the
effect
of
Sin
,
as
a
Burthen
,
under
which
he
goes
,
as
a
Distemper
,
under
which
he
labors
,
as
Ill
Way
,
which
hinders
the
Traveller
in
his
Journey
,
as
a
Contrary
Wind
,
which
keeps
the
Sailer
from
his
desir'd
Port
:
So
that
,
while
he
looks
on
them
,
as
his
Misfortune
,
and
ever
strives
by
all
ways
,
as
in
a
Disease
,
to
be
deliver'd
from
them
;
yet
,
as
they
try
his
Patience
,
so
to
bear
the
trouble
of
them
with
Patience
,
may
be
as
great
an
Advantage
to
his
Soul
,
as
Patience
under
any
other
Affliction
.
He
may
consider
them
likewise
,
as
the
Means
God
makes
use
of
,
to
render
Virtue
more
valuable
,
and
convince
Man
of
its
being
his
Gift
.
For
could
he
gain
upon
himself
,
with
the
speed
he
desires
,
in
the
Amendment
of
his
Failings
,
he
would
be
too
apt
to
presume
upon
his
own
Endeavors
,
and
not
be
so
careful
in
securing
what
he
gains
,
if
,
when
lost
,
he
could
recover
it
with
so
much
ease
.
'T
is
therefore
an
expedient
of
Mercy
,
to
which
our
common
Weakness
obliges
God
,
that
so
by
permitting
us
to
struggle
a
long
time
with
our
Infirmities
,
and
so
continue
in
an
imperfect
State
,
we
may
have
the
truer
esteem
for
Virtue
,
be
more
laborious
in
seeking
,
and
more
watchful
against
whatever
puts
us
in
hazard
of
losing
it
.
This
Consideration
ought
to
oblige
the
Christian
with
patience
,
to
hold
out
under
all
the
Difficulties
he
meets
in
the
way
to
Perfection
,
remembering
,
they
are
necessary
for
him
,
and
that
Virtue
,
which
he
seeks
,
is
worth
all
his
Labors
.
From
these
Heads
may
the
Christian
see
,
that
those
very
Imperfections
,
of
which
he
complains
,
as
his
Misfortune
,
may
he
be
serviceable
in
obtaining
that
Perfection
,
from
which
they
seem
to
remove
him
;
and
that
a
discreet
management
may
make
them
all
contribute
to
his
greater
good
.
'T
is
here
then
his
strongest
Endeavors
ought
to
be
employ'd
,
as
often
as
the
frequent
return
of
his
Failings
incline
him
to
Dejection
,
in
resolutely
standing
up
against
all
such
Inclinations
,
and
not
spend
his
Soul
in
unprofitable
Grief
;
but
having
with
Mildness
reprov'd
himself
for
all
faulty
Neglects
,
then
turn
all
his
Thoughts
,
in
considering
,
what
good
use
he
can
make
of
them
;
and
since
he
sees
,
they
may
be
many
ways
serviceable
to
him
,
in
the
encrease
of
Humility
,
exercise
of
Patience
,
for
Distrusting
of
himself
,
and
confiding
more
in
God
;
and
this
seems
to
be
the
design
of
Providence
,
in
permitting
them
,
he
ought
not
to
neglect
this
Means
of
advancing
himself
,
nor
lose
the
opportunity
thus
daily
put
into
his
Hands
;
but
,
with
an
industrious
Zeal
,
labor
so
to
manage
them
,
that
,
notwithstanding
his
present
Apprehensions
,
he
may
have
reason
at
length
to
rejoice
in
his
Infirmities
,
and
bless
God
,
who
has
taught
him
thus
to
make
all
co-operate
to
his
greater
Good
.
This
is
what
I
heartily
desire
;
and
that
this
may
be
the
effect
of
these
Instructions
,
I
here
set
down
an
Abridgment
of
them
,
that
whereas
immoderate
Solicitude
and
Dejection
of
Spirit
,
is
ever
apt
to
make
him
forget
what
he
reads
,
he
may
by
a
short
glance
,
again
revive
it
for
his
Direction
.
1.
Dejection
of
Mind
arising
from
Common
Infirmities
,
is
a
great
Temptation
and
Snare
,
by
which
the
Christian
is
made
unfit
for
performing
his
best
Duties
,
and
opens
a
way
to
greater
Evils
;
it
is
therefore
not
to
be
indulg'd
,
but
resisted
,
as
the
effect
of
a
secret
Pride
,
Presumption
or
Impatience
.
2.
All
Trouble
,
tho'
pretended
for
Sin
,
is
to
be
esteem'd
Dejection
,
which
removes
the
Christian
farther
from
God
,
in
less'ning
his
Hope
,
or
discouraging
him
from
Prayer
,
and
other
Spiritual
Duties
,
and
becomes
his
great
disturbance
in
performing
them
.
3.
For
the
Remedy
of
this
unreasonable
Dejection
,
he
must
be
ever
mindful
of
the
State
,
in
which
he
is
,
and
of
his
own
great
Weakness
,
and
not
think
of
being
an
Angel
,
while
he
is
but
Man
,
and
poor
Sinful
Clay
.
4.
He
must
not
depend
on
his
own
Resolutions
,
but
be
Fearful
of
himself
after
the
strongest
Purposes
he
can
make
;
and
let
his
entire
Dependance
be
on
God
.
5.
Notwithstanding
all
his
Failings
,
he
must
still
continue
waiting
with
a
firm
Hope
in
God
,
when
he
will
please
to
strengthen
him
by
his
Grace
.
6.
He
may
reprove
himself
for
his
Neglects
and
other
Faults
,
not
in
Passion
,
but
ever
with
Mildness
;
and
never
think
of
laying
by
any
Duty
as
Fruitless
,
but
still
resolve
upon
arising
and
going
on
,
as
often
as
he
falls
,
and
using
his
best
Endeavors
for
amendment
of
all
Wilful
and
Negligent
Faults
.
7.
He
must
be
ever
mindful
of
the
Advantage
he
ma●
make
of
his
Failings
.
1.
By
giving
him
a
dislike
of
this
Corrupt
and
sinful
State
,
and
with
submission
to
the
Divine
Will
,
desiring
a
Better
.
2dly
,
In
the
knowledge
of
himself
and
his
own
Weakness
.
3dly
,
By
Humbling
himself
more
and
more
,
and
distrusting
in
all
he
can
do
.
4thly
,
By
depending
with
greater
Confidence
on
God
.
5thly
,
By
being
more
Diligent
in
Prayer
and
other
Duties
,
which
are
appointed
as
Means
for
obtaining
the
Divine
Grace
.
6thly
,
By
being
more
Circumspect
in
what
he
does
,
and
Fearful
of
all
his
Ways
.
Lastly
,
By
submitting
with
Patience
to
the
Trouble
of
all
his
Infirmities
,
and
to
the
Difficulties
of
their
Cure
.
Here
are
the
Rules
in
short
,
which
he
●s
to
follow
;
and
when
he
is
most
inclin'd
to
Dejection
,
it
will
not
be
improper
to
read
them
every
Day
,
that
so
by
reviving
these
Truths
,
a
lively
sense
of
them
may
make
him
more
active
in
his
Duty
,
and
stifle
those
Suggestions
of
Fear
,
Solicitude
and
Anxiety
,
by
which
the
Devil
labors
to
draw
him
out
of
his
Way
.
But
while
I
give
these
Directions
to
Fearful
Christians
,
let
not
those
,
who
are
Tepid
and
Negligent
,
take
the
Advantage
of
any
of
them
,
to
favor
their
Indifferency
,
or
justifie
their
Sloth
;
for
it
is
here
,
as
with
Distempers
of
the
Body
,
what
is
a
Remedy
for
one
,
may
be
Poyson
for
another
:
And
therefore
I
desire
these
to
observe
the
Instructions
design'd
for
them
in
particular
hereafter
.
CHAP.
II
.
Instructions
for
Melancholy
and
Scrupulous
Christians
.
I
put
these
together
,
because
they
are
generally
found
together
;
there
being
seldom
Melancholy
without
Scruples
,
or
Scruples
without
some
degrees
of
Melancholy
.
The
First
Instruction
for
these
,
is
to
take
Advice
with
such
Friends
,
as
they
can
most
confide
in
,
how
far
their
Indisposition
of
Mind
may
be
occasion'd
by
the
Indisposition
of
Body
,
and
what
may
be
proper
Means
for
their
Relief
:
And
upon
finding
Benefit
,
to
be
punctual
in
following
Prescriptions
.
2dly
,
If
it
appears
to
be
the
effect
of
Constitution
or
Temper
of
Mind
,
such
as
is
not
likely
to
be
remov'd
by
Physic
;
then
to
be
industrious
,
at
least
,
in
standing
against
all
the
Inclinations
to
it
:
For
tho'
Melancholy
be
an
Evil
,
that
oppresses
the
Mind
with
a
kind
of
Weight
,
and
thus
renders
it
unfit
for
making
Resistance
;
yet
something
may
be
done
,
by
those
,
who
have
a
true
sense
of
their
Evil
,
and
such
a
Resolution
,
as
not
to
lye
then
still
with
their
Hands
tied
by
a
kind
of
Sloth
and
Stupidity
,
when
the
Liberty
and
Life
of
their
Soul
is
in
evident
hazard
for
want
of
Fighting
.
This
is
Advice
not
understood
by
those
,
who
have
for
any
time
yielded
to
the
Violence
of
this
Usurping
Passion
;
for
these
seem
convinc'd
,
that
't
is
the
same
Absurdity
,
to
bid
the
Deaf
hear
,
and
the
Lame
walk
with
an
equal
step
,
as
to
give
them
Directions
,
for
making
resistance
against
that
Evil
,
which
has
taken
from
them
all
power
of
Resisting
.
This
,
I
confess
,
is
an
unhappy
State
,
such
as
I
know
how
to
compassionate
,
better
than
advise
;
and
therefore
,
leaving
these
to
the
Physician's
Care
,
I
Address
my
Instructions
to
those
,
who
are
not
so
far
gone
,
but
are
yet
capable
of
being
Directed
.
To
these
then
I
say
,
they
are
oblig'd
to
stand
up
with
resolution
against
all
the
approaches
of
this
Pernicious
Evil
,
and
shew
no
favor
to
it
,
tho'
recommended
under
the
flattering
Arguments
of
a
necessary
Reserv'dness
,
Forsaking
the
Ways
of
the
World
,
Recollection
of
Mind
,
Piety
or
Devotion
:
For
however
these
Proposals
are
to
be
encourag'd
in
others
;
yet
in
these
they
are
to
be
look'd
on
,
as
the
Treacheries
of
a
designing
Enemy
,
who
carries
them
to
the
Temple
for
no
other
end
,
than
to
cast
them
down
from
the
greater
Precipice
,
and
only
perswades
them
to
Reform
,
that
he
may
by
degrees
make
them
unfit
for
all
Duties
.
This
,
Unwary
Souls
do
not
apprehend
;
but
,
for
their
good
,
I
wish
they
would
believe
those
Friends
,
whose
Experience
and
Charity
make
them
Solicitous
for
their
Eternal
Welfare
.
Such
as
these
will
advise
them
to
be
watchful
against
all
the
approaches
of
Sadness
;
and
tho'
it
be
allow'd
them
to
lament
their
Sins
;
yet
even
to
be
jealous
of
this
Grief
too
,
if
once
it
begins
,
like
a
Weight
,
to
oppress
the
Mind
,
and
as
a
clog
,
keeps
it
down
in
all
its
Attempts
of
raising
it self
to
God
.
Whatever
Sadness
carries
with
it
Oppression
and
Discouragement
,
is
to
be
resisted
by
the
Christian
:
At
its
first
Enterance
,
he
ought
to
consider
it
as
Evil
;
and
if
he
cannot
cast
it
off
,
let
it
be
regarded
,
as
an
interior
Affliction
permitted
for
his
Trial
;
and
,
as
there
may
be
comfort
in
all
other
Afflictions
,
if
receiv'd
with
Humility
,
and
submitted
to
with
the
Spirit
of
Christ
,
that
is
,
with
Patience
and
Meekness
,
in
the
accomplishment
of
the
Divine
Will
;
so
let
him
endeavor
to
sweeten
this
interior
Trouble
,
by
acknowledging
it
as
the
effect
of
God's
Justice
,
for
the
Punishment
of
his
Sins
,
and
of
his
Mercy
,
for
the
improvement
of
Virtue
;
and
thus
considering
it
,
as
design'd
for
his
Good
,
this
may
be
a
Motive
to
submit
to
it
with
Cheerfulness
;
and
this
Submission
cannot
fail
of
mixing
it
at
least
with
some
Comfort
and
Peace
,
such
as
will
take
off
the
clog
of
Anxiety
,
and
render
it
not
only
tolerable
,
but
Medicinal
also
,
if
not
wholly
remove
it
.
This
may
,
and
ought
to
be
done
in
the
beginning
of
this
Indisposition
,
when
it
begins
first
to
seize
;
and
tho'
afterwards
,
the
Practice
of
this
Advice
is
more
difficult
;
yet
,
if
then
attempted
with
greater
resolution
,
it
will
by
degrees
gain
upon
the
Distemper
;
and
the
Difficulties
ought
not
to
discourage
the
Undertakers
;
because
,
this
being
the
only
Christian
use
,
that
can
be
made
of
all
Afflictions
,
't
is
in
this
they
are
oblig'd
to
apply
all
their
Endeavors
;
and
,
if
they
give
over
these
,
before
they
have
work'd
their
Souls
into
a
Gospel-Submission
,
they
may
be
assur'd
,
this
is
the
effect
of
Cowardize
and
Sloth
,
and
they
can
never
expect
a
Victory
,
if
they
lay
down
their
Arms
,
while
their
Enemy
stands
Arm'd
,
and
making
his
Assaults
against
them
.
'T
is
therefore
nothing
less
than
Duty
,
that
obliges
them
to
be
thus
Watchful
and
Industrious
in
their
Defence
;
and
they
depart
so
far
from
the
Rules
and
Practice
of
the
Gospel
,
as
they
yield
to
Discouragement
and
Sloth
.
But
if
Duty
alone
will
not
prevail
,
let
the
Thoughts
of
that
Mischief
,
into
which
they
are
hast●ning
,
add
some
Life
to
their
endeavors
,
in
supplying
with
Fear
,
what
is
wanting
of
Zeal
:
And
this
effect
it
would
certainly
have
,
could
they
but
frame
a
true
Idea
of
this
destructive
Evil
,
where
it
has
taken
Root
,
and
is
grown
Habitual
.
For
if
they
would
but
believe
,
what
a
disrelish
it
gives
the
Soul
to
Prayer
,
and
other
Exercises
of
Devotion
;
how
it
galls
the
Mind
,
making
it
Passionate
and
Fretful
;
inclines
it
to
Suspicions
,
Jealousies
,
and
Malice
;
opens
it
to
the
most
Horrid
Temptations
of
Despair
,
Prophaneness
,
Infidelity
and
Blasphemy
;
pushes
it
on
to
seek
Satisfaction
in
things
Sensual
,
because
it
can
find
no
Comfort
in
God
;
racks
it
with
Endless
Fears
;
blinds
it
with
Mists
and
Darkness
,
confounds
it
with
Horror
,
consumes
it
with
Solicitude
,
and
becomes
its
own
Executioner
,
by
being
Ingenious
in
nothing
else
,
but
unnaturally
contriving
every
thing
,
so
as
to
make
it
destructive
to
its
own
Peace
and
Life
.
If
they
would
believe
,
I
say
,
these
and
Infinite
other
Mischiefs
of
this
Distemper
,
the
Apprehension
of
falling
into
it
,
would
oblige
them
to
be
so
watchful
in
all
its
approaches
,
as
to
think
all
their
labor
well
employ'd
,
which
might
be
any
ways
serviceable
in
securing
them
against
it
.
This
Fear
would
make
them
jealous
of
all
degrees
of
Sadness
;
it
would
put
them
upon
standing
up
with
Vigor
,
when
they
are
more
inclin'd
to
lye
still
;
it
would
allow
of
no
unprofitable
Amusements
;
it
would
perswade
them
to
seek
Comfort
in
God
,
and
in
the
Exercise
of
Prayer
;
but
not
permit
them
,
under
pretext
of
this
,
to
give
way
to
too
much
Solitude
,
and
less
to
the
working
Phancies
of
a
Chimerical
Entertainment
:
It
would
approve
of
Reading
and
Praying
,
as
long
as
they
can
keep
their
Thoughts
with
any
tolerable
Application
to
what
they
are
doing
;
but
upon
observing
these
to
run
with
violence
into
those
vain
Imaginations
,
which
feed
their
Distemper
,
and
are
so
much
Poyson
to
their
Mind
,
then
it
would
direct
them
to
quit
those
Exercises
for
a
time
,
and
rather
seek
,
by
Work
or
Conversation
,
to
stop
the
Current
of
those
Thoughts
,
and
recover
something
of
a
Calm
.
Q.
Persons
subject
to
this
Disorder
,
are
generally
averse
to
Work
and
Company
;
because
these
are
Interruptions
of
their
Retirement
;
and
Conversation
especially
the
general
occasion
of
many
Sins
,
't
is
for
their
inward
Peace
they
are
Solicitous
to
decline
it
.
A.
I
wonder
not
at
their
being
averse
to
Work
,
because
I
am
sensible
,
how
this
Distemper
benumbs
the
Spirits
,
takes
off
all
Life
from
the
Soul
,
renders
it
Slothful
and
Unactive
,
and
inclines
it
rather
to
sit
still
and
sleep
than
work
:
But
this
is
the
effect
of
their
Distemper
,
which
will
encrease
by
their
yielding
to
this
Lazy
way
,
however
it
passes
with
them
under
the
better
Name
of
Retirement
;
and
therefore
,
if
they
desire
to
master
their
Disease
,
they
cannot
do
better
,
than
contrive
for
themselves
some
daily
Employment
,
and
force
their
Idle
Humor
to
be
Constant
in
it
,
so
to
cut
off
the
Occasions
of
unprofitable
Grief
,
and
all
their
fruitless
Thinking
;
and
if
they
begin
with
forsaking
their
Beds
at
more
seasonable
Hours
,
this
Contradiction
to
Temper
will
be
a
good
beginning
of
the
Day
,
and
by
its
Self-denial
,
may
obtain
a
blessing
upon
their
Endeavors
.
I
urge
the
same
,
as
to
Conversation
;
for
tho'
they
are
not
to
seek
Comfort
in
the
Sinful
Satisfactions
of
Sensuallity
or
Intemperance
;
yet
it
must
be
advisable
to
divert
their
Distemper
by
the
usual
Conversation
of
Family
or
Friends
:
For
however
it
may
appear
to
them
unprofitable
,
or
so
much
time
lost
;
yet
in
as
much
as
it
may
prove
of
Great
Help
to
them
,
and
is
undertaken
upon
this
Motive
,
it
may
be
more
to
their
purpose
,
than
their
Retirement
;
and
the
best
Exercises
of
it
,
which
being
abus'd
by
them
,
in
compliance
with
their
distemper'd
Inclination
,
are
for
the
greater
part
better
omitted
than
perform'd
.
Nay
,
tho'
we
suppose
the
Conversation
be
not
exempt
from
the
Common
Failings
of
Ordinary
Discourse
,
yet
it
is
not
to
be
declin'd
upon
this
account
;
because
this
is
much
the
lesser
Mischief
,
than
what
they
do
to
themselves
in
avoiding
it
;
and
therefore
is
to
be
prefer'd
in
their
case
,
and
to
be
consider'd
as
a
Medicine
,
which
being
order'd
for
the
removal
of
some
dangerous
Disease
,
is
not
to
be
omitted
upon
the
apprehension
of
being
likely
to
cause
some
inconsiderable
disorder
another
way
.
Whatever
therefore
be
the
Aversion
of
Nature
against
such
Conversation
,
it
must
not
be
consider'd
,
but
overcome
;
tho'
it
appears
,
upon
a
short
Trial
,
to
be
to
no
purpose
;
nay
,
tho'
it
fills
the
Mind
with
greater
disturbance
,
and
seems
to
encrease
the
Distemper
,
yet
it
is
still
to
be
continued
;
for
't
is
not
reasonable
to
expect
Habitual
Disorders
to
be
cur'd
with
a
Dose
or
two
,
which
are
not
to
be
remov'd
but
by
a
Course
of
Physic
:
And
what
if
upon
the
entering
into
it
,
the
Distemper
seems
to
grow
worse
?
For
how
should
it
be
expected
,
the
Mind
can
become
more
easie
,
when
't
is
Contradicted
in
its
Fondest
Inclinations
?
No
,
there
is
no
Hopes
of
Amendment
upon
the
first
Trial
of
the
Remedy
;
for
it
then
only
disturbs
the
Humors
,
and
must
necessarily
be
follow'd
with
an
interior
struggle
.
'T
is
from
the
continuance
of
the
Remedy
the
effect
must
proceed
;
and
there
is
no
question
,
but
those
,
who
will
be
so
sincerely
true
to
their
own
Interest
,
as
not
to
be
discourag'd
with
the
delay'd
Success
,
but
bearing
the
difficulties
of
the
first
Trials
,
hold
on
with
resolution
,
in
hopes
of
finding
benefit
,
will
at
length
have
their
uneasie
Remedies
follow'd
with
some
relief
of
Mind
,
and
their
refreshments
encrease
,
till
they
become
truly
Masters
of
themselves
.
For
this
end
,
since
they
have
sufficient
reason
to
believe
themselves
under
a
great
Disorder
of
Mind
,
they
have
the
same
reason
to
distrust
of
all
their
own
Thoughts
,
and
Judgment
;
they
must
not
think
it
safe
to
hearken
to
their
Inclinations
;
they
must
not
attend
to
whatever
Jealousies
or
Suspicions
are
rais'd
within
them
;
they
must
suspect
all
these
as
Corrupted
by
their
Distemper
,
and
not
fit
to
give
direction
of
what
they
are
to
do
,
and
therefore
whatever
Arguments
are
suggested
by
these
,
in
concluding
their
Company
to
be
averse
to
them
,
or
in
construing
every
thing
that
is
said
,
as
Reflections
made
upon
them
;
all
these
are
to
be
thrown
by
,
notwithstanding
their
apparent
Demonstration
,
as
the
Effect
of
their
Indisposition
,
which
naturally
turns
every
thing
to
the
worst
,
for
their
own
disquiet
,
and
preventing
their
Cure
.
And
hence
they
cannot
do
better
,
than
make
Choice
of
some
Prudent
Friend
,
on
whose
Advice
they
can
depend
,
and
taking
frequent
opportunities
of
Communicating
their
Thoughts
to
him
,
resolve
upon
following
his
Direction
,
tho'
in
Contradiction
,
not
only
to
their
Inclination
,
but
to
their
Reason
and
Judgment
:
For
all
that
is
within
them
being
Distemper'd
,
their
best
Light
is
Darkness
,
and
their
Reas'ning
is
Delusion
;
and
if
they
can
but
frame
this
one
Judgment
aright
,
of
concluding
themselves
incapable
of
Directing
themselves
,
and
that
for
their
Security
they
must
necessarily
submit
to
another's
Direction
,
it
is
thus
only
they
can
come
to
the
possibility
of
being
Cur'd
,
and
without
this
all
other
Endeavors
will
be
to
no
purpose
.
Hitherto
as
to
Melancholy
consider'd
in
it self
;
now
we
are
to
look
on
a
General
Effect
of
it
,
which
is
that
of
perplexing
the
Mind
with
Scruples
,
and
give
some
Instructions
to
those
,
who
are
thus
disturb'd
,
which
may
likewise
be
serviceable
,
tho'
the
Scruples
be
not
Occasion'd
by
this
disorder
,
but
proceed
from
some
other
root
.
And
as
to
these
,
I
must
begin
,
where
I
now
left
off
with
the
others
,
in
plainly
declaring
to
them
,
that
as
long
as
they
are
disturb'd
,
with
this
perplexing
Evil
,
they
must
suspect
all
their
own
Reas'ning
and
Judgment
,
and
be
as
fearful
of
depending
on
it
,
as
on
a
Blind
Guide
,
who
has
presumption
enough
to
undertake
to
Conduct
them
a
Safe
way
,
over
Bogs
,
Fords
,
and
Precipices
;
because
they
are
no
more
capable
of
judging
aright
,
than
such
an
one
is
of
being
a
Safe
Guide
.
A
Principal
reason
of
this
,
is
,
because
Humane
Reason
is
not
capable
of
making
a
true
Judgment
of
things
,
but
when
it
is
Compos'd
,
Quiet
and
Undisturb'd
;
and
if
once
it
becomes
Clouded
or
Perplex'd
,
it
is
subject
to
Infinite
Mistakes
:
It
is
with
this
,
as
with
a
Glass
,
which
,
if
Clear
and
True
,
gives
the
exact
resemblance
of
all
Objects
,
but
if
Stain'd
,
Clouded
or
Crooked
,
shews
nothing
in
its
true
Proportion
or
Colors
.
This
may
be
observ'd
in
Men
of
the
greatest
Virtue
,
Wisdom
,
Learning
and
Experience
,
who
when
compos'd
and
settled
,
are
capable
of
giving
the
best
Advice
;
and
yet
if
Consulted
at
a
time
,
when
Excessive
Passion
,
Grief
or
Fear
has
disturb'd
their
Minds
,
are
no
more
to
be
depended
on
,
than
Madmen
or
Fools
;
because
these
Passions
put
their
Thoughts
into
that
Disorder
,
that
their
Reason
is
not
then
like
a
clear
Glass
●●
Light
,
but
darkn'd
with
the
Mist
and
Confusion
of
a
Thousand
Tumultuous
Imaginations
,
which
so
discompose
their
Senses
,
that
they
neither
hear
nor
see
,
but
by
halves
,
and
so
darken
their
Reason
,
that
they
discern
nothing
but
very
imperfectly
.
And
if
they
have
any
Glimpse
of
true
Reason
left
,
so
as
to
be
sensible
of
their
Condition
,
they
will
make
this
use
of
it
;
to
desire
those
,
that
consult
them
,
not
to
depend
on
what
they
then
award
,
but
come
to
them
some
other
time
,
when
having
overcome
the
Surprize
,
they
shall
be
in
a
better
composure
of
Mind
.
And
if
this
Advice
be
follow'd
,
the
same
Persons
will
at
their
return
,
Experience
the
Truth
of
what
is
here
said
,
when
they
shall
find
themselves
oblig'd
to
repeat
the
Particulars
of
their
whole
Case
to
them
again
,
and
by
this
perceive
,
that
whatever
was
said
to
them
before
,
was
speaking
to
the
Deaf
,
and
that
they
have
no
Memory
or
Sense
of
all
that
was
represented
to
them
.
Hence
may
those
,
who
are
subject
to
Scruples
,
apprehend
,
why
they
are
not
to
rest
in
the
direction
of
their
own
Reason
;
because
their
Minds
are
disorder'd
with
Immoderate
Solicitude
and
Fear
,
such
as
never
permitting
their
Judgments
to
be
Sedate
and
Quiet
,
become
an
Habitual
hindrance
upon
them
,
and
render
them
as
much
unqualified
for
discerning
or
pronouncing
aright
,
as
the
Persons
abovemention'd
,
for
the
time
they
are
prevail'd
on
by
any
over-ruling
Passion
.
And
to
be
the
more
sensible
of
this
,
let
these
consider
the
effects
of
Excessive
Fear
and
Solicitude
;
how
these
make
Men
lose
their
Memory
and
Senses
,
darken
the
Judgment
,
and
put
all
the
Spirits
into
such
an
Agony
,
that
whatever
a
Man
could
do
with
Perfection
and
Assurance
,
when
in
freedom
of
Mind
,
he
can
do
nothing
of
it
,
when
put
into
Disorder
by
these
Passions
.
Wherefore
,
till
these
can
gain
so
far
upon
themselves
,
as
to
free
their
Minds
from
the
disturbance
of
their
immoderate
Fear
and
Anxiety
,
they
must
necessarily
be
led
out
of
the
way
,
if
they
hearken
to
their
own
Thoughts
,
and
depend
on
the
Direction
of
their
own
disturb'd
Reason
.
Q.
But
if
these
,
notwithstanding
all
their
Fears
,
make
use
of
such
Principles
,
as
are
Rules
for
the
Conduct
of
a
Good
Conscience
,
and
such
as
all
others
follow
,
may
not
they
thus
frame
their
Judgment
aright
?
A.
No
;
for
tho'
the
Principles
be
never
so
Sound
,
they
are
not
capable
of
making
the
right
use
of
them
:
They
give
the
wrong
turn
to
every
thing
;
so
that
what
serves
as
a
Rule
,
to
guide
others
in
the
way
,
by
their
ill
Management
,
leads
them
out
of
it
.
Hence
there
are
no
Books
so
cautiously
writ
for
the
Conduct
of
Souls
,
but
what
they
abuse
,
to
the
encrease
of
their
unhappiness
,
ever
picking
out
something
for
keeping
up
their
unreasonable
Disquiets
.
And
therefore
their
pretending
to
be
guided
in
their
Judgments
,
by
the
Soundest
Principles
,
or
Best
Books
,
is
no
security
to
them
against
being
led
out
of
the
way
.
There
is
one
Principle
,
which
they
abuse
above
all
others
:
All
Divines
agree
,
that
no
Person
ought
to
do
any
thing
,
having
a
Doubt
,
whether
it
be
Lawful
,
or
a
Fear
of
its
being
Unlawful
;
and
that
to
do
or
act
,
as
long
as
this
Doubt
or
Fear
continues
,
cannot
be
without
Sin
.
And
this
now
,
which
is
a
Help
to
others
,
proves
to
them
a
Rack
.
For
their
Misfortune
is
in
being
too
Fearful
;
and
hence
their
Fears
are
ever
ready
to
call
almost
every
thing
into
Doubt
;
so
that
there
is
scarce
any
thing
they
can
say
or
do
,
but
on
one
consideration
or
other
't
is
question'd
whether
it
be
lawful
;
and
so
,
by
this
Principle
,
the
greatest
part
of
their
Words
and
Actions
are
by
them
reputed
Sinful
.
Q.
And
are
they
not
Sins
,
if
they
act
upon
a
Doubting
Conscience
?
A.
It
is
so
generally
in
others
;
but
in
them
this
Principle
is
not
good
;
because
their
Fears
are
not
Rational
,
but
only
the
effects
of
their
Distemper'd
Imagination
,
which
suggests
Fears
against
all
grounds
of
Reason
,
and
therefore
are
such
,
as
ought
not
to
be
regarded
,
but
pass'd
by
with
contempt
:
So
that
,
as
other
Christians
are
bound
to
suspend
all
Action
,
as
long
as
Rational
Doubts
put
in
their
Caveat
;
so
these
ought
to
take
no
notice
of
their
Doubts
,
because
they
are
only
Imaginary
,
and
not
sufficient
to
put
a
stop
to
any
Proceeding
;
and
therefore
for
them
to
Act
against
a
Doubting
Conscience
,
is
so
far
from
being
Sinful
,
that
it
is
generally
the
Surest
Remedy
for
the
Cure
of
the
Evil
,
under
which
they
labor
.
Q.
How
shall
they
be
convinc'd
of
their
Doubts
and
Fears
being
only
Imaginary
?
A.
By
their
own
Experience
;
for
whenever
their
Thoughts
are
more
comp●s'd
,
they
,
upon
Reflection
,
find
there
is
no
Reason
to
doubt
of
what
before
they
had
question'd
,
and
that
all
their
Perplexity
proceeded
from
nothing
,
but
the
Confusion
of
their
own
Thoughts
,
which
they
could
not
then
discover
,
because
their
Imagination
was
stronger
in
suggesting
Fears
,
than
their
Reason
in
deposing
them
.
And
if
they
seldom
recover
that
quiet
,
as
to
make
this
discovery
of
themselves
;
yet
they
may
soon
observe
this
,
upon
consulting
their
Director
,
who
,
upon
a
true
Knowledge
of
their
Indisposition
,
will
not
allow
them
to
give
in
the
particulars
of
their
Fears
,
but
either
enjoining
them
Silence
,
or
shewing
them
to
be
Groundless
,
gives
them
sufficient
Reason
to
believe
them
Imaginary
,
whilst
he
will
not
give
them
the
Hearing
in
that
Tribunal
,
to
which
all
Sins
of
right
belong
,
and
so
Condemns
all
such
Fears
,
as
the
Weakness
of
Phancy
,
and
not
the
Effects
of
Reason
.
And
if
they
were
willing
to
be
convinc'd
,
is
not
this
repeated
Experience
enough
to
let
know
,
what
Judgment
they
ought
to
make
of
all
their
Fears
,
and
that
't
is
more
their
Duty
to
Act
in
Opposition
to
them
,
than
take
notice
of
them
?
Q.
But
if
they
look
like
Doubts
to
them
,
so
as
to
appear
Rational
,
what
can
they
do
?
A.
Is
not
the
long
Experience
of
their
Reason
so
often
deceiving
them
,
sufficient
Motive
now
not
to
trust
it
,
not
gard
the
frequent
Alarms
it
seems
so
often
to
give
,
in
Crying
out
danger
,
where
there
is
none
?
What
Direction
can
they
possibly
have
,
if
this
will
not
do
?
Are
not
they
willing
to
be
deceiv'd
,
who
take
those
for
their
Guides
,
who
have
often
carried
them
out
of
the
way
?
Truly
here
must
be
a
strange
Blindness
,
for
Men
to
be
so
often
deluded
,
and
not
to
observe
it
;
and
as
strange
a
Perversness
,
if
they
see
it
,
in
still
heark'ning
to
their
Informations
,
who
have
been
so
often
False
to
them
.
Might
not
one
here
expect
so
much
Reasoning
at
least
as
this
?
I
have
been
many
times
disturb'd
with
Fears
and
Doubts
,
which
tho'
appearing
Real
,
have
prov'd
afterwards
to
be
nothing
,
but
the
Apprehensions
of
a
vain
Imagination
:
Why
then
shall
I
at
present
disquiet
my self
?
I
will
therefore
pass
them
by
,
and
suspend
all
present
trouble
,
till
by
Communicating
my
Suspicions
with
my
Director
,
I
shall
then
discover
how
groundless
they
are
.
Thus
Men
do
in
all
other
Cases
;
those
,
who
are
apt
to
be
frighted
with
Shadows
,
and
upon
frequent
Observation
find
them
to
be
nothing
,
by
degrees
Work
off
those
Terrors
,
and
become
more
Courageous
:
Those
,
who
perceive
their
Memory
often
failing
them
,
will
not
be
too
Positive
in
relating
the
Particulars
of
what
is
past
,
but
do
it
Modestly
,
and
with
submission
to
others
better
qualified
:
Those
,
who
observe
some
Persons
reporting
things
with
Assurance
and
Confidence
,
many
of
which
they
afterwards
discover
to
be
False
,
will
not
be
very
Credulous
afterwards
in
what
they
hear
from
them
,
nor
let
their
Satisfactions
or
Fears
be
answerable
to
what
their
Relations
seem
to
demand
;
because
knowing
them
not
to
be
Faithful
in
their
Reports
,
but
that
thro'
Heedlesness
,
Vanity
,
or
a
Romancing
Temper
,
they
are
often
very
wide
of
the
Truth
,
they
hence
think
it
more
reasonable
to
suspect
them
,
than
give
them
Credit
,
and
to
suspend
all
Interior
Motions
,
till
they
have
some
better
Opportunity
of
being
inform'd
more
exactly
of
the
Truth
.
This
is
the
Method
of
Wife
and
Observing
Men
;
ever
letting
their
Experience
of
Persons
and
Things
be
the
Measure
of
the
Confidence
they
are
to
place
in
them
;
and
hence
it
is
they
are
not
so
easily
mov'd
with
what
they
hear
or
see
,
as
others
,
because
their
Observation
of
having
been
often
deceiv'd
,
makes
them
more
jealous
of
whatever
is
propos'd
,
and
receive
all
with
Doubts
,
till
some
better
Assurance
appears
to
remove
them
,
and
determine
their
Thoughts
.
And
those
,
who
do
not
so
,
will
never
gain
the
Character
of
Wise
,
but
being
easily
mov'd
,
shew
they
have
more
Lightness
than
Weight
in
them
.
Now
if
this
be
a
Necessary
Rule
for
the
Conduct
of
Life
,
and
to
keep
our
Minds
in
a
kind
of
Balance
amidst
the
Uncertainties
of
this
World
,
and
there
is
no
possibility
of
Quiet
without
it
;
why
should
not
these
Christians
endeavor
to
follow
it
,
so
to
become
Spiritually
Wise
?
They
are
sensible
enough
,
how
great
a
hindrance
their
Interior
Disturbance
is
,
in
the
performance
of
their
best
Duties
,
both
to
God
and
Man
,
and
into
what
endless
Temptations
it
leads
them
:
And
the
Experience
they
have
so
often
had
of
their
Disturbance
being
occasion'd
by
unreasonable
Fears
,
one
would
think
,
were
sufficient
to
inform
them
,
that
such
Fears
,
deserve
not
to
be
regarded
;
and
that
all
their
Disturbance
is
as
unreasonable
as
their
Fears
;
and
yet
they
go
on
,
still
heark'ning
to
them
,
still
attending
to
all
their
Suggestions
,
as
if
their
Authority
and
Credit
were
still
good
,
and
are
as
apprehensive
of
Neglecting
or
Acting
against
them
,
as
if
they
had
been
never
yet
impos'd
on
by
them
.
Where
now
is
the
Wisdom
of
this
?
Where
is
the
Improvement
they
have
made
of
all
their
Experience
;
that
they
still
go
on
,
taking
Shadows
and
Dreams
for
real
Monsters
,
obstinately
adhering
to
their
own
Thoughts
,
and
giving
Credit
to
all
the
Impulses
of
their
Imagination
,
as
if
they
had
never
yet
been
deceiv'd
by
this
Credulity
.
They
see
in
their
Temporal
Affairs
,
how
many
Impertinent
Difficulties
they
start
,
how
many
groundless
Suspicions
they
raise
,
sufficient
to
perplex
the
Soundest
Brain
,
if
thought
worth
the
considering
;
they
see
how
every
flying
Report
gives
them
an
Alarm
,
Confounding
their
Spirits
with
Terror
,
and
unreasonable
Proposals
of
what
they
are
to
do
,
for
their
Security
against
the
Dangers
of
their
Imagination
:
In
this
they
may
be
convinc'd
,
what
their
Temper
is
,
and
how
groundless
their
Fears
;
and
as
they
see
others
of
more
Solid
Judgment
pass
them
all
by
,
and
they
themselves
are
often
perswaded
to
sit
still
,
amidst
all
their
Apprehensions
,
and
do
nothing
of
whateve●
they
then
propose
for
their
Safety
,
bu●
are
prevailed
on
to
act
against
the●
own
Fears
;
this
being
the
best
Wisdo●
they
can
then
Practice
,
and
absolutely
necessary
to
save
them
from
the
imputatio●
of
Folly
or
Madness
:
So
this
same
is
th●
best
way
they
can
follow
,
in
their
Spiritual
Concerns
;
and
till
,
in
these
,
they
ar●
prevailed
on
by
better
Judgments
,
●●
neglect
and
act
against
their
own
Apprehensions
and
Fears
,
they
will
never
b●
truly
Wise
in
seeking
their
own
Peace
without
which
they
can
expect
no
Comfort
in
whatever
they
do
.
Q.
I
question
not
,
they
might
be
easily
prevail'd
on
to
do
so
,
and
be
govern'd
by
their
Director
in
the
Contempt
of
all
their
Fears
,
could
they
believe
,
he
understood
their
Case
:
But
this
gives
them
a
Distrust
,
because
they
think
,
he
apprehends
but
very
imperfectly
what
passes
within
them
,
as
to
the
positive
Consent
they
Interiorly
give
to
Sinful
Representations
,
and
their
frequent
saying
and
doing
things
,
which
they
believe
to
be
Sins
,
and
yet
go
on
,
notwithstanding
all
such
Checks
of
Conscience
.
Many
of
these
things
give
them
Disturbance
,
which
they
not
explicating
so
fully
as
they
ought
;
and
their
Director
often
not
giving
Credit
to
them
,
or
taking
them
to
be
better
than
they
are
,
or
not
permitting
them
to
give
a
Particular
Account
of
what
has
pass'd
within
them
,
they
hence
believe
their
Case
to
very
Different
from
what
he
apprehends
;
and
how
then
can
they
so
far
depend
on
his
Advice
,
which
seems
not
proper
for
them
,
as
to
neglect
or
act
against
the
evident
Principles
of
their
own
Conscience
?
A.
This
is
the
most
Malicious
Contrivance
of
a
Subtle
Enemy
,
to
hold
these
poor
Souls
in
his
Snares
,
by
rendring
those
Means
unserviceable
to
them
,
in
which
God
has
appointed
their
Surest
Remedy
.
For
whereas
he
knows
,
they
cannot
be
deliver'd
from
their
Perplexity
,
and
its
ill
Consequences
,
but
by
the
Advice
of
those
who
understand
their
Distemper
,
and
all
the
Mischiefs
of
it
,
he
by
this
Delusion
renders
their
Authority
suspected
,
and
furnishes
them
with
a
plausible
Pretext
,
for
not
heark'ning
to
their
Advice
;
and
hence
this
is
to
be
look'd
on
as
the
strongest
Chain
,
by
which
he
keeps
them
still
unhappy
under
their
Enchantment
,
and
deprives
them
of
all
the
Benefit
of
that
,
which
is
ordain'd
for
their
Cure
.
And
here
,
I
may
truly
say
,
is
their
greatest
Misfortune
,
that
their
only
help
being
in
suspecting
and
distructing
themselves
,
they
are
by
this
Artifice
perswaded
to
suspect
and
distrust
every
one
besides
themselves
.
I
wish
therefore
,
for
their
sakes
,
they
would
be
convinc'd
of
this
Snare
,
since
otherwise
their
Evil
must
become
Irremediable
,
and
they
cannot
be
excus'd
from
an
intolerable
Obstinacy
,
in
standing
out
against
the
Means
,
the
Divine
Goodness
has
provided
for
their
help
,
which
cannot
be
esteem'd
less
,
than
Resisting
the
Holy
Ghost
,
and
depending
more
on
their
own
unreasonable
Fears
,
than
the
Ordinance
of
God
.
And
now
to
deliver
them
from
these
their
unjust
Suspicions
,
if
it
●●
in
their
Power
to
believe
any
thing
,
that
does
not
favor
their
Inclination
,
I
wish
they
would
give
Credit
to
this
Assurance
,
I
here
give
them
;
that
there
is
no
other
Disorder
of
the
Soul
more
evident
to
any
Experienc'd
Director
,
than
that
under
which
they
labor
;
and
tho'
the
Confus'd
Motions
of
their
Soul
are
Infinite
in
th●●●
Apprehensions
,
Fears
,
Consents
and
Acting
contrary
to
suppos'd
Principles
of
Right
Justice
and
Truth
;
yet
all
these
are
as
particularly
known
to
him
,
as
if
they
were
all
Painted
out
before
him
in
Writing
:
So
that
,
as
in
common
Distempers
,
upon
the
first
Feeling
their
Pulse
,
and
discovering
their
ill
Constitution
,
he
can
give
them
an
account
of
what
passes
within
them
,
even
before
they
have
express'd
the
particulars
of
their
disorder'd
Conscience
;
and
if
after
some
Experience
of
their
Disease
,
he
will
not
allow
them
to
particularize
their
Aggrievances
,
't
is
because
this
is
not
now
necessary
for
his
Information
,
and
cannot
be
permitted
,
without
doing
them
injury
.
And
whatever
Suspicions
they
may
still
have
of
his
mistaking
their
Case
;
yet
when
they
have
consulted
Two
or
Three
Able
Men
,
and
find
them
positively
agreeing
in
their
Sentiments
concerning
their
Distemper
,
and
in
their
Prescriptions
for
its
Cure
;
when
they
Reflect
,
that
these
are
Persons
of
Principles
and
Conscience
,
such
as
know
their
own
Souls
to
be
engag'd
for
whatever
Advice
,
they
give
their
●●nitents
;
and
that
if
they
give
Directions
,
without
knowing
their
State
,
who
consult
them
,
they
Act
very
Presumptuously
,
and
must
be
accountable
for
all
the
Consequences
of
their
Rashness
;
I
think
from
this
Consent
of
Directors
,
and
from
the
Sense
of
their
Integrity
,
Prudence
and
Experience
,
they
have
reason
to
turn
their
Jealousie
upon
themselves
,
and
rather
suspect
the
Mistake
to
be
on
their
own
part
,
than
theirs
:
And
this
more
especially
,
because
the
Common
Order
of
Justice
allows
not
the
Wisest
to
be
Judges
in
their
own
Case
;
the
Establish'd
Discipline
of
the
Church
requires
Subjection
in
them
,
and
God
Commands
them
to
Hear
and
Obey
;
and
therefore
since
all
their
Suspicions
are
in
favor
of
their
own
Thoughts
,
which
has
the
Face
of
Pride
,
and
withdraw
them
from
their
Obedience
due
to
the
Ordinance
of
God
,
which
has
Rebellion
in
it
,
I
hope
they
may
find
sufficient
Motives
in
this
to
throw
by
all
their
Jealousies
,
and
yield
themselves
,
with
all
their
Thoughts
,
in
Obedience
,
where
it
is
due
,
with
the
Confidence
of
that
Holy
Institution
,
which
God
has
ordain'd
for
the
Direction
of
all
,
being
sufficient
for
them
,
and
that
this
Obedience
is
better
than
Sacrifice
.
Q.
Then
you
think
,
in
this
must
be
their
Cure
?
A.
'T
is
so
ordain'd
;
the
Pastors
of
the
Church
are
the
Ministers
of
God
,
appointed
by
him
for
Feeding
the
Flock
,
for
Strength'ning
the
Weak
,
for
Comforting
the
Afflicted
,
for
Enlight'ning
the
Perplexed
;
and
it
is
by
these
God
Speaks
to
his
People
,
Manifests
his
Will
,
and
gives
them
Opportunity
of
discovering
and
avoiding
all
the
Snares
of
their
own
Corruption
,
and
of
their
Common
Enemy
.
Now
all
being
enjoin'd
to
Hear
and
Obey
,
in
this
these
Christians
may
see
their
Duty
,
and
amongst
the
whole
Body
of
the
Faithful
,
have
the
least
Reason
to
think
themselves
exempt
;
because
having
their
Reason
and
Judgment
weak'ned
by
Immoderate
Fear
,
and
a
working
Imagination
,
they
are
subject
to
the
greatest
Delusions
,
and
therefore
stand
most
in
need
of
Advice
;
and
their
Obstinacy
against
it
must
be
of
very
Dangerous
Consequence
.
They
have
this
Caution
however
to
take
with
them
,
of
not
seeking
out
for
a
Director
,
that
is
subject
to
the
same
Infirmity
with
themselves
;
but
to
make
Choice
of
the
most
Experienc'd
and
Prudent
:
And
if
they
Consult
more
than
one
,
for
discovering
with
greater
Assurance
the
unhappiness
of
their
Distemper
,
after
that
to
abide
constant
to
one
,
who
being
best
acquainted
with
their
Circumstances
,
will
be
best
able
to
prescribe
what
is
most
for
their
Good
.
Q.
And
having
found
such
a
Director
,
in
what
are
they
to
be
Obedient
to
him
?
A.
Their
Obedience
is
to
be
Universal
,
but
most
strictly
in
those
Particulars
,
which
are
the
general
Occasions
of
their
Disquiet
;
and
here
they
must
use
that
violence
upon
themselves
,
as
to
act
contrary
to
all
their
own
Fears
,
Apprehensions
,
Imaginations
,
Reason
and
Judgment
,
in
compliance
with
his
Advice
.
This
will
be
difficult
,
I
know
,
at
first
;
but
Distempers
far
gone
and
Dangerous
,
must
have
Difficulties
in
their
Cure
;
and
to
these
the
Patient
must
submit
,
because
his
Duty
presses
him
to
it
,
and
his
Reason
may
Incline
him
,
because
the
Difficulties
of
the
Remedy
,
have
no
proportion
to
those
his
Distemper
gives
him
,
and
cannot
be
so
l●sting
.
Hence
therefore
,
as
to
what
he
shall
prescribe
,
either
in
forbidding
the
Repetition
of
Prayers
,
or
of
past
Confessions
,
or
in
not
allowing
such
and
such
Particulars
to
be
mention'd
in
Confession
,
or
in
requiring
them
to
go
to
the
H.
Communion
,
without
giving
them
Absolution
,
or
not
admitting
them
to
Confession
,
or
in
whatever
other
Cases
there
may
be
of
this
kind
;
they
are
to
have
no
regard
to
any
Interior
Fears
,
Perswasions
or
Convictions
of
their
own
,
but
resolutely
comply
with
the
Particulars
requir'd
of
them
by
their
Director
.
Q.
What
,
Omit
in
Confession
such
Sins
,
as
they
judge
to
have
been
Wilful
;
and
go
to
the
Communion
,
when
they
judge
themselves
in
a
State
of
Sin
and
Unworthy
!
Is
not
this
to
drive
them
into
Despair
?
A.
'T
is
to
prevent
Despair
,
by
Curing
the
Evil
,
that
leads
to
it
.
They
are
to
do
in
every
Particular
,
as
I
have
now
declar'd
;
and
tho'
Nature
suffers
a
kind
of
Convulsion
or
Agony
in
the
performance
;
yet
they
are
not
to
be
discourag'd
,
but
force
on
their
Way
,
notwithstanding
all
Opposition
,
in
hopes
of
at
length
finding
Peace
for
their
Souls
.
Q.
How
are
they
to
satisfie
themselves
in
so
doing
?
A.
By
their
Confidence
in
the
Advice
of
their
Director
,
which
being
the
Discipline
ordain'd
by
God
,
may
carry
them
on
with
Satisfaction
,
notwithstanding
all
Discouragements
.
They
are
to
do
as
Travellers
,
in
a
difficult
Journey
,
who
having
a
Faithful
Guide
,
follow
his
Conduct
,
tho'
he
leads
them
thro'
Ways
,
which
,
in
their
Judgment
,
seem
not
to
them
the
Right
or
the
Best
:
They
are
to
do
,
as
Sick
Persons
,
who
in
a
Dangerous
Distemper
,
observe
the
Prescriptions
of
an
Able
Physician
,
well
acquainted
with
their
Constitution
,
tho'
what
he
orders
,
be
nothing
agreeable
to
their
own
Apprehensions
,
but
seems
to
them
more
likely
to
do
Harm
than
Good
:
In
which
Cases
,
tho'
the
Private
Thoughts
and
Fears
of
the
Parties
concern'd
,
rais'd
some
Difficulties
;
yet
they
Acquiesce
still
in
their
Guide
and
Physician
,
thro'
the
Confidence
they
have
in
their
Fidelity
and
and
Skill
.
In
the
same
manner
are
these
Christians
to
satisfie
themselves
:
If
they
proceed
not
according
to
their
own
Judgment
,
and
hence
are
disquieted
,
they
must
remember
,
they
follow
a
better
Judgment
than
their
own
,
that
is
,
of
their
Director
,
who
being
free
from
their
Anxious
Fears
,
sees
every
thing
more
distinctly
,
and
judges
more
deliberately
;
and
this
being
according
to
the
Appointment
of
Christ
and
his
Church
,
it
ought
to
carry
them
on
with
Satisfaction
;
not
with
a
Satisfaction
of
Nature
,
which
will
be
uneasie
in
being
thus
Contradicted
,
but
with
a
Satisfaction
of
Reason
and
Faith
,
which
is
much
more
Solid
and
Christian
.
In
this
manner
therefore
may
these
Christians
reason
against
that
Struggle
,
they
find
within
,
and
endeavor
to
go
on
with
Quiet
;
I
have
the
Advice
and
Command
of
my
Director
for
what
I
do
;
't
is
by
the
Appointment
of
Christ
and
his
Church
,
I
am
to
hear
and
be
subject
to
him
,
and
this
for
my
Security
,
and
the
better
Conduct
of
my
Soul
;
I
will
therefore
consider
Christ
and
his
Holy
Spirit
speaking
to
me
by
him
,
and
however
my
own
Fears
and
Reason
give
me
other
Directions
,
and
suggest
many
Difficulties
;
yet
I
will
submit
all
to
Christ's
Holy
Ordinance
,
and
with
my
Confidence
in
him
,
conclude
I
then
go
Right
,
when
I
observe
the
Advice
of
his
Minister
,
under
whose
Care
I
am
,
and
who
has
taken
the
Charge
of
my
Soul
.
Now
if
by
the
force
of
this
Reas'ning
,
these
Christians
would
violently
break
thro'
all
their
seeming
Difficulties
,
would
order
their
Prayers
,
their
Confessions
and
Communions
,
as
they
are
directed
,
this
,
in
some
time
,
would
Moderate
their
Fears
,
and
the
Importunity
of
all
their
Scruples
,
and
bring
them
into
such
a
Composure
of
Mind
,
that
they
might
be
able
to
perform
all
Duties
with
Comfort
and
Peace
,
which
otherwise
,
without
a
Miracle
,
they
can
never
expect
.
This
Practice
is
confirm'd
by
that
Experience
,
which
Pet
.
Merchantius
says
he
had
of
a
Learned
and
Holy
Priest
,
who
by
the
Divine
Permission
,
for
his
greater
Humiliation
,
fell
into
this
perplexing
Disorder
,
so
that
he
could
perform
no
one
Duty
,
but
with
great
Anxiety
and
Disturbance
of
Infinite
Scruples
;
and
having
for
some
time
found
the
Inconvenience
of
this
State
,
desirous
of
Remedy
,
he
sought
it
in
the
strict
observance
of
these
Two
Particulars
.
First
,
In
Consulting
his
Director
,
he
desir'd
him
to
give
him
his
positive
Advice
,
without
confirming
it
with
any
Reasons
;
because
he
had
so
many
apparent
Reasons
suggested
in
favor
of
his
Scruples
,
that
no
others
could
make
any
impression
on
him
.
But
for
his
Advice
,
he
was
resolv'd
to
Rest
in
it
,
notwithstanding
all
Difficulties
and
Objections
of
his
own
against
it
.
Secondly
,
If
in
preparing
to
go
to
the
Altar
,
he
was
disturb'd
with
Scruples
,
and
importun'd
by
these
to
seek
relief
by
going
to
Confession
,
he
stood
resolutely
,
as
he
was
order'd
,
against
such
vexations
Perswasions
,
and
perform'd
the
Sacred
Mysteries
,
tho'
with
a
Heart
full
of
Anguish
,
and
his
Teeth
striking
together
,
thro'
the
Agony
in
which
he
was
.
Having
observ'd
this
Method
for
some
time
,
he
again
recover'd
his
former
Peace
,
and
with
Comfort
perform'd
the
Duties
of
his
Function
.
'T
is
by
the
same
way
others
may
hope
to
find
relief
;
for
however
the
reasoning
of
a
Director
may
,
for
the
time
,
while
he
is
speaking
,
abate
something
of
the
Disturbance
,
yet
this
is
only
drawing
a
Skin
over
a
Sore
without
Healing
it
,
since
his
Back
is
no
sooner
turn'd
upon
them
,
but
the
force
of
their
own
Reasons
stifle
all
his
,
and
they
soon
return
to
their
wonted
Disquiets
:
Hence
frequent
Discoursing
becomes
unprofitable
,
does
no
real
Good
to
the
Penitent
,
and
as
little
to
the
Director
,
except
in
the
Exercise
of
his
Patience
,
in
pressing
Reasons
on
those
who
are
not
capable
of
them
.
But
for
this
other
Way
,
in
undertaking
to
do
what
the
Director
advises
,
and
observing
his
Commands
in
Contradiction
to
all
other
apparent
Reasons
suggested
from
within
,
this
is
laying
the
Ax
to
the
Root
,
and
if
there
be
a
possibility
of
Remedy
,
it
must
come
by
this
Method
.
If
therefore
these
Christians
are
not
Fond
of
their
Distemper
,
but
Sincerely
desire
Relief
,
let
them
seek
it
in
the
Way
,
it
which
it
is
to
be
found
.
Let
them
not
expect
to
be
reason'd
out
of
it
,
but
desire
their
Director
seriously
to
consider
their
State
;
and
having
concluded
upon
what
is
necessary
for
them
to
do
,
positively
to
declare
it
to
them
.
Let
them
then
set
themselves
to
a
strict
Compliance
,
and
tho'
it
be
with
Convulsions
and
Agonies
of
Spirit
,
let
this
put
no
stop
to
their
proceedings
,
but
go
on
still
as
order'd
in
every
Duty
,
with
this
Assurance
,
that
they
have
no
way
of
doing
Right
,
but
in
doing
what
they
are
directed
;
and
thus
,
tho'
thro'
many
Storms
,
they
may
have
hopes
of
coming
at
length
to
a
Calm
.
Q.
Then
I
see
all
your
Confidence
is
in
their
Submission
and
Obedience
,
and
I
think
you
you
are
in
the
Right
;
for
since
their
Misfortune
is
in
the
disorder
of
their
Thoughts
,
which
exposing
them
to
Infinite
Mistakes
and
Delusions
,
is
ever
carrying
them
out
of
the
Way
,
they
can
have
no
better
help
,
than
in
giving
their
Hand
to
a
Guide
.
But
however
,
tho'
you
expect
not
to
overcome
them
by
Reason
,
but
by
Obedience
only
;
yet
for
my
Satisfaction
,
let
me
have
a
fuller
Sight
of
the
Reasons
,
why
they
are
under
this
necessity
of
a
strict
Submission
.
A.
I
have
already
told
you
the
Reason
,
but
if
,
like
them
,
you
oblige
me
to
Repetition
,
I
will
here
again
remind
you
of
it
.
These
Christians
are
of
a
Fearful
Temper
,
and
,
as
Persons
once
terrified
,
are
apt
to
start
at
every
Shadow
,
and
often
find
themselves
under
great
Apprehensions
,
where
there
is
no
true
Reason
for
it
,
and
with
all
the
force
of
their
Reaon
cannot
prevent
this
Disturbance
:
So
it
is
with
these
Christians
;
they
are
Fearful
of
every
Appearance
of
Sin
,
their
Fears
cause
Disquiets
,
and
not
only
discompose
their
whole
Interior
,
but
likewise
call
in
and
multiply
,
to
their
greater
Confusion
,
those
very
Thoughts
,
which
,
if
neglected
,
would
have
pass'd
by
with
very
little
impression
;
so
that
their
Excessive
Solicitude
and
Fear
of
offending
is
still
encreasing
their
danger
,
and
like
little
Birds
fluttering
on
Lime-twigs
,
draws
them
farther
into
the
Snare
:
This
is
the
Misfortune
of
their
Temper
,
but
receives
great
Additions
,
from
that
Anxiety
of
Spirit
into
which
they
fall
,
which
by
its
Oppression
,
as
it
weakens
their
Reason
,
so
in
proportion
,
it
encreases
their
Natural
Passion
,
and
makes
them
still
more
Fearful
;
and
hence
,
as
in
all
other
ill
Habits
,
yielding
to
Fear
,
is
the
Way
never
to
overcome
it
.
Then
their
Imagination
being
generally
Quick
and
Active
,
every
ill
Object
makes
very
strong
impressions
on
it
,
and
these
as
strongly
affecting
the
Sensitive
Part
,
their
whole
Man
seems
upon
this
seiz'd
with
Delight
,
answerable
to
the
impressions
;
which
being
Sinful
,
they
presently
hence
conclude
,
all
is
now
lost
;
for
that
they
have
evidently
consented
to
all
,
and
are
become
a
Prey
to
their
Enemy
.
Q.
And
if
they
are
thus
Over-power'd
,
and
Sensible
of
having
consented
,
how
are
they
in
the
Wrong
?
A.
The
Strength
and
malicious
Activeness
of
their
Imagination
deceives
them
,
whilst
all
that
passes
there
they
take
to
be
their
own
Act
,
and
do
not
distinguish
,
thro'
their
Confusion
,
the
Representation
of
Consent
,
imprinted
by
Fear
in
their
Phancy
,
from
the
deliberate
Consent
of
the
Will
,
which
has
all
the
while
a
Detestation
and
Horror
of
the
Evil
,
to
which
they
think
they
consent
.
But
this
they
being
not
then
able
to
observe
,
they
hence
condemn
themselves
of
most
notorious
Guilt
,
from
which
,
God
and
his
Ministers
,
who
know
them
,
see
them
Clear
.
Q.
How
can
they
know
this
?
A.
From
their
Experience
of
them
;
for
seeing
them
to
be
Persons
of
sound
Principles
,
both
as
to
Faith
and
Morals
,
that
their
Sincere
Desire
is
to
serve
God
faithfully
,
that
their
greatest
Fear
is
of
Sin
,
and
their
greatest
Solicitude
not
to
fall
into
it
,
that
they
are
Apprehensive
of
whatever
disposes
to
it
,
that
they
seek
not
the
Occasions
,
that
they
have
on
their
Spirits
a
continual
Horror
of
being
surpriz'd
in
those
Circumstances
,
wherein
,
they
apprehend
,
they
Sin
;
that
they
have
a
Detestation
of
that
Evil
,
to
which
they
think
,
they
consent
;
that
in
the
very
time
,
wherein
they
seem
to
consent
,
their
Soul
is
in
Anguish
,
because
of
the
Consent
,
which
they
think
,
they
have
given
;
that
they
no
sooner
recover
from
their
Confusion
,
but
they
are
under
an
Oppression
of
Mind
,
Dejected
,
and
Miserable
in
their
own
Thoughts
,
because
of
the
Guilt
incurr'd
;
and
are
now
weary
of
Life
,
because
,
as
they
think
,
they
cannot
live
,
but
in
the
frequent
Displeasure
of
God
.
From
these
,
and
such
like
Observations
,
the
Director
discovers
these
to
be
in
a
good
Habit
of
Soul
,
and
that
all
those
Horrid
Representations
,
which
perplex
their
Minds
,
are
not
their
Act
,
but
the
Suggestions
of
an
Enemy
,
or
the
Workings
of
their
own
Fears
and
Imagination
;
and
hence
comes
the
necessity
of
their
submission
to
another's
Judgment
:
Because
being
thus
indispos'd
for
making
a
true
Judgment
of
themselves
,
they
can
no
otherwise
stand
under
the
weight
of
that
Oppression
,
which
carries
them
to
Dejection
and
Despair
,
but
by
being
powerfully
over-rul'd
,
and
oblig'd
to
Act
in
Contradiction
to
their
own
Fears
.
And
however
this
Method
may
look
Impenous
,
yet
't
is
what
their
Infirmity
rende●
necessary
to
them
,
and
has
more
true
Compassion
in
it
,
than
to
let
them
run
on
to
a
Precipice
,
by
following
their
own
ways
.
Q.
I
see
enough
of
this
Necessity
,
and
think
it
free
from
all
Objection
;
for
since
the
Priests
of
the
Old
Law
were
appointed
by
God
to
be
Judges
of
the
Leprosie
amongst
the
People
,
and
to
discorn
betwixt
Leprosie
and
Leprosie
,
with
an
Obligation
on
the
People
of
observing
their
Orders
;
it
must
be
now
most
reasonable
,
to
leave
the
Judgment
of
Sin
,
to
the
Priests
of
Christ's
Church
;
and
it
is
an
effect
of
an
Infinite
,
Mercy
,
that
we
have
such
Helps
in
a
matter
of
this
Concern
,
where
Mistakes
are
so
obvious
,
and
yet
so
dangerous
.
But
satisfie
me
in
one
thing
;
in
describing
the
State
of
these
Christians
,
you
seem
to
judge
them
very
unhappy
;
and
yet
,
on
the
other
side
,
you
give
such
a
good
Character
of
them
,
that
they
seem
more
to
be
envied
than
pitied
.
A.
And
are
not
they
unhappy
,
in
being
subject
to
such
Perplexities
,
which
are
as
a
perpetual
Rack
on
their
Spirits
,
hinder
them
in
all
Duties
,
and
put
them
in
danger
of
quitting
all
,
and
despairing
of
a
better
State
?
Here
's
enough
to
move
Compassion
,
and
to
oblige
those
,
who
are
concern'd
,
to
give
them
all
just
Assistance
.
And
yet
to
consider
,
that
their
Solicitude
for
doing
well
,
their
Fear
of
offending
,
the
Trouble
under
the
Thoughts
of
having
offended
,
and
the
Sense
of
their
Weakness
,
is
the
Occasion
of
all
their
Disquiets
;
these
are
Arguments
of
so
good
a
Disposition
,
that
could
they
but
make
a
good
use
of
it
,
in
the
moderation
of
their
Perplexity
,
and
preventing
its
Mischiefs
,
by
a
resolute
Submission
to
their
Director
,
I
know
no
State
,
I
should
more
envy
than
theirs
.
'T
is
upon
the
Knowledge
of
this
their
Disposition
,
a
Director
has
no
difficulty
in
obliging
them
to
go
to
the
Holy
Communion
,
when
they
judge
themselves
unfit
;
and
tho'
they
cannot
do
it
,
but
with
great
disturbance
,
yet
this
is
no
Discouragement
to
him
,
because
he
sees
,
their
Disquiets
to
be
involuntary
,
and
the
effect
only
of
a
Natural
Infirmity
,
which
tho'
hindering
all
sensible
Devotion
,
does
not
exclude
them
from
the
more
Substantial
Benefits
of
that
Sacred
Mystery
;
and
therefore
would
they
observe
his
Orders
in
this
Point
,
as
in
all
others
,
they
would
do
much
better
,
than
to
deprive
themselves
of
this
Help
,
upon
the
Mistaken
Judgment
of
their
own
Fears
.
Here
you
see
the
Opinion
▪
I
have
of
them
;
and
this
I
think
so
well
grounded
,
that
shoul●
God
permit
them
to
continue
unde●
their
usual
Disquiets
,
even
throughout
thei●
last
Sickness
,
and
so
expire
,
without
an●
sense
of
Comfort
,
I
should
not
Doubt
o●
their
End
being
Happy
,
because
God
being
Infinite
in
Mercy
,
and
knowing
their
Heart
and
Desires
to
be
Sincere
,
will
not
let
the
Misfortune
of
their
Distemper
be
●
Bar
to
his
Goodness
.
Q.
You
have
said
enough
to
this
Point
;
but
since
you
are
sensible
,
how
prejudicial
their
Perplexity
is
to
their
Memory
,
so
that
long
Instructions
cannot
be
Beneficial
to
them
,
will
not
you
be
so
favorable
,
as
to
give
them
here
the
sum
of
what
you
have
hitherto
said
?
A.
I
will
:
First
then
,
they
are
to
be
watchful
against
all
approaches
of
Sadness
,
not
sit
still
in
thoughtful
Amusements
nor
give
way
to
Idleness
:
For
all
these
help
to
encrease
their
Distemper
.
Secondly
,
They
are
to
endeavor
to
seek
Comfort
in
God
,
tho'
not
in
much
Solitude
,
but
only
as
shall
be
advis'd
;
Innocent
Conversation
is
profitable
,
and
in
Working
they
cannot
do
too
much
.
Thirdly
,
If
Scrupulous
Difficulties
perplex
their
Minds
,
they
are
to
suspect
all
the
Suggestions
of
their
own
Fears
;
and
no●
trust
the
Information
of
their
Reason
,
tho'
it
seems
to
carry
Evidence
with
it
.
Fourthly
,
They
are
to
be
Cautious
in
Reading
Spiritual
Books
,
and
not
Torment
themselves
with
what
was
never
intended
for
them
:
They
are
not
to
depend
on
the
Soundest
Principles
in
their
own
Hands
,
because
they
give
the
wrong
turn
to
every
thing
.
Fifthly
,
They
have
no
Security
,
but
in
the
Advice
of
a
Director
;
they
must
not
chuse
one
like
themselves
;
nor
run
from
one
to
another
,
in
hopes
of
finding
one
to
favor
all
their
Phancies
;
but
be
constant
in
consulting
him
,
whose
Prudence
and
Experience
qualifie
him
for
their
Direction
.
Sixthly
,
They
must
be
Resolute
in
following
his
Advice
,
and
not
let
their
own
Apprehensions
or
Fears
withdraw
them
from
what
he
prescribes
.
Seventhly
,
They
must
not
expect
to
overcome
their
Difficulties
by
Reas'ning
against
them
,
but
by
doing
violence
to
them
in
a
strict
compliance
with
their
Director's
Orders
,
without
regarding
whatever
strength
of
Reason
they
seemingly
carry
with
them
.
Eighthly
,
They
must
not
excuse
themselves
from
this
necessary
Obedience
,
upon
pretext
of
his
not
understanding
their
Case
,
or
of
their
not
having
fully
explicated
it
;
or
of
his
not
believing
them
or
supposing
them
to
be
better
than
they
are
.
Ninthly
,
But
they
must
desire
him
positively
to
Command
,
and
they
must
as
positively
Obey
,
in
all
Particulars
belonging
to
Praying
,
to
Confessing
,
to
Receiving
&c.
His
Judgment
must
be
their
Rule
,
and
tho'
their
Reason
gives
other
Directions
,
they
must
satisfie
themselves
,
●●
having
the
Direction
of
a
safer
Judgment
than
their
own
.
Tenthly
,
If
the
Thoughts
of
their
unworthiness
,
or
other
,
tho'
the
most
Abominable
Suggestions
,
disturb
them
in
the
performance
of
their
Duties
,
let
them
either
dissemble
the
seeing
them
,
or
pass
the●
by
with
as
much
Contempt
as
possible
but
by
no
means
sink
under
them
,
as
apprehending
all
they
do
to
be
to
no
purpose
.
Eleventhly
,
If
throughout
their
last
Sickness
,
and
at
the
Hour
of
Death
,
their
Minds
should
be
perplext
with
the
like
Thoughts
,
tho'
even
of
a
seeming
Despair
;
yet
let
them
not
think
all
lost
,
but
retain
Hope
still
in
the
Superior
Part
of
their
Soul
,
confiding
in
the
Infinite
Mercy
of
God
,
that
he
,
who
sees
all
to
be
Distemper
and
Infirmity
,
and
that
they
have
a
Horror
of
the
Evil
,
will
have
Compassion
on
them
.
CHAP.
III
.
Instructions
for
Christians
subject
to
Spiritual
Driness
in
Prayer
,
&c.
THE
Desire
of
finding
Comfort
in
what
we
do
,
is
Natural
to
all
;
but
this
being
the
Desire
of
the
Natural
Man
,
they
,
who
proceed
upon
better
Principles
,
than
those
which
Nature
suggests
,
are
not
to
seek
present
Comforts
in
what
they
do
,
but
perform
all
Duties
,
with
the
hopes
of
finding
Everlasting
Comforts
in
the
Possession
of
God
.
Hence
all
their
Business
is
center'd
in
this
One
Point
,
of
considering
,
What
is
the
Will
of
God
;
what
Duties
he
requires
of
them
for
the
gaining
Everlasting
Life
:
And
having
settled
this
Point
,
then
to
make
this
the
Principal
Business
of
their
whole
Lives
,
to
perform
such
Duties
with
the
greatest
Fidelity
,
and
in
the
best
manner
they
are
able
,
according
to
the
Circumstances
in
which
they
are
.
And
whilst
the
End
of
all
they
do
,
is
for
the
coming
at
length
to
the
Presence
of
God
,
their
great
Solicitude
is
so
to
perform
all
,
that
this
may
be
the
effect
of
what
they
do
;
but
as
to
all
other
effects
,
which
regard
this
Life
only
,
whether
i●
Temporal
Blessings
,
Interior
Peace
,
or
Se●sible
and
Present
Comforts
,
they
are
to
e●deavor
to
bring
their
Minds
to
as
great
a●
Indifferency
as
they
are
able
,
leaving
the●
wholly
to
the
Pleasure
of
God
,
to
gran●
or
deny
them
,
as
shall
seem
good
in
h●
Eyes
:
If
he
be
favorable
at
any
time
,
i●
giving
such
Encouragements
,
to
infir●
Nature
,
they
receive
them
with
Thanksgiving
,
but
without
placing
any
Con●dence
in
them
;
and
if
he
shews
no
favo●
in
this
way
,
they
go
on
still
with
an
equ●
Fidelity
;
because
't
is
not
the
Prese●
Comforts
of
God
they
here
Work
fo●
but
for
God
himself
in
the
Life
that
is
ye●
to
come
.
Q.
Would
you
not
therefore
have
Christians
desire
these
Sensible
Comforts
in
the●
Devotions
?
A.
Nature
will
never
fail
of
desiring
what
is
so
pleasing
to
it
;
and
Piety
,
while
yet
imperfect
,
is
ever
Solicitous
for
these
Encouragements
;
but
where
it
is
mo●●
advanc'd
,
it
is
jealous
of
all
Sensible
Consolations
,
because
it
observes
,
how
ready
Self-love
is
to
lay
hold
of
these
;
and
therefore
being
Apprehensive
,
lest
the
Sense
of
these
Comforts
should
become
some
Motive
in
the
exercise
of
Prayer
,
i●
chuses
rather
to
renounce
or
pass
them
by
with
Indifferency
,
than
rejoice
in
them
;
that
so
the
Love
of
God
and
its
Duty
may
have
the
whole
Influence
in
whatever
it
does
,
and
that
it
may
perform
no
part
of
its
Duty
,
because
of
the
Comforts
,
found
in
it
,
but
because
it
is
the
Will
of
God
he
should
be
Faithful
in
it
.
This
is
the
most
perfect
Rule
a
Christian
can
follow
in
this
Mortal
State
,
and
those
,
who
are
yet
at
a
distance
from
Perfection
,
tho'
they
cannot
come
up
to
it
,
yet
they
ought
to
keep
their
Eye
upon
it
,
so
to
secure
themselves
against
unreasonable
Disquiets
,
which
otherwise
will
prove
their
Discouragement
in
all
Duties
.
Q.
What
therefore
would
you
have
those
Pious
Souls
do
,
who
are
subject
to
these
Disquiets
?
A.
I
have
already
propos'd
a
Rule
to
them
in
the
practice
of
the
Best
Christians
.
I
would
have
them
first
consider
,
with
Advice
,
What
are
the
Exercises
of
Devotion
proper
in
their
Circumstances
and
State
;
and
this
is
to
consult
,
What
may
be
the
Will
of
God
,
that
they
should
do
.
Here
is
the
first
Principle
of
the
Practical
Christian
,
which
,
as
Interior
or
Exterior
Circumstances
differ
,
may
be
subject
to
new
Consultations
.
This
being
concluded
,
and
left
with
some
latitude
,
for
preventing
Anxiety
,
2dly
,
I
would
have
them
use
serious
Endeavors
to
perform
them
Faithfully
,
according
to
the
Circumstances
,
in
which
they
are
;
considering
what
they
do
,
to
be
the
accomplishing
the
Will
of
God
,
and
the
means
of
bringing
down
his
Blessings
upon
them
,
and
coming
at
length
to
the
happy
possession
of
him
.
3dly
,
Having
propos'd
this
,
as
the
Motive
and
End
of
what
they
do
,
I
would
have
them
be
as
indifferent
as
they
can
,
as
to
all
other
effects
of
their
Devotion
,
and
other
Spiritual
Duties
,
and
particularly
as
to
sensible
Comforts
or
Sweetness
;
leaving
this
wholly
to
God
,
either
to
grant
or
deny
them
;
so
as
neither
to
perform
any
Duty
in
hopes
of
such
Comforts
,
o●
depend
on
them
,
when
they
feel
them
,
nor
yet
grieve
when
they
find
them
not
.
Q.
Why
are
they
not
to
depend
on
them
,
when
they
feel
them
?
A.
Because
,
as
S.
Francis
Sales
observes
(
who
has
treated
admirably
on
this
Subject
,
Introd
.
p.
4.
c
.
13.
to
whom
I
refer
the
Reader
for
his
greater
satisfaction
)
such
sensible
Affections
proceed
sometimes
from
a
tenderness
of
Constitution
only
,
which
is
easily
mov'd
by
being
susceptible
of
all
Impressions
;
and
sometimes
from
the
Enemy
,
who
,
to
amuse
us
,
inclines
the
Imagination
to
such
Affections
,
so
to
please
us
for
the
present
,
and
give
us
faise
hopes
of
all
being
well
,
and
to
prevent
our
looking
farther
:
Whence
it
comes
,
that
many
,
who
experience
this
Sweetness
in
their
Devotion
,
live
on
in
great
Disorders
,
without
any
real
change
of
the
Heart
,
deceiv'd
by
these
Subtilties
of
the
Devil
,
and
resting
contented
with
these
uncertain
Signs
of
Devotion
,
without
searching
for
the
truth
of
it
,
which
consists
in
a
Will
Constant
,
Resolute
,
and
Active
,
in
putting
in
execution
whatever
is
the
known
and
acceptable
Will
of
God
.
Q.
Why
are
they
not
to
grieve
,
when
depriv'd
of
these
Comforts
?
A.
Because
God
has
no
regard
to
what
they
sensibly
feel
,
but
to
the
Fidelity
,
with
which
they
perform
their
Devotions
;
and
if
they
are
sincere
in
this
,
applying
their
Minds
to
what
they
are
doing
,
in
the
best
and
most
serious
manner
they
are
able
,
according
to
present
Circumstances
,
they
hence
ground
a
Confidence
,
that
God
will
hear
their
Prayers
,
and
that
they
may
be
available
to
their
Eternal
Happiness
:
And
this
being
the
end
of
all
they
do
,
they
rejoice
in
this
Hope
,
and
find
Comfort
in
their
Souls
,
the
more
solid
,
the
less
it
is
sensible
.
Q.
But
is
it
not
a
comfortless
thing
f●
a
Christian
to
seek
God
in
Prayer
,
and
other
Duties
,
and
yet
find
nothing
of
him
;
but
●
go
thro'
all
these
Exercises
,
with
a
Soul
dry
▪
barren
,
and
oppress'd
with
such
Darkness
that
it
seems
,
as
if
God
had
forsaken
him
,
and
left
him
in
the
hardness
of
Heart
?
A.
If
this
Barrenness
abides
for
any
long
time
,
it
is
a
great
discouragement
such
as
is
generally
followed
with
Disquieting
Fears
,
with
Melancholy
,
and
a
grea●
Anxiety
of
Spirit
,
and
requires
the
attendance
of
a
careful
Hand
,
to
prevent
a
total
Oppression
.
But
this
proceeds
from
●
want
of
Courage
,
or
from
ill
Management
.
For
since
all
this
may
be
the
effect
of
Constitution
,
or
of
immoderate
Solicitude
,
or
of
the
Divine
Will
,
permitting
such
Trials
for
greater
Perfection
,
and
the
Prayer
may
be
very
acceptable
,
notwithstanding
all
this
Driness
of
Spirit
,
all
such
Grief
and
Fears
are
unreasonable
,
and
very
much
help
to
the
encreasing
that
Indisposition
,
which
they
desire
to
Remedy
.
It
were
therefore
much
more
to
their
purpose
,
when
in
these
Circumstances
,
to
lay
open
their
State
to
some
Prudent
Guide
,
and
having
Assurance
from
him
,
that
,
whatever
is
the
Occasion
of
their
Interior
Darkness
,
it
can
be
no
perjudice
to
their
Souls
,
if
they
will
but
go
on
Courageous
under
it
,
Faithfully
discharging
all
Duties
to
the
best
of
their
power
;
to
proceed
with
the
Constancy
he
advises
,
and
not
waste
their
Spirits
in
unprofitable
Sights
,
but
turn
their
whole
Endeavors
in
making
the
best
use
of
the
Circumstances
in
which
they
are
.
Q.
How
is
this
to
be
?
A.
By
considering
,
that
no
Exercises
of
Devotion
can
be
better
,
than
those
,
which
are
not
carried
on
by
Humor
,
or
the
Encouragement
of
Sensible
Comforts
,
but
only
by
the
Light
of
Faith
:
And
therefore
if
these
Christians
would
go
on
with
resolution
in
the
performance
of
their
Duties
,
without
regarding
or
reflecting
,
whether
they
find
Comfort
or
no
Comfort
,
whether
they
are
in
Darkness
or
Light
,
whether
in
Sadness
or
Joy
,
this
Fidelity
,
supported
by
Faith
only
,
without
any
help
of
Sense
,
would
add
a
value
to
all
they
do
,
and
be
a
most
Effectual
Means
of
bringing
them
to
more
Solid
Comforts
,
than
those
which
at
present
are
denied
them
.
Then
if
they
would
consider
this
more
in
Particular
,
how
every
service
we
perform
to
God
,
is
the
more
Perfect
,
in
Proportion
to
the
Difficulties
and
Discouragements
we
meet
:
That
he
is
the
more
Faithful
Servant
,
who
having
no
Worldly
Comfort
to
carry
him
on
,
but
being
oppos'd
both
by
Men
and
Devils
,
is
still
true
to
his
Duty
.
It
was
made
no
matter
▪
of
wonder
,
even
to
Satan
,
that
Job
serv'd
God
,
and
was
Faithful
to
him
,
whilst
he
found
the
reward
of
his
Fidelity
in
all
manner
of
Blessings
and
Temporal
Comforts
;
but
it
was
his
greater
Commendation
,
when
being
Afflicted
on
all
sides
,
he
still
continued
Constant
to
his
Principles
,
and
permitted
not
the
Severest
Trials
to
be
the
interruption
of
his
Duty
,
This
was
the
praise
of
Toby
,
who
was
not
only
Faithful
to
God
in
time
of
Peace
,
but
persever'd
in
his
Fidelity
under
Persecution
,
when
he
had
the
Laws
of
Unbelievers
to
terrifie
him
,
the
Hazard
of
his
Family
,
and
the
Darkness
of
the
Night
to
discourage
him
.
This
same
was
the
Commondation
of
the
Apostles
,
and
other
Primitive
Christians
,
who
having
the
World
and
Hell
arm'd
against
them
,
were
so
strongly
influenc'd
by
the
Power
of
Faith
,
and
the
Sense
of
their
Duty
,
that
they
went
still
on
with
Courage
,
without
letting
the
want
of
Temporal
Comforts
be
any
less'ning
to
their
Fidelity
or
Zeal
.
If
these
Christiant
would
seriously
consider
this
truth
,
they
might
in
this
find
Reason
to
suppress
all
Grief
;
and
lay
a
Foundation
of
Hopes
,
that
if
they
Persevere
in
the
Faithful
Performance
of
the
Duties
of
their
State
,
that
Darkness
and
Heaviness
of
Spirit
,
under
which
they
are
,
may
be
so
far
from
rendering
them
,
displeasing
to
God
,
that
they
may
even
make
a
great
Advantage
of
their
Burthen
,
and
raise
themselves
to
a
more
Eminent
degree
of
Virtue
by
that
which
seems
to
be
their
Opppession
.
Since
if
they
go
on
with
Constancy
,
't
is
evident
,
in
their
Case
,
they
have
nothing
of
Humor
,
no
Satisfaction
of
Sense
or
Self-love
to
bear
any
part
in
their
Devotions
,
but
all
is
done
upon
the
better
Motives
of
Faith
,
in
complying
with
the
Will
of
God
,
and
for
the
working
out
their
Salvation
.
And
tho'
Nature
may
here
find
Reason
to
grieve
,
yet
since
Faith
affords
matter
of
Joy
,
this
is
much
more
to
the
purpose
,
than
that
which
is
built
on
the
Satisfaction
of
Sense
.
Q.
Then
you
are
of
Opinion
,
that
this
State
of
Darkness
is
better
than
that
of
Light
and
Sweetness
?
A.
I
do
not
Compare
the
States
;
but
say
,
that
those
Christians
,
who
are
Constant
in
their
Duties
in
time
of
Interior
Driness
,
give
greater
Arguments
of
their
Fidelity
,
than
others
,
who
have
Sensible
Comforts
to
Encourage
their
Devotion
;
and
if
they
would
submit
to
the
Difficulties
of
their
State
with
Humility
and
Patience
,
they
would
have
no
Reason
to
esteem
themselves
Miserable
.
Q.
If
this
be
so
,
there
must
be
yet
great
Difficulty
,
in
being
practically
convinc'd
of
the
Advantage
,
that
is
to
be
made
of
this
Barrenness
;
for
I
fear
the
greatest
part
of
those
,
who
are
subject
to
it
,
are
rather
inclin'd
to
think
God
Angry
with
them
,
and
that
he
has
given
them
over
to
a
Reprobate
Sense
.
A.
'T
is
a
State
of
Trial
and
Difficulty
,
and
no
Improvement
can
be
made
of
it
,
but
by
resolutely
standing
against
all
the
weight
of
Inclinations
to
Dejection
,
and
Impatience
,
and
by
manly
Endeavors
supporting
the
Soul
with
Hope
,
amidst
all
that
Heavy
Darkness
,
which
seems
wholly
to
separate
it
from
God
.
Now
there
being
a
●reat
strength
of
Faith
necessary
for
this
,
and
a
persevering
Patience
for
the
going
on
with
Constancy
,
where
there
is
neither
Light
nor
Comfort
to
Encourage
them
;
thro'
the
want
of
this
Patience
and
Faith
,
the
greatest
part
of
Christians
make
not
that
Improvement
of
this
Trial
,
which
otherwise
they
might
;
but
lye
down
under
the
Oppression
,
overrul'd
by
the
Suggestions
of
a
Cowardly
and
Impatient
Fear
.
And
hence
it
is
,
their
Minds
are
ever
darken'd
by
the
Clouds
rais'd
by
this
unmanly
Passion
,
apprehending
God
to
be
Angry
,
and
that
since
he
has
withdrawn
himself
,
all
their
Labors
must
be
in
vain
.
Thus
they
lye
still
in
a
Spiritual
Sloth
,
spending
their
Souls
in
unprofitable
Sadness
and
Complaints
of
their
unhappiness
,
when
,
would
they
be
perswaded
to
struggle
with
their
Oppression
,
and
be
constant
in
the
performance
of
a
Comfortless
Devotion
,
they
might
thus
hope
for
a
return
of
Light
,
or
make
their
Darkness
Advantageous
to
them
.
Q.
Well
,
but
is
there
not
Reason
to
Apprehend
God
to
be
Angry
,
when
they
seem
thus
forsaken
by
him
?
A.
I
do
not
deny
,
but
it
may
be
sometimes
the
effect
of
his
Anger
;
and
therefore
't
is
adviseable
for
Christians
,
when
in
these
Circumstances
,
to
examine
all
their
Ways
,
and
use
Endeavors
for
reforming
whatever
,
upon
good
Advice
,
can
be
suspected
as
the
Occasion
of
the
Divine
Displeasure
.
But
if
we
suppose
it
the
effect
of
God's
Anger
,
yet
Christians
have
not
Reason
on
this
account
,
to
lye
still
Lamenting
their
Misfortune
,
but
be
Industrious
in
considering
,
how
to
make
a
good
use
of
his
Chastisements
;
for
since
in
the
Christian
System
,
the
Justice
of
God
is
many
times
the
effect
of
his
greatest
Mercy
,
in
Correcting
whom
he
loves
,
they
may
find
,
under
his
Chastisements
,
sufficient
Motives
of
rejoicing
,
as
the
Prophet
did
;
Confitebor
tibi
,
Domine
,
qu●niam
ir●tus
es
mihi
.
I
will
praise
thee
,
o●
God
,
because
thou
art
Angry
with
me
.
For
his
Anger
carrying
with
it
the
design
of
their
Amendment
,
there
may
be
reason
,
't
is
true
,
of
grieving
for
their
Sins
,
by
which
they
have
provok'd
it
;
but
there
cannot
want
matter
of
Joy
too
,
except
only
in
their
being
wanting
in
their
just
Endeavors
of
improving
under
it
.
Thus
,
if
we
suppose
their
Driness
of
Spirit
to
be
even
that
,
which
their
Fears
suggest
,
yet
it
must
be
unreasonable
to
lye
still
lamenting
their
Misfortune
,
when
to
answer
the
designs
of
a
Merciful
Providence
,
they
are
bound
to
labor
,
by
Humility
and
Patience
,
to
make
a
better
use
of
it
,
in
order
to
their
Eternal
Good
.
But
however
they
may
have
this
Assurance
of
Comfort
,
amidst
the
Dark
Impressions
of
their
Fears
,
that
tho'
this
Interior
Barrenness
be
sometimes
the
Chastisement
of
Sin
,
yet
it
is
many
times
an
Exercise
of
God's
most
Faithful
Servants
,
permitted
for
their
greater
Perfection
;
that
their
Fidelity
may
be
thus
tried
,
and
they
have
Opportunity
given
them
of
encreasing
in
the
true
Knowledge
of
themselves
,
in
Humility
,
Patience
,
and
their
greater
Dependance
on
God
.
Hence
we
find
the
Greatest
Saints
,
for
the
Comfort
of
the
Faithful
,
have
left
it
recorded
,
how
much
they
have
suffer'd
in
this
Point
:
David
,
in
his
Psalms
,
often
mentions
these
seeming
withdrawings
of
God
;
that
he
appear'd
in
his
Holy
Place
,
as
Dry
and
Barren
Earth
,
that
his
Soul
was
become
Dry
and
Wither'd
.
Sicut
Uter
in
pruina
,
as
a
piece
of
Leather
contracted
and
shrunk
up
by
the
Frost
,
and
that
God
had
forsaken
him
.
S.
Bernard
often
complains
of
this
Barrenness
,
that
he
could
find
neither
Light
nor
Comfort
,
nor
any
Sense
of
God
in
his
Prayers
:
S.
Catherine
of
Siena
says
,
this
was
her
Exercise
for
many
Years
,
in
which
she
found
great
difficulties
in
going
on
without
any
Taste
or
Comfort
in
all
she
did
;
but
however
,
that
God
recompenc'd
the
Driness
of
those
Barren
Years
,
with
Plenty
of
Heavenly
Sweetness
,
which
afterwards
overflow'd
her
Soul
.
Now
if
this
be
one
of
the
Trials
,
by
which
God
proves
the
Fidelity
of
his
Servants
,
why
should
these
Christians
mourn
,
as
if
under
the
certain
Displeasure
of
God
,
when
you
see
,
there
may
be
nothing
of
Anger
in
it
,
but
only
an
Execution
of
an
Order
of
Providence
,
which
for
raising
Christians
to
a
greater
degree
of
Virtue
,
and
to
purifie
it
from
all
the
●●eg●
of
Self-love
,
leads
them
thro'
dark
and
difficult
ways
,
so
to
try
their
Faith
and
Hope
,
and
render
them
independent
o●
all
Sensible
Comforts
.
Q.
But
may
not
they
reasonably
fear
their
Hearts
are
hardned
,
since
there
is
nothing
belonging
to
God
,
can
make
any
Impression●
on
them
,
but
they
remain
wholly
Insensibl●
amiust
all
their
Exercises
of
Devotion
?
A.
There
is
no
reason
to
apprehend
this
;
for
there
may
be
great
Heaviness
and
Darkness
upon
the
Spirits
,
where
there
is
no
Hardness
of
Heart
.
Those
Christians
,
who
live
in
the
practice
of
known
Sins
,
and
being
not
mov'd
by
the
Light
of
Grace
▪
that
touches
them
,
nor
by
the
Advice
of
Books
or
Friends
,
that
call
upon
them
,
nor
by
the
Examples
of
the
Good
,
that
reproach
them
,
nor
by
the
Mercy
of
God
,
that
invites
them
,
nor
by
his
Justice
,
that
threatens
them
,
but
go
on
following
their
own
ways
,
obstinate
against
all
these
Means
of
Grace
;
these
Christians
,
I
say
,
ma●
justly
condemn
themselves
of
being
hardned
in
Sin
,
and
deliver'd
up
to
a
Reprobate
Sense
:
But
as
for
the
others
,
of
whom
you
speak
,
who
apprehending
God
to
have
withdrawn
himself
from
them
,
are
continually
lamenting
their
Misfortune
,
are
in
perpetual
trouble
for
fear
of
God's
Displeasure
,
earnestly
desire
the
return
of
his
Grace
,
are
ever
with
great
Solicitude
enquiring
,
what
they
shall
do
to
be
deliver'd
from
their
unhappy
State
,
are
ready
to
undertake
whatever
is
propos'd
,
would
give
any
thing
for
the
purchase
of
Heavenly
Comfort
;
this
is
so
far
from
Hardness
of
Heart
,
that
there
appear
Signs
of
a
very
good
Disposition
of
Soul
,
such
as
is
sufficient
to
move
Heaven
to
Mercy
,
were
they
guilty
of
the
greatest
Crimes
.
And
hence
I
cannot
but
put
these
Christians
in
Mind
,
that
all
such
Apprehensions
of
their
Hearts
being
hardned
,
are
only
the
Natural
Effects
of
their
great
Oppression
,
such
as
the
Devil
is
very
industrious
to
improve
,
that
so
he
may
perswade
them
to
lay
aside
all
Duties
,
and
by
weak'ning
their
Hope
,
force
them
by
degrees
into
Despair
.
And
therefore
they
must
remember
,
't
is
their
great
business
,
to
be
watchful
against
all
such
Suggestions
,
and
never
give
them
opportunity
of
seizing
on
them
,
by
sitting
still
under
the
Charm
of
Melancholy
Amusements
;
but
throw
them
off
with
violence
,
ever
strengthning
themselves
in
Hope
,
and
resolving
to
wait
with
Patience
for
the
return
of
Heavenly
Light
;
and
in
the
mean
time
,
to
trust
with
a
firm
Confidence
in
God
,
tho'
they
see
themselves
encompass'd
with
Darkness
,
and
even
wit●
the
Shadow
of
Death
:
With
this
Ass●rance
,
that
if
they
can
hold
out
with
Patience
under
this
Trial
,
and
persevere
i●
Hope
,
all
that
Oppression
,
under
whic●
they
lye
,
tho'
it
deprives
them
of
all
Interior
Comfort
,
yet
it
can
do
them
no
re●
prejudice
,
as
to
their
Eternal
Good
.
Q.
If
you
apprehend
their
Disposition
to
b●
so
good
,
then
you
would
advise
them
●
continue
all
their
Exercises
of
Prayer
,
th●
▪
sensible
of
neither
Comfort
nor
Benefit
i●
them
?
A.
Yes
;
for
that
sensible
Comfort
being
not
the
End
of
their
Prayers
,
the
want
of
this
ought
to
be
no
Motive
for
giving
them
any
Interruption
:
And
as
this
Comfort
is
not
the
End
,
so
it
is
not
to
have
place
amongst
the
Principal
Benefits
of
Prayer
;
whence
they
may
partake
largely
of
many
others
more
considerable
,
tho'
they
find
nothing
of
this
.
'T
is
a
great
Benefit
of
Prayer
,
to
be
supported
in
Hope
amidst
Interior
Darkness
;
't
is
a
Benefit
,
not
to
be
abandon'd
to
the
Suggestions
of
their
own
Fears
,
and
the
Devil
;
't
is
a
Benefit
not
to
seek
Sensual
Comforts
in
the
want
of
Spiritual
;
't
is
a
Benefit
to
persevere
in
the
Desire
of
God's
Grace
,
and
in
the
Fear
of
Eternally
losing
him
:
These
,
and
infinite
other
Benefits
,
they
may
receive
by
Prayer
,
tho'
they
feel
not
the
least
degree
of
any
sensible
Sweetness
,
&
therefore
their
Prayers
ought
not
to
be
omitted
upon
the
want
of
this
.
'T
is
true
in
an
extraordinary
Case
,
where
a
Person
being
excessively
Afflicted
for
not
being
able
to
Pray
,
and
this
Passion
working
with
greater
violence
,
upon
taking
up
a
Prayer-book
,
so
as
then
to
put
all
into
Confusion
,
I
have
known
it
advis'd
to
quit
the
usual
Prayers
for
a
time
,
that
so
Nature
being
more
compos'd
,
by
withdrawing
the
occasion
of
the
Commotion
,
the
Prayers
might
be
afterwards
taken
up
again
with
greater
Peace
.
But
this
being
an
extraodinary
Case
,
the
Advice
is
not
to
be
indifferently
follow'd
by
all
in
this
disorder
;
since
this
may
be
yielding
to
the
Designs
of
an
Enemy
,
who
proposes
nothing
more
,
than
first
to
give
Disquiet
by
this
inward
Driness
,
and
then
withdraw
Christians
from
their
Exercises
of
Devotion
.
However
,
it
may
be
advisable
to
all
in
this
Perplexity
,
to
change
their
Prayers
,
and
to
try
,
by
variety
of
Books
,
to
give
some
Motion
to
the
Spirit
;
as
likewise
to
change
their
Place
of
Prayer
;
for
sometimes
some
little
relief
may
be
found
by
this
way
;
but
if
it
affords
none
,
and
after
all
Endeavors
,
their
Prayers
are
still
without
Taste
;
let
them
Confess
at
least
their
Misery
befo●
God
,
and
without
Anxiety
or
Impatience
complain
of
his
hiding
himself
from
them
Usquequo
!
How
long
,
O
Lord
,
how
long
▪
Let
them
send
up
some
short
Ejaculation●
of
Spirit
,
sometimes
in
begging
Mercy
,
sometimes
Patience
,
sometimes
Hope
,
&c.
And
if
with
a
true
sense
of
their
extreme
Poverty
they
can
pronounce
these
word●
of
David
;
Ego
vero
egenus
&
pauper
sum
,
Deus
adjuva
me
:
I
am
poor
and
needy
,
O
God
help
me
;
this
sincere
Acknowledgment
and
hearty
Prayer
,
may
be
as
effectual
in
prevailing
with
God
in
their
Distress
,
as
longer
Devotions
in
time
of
Peace
:
And
then
,
if
they
daily
labor
to
humble
themselves
more
and
more
in
the
long
Experience
of
their
own
nothing
,
and
of
the
nothing
of
all
they
can
do
,
this
profound
Humility
may
be
a
Compensation
for
all
other
wants
,
and
render
them
more
acceptable
to
God
in
their
seeming
distance
from
him
,
than
more
frequent
Devotions
at
other
times
.
Q.
And
what
would
you
have
them
do
as
to
frequenting
the
Sacraments
?
A.
All
their
Discouragements
of
wanting
Sense
and
Life
in
what
they
do
,
ought
to
be
no
hindrance
in
these
Duties
;
and
therefore
however
they
seem
to
perform
all
without
benefit
,
yet
they
ought
not
to
●mit
them
upon
this
account
;
but
com●osing
their
Minds
,
as
well
as
they
can
,
●nd
leaving
the
effects
to
God's
secret
Pro●idence
,
be
as
constant
in
them
,
as
at
o●her
times
,
or
rather
more
frequent
,
as
●t
shall
be
advis'd
them
.
Q.
But
if
there
appear
no
good
Dispositi●ns
in
them
,
how
can
they
venture
upon
these
great
Duties
?
A.
There
may
not
be
Dispositions
of
Sense
in
them
;
but
there
are
much
better
,
which
are
those
of
the
Heart
.
I
have
already
told
you
the
Signs
by
which
I
judge
their
Souls
to
be
well
dispos'd
towards
God
.
Consider
but
the
trouble
of
Mind
in
which
they
are
,
upon
the
Apprehension
of
God
being
departed
from
them
,
and
when
you
reflect
,
that
we
never
grieve
immoderately
for
the
loss
of
any
thing
besides
what
we
love
,
and
this
Grief
is
the
surest
Demonstration
of
our
love
,
while
we
are
indifferent
as
to
other
things
,
neither
pleas'd
in
their
possession
,
nor
concern'd
in
their
loss
;
and
hence
you
may
have
strong
Motives
of
the
Love
of
God
,
and
Desire
of
possessing
him
,
ruling
in
their
Hearts
,
since
the
excessive
Grief
upon
the
suppos'd
loss
of
him
,
cannot
well
proceed
from
any
other
Root
,
but
the
Love
they
have
for
him
.
Then
again
,
if
you
reflect
upon
the
strange
indifferency
they
are
brought
to
by
this
Grief
,
i●
regard
of
all
worldly
Satisfactions
;
the●
being
nothing
of
all
that
is
generally
a●mir'd
,
that
they
seek
or
desire
,
but
a●
like
Persons
wholly
Crucified
to
th●
World
,
without
regarding
the
Inclinat●ons
of
Sense
or
Self-love
;
you
may
i●
this
see
not
only
how
great
their
troubl●
is
,
and
make
some
judgment
of
the●
Love
for
God
;
but
likewise
discover
s●
much
of
Hearts
abstracted
from
th●
World
,
that
it
is
enough
to
be
the
Caus●
of
Emulation
,
to
those
,
who
are
repute●
the
best
of
Christians
,
and
gives
the●
very
much
the
preference
to
many
other●
who
approach
to
the
Altar
with
a
greate●
Sense
of
Devotion
:
For
how
few
of
thos●
mov'd
with
Fervor
and
Sweetness
,
ca●
with
truth
say
like
these
,
that
they
valu●
nothing
in
this
World
,
and
could
readi●
forsake
it
all
?
Now
tho'
this
may
be
occasion'd
in
them
by
Grief
,
yet
if
the
Lov●
of
God
be
at
the
Root
of
this
Grief
,
●
there
is
reason
to
hope
,
truly
these
are
n●
to
be
thought
indispos'd
for
our
Lord●
Table
;
but
it
were
to
be
wish'd
,
that
a●
those
,
who
are
sensible
of
greater
Fervor
,
had
not
more
reason
to
suspect
themselves
indispos'd
,
thro'
their
strong
adhesion
to
dangerous
Objects
,
and
little
obstruction
from
the
World
and
its
Follies
.
The
great
Disadvantage
,
and
only
Motive
of
Fear
in
these
Christians
,
is
from
that
Dulness
,
which
oppresses
their
Spirits
;
this
cannot
but
give
them
some
Disquiet
,
in
depriving
them
of
that
Comfort
,
which
they
so
eagerly
desire
;
and
yet
those
,
who
observe
how
all
passes
within
them
;
that
this
very
heaviness
is
occasion'd
by
their
excessive
Solicitude
of
doing
all
things
well
;
that
not
being
able
to
come
up
to
what
they
propose
,
this
first
causes
trouble
;
this
trouble
,
upon
meeting
frequent
occasions
,
by
degrees
grows
into
Anxiety
;
this
Anxiety
clouds
their
Minds
,
till
at
length
,
they
lye
oppress'd
under
a
universal
Darkness
;
those
,
I
say
,
who
observe
this
,
and
see
,
their
Disappointments
in
not
doing
so
well
,
as
they
desire
,
and
their
Immoderate
Solicitude
for
being
freed
from
their
common
Weaknesses
,
is
the
great
occasion
of
all
their
Dulness
,
will
in
this
discover
,
that
however
there
may
be
Indiscretion
,
yet
there
is
still
nothing
that
renders
them
displeasing
to
to
God
,
nor
indisposes
them
for
approaching
to
his
Sacred
Mysteries
;
rather
,
there
is
reason
to
hope
,
that
God
,
who
sees
all
these
Motions
within
them
,
and
knows
them
to
spring
from
the
earnest
desire
of
performing
all
Service
to
him
with
Fidelity
and
Exactness
,
may
be
more
pleas'd
with
their
Darkness
,
than
in
othe●
Light
and
Sweetness
,
which
being
ofte●
not
grounded
in
Charity
,
has
more
●
Nature
and
Sense
in
it
than
of
true
Devotion
.
And
hence
,
upon
Experience
of
suc●
Persons
,
in
observing
the
Rise
and
Progress
of
their
Oppression
,
and
finding
i●
to
be
the
effect
of
a
Holy
,
tho'
Ill-manag'd
,
Solicitude
,
or
of
a
Melancholy
Temper
only
,
I
cannot
look
on
them
,
as
unprepar'd
,
but
think
,
their
best
way
,
is
to
be
resolute
in
following
Direction
,
and
not
take
upon
them
to
be
their
own
Judges
,
in
depriving
themselves
of
what
they
are
advis'd
to
partake
.
They
must
endeavor
therefore
in
all
,
whatever
they
do
,
to
keep
up
their
Spirits
against
Dejection
and
Fear
,
and
let
their
Hopes
be
measur'd
,
not
by
their
own
Apprehensions
,
but
by
the
Judgment
of
those
,
who
know
them
better
than
they
do
themselves
;
this
Hopes
must
carry
them
thro'
all
Duties
,
depending
on
the
Light
,
which
others
have
,
who
direct
them
,
while
they
have
nothing
but
Darkness
within
:
And
if
,
God
so
permitting
,
this
Darkness
and
Opppression
should
continue
even
in
their
last
Sickness
,
and
when
the
Agony
of
Death
is
upon
them
,
yet
ought
they
still
persevere
with
their
Hope
in
God
,
confiding
in
him
,
when
they
see
nothing
in
themselves
to
trust
to
;
for
this
is
the
Hope
of
all
that
are
truly
Humble
;
and
then
they
need
not
doubt
,
notwithstanding
all
their
Fears
,
but
that
God
will
have
mercy
,
who
judges
not
the
Infirmities
of
a
distemper'd
Mind
,
but
will
have
regard
to
those
better
Dispositions
,
which
,
tho'
hid
from
them
,
he
sees
within
them
.
For
the
help
of
Memory
,
I
now
set
down
the
Principal
Heads
of
these
Instructions
,
for
the
better
regulating
their
Minds
,
who
are
under
this
Trial
.
First
,
Then
they
ought
to
remember
,
that
Barrenness
of
Spirit
,
and
Driness
in
Prayers
,
is
not
a
Sign
of
God's
Anger
,
or
of
their
Hearts
being
hardned
,
but
a
Spiritual
Affliction
,
with
which
he
has
often
exercis'd
his
most
Faithful
Servants
.
Secondly
,
Whether
it
be
an
Effect
of
God's
Anger
or
no
,
yet
it
may
be
still
a
Mercy
to
them
,
if
they
make
but
a
good
use
of
it
.
Thirdly
,
That
the
best
use
of
it
,
is
in
submitting
with
Humility
and
Patience
to
all
the
trouble
of
it
,
and
persevering
with
their
Faith
and
Hope
in
God
,
amidst
all
their
Discouragements
.
Fourthly
,
That
for
this
End
,
they
ought
to
be
constant
in
all
Spiritual
Duties
,
tho'
they
perform
them
withou●
Sense
or
Comfort
:
The
Fidelity
to
Go●
being
there
greater
,
where
there
is
t●
sensible
Encouragement
in
his
Service
.
Fifthly
,
They
are
to
frequent
the
Sacraments
,
as
they
shall
be
advis'd
,
and
not
let
their
own
Fears
be
their
Judge
i●
this
Point
,
when
they
have
a
much
Safe●
Guide
to
direct
them
.
Sixthly
,
They
are
to
endeavor
,
i●
short
Ejaculations
of
Mind
,
to
complain
of
their
Weakness
and
Wants
,
and
beg
for
help
;
and
if
they
can
say
nothing
else
with
any
Feeling
,
let
them
try
to
say
thus
at
least
,
O
God
,
Help
me
.
Seventhly
,
They
are
to
Humble
themselves
under
their
Oppression
,
and
endeavor
,
thro'
their
Darkness
,
to
see
their
own
nothing
.
This
Knowledge
of
themselves
,
and
a
true
Humiliation
,
may
be
of
greater
Advantage
than
all
those
Comforts
,
they
desire
.
Eighthly
,
They
are
not
to
sit
down
under
the
Melancholy
Thoughts
of
their
Misfortune
,
but
resolutely
break
off
these
,
by
bowing
down
before
God
,
and
saying
,
O
Lord
,
thy
Will
be
done
.
Ninthly
,
Yielding
to
Disquiet
,
Solicitude
and
Anxiety
of
Spirit
,
is
the
encrease
of
their
Evil
,
in
adding
still
new
Clouds
to
their
Darkness
.
Tenthly
,
Their
best
way
therefore
,
is
to
perform
all
Duties
,
as
well
as
they
can
,
in
their
Circumstances
,
and
endeavor
to
be
contented
with
this
;
desiring
however
greater
supplies
of
Grace
,
but
peaceably
waiting
God's
time
for
this
.
This
Method
will
lessen
their
Solicitude
,
and
calming
their
Spirits
,
prepare
them
for
the
return
of
Light
.
CHAP.
IV
.
Instructions
for
Christians
disturb'd
with
troublesom
Temptations
.
I
speak
not
here
to
those
Christians
;
who
living
in
a
State
of
Vicious
Liberty
,
expose
themselves
to
all
manner
of
Temptations
;
for
their
Case
is
too
clear
,
in
being
Guilty
of
whatever
they
suffer
in
this
kind
,
by
drawing
them
on
themselves
in
the
wilful
Occasions
they
give
to
them
:
Nor
to
those
,
who
,
tho'
avoiding
what
is
directly
Criminal
in
it self
,
yet
live
on
in
a
State
of
Idleness
,
delighted
in
all
the
dangerous
Liberties
of
the
World
,
and
,
thro'
Remisness
or
Contempt
of
Christian
Discipline
,
take
but
little
Care
in
the
performance
of
those
Exercises
and
Self-denials
,
which
are
necessary
for
the
Establishment
of
Virtue
,
and
the
best
Security
against
Sin
;
for
these
go
so
far
from
the
Gospel-way
,
and
are
Guilty
of
such
a
general
Neglect
of
all
that
belongs
to
their
Eternal
Good
,
that
they
must
answer
for
whatever
Temptations
they
suffer
,
being
ever
faulty
,
in
yielding
to
them
,
or
at
last
in
being
the
Wilful
Occasions
of
them
.
Q.
Do
you
then
condemn
these
,
whom
y●●
call
Idle
Christians
,
of
all
the
Evils
,
will
which
their
Minds
are
assaulted
,
if
they
are
careful
,
upon
Reflection
,
to
suppress
them
?
A.
This
Care
is
not
easily
to
be
suppos'd
;
for
these
,
thro'
their
great
familiarity
with
what
is
Evil
,
and
thro'
the
want
of
applying
their
Minds
to
the
study
of
true
Virtue
,
by
degrees
lose
the
Sense
of
what
is
Sinful
,
and
tho'
they
may
make
resistance
against
bare-faced
Vice
,
yet
how
many
degrees
of
Evil
do
they
admit
,
such
as
are
injurious
to
Christian
Purity
,
without
taking
any
Alarum
from
such
Assaults
?
They
are
too
Bold
and
Hardy
to
be
concern'd
at
ordinary
Faults
;
and
hence
their
Reflection
being
not
easily
awaken'd
,
the
Opposition
made
after
this
,
is
generally
too
late
to
become
a
Plea
for
their
Innocence
.
Their
Fault
therefore
is
,
in
not
being
apprehensive
enough
of
Sin
,
but
to
go
on
securely
,
as
long
as
they
keep
out
of
the
depth
of
Vice
:
Their
fault
is
in
not
being
so
Solicitous
for
the
Interest
of
Virtue
,
as
to
be
watchful
in
avoiding
those
Occasions
,
which
threaten
its
Overthrow
:
Their
fault
is
in
dwelling
in
the
midst
of
Dangers
,
unmindful
of
their
own
Weakness
,
and
of
their
dependance
on
him
,
from
whose
Hand
all
help
must
come
.
In
fine
,
their
fault
is
so
manifold
,
such
as
betrays
a
want
in
the
very
Substantial
Principles
of
a
Christian
,
in
perferring
their
Private
Satisfactions
to
their
Souls
Eternal
Interest
,
in
exposing
all
this
to
hazard
,
for
gratifying
their
Corrupt
Inclinations
,
and
in
being
so
very
little
Solicitous
for
what
they
are
bound
to
seek
in
the
first
place
;
that
I
fear
all
their
Temptations
will
be
set
down
to
their
Neglect
or
Folly
;
and
it
will
be
no
excuse
from
their
being
Sinful
,
that
,
after
what
they
call
Reflection
,
they
have
made
resistance
against
them
.
I
speak
not
therefore
to
these
here
,
for
the
thing
they
have
to
learn
,
is
to
begin
to
be
Christians
;
't
is
in
vain
for
them
to
of
Temptations
,
when
the
whole
Course
of
their
Lives
is
to
be
chang'd
;
and
till
this
be
done
,
they
have
no
Concern
in
this
part
of
my
Advice
.
The
Persons
therefore
concern'd
here
,
are
those
more
Regular
and
Pious
Christians
,
who
being
Industrious
in
the
Work
of
their
Salvation
,
and
generally
Careful
in
avoiding
the
Common
Dangers
of
Sin
,
are
yet
disturb'd
with
variety
of
Temptations
,
such
as
not
only
give
them
Disquiet
in
the
frequent
interruption
of
their
best
Exercises
,
but
sometimes
seize
them
with
so
much
violence
,
as
seemingly
to
overwhelm
their
Souls
,
and
give
them
Occasion
of
fearing
,
that
by
their
Consent
,
they
have
lost
all
their
Interest
in
God
.
For
the
Direction
and
Comfort
of
these
,
I
here
put
them
in
Mind
,
First
,
that
Temptations
are
one
of
the
Exercises
,
which
God
gives
to
all
his
Servants
:
that
the
greatest
Saints
have
had
their
Fidelity
tried
by
this
way
,
as
they
themselves
have
left
Recorded
for
our
Encouragement
;
and
that
our
B.
Redeemer
,
in
permitting
himself
to
be
Tempted
by
the
Devil
,
has
in
this
given
us
this
Instruction
,
that
Temptations
are
unavoidable
in
this
Mortal
State
,
and
that
't
is
the
Order
and
Will
of
God
,
that
excepting
Infants
,
who
Die
before
the
use
of
Reason
,
none
shall
be
Sav'd
,
but
by
fighting
against
,
and
overcoming
the
Devil
.
Secondly
,
That
tho'
this
Order
of
God
carries
difficulty
with
it
,
yet
't
is
an
Effect
of
his
Mercy
,
designing
by
this
Method
,
not
only
to
try
,
but
to
perfect
those
that
belong
to
him
:
For
't
is
thus
their
Resolutions
are
strengthen'd
in
proportion
to
their
Difficulties
;
they
become
Courageous
by
the
Dangers
they
meet
,
and
learn
to
make
a
resolute
Opposition
by
being
attack'd
with
Violence
.
'T
is
part
of
our
unhappiness
,
that
we
cannot
bear
a
long
Calm
,
without
being
prejudiced
by
it
;
this
generally
less'ning
our
Fervor
,
and
putting
us
in
danger
of
letting
Custom
take
place
of
Reason
and
Faith
;
so
that
if
the
Soul
be
not
awaken'd
by
the
necessity
of
resisting
Evil
,
it
is
ever
ready
to
sink
,
by
the
weight
of
its
own
Corruption
,
into
the
most
dangerous
of
all
Temptations
,
which
is
that
of
performing
its
greatest
Duties
without
Sense
or
Life
,
but
by
Custom
;
only
whence
,
instead
of
being
better'd
by
Peace
,
it
would
contract
a
Weakness
,
rendring
it
incapable
of
all
Christian
Actions
,
upon
the
appearance
of
the
least
difficulties
to
give
it
discouragement
;
it
would
be
like
a
Soldier
not
accustom'd
to
War
,
who
knowing
not
the
force
of
his
Enemy
,
is
terrified
upon
the
first
Assault
.
And
then
our
Natural
Pride
inclining
us
to
believe
the
good
Dispositions
we
find
within
us
,
to
be
of
our
own
stock
,
and
that
we
have
them
at
conmand
;
●
perfect
Peace
would
insensibly
strengthen
us
in
this
good
Opinion
of
our selves
,
make
us
forget
our
own
Weakness
,
and
the
Dependance
we
have
on
God
;
we
should
take
all
that
for
Natural
,
which
we
could
do
without
Pain
;
without
Contradiction
,
and
without
Combat
.
Wherefore
the
difficulty
of
Temptations
is
the
way
God
has
chosen
,
for
the
perfecting
his
Elect
,
for
securing
them
against
the
Dangers
of
their
own
Corruption
,
and
preserving
them
in
the
Dispositions
of
●
true
Humility
,
by
the
Knowledge
of
their
own
Weakness
,
and
of
their
necessary
Dependance
on
God
.
Hence
it
is
,
that
even
those
who
have
sought
God
in
the
retirement
of
Desarts
,
of
Caves
or
Cells
,
have
never
been
priviledg'd
with
any
exemption
from
Temptations
,
but
experienc'd
them
with
greater
violence
,
the
nearer
they
have
endeavor'd
to
approach
to
him
;
and
in
this
have
found
the
Effects
of
God's
particular
Mercy
,
not
only
in
having
their
Virtue
tried
,
and
being
taught
to
be
Faithful
in
Temptation
;
but
being
thus
more
perfectly
convinc'd
of
their
own
nothing
,
and
of
the
nothing
of
all
their
Endeavors
,
if
not
assisted
by
the
Divine
Grace
,
and
oblig'd
to
be
more
diligent
in
all
their
Exercises
,
and
more
importune
with
Heaven
for
its
help
.
Now
the
Son
of
God
himself
,
having
been
pleas'd
to
suffer
himself
to
be
Tempted
,
and
led
his
best
Servants
by
this
way
,
for
their
improvement
in
all
Good
,
and
the
encrease
of
their
Crown
;
these
Christians
ought
not
to
be
surpriz'd
or
dejected
,
in
finding
themselves
Assaulted
too
;
but
,
upon
due
Reflection
,
consider
this
,
as
one
Task
of
this
Life
,
necessary
for
the
Trial
of
Virtue
,
for
the
Exercise
of
Patience
,
and
making
them
the
Soldiers
of
Christ
;
that
tho'
it
has
its
Difficulties
,
yet
it
is
what
gives
them
great
Opportunities
of
raising
themselves
in
the
Favor
of
God
,
and
of
securing
their
Eternal
Lot
:
That
therefore
they
ought
not
to
be
Disquieted
in
what
God
has
call'd
them
to
,
but
offer
themselves
to
the
trouble
of
all
,
with
a
Resolution
of
fighting
to
the
end
,
and
begging
God
to
stand
by
them
,
that
they
may
never
forsake
his
Cause
.
Thirdly
,
That
whatever
Evil
may
be
suggested
to
their
Minds
,
it
cannot
be
charg'd
on
them
as
their
Sin
,
except
they
make
it
their
own
Act
,
by
Approving
,
Yielding
or
Consenting
to
it
,
after
their
Reflection
of
its
being
Sinful
;
so
that
if
upon
observing
the
Evil
,
with
which
they
are
Assaulted
,
they
immediately
raise
in
their
Minds
a
Dislike
of
it
,
desire
to
be
deliver'd
from
it
,
and
faithfully
endeavor
to
remove
it
from
them
,
it
cannot
be
reputed
their
Sin
:
Nay
,
tho'
it
should
continue
,
making
its
Attempts
upon
them
for
Hours
,
or
Days
,
or
Months
;
yet
does
not
this
Obstinacy
in
the
Evil
,
draw
them
into
any
part
of
its
Guilt
,
if
their
Constancy
in
defending
themselves
,
is
answerable
to
the
Malice
with
which
they
are
Assaulted
:
For
all
this
time
they
are
wholly
Passive
in
so
many
Attempts
made
against
them
;
but
it
cannot
be
said
,
they
have
made
the
Evil
their
own
by
any
Act
of
theirs
,
since
all
they
have
done
,
has
been
in
Contradiction
to
the
Sin
propos'd
,
in
shewing
their
Abhorrence
,
and
making
Resistance
against
it
;
which
is
not
yielding
to
Sin
,
but
doing
the
part
of
a
Faithful
Servant
of
God
,
in
espousing
his
Cause
,
and
performing
his
Will
,
in
fighting
against
his
Enemies
.
And
't
is
the
same
,
whatever
the
Evil
be
,
that
is
propos'd
,
tho'
the
most
Foul
,
Abominable
or
Impious
,
that
the
Devil's
Malice
can
suggest
:
For
what
can
be
more
detestable
,
than
the
Solicitation
made
to
Christ
,
of
Falling
down
and
Worshipping
the
Devil
?
And
yet
as
this
proposal
was
no
blemish
to
the
Sanctity
of
Christ
,
so
neither
can
any
others
be
to
Christ's
Servants
,
if
by
the
Example
of
their
Master
,
they
give
no
Audience
,
but
faithfully
stand
against
them
.
Fourthly
,
That
tho'
the
Evil
suggested
may
seize
the
Imagination
,
and
all
the
Sensible
Part
of
Man
,
nay
,
seemingly
,
the
whole
Soul
,
with
a
Sinful
Delight
;
yet
all
this
may
be
without
the
Guilt
of
wilful
Sin
,
if
the
Will
,
upon
a
full
Reflection
of
the
Evil
,
and
of
the
Danger
in
which
it
is
,
is
presently
Alarm'd
,
and
industriously
applies
it self
both
to
detest
and
make
resistance
against
it
.
The
Reason
is
;
because
there
is
such
a
Connection
betwixt
all
the
Faculties
of
the
Soul
,
that
there
is
nothing
can
,
in
a
great
degree
,
affect
any
one
of
them
,
but
the
rest
must
in
some
manner
partake
of
it
:
So
that
if
the
Imagination
or
Sensitive
Appetite
be
violently
surpriz'd
with
Sensual
Delight
,
this
same
must
affect
the
Will
too
,
as
it
is
Nature
,
and
a
Part
of
the
Whole
;
and
yet
the
Will
,
as
it
is
subject
to
Reason
and
Faith
,
may
,
at
the
same
time
,
upon
the
Reflection
of
Reason
,
renounce
all
such
Delight
,
and
be
troubled
at
the
Delight
with
which
it
is
affected
.
And
then
the
Delight
being
the
Effect
of
Nature
only
,
and
the
Trouble
being
the
deliberate
Act
of
the
Judgment
and
Will
,
't
is
from
this
is
to
be
taken
the
Measure
of
all
that
passes
,
and
that
Delight
cannot
be
judg'd
Wilful
,
which
is
thus
oppos'd
by
the
Will
.
This
may
be
understood
by
the
working
of
a
contrary
Passion
:
Let
the
Circumstances
be
consider'd
of
one
,
who
is
to
be
Tormented
upon
the
Rack
for
his
Faith
,
and
upon
the
Moment
of
being
brought
to
Execution
;
here
the
approaching
Torments
,
by
a
lively
Idea
,
may
overwhelm
the
Imagination
,
and
all
the
Sensitive
Part
,
with
Excessive
Fear
and
Grief
,
and
the
Will
,
as
it
is
a
Part
of
Nature
,
may
be
effected
with
the
same
dejected
Passions
,
and
yet
,
as
it
is
Directed
by
Faith
,
may
at
the
same
time
Rejoice
,
in
being
thought
worthy
to
suffer
for
the
Name
of
Christ
;
and
here
,
as
the
Natural
Fear
and
Trouble
is
no
blemish
to
the
Martyr
,
since
notwithstanding
this
,
he
makes
choice
of
Suffering
,
and
subjects
all
his
Natural
Passions
to
the
Judgment
of
Faith
;
so
it
may
be
in
our
Case
,
that
all
the
Natural
Delight
,
with
which
the
whole
Man
is
sensibly
possess'd
,
may
be
no
Prejudice
to
Christian
Purity
,
if
the
Will
,
as
directed
by
Reason
,
expresses
its
Abhorrence
in
renouncing
and
standing
against
all
such
Suggestions
.
Fifthly
,
That
the
whole
interior
Man
may
seem
entirely
overwhelm'd
with
unlawful
Delight
,
and
all
appear
with
the
looks
of
a
Positive
Consent
,
and
yet
without
the
Guilt
of
Sin
.
This
often
happens
to
Christians
of
a
Solicitous
,
Fearful
,
or
Melancholy
Temper
,
who
thro'
Excessive
Fear
of
Sin
,
are
so
disturb'd
upon
finding
themselves
surpriz'd
with
any
unlawful
Delight
,
that
being
unfit
for
making
any
Positive
Resistance
,
they
presently
think
all
to
be
lost
,
and
are
oppress'd
with
Grief
and
Horror
for
being
so
unhappy
,
as
to
have
yielded
to
Sin
.
Thus
all
looks
like
Consent
to
them
,
and
they
can
esteem
themselves
nothing
but
miserable
Sinners
;
whereas
in
reality
there
is
no
more
but
the
Effect
of
Immoderate
Fear
,
which
seeing
danger
,
rashly
concludes
all
to
be
lost
,
and
with
ill-timed
Shrieks
confounding
all
,
makes
no
distinction
betwixt
Danger
and
Ruin
:
But
as
it
is
with
frightful
People
,
who
Crying
out
Murther
without
being
hurt
,
tho'
thro'
their
own
Apprehensions
,
they
may
be
left
without
Strength
,
and
under
the
Signs
of
Death
,
have
no
more
of
it
,
but
only
the
Terror
,
and
otherwise
are
Alive
and
Sound
;
so
it
is
often
with
these
Christians
;
they
lye
down
under
the
Terror
of
Sin
,
with
the
fright
of
it
in
their
Imaginations
,
when
the
Guilt
,
as
a
Mortal
stroke
,
has
never
approach'd
them
,
and
being
Alive
,
have
no
Signs
but
of
Death
in
them
.
Now
in
looking
back
on
themselves
,
they
cannot
see
any
Resistance
they
have
made
;
and
't
is
true
,
they
have
made
none
;
because
their
Excessive
Four
confounding
their
Thoughts
,
render'd
them
incapable
of
standing
with
any
direct
Opposition
against
the
Enemy
,
or
even
of
fleeing
from
him
,
because
looking
on
themselves
as
already
in
his
Hands
,
it
seem'd
too
late
to
flee
:
And
this
is
all
the
Effect
of
Ill
Management
,
and
a
Spiritual
Indiscretion
;
it
being
the
unavoidable
Consequence
of
Immoderate
Fear
.
But
however
,
tho'
all
appears
thus
with
the
Face
of
Despair
and
Horror
to
them
,
their
Case
is
certainly
much
better
than
it
appears
;
for
God
,
who
sees
there
is
not
wanting
in
them
a
Sincere
Desire
of
Resisting
the
Evil
,
or
Fleeing
it
,
and
that
their
too
frightful
Apprehension
,
is
the
only
Occasion
of
their
not
positively
Executing
their
Desires
:
Seeing
again
,
that
all
the
Anxiety
,
with
which
they
are
oppress'd
,
proceeds
from
no
other
Cause
,
but
because
they
think
they
have
offended
,
he
,
in
this
Excessive
Fear
,
and
the
succeeding
Trouble
,
discovers
such
a
good
Disposition
of
Mind
,
that
what
they
take
for
Consent
,
he
will
regard
as
an
interpretative
Resistance
,
such
as
will
clear
them
from
all
Wilful
Guilt
.
Sixthly
,
That
therefore
these
ought
not
to
make
a
Judgment
of
themselves
,
from
that
Confusion
in
which
they
then
are
,
nor
from
those
frightful
Ideas
,
which
at
that
time
overwhelm
their
Spirits
,
but
from
the
General
Dispositions
,
in
which
they
are
antecedent
to
this
Disorder
,
and
from
those
,
which
succeed
immediately
upon
it
:
And
if
they
find
,
upon
a
Serious
Examin
,
that
they
are
generally
afraid
of
Sin
,
and
of
the
Occasions
of
it
,
and
when
Assaulted
with
Temptations
,
or
upon
the
first
recovery
of
their
Mind
from
the
Confusion
occasion'd
by
them
,
feel
Sadness
,
Horror
,
and
Aversion
;
they
may
take
this
as
a
sufficient
sign
of
all
their
Evil
Thoughts
being
involuntary
,
that
they
have
been
wholly
Passive
,
and
given
no
Consent
to
them
,
altho'
they
are
not
sensible
of
having
made
any
positive
Resistance
against
them
.
This
is
to
be
their
Rule
in
all
manner
of
Evil
Thoughts
,
that
perplex
them
,
and
by
this
they
may
frame
the
truest
Judgment
of
their
State
,
and
be
in
a
way
of
finding
rest
for
their
Souls
.
For
if
upon
the
discovery
of
these
Signs
now
mention'd
,
they
would
learn
by
degrees
to
contemn
whatever
Assaults
are
,
or
have
been
,
made
against
them
,
and
thus
keep
off
all
Sadness
and
Oppression
,
which
usually
follow
them
on
this
account
,
this
would
abate
both
their
Melancholy
and
Fears
,
and
bring
them
to
a
certain
Firmness
of
Mind
,
such
as
would
not
be
so
susceptible
of
all
impressions
,
but
make
them
proof
against
them
.
For
it
being
certain
,
that
an
excess
of
Sollicitude
and
Fear
is
the
first
Occasion
of
this
Disturbance
,
and
that
as
these
Passions
encrease
,
so
must
their
Disturbance
too
:
There
can
be
no
hopes
of
Peace
for
them
,
but
by
using
Means
for
less'ning
these
Melancholy
Fears
;
and
this
cannot
be
any
other
way
without
a
Miracle
,
but
by
not
yielding
to
them
.
And
therefore
,
if
after
the
frequent
Advice
,
and
even
Commands
of
a
Director
,
for
contemning
all
those
Thoughts
,
that
usually
molest
them
,
and
not
to
look
on
them
as
Sins
,
they
,
on
any
pretext
whatever
,
yield
to
Grief
and
Disquiet
,
and
sit
down
with
a
settled
Judgment
of
their
being
most
unhappy
Sinners
on
this
account
,
they
may
be
assur'd
,
that
in
so
doing
,
they
gratifie
their
greatest
Enemy
,
in
answering
his
Designs
,
they
add
to
their
own
Misfortune
,
and
disappoint
all
his
Endeavors
,
who
is
Solicitous
for
their
deliverance
:
Whence
,
Lastly
,
I
put
these
Christians
in
mind
,
that
being
immoderately
Solicitous
and
Fearful
,
they
must
not
be
surpriz'd
at
the
number
of
Extravagant
Thoughts
,
that
assault
them
;
for
that
there
needs
no
more
than
an
ill
Habit
of
these
Passions
,
for
giving
themselves
this
Disturbance
;
Fear
being
always
of
that
Fruitful
Temper
,
as
ever
to
multiply
and
revive
whatever
it
be
,
that
it
most
of
all
apprehends
,
and
is
terrifying
to
it
.
So
that
as
Persons
,
who
are
very
much
subject
to
be
frighted
,
have
their
frightful
Phancies
rais'd
by
their
own
Fear
,
which
mistaking
every
Shadow
for
a
Ghost
,
makes
them
often
Tremble
,
where
there
is
nothing
to
hurt
them
;
and
when
they
desire
most
to
be
free
from
such
Imaginations
,
and
resolve
against
them
,
these
very
Desires
and
Resolutions
are
enough
to
recall
all
those
Ideas
into
their
Minds
,
which
they
are
Solicitous
to
remove
wholly
from
them
:
So
it
is
with
these
Christians
;
their
Apprehensive
Temper
opens
their
Minds
to
all
those
ill
Thoughts
,
which
they
are
most
afraid
of
,
and
every
Object
,
which
otherwise
would
be
Indifferent
,
becomes
the
Occasion
of
their
Disturbance
;
their
Fear
of
Sin
raises
Sinful
Imaginations
;
their
Desire
of
avoiding
Sin
,
and
Resoluti-against
it
,
revive
the
very
Ideas
,
which
they
wish
never
more
to
see
;
so
that
all
the
Faculties
of
the
Soul
seem
bent
upon
Malice
,
when
there
is
no
sooner
any
kind
of
restraint
put
upon
them
,
but
they
all
incline
that
way
with
greater
violence
,
as
if
resolv'd
to
act
in
contradiction
to
what
is
most
earnestly
desir'd
of
them
.
This
is
the
natural
effect
of
a
Solicitous
and
Fearful
Constitution
,
and
one
principal
Occasion
of
their
Disturbance
,
who
have
Sincerity
and
Piety
join'd
with
it
:
And
therefore
it
ought
to
be
their
great
Business
,
to
take
Advice
with
an
Experienc'd
Director
,
and
be
exact
in
following
it
,
tho'
in
Contradiction
to
their
own
Apprehensions
,
that
so
they
may
not
indiscreetly
contribute
to
their
own
Misfortune
.
And
in
the
mean
time
,
till
they
can
gain
ground
upon
it
,
they
must
not
wonder
at
the
multiplicity
and
importunity
of
Evil
Thoughts
,
that
Disquiet
them
,
since
these
are
as
natural
as
the
conflux
of
Humors
to
the
weakest
Part
;
they
must
not
judge
themselves
by
them
,
because
they
are
Passive
in
them
,
they
must
not
think
they
consent
,
upon
perceiving
no
positive
Resistance
,
because
their
Confusion
makes
them
unfit
for
Action
;
they
must
not
grieve
at
Assaults
they
suffer
,
because
if
this
be
indulg'd
,
it
prepares
them
for
greater
Troubles
.
All
they
can
do
,
is
Sincerely
to
lay
open
the
State
of
their
Souls
,
and
be
exact
in
following
Direction
,
and
thus
only
,
with
the
Divine
Assistance
,
are
they
to
hope
for
Remedy
.
Q.
What
is
the
Rule
Christians
are
to
observe
in
time
of
Temptation
?
A.
The
general
Obligation
,
is
to
strive
to
deliver
themselves
from
them
in
the
best
manner
they
are
able
:
Sometimes
this
may
be
done
by
positive
resistance
,
or
directly
protesting
against
them
;
sometimes
by
raising
the
Heart
immediately
to
God
,
and
seeking
Refuge
in
the
Wounds
of
Christ
Crucified
;
sometimes
by
turning
the
Thoughts
to
Business
,
or
Indifferent
Objects
;
sometimes
by
contemning
or
passing
them
by
with
a
kind
of
Neglect
or
Scorn
;
sometimes
by
seeming
not
to
have
seen
them
:
And
this
latter
way
of
Dissimulation
or
Contempt
may
be
most
proper
for
those
,
of
whom
we
here
speak
;
because
't
is
that
,
which
gives
the
least
Disturbance
;
for
since
their
Misfortune
is
occasion'd
by
immoderate
Solicitude
,
the
less
notice
they
take
of
them
,
is
the
better
;
and
making
a
more
positive
Resistance
,
is
the
way
to
discompose
themselves
,
and
draw
on
the
Evil
more
upon
them
.
They
should
endeavor
to
have
always
this
Judgment
well
settled
in
them
;
that
the
worst
of
Temptations
are
only
the
Attempts
of
the
Devil's
Malice
,
or
their
own
Corrupt
Nature
,
from
which
they
can
receive
no
Prejudice
,
but
with
their
own
Consent
.
And
why
then
should
they
be
troubled
or
disturb'd
at
them
?
No
;
let
them
not
value
such
Attempts
,
but
contemn
them
;
and
they
may
be
assur'd
,
that
as
Contempt
is
far
from
being
Consent
,
so
they
are
far
from
being
Injur'd
by
them
,
since
they
thus
fall
like
Arrows
thrown
against
a
Rock
,
which
is
not
at
all
damag'd
by
the
Malice
of
such
Endeavors
.
Q.
But
what
if
Evil
Thoughts
are
in
their
Minds
,
and
they
,
for
some
time
,
do
not
Reflect
upon
the
Evil
of
them
?
A.
They
cannot
be
accounted
theirs
,
but
by
yielding
to
them
,
after
Reflection
;
and
therefore
,
as
for
all
the
time
antecedent
to
this
,
they
must
be
look'd
on
as
the
Imaginations
of
a
Person
in
a
Dream
,
when
having
them
not
subject
to
him
,
he
cannot
be
accountable
for
what
then
passes
in
him
;
and
therefore
,
if
upon
the
first
observing
them
,
they
presently
undertake
to
remove
them
,
there
can
be
no
danger
of
Wilful
Sin
.
'T
is
true
,
it
is
a
very
great
sign
of
an
Interior
Indisposition
,
for
a
Christian
to
have
his
Mind
,
for
any
time
,
possess'd
with
these
Thoughts
,
without
his
Reflecting
on
them
:
For
were
there
a
true
Fear
of
Sin
in
his
Heart
,
an
earnest
Solicitude
for
Salvation
,
a
fervent
Zeal
for
God's
Honor
,
the
first
approach
of
what
is
Criminal
,
would
presently
give
him
the
Alarm
,
and
make
him
Industrious
in
standing
on
his
Defence
.
Were
God
to
Christians
their
Only
Good
,
the
Fear
of
losing
him
would
make
them
Jealous
of
every
thing
that
brings
Danger
with
it
.
But
however
,
being
sensible
of
the
streightness
of
Human
Spirit
,
and
that
many
,
thro'
the
Indisposition
of
an
unactive
Temper
,
are
not
easily
present
with
themselves
,
so
as
to
have
the
Command
always
of
their
own
Thoughts
,
I
will
not
charge
this
want
of
Reflection
too
positively
,
but
only
so
,
as
to
desire
those
,
who
are
subject
to
it
,
to
examin
themselves
and
see
,
whether
this
want
of
Sense
proceeds
not
from
an
indifferency
or
want
of
Concern
in
the
great
Affair
of
their
Soul
,
and
whether
,
upon
this
account
,
tho'
they
consent
not
to
Evil
after
Reflection
,
they
may
not
accuse
themselves
of
a
great
Neglect
,
in
not
Reflecting
sooner
.
I
fear
this
may
be
the
Case
of
many
who
lye
Charm'd
,
as
it
were
,
under
the
Amusements
of
Idle
Thoughts
,
and
tho'
by
certain
Glimpses
of
Light
,
they
see
enough
to
be
sensible
of
the
Evil
that
is
hovering
about
them
,
yet
raise
not
up
the
Spirits
,
nor
by
any
vigorous
Attempt
strive
to
deliver
themselves
from
those
dangerous
Circumstances
:
For
in
these
certainly
there
is
a
sort
of
Stupidity
,
which
betrays
either
an
Affection
to
Sin
,
or
a●
least
,
that
there
is
not
that
Aversion
to
it
,
as
ought
to
be
.
Tell
them
of
a
Viper
or
Toad
creeping
to
them
,
tell
them
of
Fire
in
the
Neighborhood
,
or
of
a
Messenger
at
the
Door
coming
to
Seize
them
and
tho'
oppress'd
with
the
Heaviness
of
Sleep
,
yet
the
least
Intimation
fully
awakens
them
,
and
their
whole
Thoughts
are
taken
up
in
considering
how
to
Escape
And
why
this
Solicitude
here
?
Because
they
have
a
true
Horror
of
the
Evil
,
th●●
threatens
,
and
their
Industry
in
securing
themselves
is
proportion'd
to
their
Aversion
to
it
.
And
why
then
are
they
so
dull
and
unactive
in
the
other
Case
,
when
they
have
a
like
Sense
of
the
Mischief
hanging
about
them
'
Is
it
not
because
the
Interest
o●
Eternity
has
not
that
weight
upon
them
as
their
Temporal
Concerns
,
and
therefore
it
is
they
can
see
Danger
upon
them
without
stirring
a
Hand
for
their
Security
Let
them
but
see
into
the
Cause
of
this
great
Solicitude
on
one
side
,
and
stupid
Dulness
on
the
other
,
and
they
will
find
a
Neglect
,
if
not
Contempt
,
of
Eternity
to
lye
at
the
Root
.
Q.
What
therefore
ought
these
to
do
?
A.
These
ought
to
Remedy
the
Cause
of
their
Evil
,
by
laboring
to
imprint
in
their
Minds
a
greater
Sense
of
Eternity
;
and
this
not
being
one
Days
Work
,
they
are
to
take
Advice
,
of
what
Method
may
be
most
proper
for
changing
the
whole
Course
of
their
Lives
,
so
to
remove
by
degrees
their
ill
Habits
,
and
prepare
their
Souls
for
better
.
They
are
to
consider
their
Company
,
the
usual
Employments
of
their
Time
,
&c.
and
observing
how
far
they
contribute
to
their
own
Indisposition
,
cut
off
all
the
voluntary
Occasions
of
it
.
They
are
to
see
,
how
far
they
Neglect
those
Exercises
of
Devotion
,
and
Means
of
Grace
,
appointed
by
God
for
their
help
,
letting
Sloth
or
false
Pretexts
of
Business
be
their
hindrance
in
this
Affair
,
which
cannot
be
neglected
,
but
with
hazard
of
Eternity
;
and
then
take
Resolutions
for
a
greater
Fidelity
.
This
is
the
Way
God
has
ordain'd
for
briuging
their
Souls
into
a
better
Disposition
,
and
if
they
do
not
Sincerely
put
themselves
into
it
,
it
is
not
to
be
wonder'd
,
if
they
lie
Secure
amidst
their
Enemies
,
and
play
with
Temptations
,
when
they
should
be
fighting
against
them
.
For
as
for
that
active
and
lively
Spirit
,
by
which
Christians
are
to
stand
against
the
Dangers
of
Sin
,
it
is
the
Effect
of
a
Particular
Grace
,
such
as
they
can
never
expect
,
who
go
on
with
the
Spirit
of
Indifferency
,
Cold
and
Careless
,
and
take
no
Pains
for
obtaining
it
.
Q.
Well
,
but
if
Christians
take
pains
in
resisting
every
Evil
,
that
assaults
them
,
and
yet
observe
their
Inclinations
all
bending
towards
Evil
;
have
not
they
Reason
to
suspect
themselves
of
Insincerity
,
and
fear
their
Wounds
to
be
only
cover'd
over
with
a
false
Skin
,
while
they
see
Evil
to
be
their
own
Natural
Act
,
and
all
they
can
call
Virtue
to
be
forc'd
and
Artificial
?
A.
It
can
be
no
otherwise
in
this
Mortal
State
;
for
since
Corruption
and
Concupiscence
cannot
be
rooted
out
,
these
will
ever
act
according
to
their
Nature
,
and
incline
us
to
Evil
,
and
there
is
no
Remedy
against
feeling
these
Inclinations
,
but
only
that
last
Change
,
when
by
the
Power
of
God
,
this
Mortal
Body
shall
put
on
Immortality
,
and
this
Corruptible
put
on
Incorruption
.
In
the
mean
time
,
it
is
an
unhappy
Inheritance
entail'd
on
all
the
Children
of
Adam
,
while
in
the
Body
,
to
be
sensible
of
this
bent
of
Nature
towards
Evil
,
and
this
both
in
the
Just
and
Unjust
:
You
see
,
how
S.
Paul
complains
of
it
in
his
Epistle
to
the
Romans
,
c
.
7.
I
see
another
Law
in
my
Members
,
resisting
the
Law
of
my
Mind
,
and
Captivating
me
in
the
Law
of
Sin
.
Unhappy
Man
,
who
will
deliver
me
from
the
Body
of
this
Death
?
In
my
Mind
,
I
serve
the
Law
of
God
;
but
in
my
Flesh
,
the
Law
of
Sin
.
This
then
being
the
Condition
of
all
Mankind
,
no
Christian
has
Reason
to
wonder
,
if
he
finds
in
himself
a
Contradiction
to
all
Virtues
,
that
his
Faith
is
oppos'd
,
that
Nature
carries
him
against
all
Duties
;
for
this
is
nothing
,
but
the
Law
in
the
Members
resisting
the
Law
of
the
Mind
:
'T
is
that
which
gives
him
matter
of
Exercise
as
long
as
he
lives
,
and
obliges
him
to
fight
;
but
the
Feeling
it
will
never
be
charg'd
upon
him
,
as
his
Sin
,
except
by
his
Will
,
he
concurrs
with
it
:
If
therefore
he
Obeys
not
Concupiscence
,
as
S.
Paul
speaks
,
if
Sin
reigns
not
in
his
Mortal
Body
,
if
he
perfects
not
the
Desires
of
the
Flesh
,
if
he
mortifies
his
Members
upon
Earth
,
if
he
renounces
Impiety
and
worldly
Desires
,
and
does
this
in
Obedience
to
the
Will
of
God
,
this
is
living
by
the
Spirit
,
while
he
feels
the
Corruption
of
the
Flesh
,
and
is
the
Practice
of
Virtue
proper
to
this
Mort●
State
.
And
tho'
this
be
a
Force
upon
Nature
,
yet
this
is
so
far
from
Insincerity
,
●
being
any
less'ning
to
what
he
does
,
that
i●
makes
all
more
valuable
in
the
Sight
o●
God
,
since
not
being
able
to
come
to
hi●
in
Peace
,
he
fights
his
way
to
him
,
by
doing
Violence
to
Nature
,
and
forcing
all
th●
Corruption
,
which
is
within
him
,
to
be●●
to
the
Law
of
God
.
Whence
Pious
Christians
may
see
,
how
little
Reason
the●
have
to
be
disturb'd
at
the
many
Inclinations
and
strong
Impulses
they
feel
to
what
is
Sinful
,
since
whatever
their
Violence
be
,
whatever
Horror
or
Impiety
they
carry
with
them
,
they
can
be
no
Prejudice
to
true
Virtue
,
if
they
yield
not
them
,
but
having
the
Command
of
their
own
Wills
,
are
ever
Industrious
to
renounce
their
Suggestions
,
and
let
the
Law
of
God
Rule
i●
their
Hearts
.
For
in
so
doing
,
all
these
can
be
only
reputed
so
many
Trials
o●
their
Fidelity
,
and
by
being
resolutely
oppos'd
,
will
be
the
encrease
of
their
Crown
,
in
the
Recompence
of
many
Blessings
proportion'd
to
their
Labors
.
Blessed
is
the
Man
,
that
suffers
Temptation
,
for
when
he
has
been
tried
,
he
shall
receive
●
Crown
of
Life
,
which
God
has
promis'd
to
those
that
love
him
.
The
Heads
of
these
Instructions
are
First
,
That
those
Christians
,
who
live
in
a
State
of
Sin
or
Idleness
,
are
to
be
accountable
not
only
for
their
Sins
,
but
for
all
the
Temptations
,
which
they
wilfully
draw
upon
themselves
,
and
tho'
they
are
bound
to
resist
Temptations
,
yet
they
cannot
be
Sincere
in
this
,
except
they
endeavor
to
Change
the
Method
of
their
Lives
.
Secondly
,
That
to
Pious
Christians
Temptations
are
the
Trial
of
their
Fidelity
;
and
tho'
very
troublesom
,
yet
they
give
Opportunity
of
great
Improvement
in
Virtue
,
and
are
the
Exercise
of
God's
most
Faithful
Servants
.
Thirdly
,
That
it
is
an
Argument
of
some
Indisposition
in
the
Soul
,
to
have
the
Mind
busied
for
any
time
with
Evil
Thoughts
,
without
observing
or
making
a
Reflection
on
them
.
Fourthly
,
That
generally
the
Soul
contracts
no
wilful
Guilt
from
Temptations
,
except
after
Reflection
made
upon
them
,
the
Will
concurrs
with
them
,
either
by
Neglecting
,
Approving
or
Consenting
to
them
.
Fifthly
,
That
if
the
Temptations
continue
with
repeated
Assaults
for
whole
Days
,
Weeks
or
Months
,
and
are
in
themselves
most
Abominable
,
Foul
or
Impious
,
yet
the
Soul
receives
no
Prejudice
from
them
,
if
it
perseveres
in
its
disli●●
of
them
,
in
sincerely
desiring
to
be
deliver'd
from
them
,
and
faithfully
making
resistance
against
them
;
for
that
in
so
doing
,
it
makes
Advantage
of
the
Opposition
.
Sixthly
,
That
Apprehensive
,
Fearf●
and
Melancholy
Christians
,
may
seem
●
themselves
wholly
possess'd
with
Sinf●
Delight
,
and
overwhelm'd
by
Temptation●
▪
that
Assault
them
,
and
yet
not
be
Guilty
o●
of
Sin
,
tho'
they
think
,
they
have
positively
Consented
to
it
.
Seventhly
,
That
tho'
they
can
perceiv●
no
positive
Resistance
against
the
Ev●
presented
,
yet
this
being
occasion'd
by
Immoderate
Solicitude
and
Fear
;
ther●
is
something
Equivalent
to
it
in
that
Trouble
and
Anxiety
,
which
seizes
them
upon
the
approach
of
the
Temptation
,
and
upon
the
Apprehension
of
having
Consented
to
it
.
Eighthly
,
That
whatever
they
think
o●
themselves
,
whilst
under
that
Confusion
,
they
ought
to
submit
the
Judgment
of
their
Case
to
their
Director
,
and
strictly
follow
his
Advice
,
as
to
all
belonging
to
the
Government
of
their
Souls
,
especially
as
to
Confession
,
and
going
to
the
H.
Communion
,
and
let
Hopes
be
proportion'd
by
his
Judgment
,
and
not
by
their
own
Fears
.
Ninthly
,
That
feeling
Sadness
and
trouble
in
Time
of
Temptation
,
or
immediately
upon
the
first
recovery
of
the
Spirits
from
that
Confusion
into
which
they
are
cast
by
it
,
is
a
Sign
of
no
Consent
being
given
to
it
,
tho'
they
can
discover
no
positive
Resistance
made
against
it
.
Lastly
,
That
fleeing
Temptation
,
contemning
it
,
or
not
seeming
to
have
seen
it
,
is
the
readiest
way
for
these
to
deliver
themselves
from
it
,
and
gain
Peace
for
their
Souls
,
and
much
safer
than
directly
Opposing
it
.
CHAP.
V.
Instructions
for
Cold
,
Tepid
or
Lukewarm
Christians
.
HAving
already
spoke
to
the
Case
of
those
Christians
,
who
sincerely
desiring
to
serve
God
,
and
perform
all
Duties
with
Fidelity
,
are
yet
depriv'd
of
all
Sense
and
Comfort
in
what
they
do
;
I
now
turn
to
those
,
who
are
likewise
without
Sense
or
Comfort
in
whatever
belongs
to
God
;
and
this
being
occasion'd
thro'
their
own
Neglect
and
want
of
Application
,
are
therefore
call'd
Tepid
or
Lukewarm
Christians
;
and
in
what
is
here
said
to
these
,
the
former
are
by
no
means
concern'd
,
however
positive
they
may
be
,
in
taking
it
for
their
Case
.
By
Tepid
Christians
,
I
mean
those
describ'd
by
S.
Bernard
,
who
pray
without
Attention
,
speak
without
Caution
,
read
without
Edifying
,
who
are
but
little
aw'd
by
the
fear
of
Hell
,
scarce
restrain'd
by
Modesty
,
scarce
govern'd
by
Reason
,
and
but
little
observant
of
Discipline
:
I
mean
those
,
who
having
their
Hearts
taken
up
with
the
World
,
either
as
to
its
Business
or
Follies
;
are
so
much
concern'd
in
this
,
that
they
have
no
Solicitude
for
their
Eternal
Good
,
not
so
,
as
wholly
to
lay
by
those
Exercises
,
that
may
be
serviceable
to
it
,
but
to
perfo●●
all
with
a
kind
of
Indifferency
,
so
that
they
are
not
willing
to
omit
,
nor
yet
careful
enough
to
do
,
what
God
require
of
them
:
I
mean
those
,
who
having
times
for
Private
Prayer
,
easily
admit
of
all
Kinds
of
Hindrances
to
divert
them
from
it
;
who
assemble
in
Public
,
when
oblig'd
,
but
with
so
little
Sense
of
their
Duty
,
as
rather
to
give
Scandal
by
their
Irreverence
,
than
Edifie
by
an
Exemplar
Behavior
;
who
go
to
the
Sacraments
but
seldom
,
and
then
more
in
compliance
with
Custom
,
or
because
't
is
expected
from
them
,
than
for
the
obtaining
Grace
,
and
hence
are
wanting
both
in
preparing
and
in
satisfying
the
Obligations
of
true
Repentance
:
Who
are
Slothful
in
reading
or
hearing
what
is
for
their
Instruction
,
are
presently
surfeited
with
what
is
good
,
and
find
many
hinderances
either
wholly
to
excuse
them
,
or
to
come
but
late
to
them
:
Who
avoid
,
or
unwillingly
see
those
,
who
are
desirous
to
inform
them
of
their
Ill
Ways
,
and
take
the
most
Charitable
Reproof
with
Contempt
or
Dislike
:
Who
seldom
look
into
themselves
,
or
make
such
hasty
Examens
,
as
to
omit
Contrition
,
and
the
necessary
Considerations
and
Resolutions
for
Amendment
:
Who
are
with
Eagerness
bent
on
all
Vain
and
Idle
Entertainments
,
tho'
not
running
into
the
Vice
of
them
;
who
have
little
care
in
observing
Disciplin
in
themselves
or
Family
,
and
expose
〈◇〉
to
disorder
for
pleasing
themselves
:
Who
are
forward
in
Reproving
and
Censuring
others
,
but
careless
of
those
,
who
are
under
their
Charge
:
Finally
,
who
have
a
great
Esteem
for
whatever
is
Idle
and
Unprofitable
,
and
a
general
Neglect
for
all
that
belongs
to
Duty
and
Religion
.
These
are
some
of
the
Characters
of
Tepid
Christians
,
which
tho'
not
coming
up
to
that
degree
of
Foulness
,
at
to
give
any
great
Scandal
to
the
World
,
are
however
the
Effect
of
a
great
Indisposition
in
the
Soul
,
and
not
less
difficult
in
its
Cure
,
than
the
most
Scandalous
of
Vices
.
Nay
,
S.
Gregory
seems
to
have
greater
Hopes
of
the
Vicious
Christian
,
than
of
the
Tepid
.
For
he
that
yet
lives
in
Sin
,
says
he
is
not
without
hopes
of
being
Converted
;
but
as
for
him
,
who
after
his
Conversion
grows
Lukewarm
,
he
gives
not
that
hopes
,
which
may
be
had
of
the
Sinner
.
And
it
was
the
Observation
of
Cassianus
;
We
have
often
seen
,
says
he
,
Carnal
Christians
and
Pagans
become
Eminent
in
Piety
;
but
this
we
have
never
seen
in
Tepid
Christians
.
And
truly
all
the
Fathers
are
so
unanimous
in
the
same
almost
despairing
Sentiments
,
that
if
they
are
not
enough
to
terrifie
those
,
who
are
in
these
unhappy
Circumstances
,
they
are
almost
enough
to
discourage
me
from
my
design
of
giving
Instructions
to
them
,
and
leave
me
,
at
le
〈…〉
but
with
little
Hopes
of
doing
good
in
what
I
propose
.
To
make
way
then
for
what
I
intend
,
it
must
be
here
declar'd
,
that
the
Severity
of
the
Fathers
in
this
Point
,
is
not
to
cut
these
Christians
off
from
the
Hopes
of
finding
Mercy
,
if
they
sincerely
seek
it
;
for
that
God
cannot
deny
this
to
any
that
are
truly
Converted
to
him
;
and
he
that
opens
the
Arms
of
a
Loving
Father
to
the
Prodigal
Returning
,
has
the
same
Arms
of
Mercy
for
these
too
,
if
they
return
;
but
what
the
Fathers
say
,
is
to
to
make
them
Sensible
of
the
danger
,
in
which
they
are
,
and
of
the
great
difficulties
of
their
Amendment
,
and
that
they
may
not
live
on
flattering
themselves
with
the
false
Hopes
of
being
in
the
Way
to
Salvation
,
while
they
are
truly
in
a
Way
,
which
can
admit
of
no
such
Hopes
,
but
by
forsaking
it
.
For
this
is
the
Point
,
in
which
the
notorious
Sinner
has
the
Advantage
of
them
,
who
knows
,
he
can
have
no
place
for
Hope
,
as
long
as
he
continues
in
that
unhappy
State
,
but
is
under
the
necessity
of
a
Change
;
and
these
go
on
blindly
,
joining
Hope
with
a
State
,
that
will
not
bear
it
;
and
hence
being
not
convinc'd
of
the
necessity
of
a
Change
,
●●e
on
without
intending
or
endeavoring
it
,
and
therefore
come
at
length
to
Die
unhappily
.
The
first-Instruction
therefore
for
these
,
is
to
put
them
in
Mind
of
their
State
being
not
only
dangerous
,
but
such
as
is
incapable
of
Salvation
;
and
if
they
take
not
pains
to
overcome
their
ill
Habit
,
and
Work
their
Souls
into
a
better
Disposition
,
all
their
expectation
will
be
Vain
.
Whence
all
those
have
Reason
to
suspect
themselves
,
who
making
an
Examen
,
discover
a
great
part
of
those
ill
Symptoms
above-mention'd
,
and
this
not
only
upon
some
accident
of
Misfortune
or
Melancholy
,
but
in
a
continued
practice
of
them
,
without
any
great
Concern
at
the
Disorder
,
or
any
Solicitude
for
the
removal
of
it
;
for
however
they
are
neither
subject
to
the
Common
Vices
of
the
World
,
nor
yet
lay
aside
the
Common
Duties
of
a
Christian
;
yet
while
they
see
the
Marks
of
a
Tepid
Soul
,
they
have
Reason
to
fear
themselves
being
under
God's
Displeasure
,
and
that
their
Hopes
of
Salvation
,
is
nothing
but
Delusion
.
And
tho'
I
cannot
tell
in
particular
,
who
these
are
,
yet
when
I
observe
the
Common
Method
of
the
World
,
and
see
,
what
a
general
Neglect
there
is
in
the
Public
Worship
of
God
,
that
the
notorious
Levity
and
Irreverence
in
some
,
and
the
Dulness
in
others
is
an
Argument
of
great
numbers
being
brought
thither
by
Formality
or
Custom
;
how
great
is
the
Solicitude
of
most
Christians
in
gratifying
themselves
,
and
how
indifferent
they
are
as
to
what
belongs
to
God
;
how
little
is
the
Care
in
observing
Disciplin
;
how
the
Means
of
Grace
are
either
neglected
or
abus'd
;
how
the
Hearts
of
Men
are
taken
up
with
the
Great
and
Pleasing
Things
of
this
World
,
and
how
Weak
and
Barren
are
the
Impressions
of
the
Eternal
Goods
,
I
have
Reason
to
fear
,
that
notwithstanding
the
throng
of
Public
Assemblies
,
and
the
frequent
Exercises
of
Devotion
in
Private
,
their
number
is
very
great
,
who
have
Reason
to
be
Jealous
of
their's
being
the
State
,
which
is
describ'd
by
the
Fathers
as
Dangerous
,
if
not
Desperate
,
and
that
for
the
entertaining
Solid
Hopes
of
Salvation
,
there
's
a
Necessity
of
a
Change
.
Secondly
,
That
for
the
effecting
this
Change
,
't
is
not
enough
to
consider
their
particular
Failings
,
and
make
an
Acknowledgment
of
them
to
the
Pastors
of
God's
Church
;
but
there
's
a
necessity
of
undertaking
such
a
Method
,
as
may
alter
the
whole
Constitution
and
Frame
of
their
Souls
.
And
●●ere's
their
difficulty
,
that
their
Cure
depends
on
doing
that
,
to
which
they
have
the
greatest
dislike
,
whilst
those
very
Exercises
,
in
which
under
God
,
is
their
only
help
,
and
are
to
be
done
with
Life
,
are
the
only
things
,
in
which
they
want
Life
,
and
therefore
have
no
Encouragement
to
undertake
or
pursue
them
with
any
tolerable
Constancy
.
A
Faith
of
the
Goods
to
come
is
to
push
them
on
,
and
this
Faith
is
almost
Dead
:
The
Hopes
of
Eternal
Happiness
is
to
give
them
Perseverance
,
and
this
Hope
is
without
strength
:
The
Love
of
God
is
to
carry
them
with
Resolution
thro'
all
Difficulties
,
both
of
Nature
,
the
World
,
and
the
Devil
,
and
they
have
no
Sense
of
what
this
Love
is
,
but
are
wholly
Strangers
to
it
.
What
therefore
must
they
do
?
They
must
put
themselves
under
the
Conduct
of
some
Charitable
Director
,
and
when
he
has
truly
consider'd
their
Case
,
resolve
with
Constancy
to
follow
his
Advice
.
They
must
have
Times
appointed
for
Praying
,
Reading
,
and
for
all
other
Duties
;
they
must
●ut
off
with
all
possible
Care
their
usual
Hindrances
;
they
must
renounce
,
by
degrees
(
tho'
it
may
be
better
done
at
once
)
both
their
Company
and
Divertisements
,
those
,
I
mean
,
which
are
the
general
Occasions
of
that
Dissipation
of
Mind
,
to
which
they
are
subject
:
They
must
contrive
some
Employment
,
which
may
deliver
them
from
the
dangers
of
Idleness
;
and
if
worldly
Business
has
,
with
too
much
Eagerness
,
possess'd
their
Minds
,
they
must
do
Violence
to
themselves
,
and
to
their
worldly
Interest
,
in
quitting
some
part
,
and
exchange
it
for
a
more
profitable
Entertainment
of
the
Soul
;
and
if
this
cannot
be
,
endeavor
,
at
least
,
to
sanctifie
their
Labors
,
by
seasoning
them
with
frequent
Thoughts
of
God
,
and
undertaking
them
upon
better
Motives
,
than
they
have
hitherto
done
.
By
these
and
other
like
ways
,
these
Christians
must
endeavor
to
quicken
in
their
Souls
a
new
Spirit
;
and
tho'
it
may
look
to
them
,
for
some
time
,
labor
in
vain
,
thro'
the
want
of
Fervor
and
Sense
in
what
they
do
,
yet
they
must
not
be
discourag'd
,
but
go
on
still
,
remembering
,
that
great
Changes
are
to
have
great
Preparations
;
and
Confiding
in
him
,
who
has
promis'd
,
that
he
that
seeks
,
shall
find
;
it
being
most
certain
,
if
this
be
undertaking
with
Sincerity
,
and
carried
on
with
Fidelity
,
God
cannot
be
wanting
to
his
Promise
,
and
that
he
will
be
at
length
found
by
as
many
as
seek
him
thus
,
tho'
for
the
encrease
of
their
Humility
,
and
rend'ring
them
more
Importune
,
he
may
delay
his
approaching
to
them
.
Now
as
for
the
time
they
are
to
persevere
in
this
Method
,
they
must
not
expect
this
to
be
determin'd
;
but
if
that
be
necessary
,
which
they
seek
,
they
must
seek
,
till
they
find
,
and
ask
,
till
they
obtain
;
their
whole
Life
is
granted
them
,
for
the
working
out
their
Salvation
;
and
if
they
labor
for
this
all
their
Lives
,
't
is
no
more
,
than
what
answers
the
End
of
their
Creation
,
and
will
be
abundantly
recompenc'd
in
the
happy
Fruit
of
their
Labors
.
There
may
be
however
this
Encouragement
in
their
undertaking
,
that
what
they
begin
with
great
Reluctance
,
and
carry
o●
with
Uneasiness
,
may
meet
with
many
Comforts
at
length
to
help
them
on
:
For
if
once
God
is
so
favorable
,
as
to
give
them
a
Sense
of
their
Duty
,
this
will
Change
the
Taste
of
their
Soul
,
and
give
a
Relish
to
all
they
do
;
so
that
tho'
their
Exercises
be
the
same
,
they
will
not
be
the
same
to
them
,
but
their
Reluctance
will
be
succeeded
with
Delight
,
and
what
was
at
first
a
Force
,
will
become
their
Choice
;
so
far
,
〈◇〉
least
,
as
to
be
satisfied
in
doing
what
their
Duty
prescribes
,
and
may
contribute
to
their
Eternal
Happiness
.
And
this
is
the
Point
they
are
chief●
to
propose
,
as
the
immediate
End
of
wh●
they
undertake
,
for
since
there
can
be
n●
Salvation
expected
,
but
what
must
be
the
Effect
of
God's
own
Gifts
,
such
as
he
●
pleas'd
to
bestow
on
Man
for
this
En●
the
Principal
of
which
are
Faith
,
Hope
,
and
Charity
:
A
Christian
must
remember
,
that
he
is
not
in
the
way
to
Salvation
,
except
he
comes
to
Work
by
these
Principles
,
so
that
the
main
Body
of
his
Actions
i●
directed
by
their
influence
.
Till
these
come
therefore
to
be
in
his
Soul
like
fruitful
Seed
;
till
the
Works
of
Faith
,
Hope
,
and
Charity
,
are
manifest
to
him
,
and
appear
in
his
Life
;
till
by
their
impressions
the
Possession
of
God
and
Eternal
Life
becomes
valuable
,
and
of
all
other
Goods
the
most
desireable
;
till
by
their
Power
he
can
undertake
to
overcome
the
World
and
himself
;
till
he
can
resolutely
withdraw
from
the
ways
of
Corruption
,
that
lead
to
Sin
,
and
with
Constancy
apply
himself
to
those
Exercises
of
Prayer
and
Mortification
,
which
are
the
Means
of
Grace
;
till
he
can
bring
himself
to
this
Holy
Disposition
,
he
may
be
assur'd
,
he
has
only
the
Name
and
Profession
,
but
not
the
Life
of
a
Christian
;
and
must
be
so
far
from
remitting
his
Endeavors
,
that
he
must
conclude
,
he
has
yet
done
nothing
;
because
't
is
the
Spirit
of
God
alone
can
bring
him
to
God
,
and
in
this
consists
the
Life
of
the
Spirit
.
If
therefore
his
whole
Solicitude
be
confin'd
to
Earth
;
and
all
that
is
within
him
,
pays
continual
Homage
to
the
Inclinations
of
Corrupt
Nature
,
in
seeking
all
that
gratifies
,
and
fleeing
whatever
is
the
Object
of
their
dislike
;
what
is
there
in
this
,
but
the
Spirit
of
the
World
?
And
can
it
be
hop'd
that
this
Spirit
will
ever
lead
to
God
?
What
is
there
in
this
,
that
is
the
Work
of
Faith
,
since
the
great
Business
is
carried
by
Sense
and
Inclination
,
and
little
besides
some
bare
Formalities
,
done
in
making
Provision
for
that
Life
,
which
Faith
teaches
?
Now
since
this
is
the
unhappy
Temper
of
Lukewarm
Christians
,
in
having
Life
for
what
belongs
to
Nature
,
and
the
World
,
and
so
little
Sense
of
what
belongs
to
God
,
that
they
may
be
truly
said
to
be
without
Life
,
they
may
in
this
see
how
far
they
are
from
the
Life
of
a
Christian
,
and
how
long
a
way
they
have
to
go
,
before
they
come
to
it
;
and
that
if
,
notwithstanding
all
the
Difficulties
,
they
take
not
all
the
Pains
necessary
for
going
over
it
;
and
Working
an
entire
Change
in
themselves
,
they
remain
in
a
State
,
which
the
H.
Scripture
and
Fathers
declare
to
be
Desperate
;
and
that
Light
of
Faith
,
which
here
distinguish'd
them
from
Unbelievers
,
will
only
serve
to
make
their
Judgment
more
Terrible
.
Here
are
not
many
Instructions
for
this
Point
,
but
these
are
the
Principal
;
for
since
the
great
Misfortune
of
the●
Christians
,
is
the
false
perswasion
of
their
being
in
a
way
,
tho'
not
the
best
,
ye●
such
as
may
secure
them
against
an
Eternal
Miscarriage
;
their
help
must
begin
,
from
the
Conviction
of
this
being
a
Delusion
,
and
that
,
without
a
Change
,
their
Hope
can
be
no
more
,
than
of
the
most
Scandalous
Offender
.
If
they
were
sensible
of
this
,
then
,
upon
enquiry
,
they
might
be
here
satisfied
,
what
they
have
to
do
;
and
being
thus
put
upon
those
Exercises
which
are
the
most
effectual
Restoratives
of
Life
,
they
have
in
this
the
Method
of
their
Cure
.
Q.
This
is
only
in
general
;
have
you
nothing
in
particular
to
prescribe
?
A.
This
must
be
left
to
the
Director's
Care
,
with
regard
to
every
one's
Circumstances
.
I
can
here
come
to
no
more
Particulars
,
than
to
propose
to
them
,
First
,
The
necessity
of
firmly
resolving
upon
a
new
Method
,
and
earnestly
imploring
the
Divine
Grace
to
make
them
Faithful
to
what
they
undertake
,
and
carry
them
thro'
all
Discouragements
and
Difficulties
.
2dly
,
To
think
upon
making
a
General
Confession
,
and
preparing
,
in
the
best
manner
they
can
,
for
receiving
the
H.
Eucharist
:
And
then
conclude
upon
a
Method
of
Reading
,
Praying
,
and
Recollection
,
as
may
be
practicable
in
their
Circumstances
.
3dly
,
To
renew
their
good
Purposes
on
all
Solemn
Festivals
;
and
once
a
Year
,
as
in
Lent
,
or
Holy
Week
,
more
in
patiticular
;
preparing
then
also
for
a
Yearly
Confession
.
This
renewing
of
the
Spirit
,
is
advis'd
by
S.
Francis
Sales
,
as
convenient
for
all
,
once
every
Year
,
and
was
practis'd
by
the
Primitive
Saints
every
Day
.
Lastly
,
If
Circumstances
will
permit
,
to
take
some
Days
for
Retirement
,
where
by
the
Advice
of
a
Director
,
being
separated
from
usual
Distractions
,
they
may
wholly
apply
their
Thoughts
to
consider
the
true
State
of
their
Souls
,
and
giving
some
Hours
to
Reading
and
Meditating
upon
the
Passion
of
Christ
,
the
Trials
and
Sufferings
of
his
Servants
,
upon
the
End
of
our
Creation
,
the
Benefits
of
God
,
and
the
Abuses
of
them
,
the
Effects
of
Sin
,
the
Shortness
of
Life
,
Certainty
of
Death
,
and
Everlasting
Misery
of
Sinners
.
This
is
the
Exercise
,
which
is
most
likely
to
remove
the
Habitual
Heaviness
from
their
Souls
,
and
reach
them
to
walk
in
the
Way
of
God's
Commandments
with
Delight
.
But
as
for
their
usual
way
of
Confessing
,
without
considering
,
what
their
Evil
is
,
and
what
must
be
their
Remedy
,
't
is
the
Abuse
of
a
Sacrament
,
and
adds
to
their
Sins
.
CHAP.
VI
.
Instructions
for
Christians
of
a
Solicitous
and
Worldly
Spirit
.
'T
IS
a
Common
Duty
of
all
Christians
,
to
perform
the
Obligations
of
their
State
with
Care
and
Fidelity
;
so
that
of
whatever
Degree
or
Condition
a
Christian
be
,
he
is
bound
first
to
consider
,
what
are
the
Duties
annex'd
to
his
State
;
and
then
see
,
he
be
not
wanting
in
any
of
them
,
thro'
Sloth
or
Neglect
;
for
that
all
such
Neglect
will
be
Charg'd
upon
him
as
an
Injustice
,
and
he
must
be
answerable
for
it
to
Almighty
God
.
But
this
Care
,
to
be
Just
,
must
be
Rational
,
and
not
exceed
those
bounds
,
which
God
has
prescrib'd
;
and
therefore
since
he
has
ordain'd
,
that
whatever
is
done
in
this
World
,
should
be
serviceable
to
the
next
,
to
which
it
is
Subordinate
;
hence
it
follows
,
that
if
a
Christian
be
bent
with
so
much
Eagerness
upon
the
Affairs
he
has
in
this
World
,
as
either
wholly
to
take
off
his
Concern
for
the
next
,
or
be
the
occasion
of
generally
neglecting
it
,
such
Eagerness
is
not
Rational
,
and
therefore
not
Just
,
and
is
not
to
be
call'd
●●●e
,
but
an
Immoderate
and
Sinsul
Solicitude
.
Whence
it
appears
,
the
Just
Fidelity
,
with
which
all
Temporal
Duties
are
to
be
perform'd
,
is
seated
,
like
all
other
Virtues
,
betwixt
Two
Extremes
,
and
Christians
may
offend
against
it
,
either
by
not
coming
up
to
it
,
thro'
Neglect
,
or
by
going
beyond
it
,
thro'
Excess
of
Solicitude
.
Now
tho'
the
number
of
Careless
Christians
may
be
much
the
greater
,
who
look
not
into
the
Obligations
of
their
State
,
or
perform
them
with
such
Indifferency
,
that
't
is
plain
,
their
Concern
is
only
to
satisfie
the
Eyes
of
Men
,
but
not
to
answer
their
Duty
to
Justice
,
which
God
has
laid
upon
them
,
yet
their
number
is
very
great
too
,
who
have
their
Hearts
so
wholly
possess'd
with
worldly
Business
,
that
their
Solicitude
in
this
stifles
so
much
their
Concern
for
Eternity
,
that
it
may
be
truly
said
,
They
are
Men
of
this
World
,
and
forget
they
were
Created
for
a
better
.
Now
in
this
matter
are
to
be
distinguish'd
two
Ranks
of
Christians
;
the
one
of
those
,
whose
Solicitude
is
occasion'd
by
excess
of
Business
,
which
gives
little
Liberty
to
their
Thoughts
,
for
considering
and
providing
for
Eternity
:
The
other
of
those
,
whose
Constitution
is
so
Worldly
,
that
whatever
their
Business
be
,
whether
little
or
great
,
their
whole
Soul
is
taken
up
in
it
;
and
are
so
bent
on
their
Ordinary
and
and
Home
Affairs
,
many
of
which
are
of
themselves
Indifferent
,
that
their
Concern
in
these
takes
off
their
Concern
for
Eternity
,
so
that
they
can
scarce
find
time
for
Prayer
;
and
whenever
they
perform
it
,
it
is
with
such
a
Crowd
of
other
Thoughts
,
that
they
scarce
know
what
they
do
,
and
are
even
then
rather
working
and
contriving
for
this
World
,
than
Praying
for
their
Establishment
in
a
better
.
To
both
these
we
must
say
something
.
And
as
to
the
former
sort
of
Christians
,
it
cannot
be
expected
,
that
any
can
Live
so
exempt
from
Solicitude
in
this
World
,
but
that
in
Business
of
great
Concern
,
in
time
of
surprizing
Misfortunes
,
Disappointments
,
and
Common
Afflictions
of
this
Life
,
their
Minds
will
be
subject
to
that
Distraction
and
Confusion
,
as
will
prove
a
hindrance
to
all
Exercises
of
Devotion
.
This
cannot
be
altogether
prevented
,
because
of
the
Narrowness
of
Human
Spirit
,
which
being
seiz'd
violently
with
any
one
thing
,
cannot
apply
it self
with
freedom
to
any
other
.
Tho'
there
be
likewise
great
difference
in
this
;
because
those
,
who
are
fully
convinc'd
of
the
Uncertainty
and
Vanity
of
all
that
i●
Sublunary
,
or
belongs
to
Earth
,
and
hav●
concluded
their
only
Happiness
to
be
●
the
Possession
of
God
,
are
not
so
easily
su●priz'd
at
Disappointments
,
nor
so
wholl●
seiz'd
with
Trouble
,
as
others
,
who
hav●
not
yet
learnt
this
Lesson
so
well
,
but
a●
Admirers
,
and
Fond
of
the
World
.
B●
whatever
this
difference
be
,
they
are
a●
under
the
same
Obligation
of
endeavo●ing
to
Calm
their
Spirits
with
all
possibl●
speed
,
since
in
such
disturbance
they
a●
not
capable
of
performing
any
Christia●
Duty
well
,
as
it
ought
to
be
.
But
if
the
Case
be
so
,
that
the
Solicitud●
of
Christians
be
not
Accidental
,
but
Habitual
;
that
is
,
be
occasion'd
by
an
almost
perpetual
Hurry
of
Affairs
,
here
the
Obligation
●
very
different
from
those
above-mention'd
For
then
they
are
under
a
necessity
of
qui●ting
some
part
of
their
usual
Business
,
or
e●
of
gaining
such
a
command
of
themselve●
that
they
can
keep
their
Minds
compos'd
for
the
quiet
performance
of
such
Duti●
as
belong
to
God
,
and
likewise
find
le●sure
for
the
Discharge
of
this
Obligatio●
The
Reason
is
,
because
all
Christians
by
their
Profession
,
are
bound
to
answe●
the
End
for
which
they
were
Created
in
the
constant
performance
of
the
H●mage
due
to
God
,
and
making
Provisio●
while
they
are
in
this
World
,
for
an
Eternal
well-being
in
the
next
:
And
whatever
proves
,
in
fact
,
inconsistent
with
this
general
Duty
,
becomes
,
upon
this
,
unlawful
,
and
is
inconsistent
with
their
being
truly
Christians
.
And
here
there
is
no
consideration
to
be
had
of
their
Profession
or
Business
being
Lawful
;
〈◇〉
however
Lawful
and
Just
it
may
be
in
it self
;
yet
if
it
puts
them
out
of
a
Condition
of
Serving
God
,
and
Saving
their
Souls
,
it
is
,
by
this
render'd
Unlawful
to
them
.
Because
there
is
an
evident
Injustice
in
the
Omission
of
that
,
which
,
before
all
things
,
they
are
bound
to
seek
,
and
for
the
gaining
of
which
,
they
were
placed
in
this
World
,
and
had
a
Being
given
them
.
This
is
positively
thus
determin'd
by
Christ
himself
,
in
the
Parable
of
the
Persons
invited
to
the
Supper
prepar'd
for
them
,
who
excusing
themselves
from
coming
,
upon
the
account
of
Trying
Oxen
,
Seeing
a
Farm
,
and
the
Obligations
of
a
Married
Life
,
were
all
excluded
with
this
absolute
Sentence
,
Not
one
of
these
Men
shall
taste
my
Supper
.
Where
't
is
obvious
to
a
passing
Eye
,
that
there
was
no
Unlawfulness
in
the
Business
,
that
was
made
the
Subject
of
their
Excuse
;
and
yet
such
Business
being
the
occasion
of
their
not
complying
with
the
Invitation
,
this
was
enough
to
draw
the
Sentence
of
a
p●petual
Exclusion
upon
them
.
And
th●
it
is
in
all
Cases
,
whatever
is
the
hindran●
in
that
great
Duty
,
for
which
we
we●
Born
,
of
Seeking
first
the
Kingdom
●
God
;
all
Duties
,
however
otherwis●
strictly
e
〈…〉
'
d
,
that
happen
to
interfere
with
t●●s
,
are
no
longer
Duties
,
b●
must
be
dispenc'd
with
by
the
Authori●
of
the
Supreme
Law-giver
,
who
allo●
only
one
Law
to
be
Indispensible
,
a●
will
have
all
others
yield
to
this
.
Ho●
strictly
are
Children
commanded
to
Hon●
and
Obey
their
Parents
?
And
yet
if
Obeying
Parents
proves
a
hindrance
,
such
●
puts
Children
out
of
the
way
of
Salvatio●
they
are
dispenc'd
in
this
Duty
,
and
oblig●
to
leave
Father
and
Mother
;
for
th●
otherwise
they
cannot
be
Christ's
Disciple●
How
great
is
the
Tie
of
the
Conjug●
State
?
And
yet
this
must
give
way
to
th●
greater
Duty
of
providing
for
Eternity
;
s●
that
,
if
thro'
any
unhappy
Circumstance●
the
Fidelity
otherwise
due
to
this
State
▪
becomes
an
Impediment
to
Salvation
the
Obligation
is
upon
this
made
void
▪
and
God
is
not
to
be
lost
for
Man
.
Now
if
i●
be
thus
in
regard
of
thes●
great
Duties
,
such
as
are
enjoin'd
●
God
himself
,
that
they
must
all
yield
●
the
great
Concern
of
Eternity
,
as
often
●
they
become
inconsistent
with
it
;
what
must
be
thought
of
all
other
Business
,
which
is
not
any
part
of
a
Christian's
Du●y
,
but
either
indiscreetly
undertaken
,
or
only
to
satisfie
the
Inclinations
of
a
Greedy
,
Worldly
,
or
Ambitious
Spirit
?
Can
it
●e
made
a
question
,
whether
such
Business
is
to
be
interrupted
or
lessen'd
,
when
the
Christian
,
thro'
his
excessive
application
to
it
,
has
no
leisure
to
perform
such
Duties
,
as
are
necessary
for
his
Eternal
Happiness
,
and
when
the
Solicitude
in
Worldly
Affairs
so
takes
up
his
Thoughts
,
that
he
is
little
concern'd
for
any
other
World
,
but
this
?
Q.
But
if
the
Business
be
lawful
,
cannot
●he
one
be
done
,
and
the
other
not
omitted
?
A.
If
Christians
can
contrive
to
do
this
,
I
have
no
Exceptions
against
them
:
And
there
is
no
question
,
it
may
be
so
,
if
all
things
are
done
with
Moderation
:
But
they
,
who
are
sensible
,
how
great
a
Work
Salvation
is
,
how
great
an
Application
of
the
Mind
is
necessary
,
both
for
performing
Duties
,
and
overcoming
Dangers
;
and
on
the
other
side
,
consider
the
streightness
of
all
Human
Faculties
,
which
if
bent
with
immoderate
Eagerness
one
way
,
are
not
capable
of
giving
due
Attention
,
any
other
way
,
must
from
this
Prospect
see
,
that
if
the
Solicitude
in
Worldly
Business
be
very
great
,
and
a●mitting
very
little
intermissions
,
the●
Circumstances
render
the
State
of
a
Christian
very
difficult
and
dangerous
,
a●
will
be
the
frequent
occasion
of
excus●
them
from
the
compliance
with
ma●
Duties
,
such
as
are
necessary
for
the
s●sistance
of
the
Soul
in
Her
Spiritual
Lif●
and
making
Her
advance
towards
Heave●
However
,
if
there
be
any
,
who
have
suc●
large
Souls
,
and
are
bless'd
with
that
Co●posure
and
Evenness
of
Temper
,
th●
their
Multiplicity
of
Affairs
destroys
●●
their
Concern
for
Eternity
,
nor
is
the●
hindrance
in
the
just
discharge
of
Ch●stian
Duties
,
if
there
be
any
such
,
I
s●
let
them
go
on
,
I
lay
no
Scruples
in
th●
way
.
But
I
fear
,
these
are
but
few
,
a●
that
the
greatest
number
of
Men
,
wh●
are
thus
deeply
engag'd
in
the
Wor●
must
own
,
they
are
by
this
Solicitude
re●der'd
uncapable
of
satisfying
their
greate●
Duties
,
and
that
Heaven
is
at
a
stand
wi●
them
,
while
they
have
this
weight
●
Earth
upon
them
;
and
therefore
are
●der
a
necessity
of
lessening
this
Burthe●
if
they
think
seriously
of
gaining
He●ven
.
Q.
But
if
their
Business
be
necessary
●
the
Subsistance
of
themselves
or
Family
,
w●●
can
they
do
?
A.
There
is
no
Business
necessary
for
this
End
,
but
what
may
become
truly
Christian
,
by
being
undertaken
as
an
Act
of
Justice
,
to
satisfie
that
Duty
they
owe
their
Family
,
and
thus
may
be
helpful
to
Eternity
.
And
so
Providence
has
order'd
it
,
that
whatever
Labor
is
necessary
for
Life
,
may
be
thus
sanctified
;
since
all
Labor
of
the
Hands
gives
Liberty
to
the
Mind
for
considering
upon
Eternity
,
and
necessarily
admits
of
such
intermissions
,
as
gives
those
concern'd
,
sufficient
Opportunities
of
performing
the
Duties
of
the
Soul
,
if
they
are
but
careful
to
make
use
of
them
.
And
for
such
other
Professions
,
where
the
Mind
is
more
engag'd
,
if
they
carry
on
their
Business
no
farther
than
Necessity
of
Life
or
Common
Decency
requires
,
this
will
be
no
stop
to
the
Affairs
of
the
Soul
,
because
the
Mind
or
Time
will
not
be
so
taken
up
,
but
there
may
be
still
Liberty
for
all
Duties
.
And
't
is
seldom
,
that
Worldly
Business
becomes
Fatal
to
to
the
Soul
,
but
when
Christians
quite
outgoing
all
bounds
of
Nature
and
Reason
,
are
overcome
by
some
Passion
or
other
,
and
bend
all
the
Faculties
of
their
Souls
upon
satisfying
their
Ambition
,
their
Prodigality
,
the
Desire
of
appearing
Great
,
or
their
Covetous
Humor
:
For
when
Passion
comes
to
govern
,
then
the
Mind
is
no
longer
regulated
by
Principle●
of
Reason
,
and
Faith
,
but
these
bei●
stifled
,
Moderation
and
Order
are
●
more
respected
,
but
all
must
be
carrie●
on
according
to
the
violence
of
Inclina●on
;
and
if
the
Stock
can
but
be
encreas'●
't
is
not
consider'd
,
how
this
stands
wi●
the
Interest
of
the
Soul
;
but
this
,
like
●
poor
,
inconsiderable
thing
,
must
shift
●
well
as
it
can
.
This
it
the
Solicitude
▪
that
Wars
against
Heaven
,
and
puts
th●
Christian
quite
out
of
his
way
,
so
that
●
long
as
he
lives
thus
Hurried
on
by
Passio●
tho'
he
be
free
from
all
other
Vice
,
th●
alone
is
enough
to
exclude
him
fro●
the
Eternal
Banquet
,
by
engaging
h●
Heart
to
Earth
,
and
taking
him
off
fro●
those
Duties
,
which
are
necessary
Prepar●tions
for
a
better
Life
.
Wherefore
think
all
these
have
Reason
to
be
very
apprehensive
of
their
Condition
in
rega●
of
Eternity
,
and
are
bound
to
consu●
how
far
they
are
oblig'd
to
renounce
the●
Employments
,
or
how
to
manage
the●
without
renouncing
Christianity
.
As
for
the
other
sort
of
Christians
who
,
whether
in
great
or
little
Affairs
perform
all
with
that
Solicitude
,
that
they
scarce
know
,
what
〈◇〉
freedom
of
Spiri●
is
,
I
must
confess
,
their
Constitution
i●
unhappy
,
and
very
much
indisposes
the●
for
the
Practice
of
a
Christian
Life
.
The
first
Instruction
for
these
,
is
to
put
them
upon
considering
the
Difficulties
and
Dangers
of
their
State
:
They
are
to
reflect
,
that
whatever
their
Business
be
in
this
Life
,
they
have
still
a
much
greater
Business
on
their
Hands
,
even
that
for
which
they
were
Born
,
of
preparing
their
Souls
for
Life
Everlasting
:
That
this
is
a
Work
,
like
all
others
,
which
will
not
do
it self
,
but
requires
them
to
be
very
Industrious
in
it
;
for
that
the
Soul
bringing
many
Corruptions
with
it
into
the
World
,
all
these
must
be
overcome
;
that
many
of
these
being
very
violent
,
and
many
very
subtle
and
deceitful
,
no
such
Victory
can
be
expected
,
but
by
great
Watchfulness
on
their
Parts
,
and
as
great
Labor
;
that
whatever
their
Diligence
be
,
they
cannot
possibly
succeed
,
but
by
the
help
of
the
Divine
Grace
:
That
for
the
obtaining
Grace
,
they
must
first
earnestly
desire
it
,
and
then
perform
those
Exercises
,
which
God
has
appointed
as
the
necessary
Means
for
obtaining
it
:
That
this
is
not
to
be
the
Work
of
one
Day
,
but
of
their
whole
Lives
;
for
that
always
wanting
Grace
,
they
must
always
seek
it
,
and
be
never
be
tir'd
,
notwithstanding
all
the
Difficulties
of
Nature
,
and
whatever
other
Hindrances
and
Discouragements
they
meet
with
:
That
their
Industry
in
this
,
must
be
answerable
to
the
Concern
,
for
which
they
labor
;
and
therefore
,
as
their
Salvation
infinitely
surpasses
all
Worldly
Affairs
,
so
their
Care
in
providing
for
it
,
ought
to
exceed
●●
that
Diligence
,
with
which
they
perfor●
all
other
Business
;
and
as
no
other
Miscarriage
bears
any
proportion
with
this
so
whatever
be
their
Disappointment
i●
other
Concerns
,
they
are
to
be
mos●
Solicitous
,
there
be
no
Miscarriage
i●
this
,
for
that
it
will
avail
them
nothing
to
gain
the
whole
World
,
if
they
lose
their
Souls
.
Here
then
is
their
gre●
Task
.
The
Second
Instruction
must
be
,
for
them
to
consider
the
particular
difficult●
they
have
in
this
more
than
others
;
for
that
their
natural
Temper
,
which
bend●
them
with
so
much
earnestness
down
●●
the
Earth
,
puts
Heaven
out
of
their
sigh●
confines
their
Solicitude
to
Worldly
Affairs
,
and
indisposes
them
for
all
Duties
●
Devotion
;
so
that
they
can
but
seldo●
find
leisure
for
them
,
whilst
every
little
Business
appears
so
weighty
,
as
to
be
sufficient
Motive
for
excusing
their
Prayers
;
and
whenever
they
go
about
them
,
't
is
with
a
Heart
so
Worldly
,
that
their
Thoughts
,
even
them
,
have
more
of
Earth
than
Heaven
.
Then
,
as
for
overcoming
their
Passions
,
this
is
more
difficult
to
them
,
because
that
some
Solicitude
,
which
hinders
their
Prayers
,
takes
off
their
Thoughts
from
the
consideration
of
these
;
so
that
instead
of
overcoming
,
they
seldom
come
so
far
as
even
to
see
them
.
And
this
more
especially
,
in
regard
of
those
Disorders
,
which
are
favorable
to
their
Interest
;
it
being
very
difficult
for
them
to
judge
any
thing
Unlawful
,
which
is
for
their
Advantage
.
And
therefore
as
for
Working
on
Holy-days
and
over-reaching
their
Neighbor
,
&c.
they
have
so
many
Reasons
to
palliate
the
Transgression
,
that
't
is
hard
for
them
,
to
see
any
Reason
to
amend
.
This
Blindness
extends
to
those
under
their
Care
,
especially
their
Servants
;
in
being
hard
and
rigorous
with
them
,
scarce
allowing
Subsistance
for
Life
,
and
much
less
for
their
Souls
;
being
so
far
from
spurring
them
on
in
the
necessary
Care
for
them
,
that
they
grudge
whatever
time
is
spent
in
such
Duties
,
and
by
their
frequent
Reproaches
,
do
enough
to
discourage
them
from
pursuing
such
Pious
Designs
.
But
now
,
however
great
their
Difficulties
be
,
thro'
this
unhappy
Temper
,
in
the
due
performance
of
such
Duties
as
God
has
recommended
,
and
in
overcoming
themselves
;
yet
they
are
to
remember
,
for
a
Third
Instruction
,
that
they
are
under
a
necessity
of
so
far
Mast'ring
themselves
,
that
the
Principles
of
Faith
,
and
not
their
Temper
,
may
have
the
Government
of
their
Life
.
This
necessity
may
easily
appear
,
if
they
consider
others
,
who
are
subject
to
Criminal
Passions
;
for
if
these
have
the
Command
,
and
are
not
subdued
by
the
power
of
Grace
and
Faith
,
they
will
certainly
separate
from
God
;
and
therefore
are
to
be
overcome
by
as
many
,
as
ever
Hope
to
see
his
Face
:
So
it
is
in
them
;
for
tho'
their
Worldly
Spirit
,
may
not
lead
them
into
any
thing
,
that
is
Scandalously
Vicious
;
yet
since
't
is
a
general
hindrance
to
them
,
from
seeking
and
obtaining
those
happy
Dispositions
,
which
the
Gospel
requires
for
entering
into
Life
Everlasting
,
if
that
Spirit
of
theirs
be
not
made
subject
to
the
better
Spirit
of
Christ
,
how
can
they
Hope
to
have
a
part
in
that
Inheritance
?
For
if
they
Live
on
with
a
Heart
solicitous
for
Earth
,
and
unconcern'd
for
Heaven
;
if
they
let
the
World
have
the
Preference
of
all
that
belongs
to
God
;
it
they
Neglect
their
Souls
for
every
trifle
;
if
they
can
bear
no
where
any
Disorder
,
but
only
in
things
belonging
to
Eternity
;
if
they
go
on
unmindful
of
referring
what
they
do
to
God
;
or
of
the
Possession
of
him
being
the
End
for
which
they
were
Created
,
and
scarce
let
their
Thoughts
go
beyond
their
Well-being
here
:
If
thus
,
I
say
,
they
live
on
,
till
Death
seizes
them
,
can
it
be
thought
,
their
Souls
thus
Selfish
and
Earthly
,
are
fitted
for
the
Society
of
the
Blessed
?
If
we
measure
them
by
S.
Paul's
Rule
,
who
Charges
those
with
Idolatry
,
who
set
their
Hearts
on
Riches
,
and
by
their
Immoderate
Love
of
these
,
are
unmindful
of
their
Salvation
;
and
condemns
those
for
making
their
Belly
their
God
,
whose
whole
Concern
is
taken
up
in
satisfying
their
Gluttonous
Appetite
;
is
there
not
Reason
to
fear
,
these
will
fall
under
the
like
hard
Censure
,
whose
Hearts
are
as
much
drawn
from
God
,
and
fixt
on
the
World
,
by
their
excessive
Solicitude
in
their
daily
Affairs
,
as
those
others
by
the
love
of
Money
,
or
themselves
?
If
God
be
not
a
God
to
them
,
it
matters
little
,
what
their
Idol
is
,
whether
of
Gold
or
Straw
,
whether
an
Onion
or
the
Sun
;
for
they
are
alike
drawn
by
Creatures
from
their
God
;
and
this
cannot
be
thought
a
fit
preparation
for
Possessing
him
Eternally
;
whilst
being
on
the
way
,
this
Possession
was
never
made
the
Subject
of
their
Labors
or
Desires
.
Again
,
if
we
measure
them
by
the
Gospel
Rule
,
we
find
as
little
Hopes
:
For
there
being
direction
given
,
to
such
as
desire
to
be
happy
,
of
seeking
first
the
Kingdom
of
God
,
of
loving
God
with
their
whole
Heart
and
Strength
,
of
denying
themselves
,
of
not
loving
the
World
,
of
bringing
forth
good
Fruit
,
of
improving
the
Talents
given
,
of
striving
to
enter
at
the
narrow
Gate
,
of
Fasting
,
Watching
,
Praying
without
ceasing
,
and
being
ever
prepar'd
with
Oil
in
their
Lamps
against
the
time
,
when
the
Spouse
calls
;
and
then
reflect
,
there
is
not
one
of
these
Points
is
the
Concern
of
these
Christians
,
but
by
their
Worldly
Solicitude
they
are
put
by
all
,
there
is
too
much
Reason
to
conclude
,
that
if
this
their
Passion
be
not
brought
into
subjection
to
the
Law
of
God
,
and
the
Rules
of
the
Gospel
,
those
Dispositions
will
never
be
found
in
them
,
that
are
necessary
for
the
Possession
of
God
;
and
therefore
that
these
Christians
are
under
as
great
necessity
of
overcoming
themselves
,
as
others
,
who
are
Slaves
to
more
Criminal
Passions
.
Now
for
the
gaining
this
Victory
,
there
can
be
nothing
more
prescrib'd
,
than
to
be
ever
careful
in
resisting
that
Inclination
,
which
carries
them
with
so
much
Violence
to
the
World
;
for
't
is
thus
only
the
Corruption
of
Nature
is
to
be
overcome
;
and
tho'
the
Inclination
,
it
may
be
,
being
so
deeply
rooted
in
their
Constitution
,
may
be
never
wholly
remov'd
;
yet
since
this
cannot
be
injurious
to
their
Eternal
Good
,
but
by
their
yielding
to
it
,
their
only
help
must
be
in
ever
standing
watchful
against
it
,
so
that
however
they
feel
its
secret
pushes
,
yet
they
be
not
govern'd
by
it
,
nor
let
this
have
the
Command
of
their
Lives
;
for
otherwise
,
as
their
Inclination
is
Earthly
,
so
will
their
Lives
be
too
.
And
for
the
Practice
of
this
Rule
,
their
Particular
Endeavor
must
be
,
to
have
appointed
Times
,
as
far
as
Circumstances
will
allow
,
for
Reading
Good
Books
,
for
Praying
and
frequenting
the
Sacraments
,
and
not
permit
their
Common
Worldly
Affairs
to
put
by
the
performance
of
these
Duties
;
but
be
Constant
in
them
,
notwithstanding
the
Difficulties
of
Nature
,
which
will
be
ever
suggesting
the
necessity
of
doing
other
things
.
And
tho'
,
in
that
disturbance
of
Mind
,
which
will
be
uneasie
under
such
Contradictions
,
they
may
think
,
that
Prayers
will
be
to
no
purpose
,
and
that
't
is
better
to
omit
,
than
say
them
with
so
much
distraction
,
yet
they
ought
not
to
be
omitted
on
this
account
;
for
that
this
being
the
struggle
of
Nature
,
which
is
unwilling
to
yield
,
they
can
do
nothing
better
,
than
to
give
it
this
Occasion
of
being
disturb'd
,
and
their
not
regarding
it
,
is
the
surest
way
to
bring
i●
under
Government
:
And
for
their
Prayers
,
they
will
not
be
less
acceptable
for
this
Disquiet
,
since
't
is
only
Natural
,
and
what
at
present
they
cannot
prevent
;
and
being
rais'd
by
making
War
against
the
Corruption
of
their
Temper
,
tho'
it
may
make
a
confusion
,
yet
it
cannot
take
off
the
value
of
their
Prayers
:
And
this
good
effect
may
likewise
be
expected
,
that
by
a
daily
Resistance
the
strength
of
their
Inclinations
will
be
lessen'd
at
least
,
and
becoming
more
Calm
,
give
Hopes
o●
Victory
.
And
for
the
Soul
to
be
supported
in
this
difficult
Task
,
they
must
not
fail
in
Reading
such
Books
,
as
may
daily
remind
them
of
the
Uncertainty
of
this
World
and
Life
,
of
the
End
of
their
Creation
,
of
the
Value
of
Eternal
Goods
,
so
to
bring
them
by
degrees
to
a
true
Knowledge
of
all
that
is
Created
,
and
the
Belief
of
their
only
Happiness
being
in
the
Life
to
come
.
They
must
likewise
make
frequent
Application
to
their
Director
,
that
by
his
Advice
their
Souls
may
be
quickn'd
in
the
Remembrance
of
their
Duty
,
and
Neglect
no
Opportunity
of
hearing
Instructions
.
By
persevering
in
this
Method
,
there
may
be
Hopes
of
a
good
Effect
;
for
that
God
cannot
deny
Mercy
to
those
,
who
thus
heartily
labor
for
it
.
But
if
they
go
on
their
own
Ways
,
bending
their
whole
Thoughts
on
this
World
,
and
neglecting
whatever
may
be
helpful
in
order
to
Salvation
,
I
think
them
to
be
in
very
dangerous
Circumstances
,
and
that
,
like
Sick
Persons
,
who
obstinately
refuse
all
Remedies
,
there
's
little
Hopes
of
their
ever
coming
to
a
good
Disposition
of
Health
,
such
as
is
necessary
for
Life
Everlasting
.
For
the
Conclusion
of
this
Chapter
,
I
must
make
my
Address
to
all
other
Christians
,
in
desiring
them
to
Reflect
on
the
Mischiefs
of
almost
all
degrees
of
Solicitude
,
in
the
unprofitable
wasting
their
Spirits
and
Souls
,
and
taking
them
off
from
whatever
Duties
belong
to
Heaven
.
It
ought
to
be
the
subject
of
their
daily
Thoughts
,
to
consider
the
one
thing
Necessary
,
that
their
great
Business
of
Life
,
is
the
Salvation
of
their
Souls
;
that
in
this
they
ought
to
be
ever
Solicitous
,
and
as
to
all
other
things
,
come
as
near
to
Indifferency
,
as
possible
may
be
:
So
that
while
they
have
many
Concerns
on
their
Hands
,
and
as
many
things
,
which
they
desire
,
they
are
still
to
carry
on
all
with
such
an
Interior
Moderation
of
Spirit
,
as
to
Remember
,
that
as
their
Heaven
is
not
in
any
thing
of
this
Life
,
so
no
thing
of
this
Life
ought
to
be
made
the
subject
of
that
Solicitude
,
which
is
only
due
to
Heaven
,
and
must
necessarily
suffer
prejudice
from
all
manner
of
Concern
,
that
is
immoderately
fixt
on
Creatures
:
Immoderately
,
I
say
,
for
to
live
without
Concern
is
not
consistent
with
the
Obligations
of
this
Life
;
but
to
prevent
its
rising
to
an
Excess
,
is
the
Obligation
of
the
next
;
that
so
the
Soul
may
not
be
unqualified
for
performing
those
Duties
,
which
are
a
Homage
due
to
God
,
and
necessary
for
bringing
us
to
the
Possession
of
him
.
Whence
it
must
appear
,
that
no
Immoderate
Solicitude
,
if
wilfully
indulg'd
,
can
be
Innocent
;
it
is
hurtful
to
a
Christian
,
when
the
Objects
are
most
Innocent
,
as
in
Parents
in
regard
of
their
Children
;
it
is
more
reprovable
,
when
Indifferent
and
Unnecessary
things
are
the
subject
of
the
Concern
,
as
the
Hearing
of
News
,
or
Ordinary
Divertisements
:
It
has
still
a
greater
degree
of
Evil
,
when
the
Object
is
Dangerous
,
and
disposing
to
Sin
,
as
in
all
that
belongs
to
Attire
,
State
,
or
the
Common
Entertainments
of
an
Idle
Life
:
It
is
most
sinful
,
when
the
Heart
is
bent
with
Eagerness
upon
what
is
Vicious
:
The
Reason
is
obvious
from
the
foregoing
Principles
;
because
nothing
can
be
Innocent
,
which
draws
the
Soul
from
God
,
and
becomes
a
general
hind'rance
in
approaching
to
him
;
and
this
must
be
the
less
excusable
,
the
more
't
is
occasion'd
by
Passion
,
which
the
Disciplin
of
a
Christian
Life
obliges
us
to
overcome
;
and
if
the
Object
be
sinful
,
't
is
not
then
only
a
Hindrance
,
but
Forsaking
the
Ways
of
God
,
and
an
absolute
Separation
from
him
.
Whence
it
becomes
a
necessary
Rule
,
for
Christians
to
keep
in
all
things
the
Spirit
of
Moderation
,
that
so
they
may
not
be
in
danger
of
losing
the
Eternal
Goods
,
for
what
is
only
Temporal
.
CHAP.
VII
.
Instructions
for
Christians
of
an
Idle
Life
.
BY
these
Christians
,
I
mean
such
,
as
are
generally
Bless'd
with
Plenty
,
and
being
free
from
all
Concern
for
a
Subsistance
,
are
not
engag'd
in
any
thing
reputed
Vicious
,
nor
wholly
renounce
the
Common
Exercises
of
Piety
,
but
spend
the
greatest
part
of
their
Money
and
Time
unprofitably
;
that
is
,
in
seeking
and
pleasing
themselves
,
and
not
in
such
a
way
,
as
may
be
available
to
Eternity
.
For
the
Instruction
of
this
Rank
of
Christians
,
I
must
desire
them
to
consider
the
End
for
which
they
were
Created
;
and
since
Faith
teaches
them
,
that
the
End
of
their
Creation
is
the
Possession
of
God
,
they
may
from
this
Principle
conclude
,
that
the
great
Business
of
their
Lives
ought
to
be
,
in
laboring
to
come
to
the
Possession
of
him
;
that
whatever
they
do
in
this
Life
directed
to
this
End
,
and
is
available
for
the
obtaining
it
,
is
an
Action
of
Faith
,
and
therefore
truly
Good
and
Christian
:
And
as
for
all
other
Actions
,
that
can
bear
no
reference
to
this
End
,
they
must
be
judg'd
unprofitable
,
as
being
not
Serviceable
for
that
End
,
for
which
they
had
a
Being
given
them
.
I
must
desire
them
again
to
consider
,
that
whatever
they
possess
,
is
the
Gift
of
God
,
and
that
there
can
be
no
other
good
use
of
his
Gifts
,
but
in
using
them
for
that
End
,
for
which
they
were
given
.
Now
since
God
can
propose
no
other
End
in
what
he
does
,
but
his
own
Glory
,
and
the
Salvation
of
Man
,
they
must
hence
again
conclude
,
that
whatever
Gifts
they
have
receiv'd
from
the
Hand
of
God
,
and
are
not
so
employ'd
,
as
to
have
a
reference
to
his
Glory
and
their
own
Salvation
,
this
cannot
be
a
Christian
Use
of
them
▪
but
must
be
reputed
an
Abuse
.
Hence
,
Thirdly
,
They
must
consider
,
that
whatever
Gifts
they
have
receiv'd
from
God
,
tho'
they
have
them
in
their
Power
and
Possession
,
and
,
as
to
what
regards
this
World
and
the
Laws
of
Men
,
may
be
properly
call'd
Masters
of
whatever
they
possess
,
and
may
Dispose
of
them
at
pleasure
,
without
being
accountable
to
any
;
yet
as
they
are
the
Creatures
of
God
and
Christians
,
they
must
be
esteem'd
only
the
Stewards
of
God
,
as
holding
nothing
,
but
what
is
put
by
him
into
their
Hands
,
to
manage
and
dispose
of
according
to
his
Orders
,
and
who
will
demand
an
Account
of
all
that
is
Wasted
or
Mis-spent
.
All
this
is
Conformable
to
the
Idea
given
us
in
the
Gospel
by
Christ
himself
,
where
in
the
Parable
of
the
Talents
,
he
informs
us
of
our
Duty
of
Improving
whatever
he
has
entrusted
with
us
,
and
that
the
Account
will
be
demanded
of
every
one
,
in
Proportion
to
what
they
have
receiv'd
;
so
that
they
,
who
have
receiv'd
more
,
shall
have
more
to
answer
for
,
than
others
,
who
have
receiv'd
less
.
Cum
augentur
bona
,
says
S.
Gregory
,
rationes
etiam
crescunt
donorum
.
And
where
in
the
Person
of
him
,
who
Buried
his
Talent
in
a
Napkin
,
he
shews
,
that
as
they
will
be
condemn'd
of
Injustice
,
who
Viciously
mis-employ
what
they
have
receiv'd
;
so
they
likewise
will
be
cast
off
as
Unprofitable
Servants
,
who
have
not
improv'd
what
was
entrusted
with
them
,
to
his
Glory
and
their
own
Salvation
.
Which
Truth
he
again
declares
,
in
Condemning
the
Tree
,
that
brings
forth
Evil
Fruit
,
to
the
Fire
,
and
pronouncing
that
Tree
Accursed
,
which
was
found
without
Fruit
;
and
in
another
Place
giving
Orders
for
its
being
cut
down
,
with
this
reproach
,
Ut
quid
enim
terram
Occupat
?
Why
should
such
a
Useless
Stock
have
Place
in
his
Vineyard
?
And
all
the
Reprieve
,
that
was
granted
,
was
only
in
expectation
of
its
bearing
Fruit
.
Now
from
these
Principles
let
these
Christians
Examin
themselves
;
and
if
can
say
with
Truth
,
they
employ
nothing
of
what
they
have
receiv'd
from
God
,
in
any
way
contrary
to
his
Law
,
or
that
is
Sinful
,
which
only
proves
,
they
are
not
the
worst
of
Christians
,
or
so
bad
as
may
be
;
let
them
look
one
step
farther
,
and
see
,
if
they
employ
what
they
have
receiv'd
,
for
that
End
,
for
which
it
was
given
,
which
is
bringing
forth
Fruit
;
and
then
,
Secondly
,
If
they
bring
forth
Fruit
,
in
Proportion
to
what
they
have
receiv'd
:
For
if
they
are
wanting
in
this
,
they
come
so
far
short
of
their
Duty
.
For
their
help
in
making
this
Examen
,
they
must
compare
their
Lives
with
the
Rules
now
set
down
,
and
whatever
they
can
discover
in
their
Actions
contributing
to
God's
Honor
,
or
their
own
Salvation
,
whatever
part
of
their
Money
or
Time
they
employ
,
as
may
be
Serviceable
to
this
End
,
may
be
all
set
down
as
so
much
Good
Fruit
.
Under
this
Head
must
be
reckon'd
,
their
Prayers
,
and
all
Exercises
of
Devotion
,
their
Fasting
and
Alms
,
their
Works
of
Charity
of
whatever
kind
,
if
perform'd
in
a
due
manner
,
and
upon
due
Motives
.
To
this
Head
is
to
be
reduc'd
whatever
belongs
to
the
support
of
Nature
,
in
Eating
,
Cloathing
,
Sleeping
,
Recreating
,
&c.
for
that
all
these
,
if
undertaken
for
preserving
what
God
has
given
into
our
Care
,
may
be
Acts
of
Justice
,
in
the
Compliance
with
that
Universal
Law
,
which
God
has
laid
upon
all
:
As
likewise
whatever
belongs
to
Business
,
in
the
Discharge
of
any
lawful
Profession
,
or
for
making
Provision
for
Family
or
Life
,
because
this
is
a
Common
Duty
exacted
from
all
,
according
to
Circumstances
.
Here
again
may
come
in
whatever
is
necessary
for
keeping
up
a
Correspondence
with
Friends
,
or
shewing
that
Respect
,
which
Christian
Civility
requires
;
because
this
is
answerable
to
his
Will
,
who
has
made
us
One
Body
.
But
then
,
if
taking
a
Review
of
their
Lives
,
they
can
see
but
very
little
of
their
Time
and
Money
employ'd
this
way
,
but
that
generally
the
great
Business
of
the
Day
,
the
Week
,
and
the
Year
,
is
to
gratifie
their
own
Corrupt
Passions
,
to
answer
the
Inclinations
of
Sloth
,
Curiosity
,
Vanity
,
Intemperance
,
Prodigality
,
Ambition
,
Sensuality
;
to
comply
with
the
Rules
of
a
perverse
World
,
in
Contempt
of
what
the
Gospel
requires
;
if
they
find
this
to
be
the
Method
of
their
Lives
,
and
that
tho'
Prayer
and
the
Works
of
Faith
be
not
wholly
renounc'd
,
yet
that
the
main
Body
of
their
Actions
is
regulated
by
Inclination
and
the
World
,
without
any
regard
to
another
that
is
to
come
;
may
not
they
hence
begin
to
question
the
State
of
their
Souls
being
unsafe
at
least
,
since
they
find
,
upon
calling
over
their
Accounts
,
they
bring
not
forth
Fruit
according
to
what
they
have
receiv'd
,
nor
make
the
Blessings
of
God
Serviceable
for
that
End
,
for
which
they
were
given
?
But
instead
of
employing
them
in
ways
,
that
may
contribute
to
his
Honor
,
or
their
own
Eternal
Good
,
they
Live
unmindful
of
their
being
given
them
for
any
such
design
,
and
turn
them
into
such
a
Course
,
as
has
God
neither
in
the
Beginning
nor
Ending
,
and
help
very
much
to
encrease
the
Difficulties
of
their
Salvation
.
Pleasing
an
Extravagant
World
or
themselves
,
is
not
the
Fruit
God
expects
;
and
therefore
,
if
they
,
who
have
receiv'd
more
than
others
,
make
this
ill
use
of
his
Blessings
,
as
only
so
much
more
to
seek
themselves
in
all
that
is
pleasing
to
their
Slothful
or
Vain
Humor
,
and
to
Court
the
Esteem
of
Men
;
so
that
the
Principal
Effect
of
all
that
God
has
given
them
above
others
,
is
only
to
be
more
Lazy
,
more
Proud
,
more
Extravagant
than
others
;
how
can
they
,
from
this
prospect
,
possibly
find
Rest
to
their
Souls
?
Since
tho'
they
may
be
otherwise
free
from
Crimes
,
that
are
Scandalous
,
yet
they
see
such
an
ill
Administration
of
whatever
God
has
put
into
their
Hands
,
that
they
prostitute
all
that
to
Appetite
and
Corruption
,
which
was
given
them
as
Helps
to
Salvation
;
and
hence
are
incapable
of
rend'ring
to
God
an
Account
of
their
Stewardship
;
in
which
,
tho'
there
may
be
no
Injustice
,
as
to
the
World
,
yet
,
I
fear
,
it
will
be
found
a
most
Criminal
Injustice
in
the
sight
of
God
.
For
were
there
no
other
Obligation
of
Justice
upon
Christians
,
but
to
their
Neighbor
only
,
then
those
,
who
wrong
not
their
Neighbor
in
any
kind
,
could
not
be
charg'd
with
the
breach
of
this
Duty
:
But
since
Justice
has
other
branches
,
and
those
the
more
Principal
,
which
Christians
are
most
strictly
bound
to
satisfie
,
and
that
is
,
to
God
and
their
own
Souls
;
then
those
,
who
give
not
to
God
,
what
belongs
to
God
,
and
to
their
Souls
,
what
belongs
to
them
,
may
still
lye
under
the
guilt
of
the
greatest
Injustice
,
tho'
no
Neighbor
can
Charge
them
in
any
Point
of
their
having
been
Unjust
to
them
.
Here
then
is
the
Point
these
Christians
are
to
consider
:
God
has
deposited
his
Gifts
in
their
Hands
,
that
by
the
good
use
of
them
,
he
may
be
Glorified
,
and
Provision
be
made
for
their
Eternal
Happiness
.
For
this
they
have
more
Time
granted
them
,
in
being
deliver'd
from
the
unhappy
Necessities
,
which
others
Groan
under
,
and
have
no
other
Relief
,
but
from
the
Sweat
of
their
Brows
:
They
have
greater
Liberty
of
Mind
,
in
not
being
perplex'd
with
the
Thoughts
of
getting
Bread
:
They
have
more
plenty
of
Money
,
wherewith
to
answer
all
those
Pious
Designs
,
which
Charity
can
suggest
for
obtaining
the
Favor
of
Heaven
.
These
are
particular
Gifts
of
God
,
which
are
to
be
receiv'd
with
Gratitude
,
and
,
like
so
many
Talents
,
to
be
employ'd
according
to
the
design
of
the
Giver
,
if
they
think
of
being
approv'd
as
Just
and
Faithful
Stewards
.
And
is
it
thus
they
employ
their
Time
,
their
Thoughts
,
and
their
Money
?
Is
God
more
Glorified
by
the
Advantages
they
have
above
their
Neighbor
?
Are
their
Souls
better
provided
?
No
;
all
is
made
the
Food
of
Self-love
,
Corruption
is
more
enlarg'd
,
their
Passions
are
strengthn'd
,
the
World
is
more
courted
:
And
thus
is
wasted
whatever
they
possess
above
others
,
of
Time
,
Quiet
,
or
Money
,
without
any
consideration
of
its
being
due
to
God
and
their
own
Souls
.
And
can
this
be
without
the
Guilt
of
Injustice
?
Certainly
this
is
an
Injustice
as
much
greater
than
any
other
,
as
their
Duty
to
God
and
their
own
Souls
,
is
above
all
others
of
this
World
.
Q.
What
;
would
you
oblige
Persons
of
Estates
to
employ
whatever
they
have
of
Time
or
Money
above
others
,
in
the
Duties
of
Religion
and
Piety
?
A.
I
would
have
them
live
as
Christians
,
and
not
let
the
Plenty
of
Temporal
Blessings
make
them
forget
the
Giver
,
or
the
End
,
for
which
they
were
given
.
If
you
look
back
on
what
I
have
said
above
,
you
will
see
,
I
have
not
tied
them
up
so
streight
,
as
to
restrain
them
from
the
Enjoyment
of
what
they
possess
.
I
allow
them
all
,
that
Necessity
,
Reasonable
Decency
,
Convenience
,
and
Just
Recreation
can
require
:
And
in
this
they
have
great
Advantages
above
others
:
But
while
their
Estates
excuse
them
from
Laboring
for
Bread
,
yet
they
ought
not
for
this
,
give
themselves
up
to
Ease
,
Idleness
and
Sloth
and
forget
to
Labor
for
Heaven
.
While
their
Estates
abundantly
Furnish
them
with
all
Necessaries
for
Life
,
and
a
Commodious
Being
,
yet
these
ought
not
to
feed
their
Vanity
,
Intemperance
and
Ambition
,
so
as
to
devour
all
that
,
which
,
by
the
direction
of
Charity
,
should
be
their
Provision
for
Heaven
.
While
their
Estates
give
them
Liberty
for
more
th●●
ordinary
Divertisements
;
yet
these
ought
to
be
only
the
Relief
,
and
not
the
Busines●
of
Life
.
Now
tho'
here
be
some
restrai●●
upon
these
Persons
,
yet
I
hope
you
wi●
not
Charge
this
as
the
Suggestion
of
●
Melancholy
Retirement
,
since
't
is
n●
other
,
but
what
the
Gospel
puts
upon
●●
Christians
,
and
is
necessary
for
living
●●
to
this
Profession
.
And
if
there
be
Pe●sons
,
who
divide
the
Day
betwixt
Sleeping
Ten
or
Twelve
Hours
,
and
Dressin●
Eating
,
Drinking
,
and
in
Divertisemen●
all
the
rest
,
and
so
make
up
the
Four
a●
Twenty
,
I
cannot
but
apprehend
the●
future
State
,
and
fear
they
will
never
find
any
other
Heaven
,
but
that
,
which
they
make
to
themselves
upon
Earth
.
Q.
What
therefore
would
you
have
them
do
?
A.
I
would
have
these
Christians
contrive
some
Method
for
employing
their
Time
and
Money
better
than
they
do
.
A
little
Reflection
will
inform
them
,
that
their
Love
of
Idleness
and
Ease
,
is
the
occasion
of
a
general
Neglect
in
all
Duties
,
that
are
for
their
Eternal
Interest
;
that
having
more
Time
than
others
,
they
are
less
Faithful
than
others
in
all
the
Practices
of
Religion
;
that
they
are
less
watchful
of
their
Passions
,
expose
themselves
more
to
the
Dangers
of
Company
,
and
to
the
Temptations
of
the
Devil
;
that
having
more
Money
than
others
,
and
consequently
greater
Opportunities
of
laying
up
Treasures
in
Heaven
,
they
make
this
serve
only
to
render
them
more
Extravagant
than
others
:
Much
more
of
this
kind
they
may
soon
discover
in
themselves
.
And
if
all
this
be
the
effect
of
their
Idle
and
Lazy
Humor
,
they
can
have
no
Remedy
,
but
in
changing
the
whole
Method
of
their
Lives
.
This
cannot
be
done
otherwise
,
than
by
Obliging
themselves
to
some
more
regular
way
,
not
living
by
chance
,
nor
leaving
all
to
Humor
and
Accident
;
but
,
with
good
Advice
,
establishing
some
Order
and
Disciplin
to
be
generally
,
at
least
,
observ'd
,
Seasonable
Hours
are
to
be
appointed
for
Going
to
Bed
and
Rising
;
there
must
be
Times
for
Reading
,
and
Praying
,
and
frequenting
the
Sacraments
;
and
these
being
the
Ordinary
Means
for
obtaining
the
Grace
of
God
,
Sloth
,
Inclination
or
Divertisements
must
not
be
enough
to
dispence
with
these
Duties
for
their
great
Misfortune
having
been
in
yielding
too
much
in
Favor
of
these
they
must
now
stand
against
them
with
the
greater
Resolution
;
not
thinking
then
only
of
making
Resistance
,
whe●
there
is
something
Sinful
propos'd
;
b●
as
often
as
this
Disciplin
is
in
danger
●
being
interrupted
,
by
some
offer
more
pleasing
to
their
Habitual
Distemper
;
for
if
this
Point
be
not
gain'd
,
there
ca●
never
long
be
wanting
Occasions
,
pleading
Reason
and
Necessity
,
of
again
returning
into
the
former
Disorder
.
Matters
being
thus
settled
in
the
Spiritua●
Concern
,
Care
must
be
taken
for
preventing
the
Mischiefs
of
other
Idle
Hours
and
this
cannot
be
,
but
by
some
Employment
,
which
may
be
the
Business
●
every
Day
.
Men
may
find
this
in
thei●
Book
or
Pen
,
and
Women
at
their
Needle
For
where
there
is
an
Estate
and
Family
neither
Sex
can
want
their
Employment
,
if
they
desire
to
see
things
manag'd
according
to
the
Obligation
of
their
State
:
And
if
there
be
still
some
leisure
Hours
,
't
is
a
Reproach
to
own
,
that
they
cannot
find
some
better
Entertainment
,
than
what
is
to
flatter
their
Corruption
,
and
are
therefore
forc'd
to
be
Idle
,
because
they
know
not
what
to
do
.
Charity
can
never
fail
of
Employing
the
Needle
;
and
amongst
so
many
Sciences
and
Histories
,
there
cannot
want
Books
,
such
as
may
be
suitable
to
all
Tempers
,
and
profitable
in
all
Conditions
.
But
to
help
out
still
,
may
there
not
be
found
some
Friends
,
whose
Conversation
is
both
grateful
and
Innocent
?
For
tho'
there
's
a
necessity
of
breaking
off
the
usual
Correspondence
with
those
,
whose
Example
is
an
Encouragement
to
Idleness
;
yet
all
Company
is
not
to
be
renounc'd
,
but
those
made
choice
of
,
who
may
Divert
,
without
Corrupting
.
And
then
for
Times
of
Recreation
,
I
am
so
far
from
making
Exceptions
here
,
that
I
think
them
necessary
;
for
those
,
I
mean
,
who
know
how
to
be
Serious
,
and
employ
either
their
Hands
or
Mind
a
considerable
part
of
the
Day
.
And
therefore
as
for
Games
,
Dancing
,
Park
,
Plays
,
&c.
I
can
easily
allow
of
these
,
f●●
the
Encouragement
of
Industrious
Minds
;
especially
with
these
Conditions
▪
First
,
That
there
be
nothing
prejudicial
●
Innocence
and
Virtue
.
Secondly
,
Th●
they
be
not
a
disturbance
to
the
Discipl●
establish'd
,
on
which
all
depends
.
Thirdly
,
That
there
be
no
such
Constancy
i●
any
sort
of
Recreation
,
as
to
grow
i●
love
with
it
:
For
then
that
,
which
i●
design'd
to
help
,
will
become
dangerous
i●
its
Consequences
.
These
Conditions
a●
strictly
to
be
observ'd
,
or
otherwise
u●der
the
Color
of
Recreations
,
all
that
Idleness
will
be
usher'd
in
,
which
we
unde●take
to
Remedy
.
And
therefore
,
●
for
those
,
who
have
little
choice
in
the●
Divertisements
,
and
will
rather
hazar●
Virtue
,
than
deny
their
Inclinations
●
who
let
their
Company
and
Gami●
break
all
Order
,
who
make
Recreatio●
their
greatest
Business
,
who
are
set
on
i●
with
so
much
Eagerness
,
as
to
negle●
both
their
Spiritual
and
Domestic
Affai●
who
run
into
Excesses
,
&c.
these
are
Ci●cumstances
,
which
pervert
the
End
●
Recreation
;
and
they
,
who
follow
th●
Practice
,
are
,
at
the
best
,
Unprofitabl●
Servants
,
who
will
never
be
able
to
giv●
an
Account
of
what
they
have
receiv'd
▪
and
it
must
be
no
less
than
a
Miracle
,
i●
they
fall
not
at
length
into
some
Notorious
Extravagance
;
since
there
are
f
〈…〉
that
,
at
once
,
run
into
the
depth
of
Vice
,
but
come
to
it
by
these
steps
,
which
are
seemingly
Innocent
.
Take
but
an
account
of
the
many
Families
in
this
Nation
,
which
have
the
Blessings
of
Plenty
;
look
well
into
them
and
see
,
how
few
live
up
to
the
Rules
of
that
Gospel
,
which
they
profess
;
how
few
make
a
Christian
use
of
what
they
have
receiv'd
.
'T
is
enough
to
strike
a
thinking
Soul
with
Confusion
and
Terror
,
to
see
how
many
run
into
those
ways
,
which
the
Gospel
disapproves
,
how
Prodigality
,
Ambition
,
Luxury
and
Intemperance
are
kept
up
amongst
them
,
how
their
Estates
are
wasted
in
all
manner
of
Excess
,
how
Self-love
and
Corruption
exhaust
their
stocks
,
how
Sloth
and
Ease
are
indulg'd
,
●ow
Contemptible
is
every
thing
,
that
belongs
to
Religion
and
Eternity
,
how
●iots
and
Prophaneness
are
their
Common
Entertainments
:
And
when
you
are
recover'd
from
the
Horror
of
this
dismal
prospect
,
Examin
but
the
Root
of
this
Christian
Infidelity
,
and
you
will
find
Idleness
to
be
the
cause
of
all
.
They
first
begin
with
an
Aversion
to
all
manner
of
Business
,
the
love
of
Ease
follows
naturally
upon
this
;
then
comes
in
the
desire
of
Company
and
Recreation
to
help
●way
their
Hours
;
these
break
in
upon
the
Rules
of
Disciplin
;
the
Duties
of
Soul
and
Family
are
thus
neglected
;
this
give●
liberty
to
their
Passions
;
these
gaining
Authority
and
Strength
,
stifle
all
the
Principles
of
Faith
and
Reason
;
hence
the
great
Concern
is
not
,
of
what
is
serviceable
●●●
a
future
State
;
but
what
is
most
agreeable
to
the
present
.
This
is
the
Disposition
of
Soul
,
into
which
they
are
insensibly
brought
:
And
then
,
what
wonder
is
there
in
all
the
confusion
,
that
follows
▪
Wherefore
,
tho'
I
approve
of
Divertisements
,
yet
it
must
be
no
matter
of
S●●prize
,
if
I
condemn
their
excess
;
since
,
if
a
Christian
comes
under
this
cover
,
to
love
an
Idle
Life
,
he
needs
no
more
,
to
draw
him
into
the
number
of
those
unhappy
ones
,
who
ungratefully
abuse
t●●
Blessings
of
Heaven
,
make
the
greate●●
Duties
yield
to
Inclination
,
and
prov●●
the
Wrath
of
God
,
on
themselves
an●
their
Generations
after
them
.
And
therefore
,
tho'
I
have
hitherto
consider'd
Idleness
in
the
most
favorable
Sence
,
as
n●●
tainted
with
Vice
;
yet
now
I
must
declare
it
,
as
the
Root
of
all
Vice
,
and
the
direct
way
to
it
;
and
to
say
,
A
Christi●●
of
an
Idle
Life
,
is
to
say
,
A
Christian
,
th●●
has
forsaken
God
,
or
is
in
the
ready
way
of
doing
it
.
For
as
that
Field
which
h●●
no
part
of
the
Husbandman's
Care
,
but
i●
left
to
the
products
of
its
own
Corruption
,
must
soon
be
overgrown
with
Thorns
,
and
become
the
shelter
for
Beasts
;
so
that
Soul
,
which
is
not
m●nur'd
by
the
Labors
and
Disciplin
of
a
Christian
Life
,
b●●
left
to
the
Effects
of
its
own
Corruption
,
must
necessarily
become
Barren
as
to
all
that
is
good
;
and
it
can
be
no
wonder
,
if
the
worst
of
Evil
Spirits
take
up
their
Abode
there
.
So
that
,
if
you
tell
me
,
where
there
are
Christians
engag'd
in
●●is
.
Method
of
Idleness
;
without
rash
Judgment
.
I
presently
enquire
;
Is
not
there
a
general
Neglect
of
all
that
belongs
to
God
?
Is
not
there
an
Estate
wasting
●n
Prodigality
and
Extravagance
;
Days
and
Nights
spent
in
Gaming
and
Intemperance
?
Is
not
there
an
Assembly
of
●●in
,
Vicious
and
Prophane
Company
?
And
if
I
am
inform'd
of
nothing
of
all
●his
appearing
,
I
must
reply
;
Wait
and
observe
a
little
;
for
this
Evil
Fruit
will
●oon
grow
up
;
the
Tares
are
sown
,
and
●
little
time
will
shew
them
;
the
Evil
Spirits
are
modest
and
reserv'd
at
first
,
before
they
come
to
be
Noon-day
De●ils
.
This
is
generally
,
I
fear
,
the
Effect
of
●●
Idle
Life
;
and
while
I
undertake
here
●o
prescribe
,
I
must
own
the
difficulty
of
●●
Cure
;
because
since
all
manner
of
ill
Habits
grow
by
the
Favor
of
this
Unchristian
Rest
;
to
give
Directions
here
for
a
Reformation
,
is
to
oblige
Men
to
ma●e
War
against
all
manner
of
Passions
.
And
how
hard
must
it
be
for
Men
,
to
be
p●●
upon
a
lasting
Labor
,
who
love
nothing
more
than
Ease
;
to
be
bound
to
Watch
,
who
have
an
Aversion
to
Care
and
Foresight
;
to
be
Summon'd
to
take
up
Arms
,
who
are
pleas'd
with
nothing
but
the
Softness
of
a
luxurious
Peace
?
How
hard
must
it
be
when
Exceptions
are
made
●gainst
all
their
Ways
,
and
a
Caveat
put
i●
by
the
Gospel
against
all
their
Proceedings
?
When
they
are
requir'd
to
Regulate
their
Hours
,
to
Moderate
their
Expences
of
Table
,
Habit
,
Divertisements
and
State
,
to
decline
the
Company
,
th●●
that
is
most
pleasing
,
to
raise
their
Affections
from
Earth
,
and
turn
them
with
violence
towards
Heaven
,
to
take
part
in
that
Penance
,
which
was
enjoin'd
by
God
on
all
the
Children
of
Heaven
?
This
must
be
a
Task
of
difficulty
,
and
yet
must
be
perform'd
;
for
since
Happiness
is
promis'd
on
no
other
Terms
,
they
who
renounce
or
comply
not
with
the
Conditions
,
can
Hope
for
no
part
in
the
Promises
;
but
for
their
Ease
and
Neglects
here
,
must
expect
to
be
Eternally
Miserable
.
And
what
a
Change
must
that
be
,
when
those
who
by
the
abuse
of
many
Years
,
have
brought
their
Souls
to
the
unhappy
Disposition
of
bearing
nothing
but
what
pleases
,
shall
be
Hurried
into
a
State
,
where
those
Desires
shall
be
unchangeable
,
and
for
Eternity
separated
from
all
whatever
they
desire
;
where
Everlasting
Despair
and
Confusion
shall
be
the
only
Entertainment
of
Souls
,
that
,
at
the
same
time
,
love
nothing
but
themselves
.
And
now
,
if
this
be
the
Difficulty
,
and
these
the
Consequences
of
an
Idle
Life
,
how
watchful
ought
all
Young
Persons
of
both
Sexes
to
be
,
that
this
Evil
grow
not
●●on
them
?
When
they
step
into
the
World
out
of
their
Parents
Care
,
then
is
the
Nice
time
,
on
which
all
depends
;
then
comes
the
Temptation
of
thinking
themselves
at
Liberty
,
of
laying
by
all
Rules
,
as
now
not
necessary
for
them
,
who
are
under
no
Command
,
of
consulting
their
Inclinations
in
all
that
pleases
,
of
observing
what
the
World
admires
,
and
hearkning
to
all
its
Flatteries
,
of
judging
whatever
is
Grave
and
Serious
not
suitable
to
their
Age
;
with
a
Thousand
other
Follies
,
which
are
suggested
by
the
Example
and
Raileries
of
those
,
who
having
no
Principles
,
but
of
Sense
and
Vanity
,
set
up
for
Advocates
of
Liberty
,
and
Guides
to
unexperienc'd
Years
.
And
if
they
are
so
unhappy
,
as
to
〈◇〉
their
Hearts
to
these
Impressions
,
t
〈…〉
needs
no
more
to
lay
the
Foundation
o●
an
Unchristian
and
Vicious
Life
,
and
by
their
indiscretion
,
create
to
themsel●●
such
difficulties
,
which
blinded
by
Cust●●
they
will
either
never
see
,
or
scarce
tak●
Pains
to
overcome
.
Wherefore
thos●
are
much
to
be
Commended
,
who
,
learning
by
others
experience
,
venture
not
〈◇〉
this
way
,
but
finding
some
Home
Entertainment
for
their
Hands
or
Mind
,
ta●●
up
their
Thoughts
with
something
mo●●
Serious
,
avoid
the
Occasions
of
Idlenes●
and
Company
,
and
go
early
into
that
●●thod
,
in
which
they
must
be
found
,
●
they
ever
Hope
to
Change
this
Life
for
●
better
.
And
to
prepare
Young
People
●●
making
this
Choice
,
how
careful
ought
●●
Parents
to
be
,
in
laying
such
Princip●●
in
them
by
a
discreet
Education
,
by
whic●
they
may
be
provided
against
the
Dangers
of
Corruption
?
They
ought
carefully
to
season
their
yet
tender
Minds
wit●
the
Thoughts
of
having
an
Estate
,
not
s●
much
to
enjoy
,
as
to
manage
and
give
a●
Account
of
to
God
,
whose
Stewards
they
are
:
That
it
being
the
Blessing
of
Heaven
,
the
use
of
it
must
not
be
,
to
support
Liberty
and
Luxury
,
and
to
carry
the●
Hearts
with
greater
violence
to
the
World
;
〈◇〉
for
their
Subsistance
in
this
Life
,
and
to
furnish
them
with
means
of
gaining
that
,
which
is
Eternal
.
That
tho'
by
this
Bounty
of
God
,
they
are
not
in
a
necessity
of
Working
for
Bread
,
yet
they
have
still
Heaven
to
Work
for
;
and
if
they
let
their
Estates
be
the
Occasion
of
Neglecting
this
Duty
,
they
cannot
expect
new
Mercies
,
who
live
in
the
constant
abuse
of
what
they
have
already
receiv'd
.
That
tho'
that
,
which
the
World
calls
the
Life
of
a
Gentleman
or
Lady
,
is
in
esteem
here
with
Men
;
yet
there
is
nothing
in
it self
more
Contemptible
,
●●nce
't
is
a
Renunciation
of
all
that
is
Substantial
and
Serious
,
and
busie
in
nothing
,
but
in
running
after
Shadows
,
and
Courting
of
Smoke
.
'T
is
set
in
Opposition
to
Heaven
,
first
in
abjuring
that
Penance
of
labor
,
which
God
has
impos'd
on
all
,
and
th●n
in
making
its
whole
Business
to
magnifie
those
very
things
,
which
God
has
condemn'd
for
the
most
Abject
and
Contemptible
:
All
that
it
esteems
and
seeks
is
Vanity
,
Sense
,
and
the
Opinion
of
Men
;
from
which
,
tho'
none
on
Earth
can
be
wholly
exempt
thro'
the
Weight
of
Corruption
,
yet
to
make
these
the
design
of
Life
,
to
admire
,
desire
,
seek
and
give
all
for
the
Purcha●●
,
as
is
the
Business
of
this
kind
of
Life
,
is
so
very
Me●●
▪
Absurd
and
Foolish
in
the
Christ
〈…〉
Scheme
,
that
the
Laborious
Porter
and
Plowman
have
much
the
preserence
to
this
kind
of
Flutter
.
This
Truth
,
so
conform
to
the
Gospel
,
ought
to
be
well
imprinted
in
Youth
,
that
so
they
may
rather
fe●
than
love
it
,
and
become
by
degrees
to
esteem
more
of
plain
but
wholsom
Meat
,
than
gilded
Poyson
.
For
this
End
Parents
go
very
much
out
of
the
way
,
when
by
the
Soft
,
Nice
and
Vain
Education
of
their
Children
,
they
take
Pains
in
Teaching
them
to
be
in
love
with
all
those
things
,
which
the
Gospel
condemns
as
Follies
and
greatest
Impediments
,
to
Salv●●●on
;
and
thus
by
the
Expressions
of
●
Natural
,
but
not
Christian
Love
,
set
then
early
in
the
Broad
Way
,
even
the
Way
to
Damnation
;
in
which
,
by
the
help
of
an
Idle
Life
,
they
often
Live
to
see
them
so
far
advanc'd
,
as
to
despair
of
their
recovery
.
Whereas
it
ought
to
be
their
continual
Care
,
to
arm
them
by
a
better
Method
,
against
these
destructive
Snares
,
into
which
those
,
who
are
Born
to
Estates
,
run
with
too
much
Eagerness
of
themselves
,
without
the
help
of
such
Instructions
.
Wherefore
,
instead
of
teaching
them
to
admire
Vanity
and
Idleness
,
they
ought
to
Train
them
to
some
Employment
or
Business
,
to
make
them
●n
love
with
Working
or
Reading
,
and
other
Affairs
suitable
to
their
Capacity
and
Age
;
not
barring
them
from
fitting
Recreations
;
but
so
ordering
these
,
that
they
may
be
both
Relief
and
Encouragement
to
more
Serious
Hours
.
That
Tenderness
,
which
is
in
those
Years
,
makes
Youth
capable
of
Good
Impressions
,
as
well
as
Evil
,
and
may
give
Hopes
to
Patents
of
forming
their
Souls
by
the
Example
and
good
Lessons
,
which
they
give
them
.
And
if
afterwards
they
should
find
themselves
disappointed
,
there
will
be
this
Comfort
at
least
,
that
this
is
only
their
Misfortune
,
and
not
their
Fault
,
and
that
their
Childrens
Loss
will
not
be
their
own
Damnation
.
CHAP.
VIII
.
Instructions
for
Christians
subject
to
Intemperance
.
I
Mean
here
those
principally
,
who
are
subject
to
the
Sin
of
Drunkenness
,
whose
principal
Instruction
must
come
from
that
Character
,
which
the
H.
Scripture
gives
of
it
,
declaring
it
to
be
one
of
the
Works
of
the
Flesh
,
which
they
that
●●
▪
shall
not
inherit
the
Kingdom
of
God
.
Gal.
5.
21.
and
in
another
place
number
Drunkards
in
particular
amongst
those
,
who
shall
be
excluded
from
Eternal
Life
.
There
cannot
want
more
than
this
for
the
discouragement
of
Christians
from
this
Vice
;
for
if
they
believe
a
future
State
▪
and
have
this
Sentence
of
Exclusion
pronounc'd
by
his
Mouth
,
on
whom
depends
their
Eternal
Lot
;
as
they
see
the
Vice
already
Judg'd
,
so
are
they
,
if
,
by
a
timely
Repentance
and
Amendment
they
disengage
not
themselves
from
it
:
Without
this
there
is
no
place
left
for
Hope
;
but
as
they
live
in
a
desperate
State
,
so
they
will
likely
come
to
Die
in
Despair
.
The
Reason
of
this
so
positive
Sentence
is
Obvious
from
the
consideration
of
the
Crime
,
in
general
;
for
since
't
is
so
expresly
forbid
in
Holy
Writ
,
whoever
lives
in
the
Practice
of
it
,
lives
in
an
express
Disobedience
and
Contradiction
to
the
Will
of
Go●
and
if
doing
his
Sacred
Will
be
indisp●●sibly
necessary
for
Salvation
,
Disobedience
,
and
the
Contempt
of
it
,
can
be
●●
less
,
than
renouncing
all
Hopes
of
Mercy
,
and
the
Happiness
of
a
future
State
.
〈◇〉
the
Consideration
more
in
Retail
,
〈◇〉
give
greater
Light
to
this
Truth
.
First
then
,
if
we
consider
it
in
its
Immediate
Effect
of
overwhelming
the
Judgment
,
and
drowning
Reason
;
in
the
Oppression
of
these
Faculties
we
see
this
Crime
so
wholly
disabling
a
Christian
in
the
performing
of
all
Duties
,
that
he
is
quite
unman'd
,
and
basely
degraded
into
a
Brute
.
This
is
an
Affront
to
his
Creator
,
in
unmaking
himself
what
God
has
made
him
;
and
whilst
it
renders
him
uncapable
of
satisfying
any
one
Obligation
belonging
to
him
,
either
as
Man
or
Christian
,
it
makes
void
all
the
Design
of
Heaven
,
in
those
great
Mercies
,
which
has
been
done
for
him
in
the
Works
of
our
Redemption
and
Sanctification
.
Secondly
,
If
we
consider
the
hazards
of
Sin
,
to
which
a
Man
exposes
himself
by
this
Vice
;
for
Reason
being
dethron'd
,
all
the
Passions
are
now
at
liberty
,
and
without
any
controul
,
run
into
all
the
Extravagancies
of
Lewdness
and
Prophaneness
,
to
which
his
Natural
Corruption
〈…〉
ds
him
.
Thirdly
,
If
we
Reflect
,
how
many
Evils
generally
attend
this
one
,
in
the
Encouragement
of
all
that
is
Prophane
and
Sensual
,
in
the
ill
Example
given
,
●●
drawing
others
into
Sin
,
in
the
mis●●●●ding
Money
and
Time
,
in
the
Disorder
and
Difference
it
causes
in
Families
,
in
the
Ruin
of
Estates
,
and
bringing
Wife
and
Children
into
Distress
;
besides
the
infinit
Neglects
occasion'd
by
it
in
all
Spiritual
Duties
;
for
as
a
Christian
accustom'd
to
this
ill
Habit
,
becomes
insensibly
so
Dull
and
Sottish
,
as
to
be
little
touch'd
with
the
Concern
of
another
Life
;
so
all
Disciplin
is
altogether
lost
in
his
Family
,
by
his
disorder
,
that
nothing
can
be
perform'd
with
any
tolerable
Regularity
or
Comfort
.
Now
while
one
Evil
is
so
unhappily
Fruitful
in
bringing
forth
so
many
other
Evils
,
and
too
often
Tramples
on
the
whole
Law
of
God
;
while
Men
are
sporting
with
their
Neighbors
Souls
,
while
they
have
their
Drink
mix'd
with
Blasphemies
,
while
they
swallow
down
the
Comfort
of
their
Families
,
and
have
their
Cups
running
over
with
the
Blood
of
Widows
and
Orpha●●
who
are
wanting
Bread
,
because
the●
deny
them
their
due
;
it
can
be
no
wo●der
,
that
this
Vice
is
condemn'd
,
by
●
positive
a
Sentence
of
God's
Sa
〈…〉
Word
.
And
tho'
such
,
whose
strength
of
Bra●●
secures
them
against
the
loss
of
their
Reason
,
may
think
themselves
exempt
fr●●
the
Crime
of
Drunkenness
,
yet
,
bating
th●
one
Point
only
,
their
Guilt
is
still
●●
same
:
For
if
they
Examin
the
Time
a●
Money
they
throw
away
,
the
many
Sins
●ending
their
Entertainments
,
the
Snares
they
lay
before
others
in
drawing
them
into
Excess
,
and
wickedly
Triumphing
over
their
Weakness
,
the
Indisposition
they
bring
upon
their
own
Souls
,
as
to
all
the
Duties
of
Eternity
,
the
Comforts
they
take
from
their
Families
,
the
ill
Example
they
give
to
Friends
,
Children
and
Servants
,
the
Injury
they
do
to
their
Estates
,
the
Preference
they
give
to
their
Inclinations
,
in
feeding
these
with
what
Justice
demands
for
the
Payment
of
Debts
,
the
Prejudice
they
do
to
their
Health
,
and
to
all
the
Gifts
of
Nature
,
by
which
God
enabled
them
for
great
Services
,
both
for
his
Honor
and
Public
Good
,
and
by
their
Sottish
Humor
,
they
have
made
all
useless
:
If
〈◇〉
Examin
,
I
say
,
these
general
Circumstances
,
besides
infinit
others
,
which
occasionally
happen
,
and
are
best
known
to
God
and
themselves
,
and
see
,
that
being
Born
for
Working
out
their
Salvation
,
and
bless'd
with
Health
and
Plenty
for
doing
good
in
their
Generations
,
they
let
their
Fondness
of
Company
,
and
Drink
,
take
them
from
all
other
Duties
,
so
as
to
live
almost
without
the
Concern
of
another
Life
,
they
will
have
no
Reason
to
presume
of
their
Innocence
for
not
losing
their
Senses
,
but
will
find
Guilt
en
〈…〉
to
draw
upon
them
the
Sentence
of
the
worst
of
Drunkards
.
The
Sight
of
the
Crime
and
its
Punishment
,
may
be
enough
to
raise
a
dislike
of
it
,
even
in
those
,
who
are
most
engag'd
,
especially
at
such
a
time
,
when
they
give
themselves
liberty
to
think
.
And
if
Reason
and
Faith
had
any
Power
with
them
,
the
Sense
of
present
Inconveniencies
and
future
Punishments
,
would
p●●
them
upon
considering
the
most
effectual
Means
of
delivering
themselves
from
the
Slavery
of
this
Vice
.
And
if
they
are
so
unhappy
as
to
enter
into
this
Deliberation
,
what
way
are
they
to
take
?
The
very
same
,
which
some
of
the●
are
oblig'd
to
,
when
by
repeated
Excesses
,
●●ey
have
brought
themselves
into
such
a
dangerous
Distemper
of
Body
,
that
if
they
quit
not
their
usual
Method
of
Drinking
,
they
can
expect
nothing
,
bu●
immediate
Death
.
For
as
then
Necessity
forces
them
to
forsake
their
Company
and
Drink
to
observe
Prescriptions
and
Rules
,
to
consider
in
every
thing
,
not
their
Inclinations
,
but
only
what
is
proper
for
mastering
their
Distemper
;
so
they
are
to
proceed
in
the
Case
propos'd
,
letting
Reason
and
Faith
have
the
same
Effect
upon
them
,
as
the
desire
of
Health
.
For
,
tho'
they
have
no
Disease
of
Body
,
yet
they
have
of
Soul
,
and
such
an
one
,
as
is
certainly
Mortal
.
And
in
this
Case
Reason
and
Faith
assure
them
,
that
if
they
take
not
speedy
Care
to
master
it
,
they
may
infallibly
look
for
Death
;
a
Death
,
which
is
Eternal
;
they
have
this
Assurance
from
the
Mouth
of
that
Physician
,
who
has
a
perfect
Knowledge
of
their
Distemper
,
and
the
Consequence
of
it
;
he
gives
them
no
Promise
of
Time
,
but
,
instead
of
this
,
positively
tells
them
,
they
are
not
secure
of
a
Day
,
but
that
this
very
Hour
they
may
be
snatch'd
away
.
If
they
pursue
their
usual
Course
of
Company
and
Drinking
,
they
certainly
encrease
their
Disease
,
and
hasten
Death
.
What
then
are
they
to
do
in
these
Circumstances
,
but
supposing
themselves
to
be
desperately
Sick
,
take
the
same
Method
by
Choice
,
for
the
Cure
of
their
Souls
,
which
Sickness
would
oblige
them
to
for
the
Health
of
their
Bodies
?
They
have
then
no
surer
way
than
to
consider
the
Company
,
that
is
,
the
general
Occasion
and
Encouragement
of
their
Excess
,
and
resolve
upon
withdrawing
from
it
:
They
are
to
consider
the
Drink
,
that
is
most
inviting
,
and
if
it
be
not
advisable
at
once
to
bid
it
Farewel
,
at
least
to
appoint
certain
Limits
not
to
be
exceeded
,
or
wholly
to
Abstain
some
determinate
Days
.
They
are
to
observe
Ho●●
for
Retiring
Home
at
Nights
,
and
not
venture
into
such
places
,
where
they
have
been
formerly
drawn
into
Intemperance
.
And
for
greater
security
,
they
are
to
think
of
some
Business
either
at
Home
●●
Abroad
,
that
may
be
the
daily
Employment
of
their
Thoughts
and
Time
;
and
amongst
all
their
Acquaintance
,
make
Choice
of
some
,
whose
Sobriety
and
Experience
may
be
an
Encouragement
to
their
Undertaking
.
These
Directions
some
may
follow
,
without
any
other
difficulty
,
but
what
is
within
themselves
;
but
the
Circumstance
of
others
may
not
be
so
easie
,
whilst
they
know
not
how
to
deliver
themselves
from
Importunity
,
Reproach
,
and
Occasion
,
which
are
too
Powerf●●
for
them
.
Wherefore
these
cannot
●●
better
than
to
think
of
some
place
,
●●
which
they
may
withdraw
for
a
time
●●
least
,
so
to
avoid
these
Provocations
,
and
by
an
undisturb'd
Application
of
thei●
Mind
to
Exercises
of
Piety
,
strengthen
their
Resolutions
against
their
return
.
Those
are
happy
Opportunities
,
which
some
Foreign
Countries
afford
,
of
having
Families
of
Pious
and
Exemplar
Persons
,
into
which
all
those
have
liberty
of
retiting
,
who
find
the
World
and
its
Corruptio●
too
powerfully
prevailing
upon
them
,
and
desire
,
by
the
admirable
Conveniencies
of
such
a
Retreat
,
to
overcome
their
ill
Habits
,
and
be
provided
against
their
usual
Snares
.
What
we
want
of
this
kind
,
may
be
in
part
supplied
by
an
Industrious
and
Resolute
Mind
,
which
,
upon
consulting
Friends
,
may
find
some
Convenience
,
where
separate
from
their
Acquaintance
,
and
by
the
help
of
a
Pious
Director
,
they
may
have
Opportunity
of
looking
back
upon
the
Danger
,
in
which
they
have
liv'd
,
improve
the
Grace
,
which
is
given
them
,
and
arm
themselves
against
future
Occasions
,
which
after
such
an
Interruption
,
may
with
more
Ease
be
resisted
.
This
is
one
of
the
Methods
generally
observ'd
for
recovery
of
Health
,
and
changing
an
i●
Habit
of
Body
;
nothing
being
so
Modish
,
as
going
into
the
Country
,
and
seeking
Change
of
Air
.
And
were
there
but
a
like
Concern
for
Soul
,
would
not
this
be
sufficient
to
suggest
to
them
,
what
they
ought
to
do
,
for
bringing
it
to
a
better
Habit
;
and
not
dwell
on
in
an
Air
,
that
is
Infectious
to
them
,
when
by
a
removal
,
they
may
easily
find
that
,
which
would
so
much
contribute
to
their
Amendment
?
But
in
whatever
place
or
manner
this
be
undertaken
,
there
must
be
expected
grea●
difficulties
in
the
progress
of
it
.
Fo
〈…〉
ture
being
thus
Contradicted
in
what
i●
most
pleasing
to
it
,
and
Custom
has
ma●e
almost
look
like
Necessary
,
the
Inclinations
must
be
very
violent
,
which
are
to
be
overcome
,
and
by
their
frequent
retur●
will
afford
matter
for
a
lasting
War
.
〈◇〉
since
this
Victory
is
absolutely
necessar●
for
their
Temporal
and
Eternal
Good
and
the
difficulties
are
only
such
,
whic●
by
a
Vicious
indulgence
they
have
rais'd
t●
themselves
,
there
's
no
Remedy
,
but
i●
fighting
their
way
thro'
them
,
by
freque●●
Self-denials
endeavoring
to
break
all
the●
force
,
and
gaining
now
that
ground
●●
Resistance
,
which
they
have
lost
by
yiel●ing
.
This
is
a
Trouble
,
which
ca
〈…〉
be
excus'd
,
but
must
be
submitted
〈…〉
a
necessary
Punishment
of
past
Faults
,
●●
for
the
obtaining
a
future
Peace
;
th●
must
now
carry
the
Burthen
,
they
h●●
on
their
Shoulders
,
and
remove
the
St●●bling-blocks
,
they
have
laid
in
their
w●●
And
as
for
any
easier
Method
,
of
Confessing
their
Sins
of
Intemperance
,
witho●
observing
these
Rules
for
their
Amen●ment
,
't
is
to
no
purpose
,
but
only
to
●
buse
the
Sacraments
and
themselves
.
N●
that
the
Power
of
the
Keys
is
to
b●
question'd
,
or
the
Effects
to
be
doub●●
of
a
Sincere
Confession
;
but
that
such
Confessions
are
not
Sincere
nor
Sacramental
,
but
Lame
,
Deceitful
and
Pharisaical
.
The
Confession
prescrib'd
by
Christ
and
his
Church
,
is
such
as
is
accompanied
with
true
Repentance
,
with
a
Change
of
Heart
,
involving
a
Detestation
of
past
Sins
and
a
Resolution
of
forsaking
and
punishing
them
;
if
it
has
not
this
Spirit
of
Contrition
and
Satisfaction
,
't
is
not
the
Confession
of
the
Gospel
,
which
has
the
Promise
of
those
Sins
being
forgiven
in
Heaven
,
which
are
here
forgiven
on
Earth
.
And
therefore
,
whoever
of
these
Intemperate
Christians
,
undertake
to
confess
their
Excesses
,
and
do
not
think
of
some
Method
proper
for
overcoming
their
Vice
,
and
preventing
Relapses
;
but
still
continue
on
in
all
the
usual
Occasions
of
their
Evil
,
without
making
a
Rational
and
Just
Provision
against
them
,
nor
bearing
the
Thoughts
of
such
Practical
Self-denials
,
as
must
be
the
Remedy
of
their
weakness
;
they
cannot
expect
any
part
in
the
promis'd
Forgiveness
;
but
a
Punishment
for
Mocking
God
,
in
pretending
to
Repent
,
and
making
no
preparation
against
their
returning
to
the
Vomit
.
I
know
,
they
may
easily
have
Thoughts
of
Repentance
,
and
upon
considering
the
Vicious
Habit
,
in
which
they
are
engag'd
,
be
Troubled
at
the
ill
State
of
the●
Souls
,
and
have
Desires
to
Amend
:
〈◇〉
how
short
does
this
come
of
a
true
Repentance
,
if
they
do
not
Consult
upon
Means
for
mast'ring
their
Evil
,
and
resolve
upon
putting
them
in
Execution
?
If
they
had
not
already
had
sufficient
Experience
●●
their
own
Weakness
,
they
might
have
s
〈…〉
Confidence
in
their
Desires
of
Amendment
,
and
not
be
so
Nice
in
descending
to
particular
Remedies
:
But
since
they
see
,
how
unable
they
are
to
bear
either
Importunities
to
Drink
,
or
the
Reproaches
of
being
Sober
,
how
easily
they
are
drawn
into
Excess
,
without
intending
i●
,
and
that
every
little
pretext
is
enough
to
bring
them
into
the
Occasion
;
they
m●●
hence
see
,
that
being
troubled
at
the●
Weakness
,
and
the
Desires
of
overcoming
it
are
not
sufficient
for
their
Repentance
,
except
at
the
same
time
they
lay
the
Ax
to
the
Root
,
and
cut
off
the
Occasions
of
their
Evil
;
for
thus
only
can
the●
Desires
be
prov'd
Sincere
and
Effectual
▪
They
are
therefore
oblig'd
to
come
to
more
Particulars
;
and
since
the
Love
of
Wine
and
Strong
Drink
brings
Death
to
their
Soul
,
they
must
prevent
this
Danger
,
either
by
a
total
Abstinence
,
or
a
strict
Moderation
;
because
't
is
necessary
for
their
Spiritual
Health
.
If
the
Love
of
Company
and
Pastime
●s
their
general
Invitation
,
there
must
be
some
Expedient
against
it
,
by
finding
some
more
Commendable
Employment
and
Divertisement
less
dangerous
.
The
Company
must
be
esteem'd
Contagious
to
●hem
,
and
to
be
avoided
for
Health
sake
,
●s
much
as
if
they
had
the
Plague
.
If
keeping
up
the
Spirits
,
or
driving
away
Cares
,
be
a
Perswasive
,
they
must
prepare
against
this
Folly
,
by
the
Principles
of
Christian
Wisdom
,
and
not
seek
a
Remedy
worse
than
the
Disease
,
nor
Cure
an
ordinary
Indisposition
,
by
taking
Poyson
.
Oppression
of
Spirits
and
Trouble
have
in
the
Gospel-Dispensatory
more
becoming
Helps
,
such
as
will
either
remove
the
Disease
,
or
make
an
Advantage
of
it
:
'T
is
in
these
Circumstances
God
himself
offers
to
be
their
Physician
,
and
calls
them
under
his
Care
;
why
then
should
they
go
to
Beelzebub
,
and
draw
upon
their
Heads
Eternal
Evils
,
for
a
false
Cure
of
what
is
but
Inconsiderable
?
Some
Resolutions
are
therefore
to
be
taken
against
this
Cheat
;
and
those
,
who
are
in
earnest
,
must
learn
to
seek
Comfort
in
Virtue
,
and
not
in
the
Amusements
of
Drink
,
which
only
puts
Misfortunes
out
of
Sight
for
the
present
;
and
instead
of
Remedying
,
helps
to
Encrease
them
.
If
the
Fear
of
being
reproach'd
for
Sobriety
draws
into
a
Compliance
,
so●●
Pains
must
be
taken
for
establishing
the
Soul
in
better
Principles
,
such
as
may
teach
them
to
esteem
the
Reproaches
of
ill
Company
more
honourable
than
their
Applauses
;
for
't
is
the
Christian's
Honor
to
be
ridicul'd
for
avoiding
Sin
.
And
this
is
the
best
Recompence
they
can
make
for
their
past
Disorders
:
For
if
formerly
,
by
their
ill
Example
,
they
have
given
Encouragement
to
Sin
,
Justice
now
obliges
them
,
by
a
more
th●●
ordinary
Regularity
,
to
make
Reparation
for
those
Follies
.
Therefore
S.
Peter
cries
out
to
them
,
Sufficit
praeteritum
tempus
ad
voluntatem
gentium
consummandam
,
his
q●ambulaverunt
in
vinolentiis
,
1
Pet
.
4.
●
▪
'T
is
enough
,
that
in
your
past
Years
,
yo●
have
abandon'd
your selves
to
the
Passions
of
Unbelievers
,
living
in
Drunkenness
,
in
Gluttony
,
and
Excess
of
Wine
.
Now
let
your
old
Companions
have
occasion
to
wonder
,
that
you
concur
not
with
them
,
as
you
have
done
,
in
their
Excesses
and
Luxury
,
let
them
Revile
and
Blaspheme
you
.
This
is
the
Substance
of
his
Advice
,
and
must
be
the
Sign
of
their
Conversion
;
for
if
for
the
Cause
of
Virtue
and
Duty
,
they
cannot
bear
the
Raileries
of
Sinners
,
't
is
an
Argument
of
their
not
being
yet
true
Disci
〈…〉
,
who
have
more
Regard
to
the
Breath
of
Men
,
than
to
the
Will
of
their
Master
.
Tho'
to
favor
them
too
●n
their
own
Weakness
,
they
need
not
fear
the
Loss
of
their
good
Opinion
,
●●ce
whatever
be
their
Expressions
over
their
Cups
,
if
ever
they
come
to
be
serious
they
will
certainly
esteem
their
Con●uct
,
and
admire
their
Constancy
,
in
not
being
prevail'd
on
by
importunity
,
to
hazard
a
Relapse
into
their
former
In●emperance
.
It
will
be
applauded
at
●east
by
all
sober
Friends
;
and
if
they
●ould
possibly
fail
of
this
,
they
would
●ave
the
Joy
of
Angels
in
their
Conver●ion
,
to
recompence
whatever
Loss
they
●uffer
in
the
Opinion
of
Men
.
So
much
Courage
therefore
▪
t
is
necessary
they
●hould
obtain
,
for
otherwise
,
there
can
●e
no
Solidity
in
their
Resolutions
,
if
●hey
are
yet
so
weak
,
as
to
be
laugh'd
out
of
their
Duty
.
These
and
such
other
Particulars
must
be
the
Concern
of
these
Christians
,
as
often
as
they
think
of
Repentance
;
for
having
,
by
their
Irregularity
,
brought
a
general
Weakness
on
themselves
,
their
Conversion
obliges
them
to
provide
against
it
,
by
considering
all
the
Hazards
before
them
;
and
whatever
Difficulties
there
appear
in
their
Cure
,
they
can●●t
be
in
earnest
,
till
they
are
resolute
●●
going
thro'
them
.
'T
is
the
want
of
th●●
is
the
Unhappy
Occasion
of
so
many
l●●ing
in
the
Profession
of
Religion
,
and
i●
the
Practice
of
Unbelievers
;
whilst
thei●
Faith
having
no
part
in
the
Conduct
●●
their
Lives
,
they
abandon
themselves
●●
the
Guidance
of
their
Passions
,
even
li●●
those
,
who
believe
not
.
And
hence
,
●
question
not
,
may
be
dated
the
Overthrow
of
so
many
Honourable
Familie●
who
having
been
Eminent
for
Piety
,
a●
now
Open
to
all
the
Corruptions
of
●
Vicious
Age
.
The
Love
of
Company
and
Drink
have
brought
all
Discipl●●
into
Contempt
upon
this
,
Disord●●
grow
,
Intemperance
is
favour'd
,
the●
encourag'd
;
with
this
come
in
all
its
A●tendants
of
Sensuality
and
Prophanene●●
none
are
welcom
,
but
those
,
who
a●●
bold
enough
,
to
laugh
at
all
that
is
Se●●ous
;
the
Vineyard
being
thus
laid
ope●
to
Swine
,
what
must
become
of
the
Fruit
▪
All
is
wasted
by
degrees
;
Impiety
an●
Irreligion
take
Root
,
and
those
,
whose
Plenty
and
Education
give
them
many
Advantages
,
and
fit
them
for
being
Examples
of
Honor
,
Piety
and
Justice
,
a●●
the
most
Scandalous
of
all
that
profe●●
Religion
,
and
are
Eminent
in
nothi●●
but
in
out-doing
their
Neighbors
in
all
that
is
Vicious
and
Dishonourable
.
This
is
a
severe
Judgment
of
God
for
the
Abuse
of
his
Blessings
,
and
I
wish
it
extend
not
yet
further
;
for
when
I
see
,
amongst
so
many
Families
yet
left
,
how
very
few
there
are
,
that
keep
up
Christian
Disciplin
,
and
live
according
to
what
they
profess
;
but
all
generally
go
on
in
the
Ways
of
those
,
who
have
already
miscarried
,
in
all
manner
of
Excesses
and
Prodigality
,
I
cannot
but
apprehend
this
as
a
Sign
of
God's
Wrath
,
and
that
they
are
design'd
for
Ruin
,
who
are
thus
permitted
to
seek
Glory
in
their
Extravagancies
.
I
wish
therefore
,
those
,
who
are
concern'd
,
would
by
a
timely
Reformation
,
disarm
that
Hand
,
which
they
have
provoked
to
do
Justice
upon
them
,
and
permit
their
Houses
no
longer
to
be
the
Harbor
of
Disorderly
Persons
,
and
Schools
of
Intemperance
,
for
the
Corruption
of
the
Unwary
,
and
making
those
Masters
in
Iniquity
,
who
are
already
corrupted
;
but
bring
all
under
better
Disciplin
,
even
the
Disciplin
of
that
Gospel
,
which
they
profess
,
and
by
●ts
Direction
,
learn
to
live
Soberly
,
Pi●ously
and
Justly
;
making
use
of
God's
Blessings
for
the
gaining
of
Heaven
,
edifying
Unbelievers
in
the
Practice
of
Religion
,
and
doing
Right
to
all
,
where-ever
it
is
due
:
For
thus
only
can
they
make
Atonement
for
past
Scandals
,
and
turn
away
the
weight
of
God's
Justice
,
which
is
falling
on
them
and
their
Generations
.
And
for
those
of
a
lower
Rank
,
who
have
the
greatest
Part
in
the
Penance
of
Sin
,
in
gaining
their
Bread
by
the
Sweat
of
their
Brows
,
is
it
not
a
Shame
they
should
make
void
all
their
Labors
,
both
as
to
this
World
,
and
the
next
,
by
their
Love
of
Ale-houses
and
Pots
;
there
sporting
away
at
Night
what
they
ga●●
with
Toil
in
the
Day
,
and
swallowi●●
down
what
should
be
the
Comfort
●●
their
Families
,
the
Provision
of
their
Chi●dren
,
and
Support
of
their
Old
Age●
This
is
a
piece
of
ill
Husbandry
;
le●●
pardonable
in
these
,
because
they
kno●
the
Difficulty
of
gaining
their
Mone●
they
know
their
Children
have
no
oth●
Dependance
,
but
on
their
Labor
,
and
,
●
they
come
to
be
disabled
by
Sickness
●
Age
,
they
have
no
Rents
to
secure
the●
against
Distress
.
They
see
likewise
●
many
Instances
before
them
of
this
●
Management
,
in
so
many
Housekeepe●
thrown
into
Prison
,
so
many
quitti●
their
Dwellings
,
and
leaving
their
Fa●●lies
to
struggle
with
Misery
,
that
o●
would
think
,
the
many
Tragedies
wrought
under
Ale-house
and
Tavern
Roofs
,
were
enough
to
put
these
in
Mind
of
their
Danger
,
and
make
them
think
themselves
unsafe
there
,
where
so
many
have
perish'd
before
them
.
And
yet
to
see
these
Houses
so
throng'd
,
and
Men
,
for
the
Brutish
Satisfaction
of
a
few
Hours
,
to
betray
themselves
and
Families
to
Beggary
,
to
be
the
unnatural
Executioners
of
their
own
Children
,
to
lose
their
Reputation
in
this
World
,
and
their
Souls
in
the
next
,
is
enough
to
make
one
think
that
all
these
have
renounc'd
both
Religion
and
Reason
,
and
that
all
the
Happiness
they
know
of
is
center'd
in
a
Bottel
.
Unhappy
Wretches
,
who
know
●ow
to
venture
so
much
for
Drink
,
and
●o
little
for
God
;
who
being
call'd
to
●rovide
for
Eternity
,
drown
all
the
Care
●f
their
Souls
by
Intemperance
,
till
they
●ome
to
laugh
at
length
at
themselves
,
●or
saying
they
believe
in
God!
Not
that
I
can
reprove
these
laboring
●en
,
in
seeking
some
Relief
for
their
●abors
;
this
is
necessary
for
them
;
but
●hen
,
as
their
Labors
are
Christian
and
Commendable
,
their
Recreations
ought
●o
be
so
too
.
Wherefore
I
could
wish
●ll
of
this
Rank
would
follow
the
better
●xample
of
some
few
;
who
having
their
Meetings
appointed
,
make
not
them
Clubs
of
Intemperance
and
Impiety
,
but
the
Encouragement
of
all
that
is
Pious
,
Sober
,
and
Edifying
;
where
Cheerfulness
or
Drink
is
not
excluded
,
but
all
restrain'd
within
such
Limits
,
that
while
by
the●●
innocent
Conferences
they
seek
some
Diversion
,
they
take
Care
to
prevent
all
Danger
of
Excess
,
and
shew
their
Aversio●
to
the
Consequences
of
it
.
Where
,
instead
of
wasting
their
Gains
,
they
make
Charitable
Contributions
,
as
their
Circumstances
will
allow
,
and
draw
Blessings
on
their
Families
,
by
their
Provision
for
the
Poor
.
Where
,
instead
of
promoting
Prophaneness
,
they
banish
it
fro●
their
Meetings
,
and
become
Monitors
o●
whatever
Failings
they
observe
in
eac●
other
.
This
Regularity
of
these
Me●●
Illiterate
and
Working
Men
,
is
a
Pro●●
that
,
corrupt
as
the
World
is
,
there
m●
be
Recreation
without
Excess
;
and
th●
were
Men
as
bold
in
promoting
Virtue
Vice
,
there
might
be
as
many
Confrate●nities
for
the
Encouragement
of
Mod●ration
and
Piety
,
as
there
are
now
Ch●
of
Sensuality
and
Intemperance
.
●
question
not
,
but
the
Exemplarity
●
these
Men
will
rise
up
in
Judgme●
against
infinite
Numbers
,
to
the
Conf●sion
of
all
those
Pretexts
,
by
which
the
excuse
their
Disorders
;
and
that
the
Charities
they
do
out
of
their
small
Stocks
,
will
be
the
Condemnation
of
their
ill
Management
,
who
being
provided
with
Plenty
,
without
Labor
,
let
their
Passions
defraud
the
Poor
,
and
spend
on
their
Vices
,
what
might
be
the
Relief
of
the
Miserable
.
CHAP.
IX
.
Instructions
for
Christians
,
subject
to
Animosities
,
Contentions
,
&c.
THE
great
Difference
there
is
in
Humors
and
Interests
,
give
such
frequent
Occasions
of
Misunderstandings
,
that
whoever
thinks
of
wholly
declining
these
,
must
quit
the
World
,
and
all
manner
of
Conversation
.
Avoiding
Enemies
is
not
enough
,
since
Friends
afford
Matter
for
them
;
entring
into
Religion
will
not
do
,
since
the
most
Regular
Cloysters
are
not
priviledg'd
against
them
.
It
being
therefore
in
the
Power
of
very
few
to
become
such
Ermits
,
as
to
live
in
the
World
,
and
yet
wholly
separate
from
it
,
and
the
Circumstances
of
most
obliging
them
to
Variety
of
Commerce
with
it
,
it
becomes
a
necessary
Lesson
for
the
generality
of
Christians
,
to
learn
how
to
live
in
the
midst
of
these
Occasions
,
and
not
be
overcome
by
them
;
that
is
,
to
meet
with
endless
Provocations
,
and
be
so
prepar'd
against
them
,
as
not
to
admit
of
Animosities
,
nor
have
any
part
in
any
Sinful
Contentions
.
The
Necessity
of
this
Lesson
arises
hence
;
that
Animosities
and
Contentions
are
Passions
,
which
blind
,
or
so
darken
the
Understanding
,
that
it
is
not
capable
of
judging
aright
in
the
Matter
before
it
;
but
being
unhappily
byass'd
by
Self-Love
,
or
Interest
▪
is
expos'd
to
infinit
Mistakes
,
in
taking
all
favourable
Appearances
for
certain
Truths
,
and
many
Suggestions
of
Passion
,
for
the
Evidence
of
Reason
;
and
hence
is
in
danger
of
pleading
for
Frauds
and
Injustice
as
Lawful
,
and
going
on
in
the
Breach
of
Charity
,
as
in
the
way
of
Safety
and
Peace
.
Now
since
there
is
no
Degree
of
Virtue
or
Learning
secure
against
these
mischievous
Effects
of
Passion
,
if
once
they
open
their
Breasts
to
it
,
but
are
in
Danger
of
being
led
into
these
Precipices
,
there
's
a
Necessity
of
being
provided
against
it
.
2dly
,
There
is
another
Principal
Head
of
this
Necessity
,
because
the
Duties
of
Religion
,
and
even
those
,
on
which
the
Grace
of
God
,
and
our
Salvation
,
very
much
depend
,
cannot
be
duly
perform'd
,
but
with
a
quiet
and
compos'd
Mind
;
and
if
this
be
disturb'd
,
all
is
fill'd
with
Distractions
and
Tumult
:
Now
there
being
nothing
,
that
gives
greater
Disquiet
to
the
Spirits
,
than
Animosities
,
and
Contentions
,
which
are
ever
putting
the
Soul
upon
Pleading
,
Justifying
,
Reproving
,
Questioning
,
Condemning
,
and
all
the
Confusion
of
the
Bar
;
hence
the
Christian
,
who
is
solicitous
for
the
just
Discharge
of
his
greatest
Duties
,
sees
a
Necessity
of
shutting
out
all
these
uneasie
Passions
,
that
so
he
may
be
in
Possession
of
himself
,
and
in
true
Liberty
of
Spirit
,
be
capable
of
satisfying
the
Obligations
of
his
Character
.
These
two
general
Heads
,
which
shew
the
Necessity
of
this
Lesson
,
if
duly
consider'd
,
furnish
Motives
for
the
Practice
of
it
.
For
here
the
Christian
sees
the
Dangers
and
Mischiefs
of
Animosities
to
be
so
great
,
that
whatever
Right
he
pretends
to
do
himself
,
he
must
certainly
be
a
Loser
,
in
admitting
them
,
and
therefore
upon
a
Principle
of
a
very
allowable
Self-Love
and
Interest
,
he
must
stand
ever
prepar'd
against
them
.
Upon
this
Principle
of
consulting
his
own
Peace
,
and
doing
himself
no
Harm
,
he
may
make
his
Defence
against
all
the
Occasions
of
this
Evil
:
First
,
In
dissembling
,
or
taking
no
Notice
of
what
he
hears
or
sees
.
Secondly
,
In
supposing
many
things
to
be
said
and
done
unadvisedly
,
without
any
design
of
that
Evil
,
which
they
seem
to
carry
with
them
.
Thirdly
,
Of
the
Person
being
himself
troubled
at
what
he
has
thus
rashly
said
or
done
,
and
desirous
of
its
being
pass'd
by
in
Silence
.
Fourthly
,
By
not
admitting
Relations
of
what
others
have
said
of
him
;
and
suspecting
every
Relation
of
this
kind
to
be
far
from
Truth
.
Fifthly
,
By
avoiding
Positiveness
in
all
Debates
of
Indifferent
Matters
,
and
seeking
rather
to
overcome
by
yielding
,
than
disputing
.
Sixthly
,
By
using
no
manner
of
provoking
Words
,
and
conniving
at
such
Expressions
in
others
.
Seventhly
,
By
not
setting
up
to
contradict
the
Humors
of
Equals
or
Betters
.
Eighthly
,
By
passing
over
whatever
humorsome
or
peevish
Expressions
are
found
in
Letters
.
Ninthly
,
In
never
undertaking
to
Expostulate
or
Reprove
,
when
he
is
Disturb'd
,
or
Angry
.
Tenthly
,
By
never
Reproving
upon
Supposition
of
a
Fault
,
but
after
a
full
Enquiry
into
the
Matter
.
Eleventhly
,
By
not
regarding
what
belongs
to
Form
only
,
and
Ceremony
.
Twelfthly
,
By
enquiring
,
in
all
Matters
of
Difference
,
what
Methods
can
be
found
for
a
peaceable
Accommodation
.
Thirteenthly
,
By
considering
,
in
Business
of
Concern
,
whether
setting
down
,
with
some
Loss
,
be
not
more
adviseable
,
than
contending
for
Right
.
Fourteenthly
,
By
never
letting
fall
Words
,
or
expressing
Resentments
before
Persons
,
who
are
likely
to
repeat
them
to
the
Party
concern'd
.
Fifteenthly
,
By
not
reproving
in
Publick
,
what
may
,
with
more
Hopes
of
Success
,
be
spoke
in
Private
.
Lastly
,
By
endeavoring
to
meet
,
in
the
beginning
of
any
Difference
,
with
the
Person
concern'd
,
and
not
let
it
grow
,
by
giving
place
to
Jealousies
,
Mistakes
,
and
the
Indiscretion
of
others
,
who
are
often
Indiscreetly
busie
in
such
Cases
.
By
observing
these
Rules
in
their
proper
Places
,
may
the
Christian
preserve
an
Interior
Peace
in
all
kinds
of
Provocations
,
or
at
least
prevent
a
present
Disturbance
from
growing
to
a
Head
.
And
tho'
this
cannot
be
done
without
Self-denial
,
in
suppressing
the
Effects
of
natural
Impatience
and
Passion
;
yet
upon
Consideration
,
that
this
is
necessary
for
avoiding
the
Danger
of
acting
against
the
Principles
of
Charity
,
and
of
rendring
himself
uncapable
of
his
greatest
Duties
,
he
sees
so
much
of
his
own
Interest
in
so
doing
,
that
he
willingly
embraces
this
lesser
Difficulty
,
for
the
avoiding
a
greater
,
and
by
this
Patience
,
endeavors
to
be
ever
in
the
Possession
of
his
Soul
.
Thro'
the
want
of
this
Care
,
are
occasion'd
the
infinit
Animosities
and
Differences
,
which
are
in
the
World
,
and
are
the
great
Reproach
of
that
part
of
it
,
which
is
Christian
.
Men
are
sensibly
touch'd
,
with
every
thing
,
that
thwarts
their
Humor
,
that
crosses
their
Inclination
,
that
does
not
answer
those
nice
Punctilio's
,
which
they
have
set
up
as
the
Standard
of
Respect
and
Civility
;
and
for
want
of
a
little
Prudence
and
Patience
,
in
passing
by
such
ordinary
Provocations
,
they
,
without
Foresight
,
engage
themselves
in
such
troublesome
Circumstances
,
upon
pretext
of
righting
themselves
,
as
to
destroy
all
their
Inward
Peace
,
and
insensibly
transgress
the
Bounds
of
Piety
and
Charity
,
so
as
to
live
in
the
Profession
of
Christianity
,
without
Charity
,
which
is
the
Life
and
Spirit
of
a
Christian
.
Indiscretion
and
Impatience
are
the
Roots
of
all
this
Evil
;
those
,
who
are
of
a
Jealous
,
Exceptions
,
or
Passionate
Temper
,
have
commonly
the
greatest
share
in
it
;
Wisdom
and
Patience
suffer
great
Difficulties
in
these
Constitutions
;
't
is
hard
to
be
Jealous
and
Wise
;
't
is
hard
to
be
Patient
,
where
Passion
governs
;
there
must
be
some
degree
of
these
natural
Weaknesses
,
in
all
those
,
who
are
subject
to
have
frequent
Differences
with
their
Neighbors
;
and
without
Rashness
,
it
may
be
judg'd
from
such
Symptoms
,
there
is
less
Wisdom
,
and
more
Passion
in
them
,
than
is
agreeable
to
the
Gospel-Temper
.
The
Indiscretion
easily
appears
in
their
ill
Management
of
ordinary
Provocations
;
which
,
if
neglected
,
like
a
light
Cloud
,
would
soon
pass
over
,
and
by
their
busie
Impatience
,
is
improv'd
into
a
Storm
.
It
appears
,
in
their
drawing
themselves
into
great
Troubles
,
by
not
bearing
that
,
which
,
at
first
,
was
but
inconsiderable
:
It
appears
in
bringing
upon
themselves
the
Necessity
of
great
Humiliations
and
Self-denials
,
for
composing
those
Differences
,
which
,
by
an
ordinary
Humility
,
might
have
been
prevented
.
And
this
must
be
the
Subject
of
a
second
Instruction
directed
to
those
,
who
have
not
been
so
Wise
,
as
,
by
a
discreet
Patience
,
to
prevent
Misunderstandings
growing
to
a
Head
,
but
live
in
profess'd
Differences
with
their
Neighbor
,
such
as
the
Spirit
and
Charity
of
the
Gospel
will
not
allow
.
And
that
these
may
apprehend
what
their
Duty
is
,
they
must
consult
the
Spirit
of
God
,
and
from
thence
frame
a
true
Judgment
of
the
Circumstances
,
in
which
they
are
.
This
will
inform
them
,
that
such
as
love
not
the●●
Neighbor
,
do
not
love
God
,
but
abide
in
Death
;
that
the
Love
of
our
Neighbor
is
the
Sign
and
Proof
of
being
Christ's
Disciple
;
that
't
is
the
fulfilling
of
the
whole
Law
;
that
't
is
the
best
Argument
of
●●●
being
translated
from
Death
to
Life
;
that
't
is
the
express
Command
of
God
,
and
that
Salvation
cannot
be
expected
by
those
,
who
live
in
the
Transgression
o●
it
.
So
full
is
the
Sacred
Scripture
,
in
declaring
the
Necessity
of
it
,
and
how
grea●
their
Crime
is
,
who
live
not
in
the
Spirit
of
Charity
and
Love
,
that
all
those
,
who
love
not
every
Neighbor
,
as
is
commanded
,
must
look
upon
themselves
as
already
judg'd
;
and
that
whatever
Good
they
otherwise
do
,
in
Prayer
,
Fasting
and
Alms
,
tho'
they
should
distribute
all
to
the
Poor
,
and
give
their
Bodies
to
be
burnt
for
their
Faith
in
Christ
,
it
will
avail
them
nothing
;
neither
can
their
Damnation
be
otherwise
prevented
,
but
by
making
Peace
with
their
Neighbor
,
and
returning
to
that
Duty
of
Charity
,
which
God
indispensibly
demands
from
them
.
Thus
is
their
Case
stated
by
the
Spirit
of
God
,
so
that
there
is
no
place
lest
to
flatter
themselves
,
with
the
Hopes
of
doing
nothing
,
but
what
is
justifiable
,
and
of
being
in
a
safe
way
;
but
they
are
in
a
Necessity
of
making
up
that
Breach
,
in
which
they
live
,
and
on
this
Condition
only
can
they
be
in
a
Possibility
of
future
Happiness
;
they
must
either
be
in
Charity
with
their
Neighbor
,
or
else
never
hope
to
see
the
Face
of
God
.
'T
is
the
Eternal
Decree
of
God
himself
;
and
what
he
has
thus
commanded
,
under
pain
of
Damnation
,
must
be
complied
with
by
as
many
as
desire
to
escape
the
Penalty
of
being
for
ever
Miserable
.
And
therefore
as
for
all
those
,
who
refuse
to
compose
such
Differences
,
as
are
betwixt
them
and
their
Neighbor
,
't
is
plain
,
they
chuse
to
themselves
Damnation
;
and
so
long
they
live
in
this
unhappy
State
,
as
they
live
in
the
Breach
of
Charity
;
and
for
all
that
time
,
God
will
neither
hear
their
Prayers
,
nor
accept
any
Services
from
their
Hands
.
How
miserably
▪
Blind
therefore
are
all
those
Christians
,
who
having
no
Security
of
their
Lives
for
one
Moment
,
venture
to
live
on
in
this
Unhappy
State
,
even
the
State
of
Damnation
!
But
what
are
those
Christians
to
do
,
who
desire
to
compose
Differences
with
their
Neighbor
?
They
are
to
do
all
that
,
whatever
it
be
,
that
can
be
necessary
and
just
on
their
parts
,
for
coming
to
a
good
Understanding
,
and
making
up
Peace
.
They
are
to
make
whatever
Acknowledgments
and
Satisfactions
,
Justice
can
require
:
They
are
to
stoop
to
the
greatest
of
Humiliations
:
They
are
to
forgive
the
greatest
Injuries
;
they
are
to
connive
at
the
greatest
Affronts
;
they
are
to
remove
all
faulty
Occasions
of
Difference
,
and
not
only
be
in
a
Disposition
of
making
Peace
,
whenever
the
other
Parties
shall
require
it
;
but
prevent
all
such
Demands
,
by
manifesting
their
Desires
of
Peace
,
by
making
Overtures
,
and
soliciting
for
it
.
Nothing
of
this
can
be
done
,
without
Contradiction
,
and
doing
Violence
to
Nature
;
especially
,
where
the
Fault
seems
to
be
on
the
other
side
,
and
their
Unworthiness
or
Malice
,
renders
them
undeserving
of
all
such
Compliance
.
But
however
undeserving
they
are
,
it
must
be
done
.
Heaven
is
to
be
purchas'd
by
many
Self-denials
;
't
is
a
general
Rule
,
and
here
there
can
be
no
Exemption
.
If
the
Parties
are
unworthy
,
and
deserve
it
not
,
Christians
are
to
do
it
for
their
own
sakes
,
for
their
Salvation
,
and
in
respect
to
him
,
who
commands
it
,
and
submit
to
many
Contradictions
in
their
Behalf
,
whose
Sins
had
made
them
unworthy
of
such
Mercies
.
God
therefore
is
to
be
regarded
in
all
such
Humiliations
;
Heaven
is
to
be
consider'd
in
such
preventing
Condescentions
;
they
are
to
be
look'd
on
,
as
part
of
those
Trials
,
which
however
great
,
yet
bear
no
Proportion
with
that
Glory
,
which
God
has
prepar'd
for
those
,
who
are
Faithful
in
their
Duty
to
him
.
He
has
taught
us
,
that
to
shew
Expressions
of
Love
to
those
only
,
who
are
our
Friends
,
is
no
more
than
the
Heathen
,
Publican
or
Pharisees
do
;
and
that
there
is
no
Entrance
into
Heaven
,
for
those
,
who
exceed
not
the
Justice
of
the
Scribes
and
Pharisees
.
The
Unworthiness
therefore
of
others
is
to
be
no
Barr
to
our
Duty
;
we
are
to
do
what
God
requires
,
whether
they
deserve
it
from
our
Hands
or
no
.
He
commands
us
to
Love
,
to
be
in
Charity
with
,
to
Pray
for
,
to
do
Good
to
all
;
and
if
some
,
by
their
perverse
Temper
,
or
by
the
ill
Offices
they
do
,
raise
in
us
a
dislike
,
or
even
render
us
averse
to
their
ways
;
yet
this
Aversion
of
Nature
is
not
to
withdraw
us
from
the
Obedience
we
owe
to
God
;
his
Law
ought
still
to
prevail
in
our
Hearts
,
and
his
Command
of
Loving
,
and
doing
Good
to
such
Neighbors
,
is
to
take
place
of
all
those
Arguments
,
which
Nature
suggests
in
their
Disfavor
:
Otherwise
,
we
cannot
be
the
Children
of
our
Father
,
who
is
in
Heaven
,
but
the
Disciples
only
of
the
Old
Man
,
in
following
that
Corruption
,
which
is
the
Inheritance
of
Sin
.
If
then
,
there
are
some
,
who
Revile
,
Persecute
,
and
Hate
us
,
and
are
our
profess'd
Enemies
,
the
Will
of
God
is
still
to
be
our
Rule
,
in
regard
of
them
;
we
are
to
Love
,
and
do
Good
to
them
,
because
God
demands
it
of
us
,
and
has
declar'd
it
necessary
for
our
Eternal
Good
.
This
is
the
Law
and
the
Gospel
,
and
every
Christian
,
by
his
Profession
,
undertaking
to
observe
it
,
sees
in
this
,
what
he
has
to
do
;
he
is
to
preserve
Charity
,
whatever
it
Costs
him
,
and
must
omit
no
sort
of
Expedients
for
the
recovery
of
it
,
if
it
be
lost
.
He
must
treat
Enemies
as
Friends
,
and
by
all
Expressions
of
Respect
,
and
Arguments
of
Good-will
,
labor
to
Convince
those
concern'd
,
of
his
sincere
Desires
of
Peace
and
a
good
Correspondence
.
He
must
not
,
in
composing
Differences
,
attend
either
to
the
Dictates
of
Pride
,
or
the
Common
Sentiments
of
the
World
;
both
these
concur
in
their
Objections
against
all
kinds
of
Condescendence
and
Invitations
to
Peace
.
They
represent
it
as
Mean
,
to
stoop
to
such
,
as
deserve
it
not
;
that
't
is
Dishonorable
not
to
resent
Injuries
;
that
if
Differences
are
to
be
made
up
,
those
ought
to
sue
for
it
,
who
have
been
the
Aggressors
in
the
Provocations
given
:
Thus
Pride
,
Corruption
,
and
all
their
Abettors
,
plead
against
Charity
,
and
Encourage
the
keeping
open
whatever
Breach
has
been
made
in
it
.
But
the
good
Christian
is
not
to
regard
such
Arguments
,
nor
frame
his
Judgment
of
what
is
Mean
or
Honorable
by
the
false
Weights
of
the
World
:
He
has
made
Choice
of
another
Master
,
and
from
him
must
take
all
his
Measures
.
And
since
he
has
inform'd
him
both
by
Word
and
Example
,
that
the
things
,
which
the
World
undervalues
as
Contemptible
▪
and
Foolish
,
are
most
Valuable
in
the
Sight
of
God
,
and
the
very
things
,
which
he
has
chosen
,
he
must
let
this
be
the
Rule
of
his
Conduct
;
and
hence
be
ever
mindful
,
that
what
the
World
calls
Honorable
,
in
resenting
Injuries
,
is
to
be
set
down
as
Foolish
,
in
the
Christian's
Scheme
;
and
what
the
World
disesteems
as
Mean
,
in
Humbly
and
Charitably
inviting
the
Undeserving
to
Peace
,
is
to
be
valued
by
him
as
most
Honorable
:
And
that
therefore
when
Misunderstandings
and
Contentions
are
to
be
remov'd
,
he
is
not
to
consider
either
his
own
Innocence
,
or
the
Degree
he
has
in
the
World
,
or
the
Unworthiness
or
Provocations
of
the
Adverse
Party
;
but
only
what
are
the
most
Effectual
Means
for
a
Reconciliation
;
and
remember
,
that
't
is
the
Argument
and
Duty
of
the
Best
Christian
,
to
make
the
first
Overtures
towards
it
.
This
Humiliation
or
Stooping
is
most
Honorable
,
because
it
has
a
near
Resemblance
with
the
Charity
of
God
,
and
is
a
Participation
of
a
Divine
Excellency
,
which
ought
to
be
most
desirable
to
a
Christian
.
'T
is
most
Advantageous
to
him
,
because
his
greatest
Interest
being
in
obtaining
the
Mercy
of
God
,
he
c●●
have
no
more
Effectual
Way
for
this
,
tha●
in
being
thus
Charitable
to
his
Neighbor
.
And
in
Case
,
thro'
an
unusual
Obstinacy
on
the
other
side
,
his
Endeavo●●
prove
ineffectual
,
he
has
still
this
Comfort
of
having
satisfied
his
Duty
,
and
that
he
has
no
part
in
whatever
Differences
are
yet
kept
up
:
Tho'
,
to
secure
this
his
inward
Peace
,
he
must
not
be
contented
once
to
have
made
the
Offer
of
●
Reconciliation
,
but
even
after
a
Repulse
,
ought
to
continue
in
the
like
peaceable
Disposition
,
and
give
Demonstrations
of
i●
by
expressing
it
to
Friends
,
and
tempering
both
his
Words
and
Carriage
with
Freedom
and
Respect
,
as
often
as
the
other
Party
is
Witness
of
what
he
does
.
This
is
a
Method
will
soften
by
degrees
the
hardest
Nature
,
and
therefore
is
not
to
be
omitted
by
such
,
as
sincerely
desire
to
satisfie
what
is
due
to
Christian
Charity
.
The
want
of
this
settled
Disposition
brings
often
Peace
into
Despair
,
whilst
Christians
seeing
their
friendly
Offers
receiv'd
with
Scorn
,
seem
now
to
conclude
,
they
have
done
their
Duty
,
and
are
dispenc'd
from
the
Obligation
of
making
any
farther
Attempts
;
nay
,
that
the
Difference
now
is
justifiable
on
their
part
at
least
,
and
that
if
they
take
a
Liberty
in
descanting
upon
the
other's
perversness
,
't
is
no
more
than
what
they
can
Answer
.
But
how
will
they
Answer
it
,
when
knowing
their
ill
Temper
,
they
,
by
such
Discourses
,
left
to
the
Indiscretion
of
Second
and
Third
Hands
,
give
them
daily
Occasions
of
being
more
Exasperated
,
and
thus
,
for
being
once
disappointed
,
put
all
beyond
Recovery
?
'T
is
very
Commendable
,
for
the
taking
off
Scandal
,
to
acquaint
Friends
with
their
own
good
Desires
,
and
the
Proposals
they
have
made
for
coming
to
a
better
understanding
;
and
if
they
would
express
the
Continuance
of
the
same
Disposition
,
it
would
be
still
better
;
but
to
let
fall
such
Words
,
as
,
when
related
,
will
infallibly
gaul
,
this
cannot
be
a
proper
Expedient
for
Peace
,
especially
in
regard
,
of
those
,
whose
uneasie
Temper
makes
a
Reconciliation
very
difficult
.
This
Caution
has
not
only
place
here
in
Healing
of
Differences
,
but
is
likewise
strictly
to
be
observ'd
in
their
very
first
Appearance
and
the
Progress
of
them
Misunderstandings
cannot
be
always
prevented
even
by
those
,
who
are
most
watchful
in
what
they
say
and
do
.
But
in
this
Point
is
the
great
Difference
betwixt
those
,
who
are
Wise
,
and
others
who
are
not
so
:
The
former
being
careful
never
to
express
their
Resentments
or
at
least
,
not
to
such
,
who
can
be
suspected
as
likely
to
repeat
them
again
;
and
when
they
have
other
Persons
Witnesses
of
their
Discourse
,
take
occasion
to
make
an
Honorable
mention
of
the
other
Parties
concern'd
,
putting
the
best
Construction
on
whatever
mistakes
have
happen'd
,
and
thus
,
by
Second
Hands
,
designedly
prepare
them
for
Peace
.
But
others
,
whose
Indiscretion
makes
then
less
Cautions
,
before
all
Company
make
known
their
Aggrievance
,
and
justifying
themselves
,
lay
all
the
Blame
on
the
other
side
,
and
in
this
chuse
many
for
Confidents
,
whose
Gossiping
Humor
renders
them
incapable
of
keeping
a
Secret
;
by
this
means
,
whatever
they
say
,
is
officiously
related
again
;
and
that
,
which
,
if
stifled
or
dissembled
,
would
have
been
nothing
,
now
by
others
help
grows
into
a
Quarrel
,
and
by
not
seeing
one
another
,
and
supposing
all
they
hear
to
be
exact
,
often
becomes
endless
.
This
is
the
Effect
of
ill
Management
,
and
there
is
no
avoiding
the
Consequence
,
but
by
being
more
Wise
in
preventing
the
Occasion
.
Q.
But
how
are
Differences
to
be
made
up
,
when
all
suppose
right
to
be
on
their
Side
?
A.
If
the
Parties
concern'd
have
any
tolerable
degree
of
Discretion
,
there
can
never
want
ways
of
coming
to
Peace
,
if
there
be
but
Charity
enough
to
desire
it
.
Such
will
give
great
Allowances
,
on
Consideration
of
so
great
a
Good
,
and
rather
strive
to
overcome
by
yielding
,
than
stand
out
upon
Terms
.
They
will
set
down
a
great
deal
to
Mistake
,
Oversight
,
or
Surprize
;
and
what
will
not
fall
under
these
Heads
,
they
will
readily
forgive
,
both
because
't
is
generous
,
and
the
part
of
a
great
Mind
,
and
because
the
Faith
they
profess
teaches
them
to
do
so
.
And
●f
there
be
any
Concern
of
Justice
,
they
will
take
Advice
with
the
most
Prudent
,
how
far
it
may
be
reasonable
to
yield
.
The
greater
Difficulty
is
with
such
as
are
Indiscreet
and
Weak
;
for
these
being
not
capable
of
those
Motives
,
which
prevail
on
others
,
stand
so
stiff
in
their
own
Thoughts
,
and
so
very
nice
in
what
they
apprehend
as
just
,
that
they
can
think
of
no
Reconciliation
,
but
on
their
own
Terms
.
If
they
are
brought
Face
to
Face
,
nothing
appears
,
but
Violence
and
Passion
,
such
as
wholly
obscure
the
Truth
,
and
render
it
impossible
for
any
Friend
to
compose
the
Difference
.
And
hence
there
is
seldom
any
thing
can
be
done
,
except
only
by
obliging
them
to
silence
,
and
never
to
enter
into
any
farther
Debate
of
the
Matter
betwixt
them
.
This
too
will
be
difficult
,
because
't
is
like
giving
up
their
Right
;
but
when
the
Subject
of
the
Dispute
is
little
more
than
of
Words
,
it
must
be
thus
ended
;
let
them
be
made
sensible
,
how
great
is
the
Sin
and
Scandal
of
living
without
Charity
,
by
which
they
are
excluded
from
the
Mercy
of
God
,
and
the
Participation
of
his
Sacraments
;
and
if
there
be
any
Sense
of
Eternity
amongst
them
,
it
may
be
hop'd
,
this
Consideration
will
prevail
,
for
yielding
to
what
is
propos'd
.
Q.
If
a
Christian
has
been
in
Enmity
with
others
,
does
not
he
satisfie
his
Duty
to
Charity
,
if
he
forgives
them
?
A.
If
he
sincerely
forgives
them
from
his
Heart
,
as
the
Gospel
directs
,
it
cannot
be
question'd
;
but
if
he
only
professes
this
with
his
Lips
,
and
still
finds
the
Ulcer
at
his
Heart
,
this
is
mocking
the
Precept
,
instead
of
fulfilling
it
?
And
this
he
is
to
suspect
,
if
upon
ordinary
Occasions
,
he
is
ever
ready
to
express
his
Resentments
of
the
Injuries
receiv'd
;
if
he
be
deliberately
pleas'd
with
the
ill
Opinion
others
have
of
them
;
if
he
rejoices
in
their
Misfortunes
,
and
puts
the
worst
Construction
on
what
they
do
;
if
he
cannot
see
them
,
but
with
Disturbance
,
and
complies
not
with
the
usual
Marks
of
Civility
.
Upon
observing
these
ill
Symptoms
,
he
has
reason
to
be
jealous
of
himself
,
and
fear
,
that
however
he
pretends
to
have
forgiven
what
is
past
,
it
is
not
sincerely
from
his
Heart
,
since
all
these
are
evident
Signs
of
an
Interior
Disorder
;
and
therefore
he
must
not
think
,
he
has
satisfied
his
Duty
to
Charity
,
but
ought
to
take
good
Advice
,
how
to
do
that
to
the
Purpose
,
which
will
allow
of
no
Deceit
,
but
to
his
own
Ruin
.
Q.
How
far
does
Charity
oblige
him
to
go
,
in
regard
of
those
who
have
been
,
or
are
his
Enemies
?
A.
The
Gospel
obliges
the
Christian
to
love
his
Enemies
;
this
Precept
is
in
a
Matter
,
which
all
understand
so
well
,
that
one
would
think
,
there
could
be
no
necessity
of
Expounding
it
;
and
yet
Corruption
has
found
so
many
favourable
Notions
,
that
the
Exposition
of
it
cannot
be
excus'd
.
This
Precept
then
obliges
the
Christian
to
that
common
,
or
general
Love
,
which
excludes
all
Hatred
,
Anger
,
and
Ill-will
;
so
that
the
worst
of
Enemies
must
not
be
excepted
in
those
Prayers
,
wherein
he
desires
God
to
have
Mercy
on
,
Bless
and
Save
all
Christians
;
he
must
not
i●
Word
or
Action
do
them
any
Prejudice
,
nor
in
his
Heart
deliberately
desire
it
,
but
must
be
ever
in
a
Disposition
of
giving
them
Assistance
,
both
Spiritually
and
Temporally
,
if
his
Help
be
necessary
fo●
them
.
Whatever
is
less
than
this
,
comes
short
of
that
Charity
,
which
the
Gospe●
prescribes
.
And
therefore
,
as
for
those
mention'd
above
,
who
say
,
they
have
forgiven
all
Injuries
,
and
yet
,
upon
all
Occasions
,
are
ever
ready
to
give
him
concern'd
an
ill
Word
,
and
do
him
ill
Offices
,
and
this
with
Reflection
;
't
is
plain
▪
they
deceive
themselves
,
and
are
wanting
in
their
Duty
;
since
none
can
d●
this
to
Persons
whom
they
love
.
Q.
But
,
how
can
he
love
those
,
in
whom
he
sees
nothing
worthy
of
Love
;
nothing
but
Corruption
,
Malice
and
Vice
?
A.
These
Evils
cannot
be
lov'd
by
the
good
Christian
,
and
yet
while
he
hates
the
Disorders
,
to
which
they
are
subject
,
he
may
still
have
such
a
Love
for
their
Persons
,
as
to
wish
them
well
,
and
desire
to
do
them
all
possible
Good
.
See
,
how
a
good
Mother
hating
the
Vices
of
an
Extravagant
Son
,
still
preserves
her
Love
towards
him
,
and
daily
expresses
it
in
her
Prayers
and
Tears
,
and
in
her
Endeavors
of
Reclaiming
him
.
This
was
the
Love
of
David
to
Absalom
,
and
of
S.
Monica
to
her
Son
Augustin
.
Now
as
Parents
,
notwithstanding
the
Vices
of
their
Children
,
still
retain
their
Love
;
so
may
Brethren
too
to
one
another
,
and
all
Christians
being
Brethren
,
God
has
oblig'd
them
to
maintain
this
Mutual
Love
:
And
there
are
sufficient
Motives
●o
retain
it
.
For
as
't
is
sufficient
for
Pa●ents
to
love
their
Children
under
all
Circumstances
,
because
they
are
still
the
Children
of
their
Bowels
;
and
for
Bre●hren
,
because
they
are
of
the
same
●lesh
:
So
it
ought
to
be
sufficient
for
Christians
to
preserve
a
Love
towards
all
;
because
,
whatever
their
Disorders
be
,
they
are
still
the
Work
of
God's
Infinit
Power
and
Goodness
,
made
to
his
own
Likeness
,
redeem'd
by
the
Blood
of
Christ
,
Members
of
the
same
Mystical
Body
,
still
capable
of
the
Divine
Mercy
,
and
of
being
made
living
Members
of
the
Heavenly
Jerusalem
.
These
Considerations
can
never
be
so
wholly
stifled
,
as
not
to
deserve
their
Love
;
what
Men
do
i●
themselves
,
may
be
justly
hated
,
but
wh●
God
has
done
in
them
,
is
still
worthy
of
their
Love
.
And
since
God
has
created
them
for
Eternal
Happiness
,
and
united
Christians
in
one
Body
,
and
one
commo●
Interest
,
no
particular
Unworthiness
ought
to
exclude
them
from
having
a
part
i●
those
Desires
and
Helps
,
which
may
be
serviceable
,
for
the
accomplishing
the
Design
of
Heaven
in
their
Creation
an●
Redemption
.
As
therefore
in
the
Courts
of
Prince●
Interest
and
Dependance
make
ma●
dissemble
Affronts
,
and
treat
those
wi●
the
greatest
Expressions
of
Honor
,
who●
they
truly
hate
:
So
,
upon
better
M●tives
,
are
Christians
to
do
;
if
there
b●
any
,
whose
Injustice
or
Malice
raises
the●
Aversion
,
they
must
let
the
Arguments
●
their
Eternal
Interest
prevail
so
far
●
all
such
Motions
,
as
to
suppress
the●
quite
,
as
to
all
Appearance
,
and
never
permit
them
to
carry
the
Soul
beyond
those
Bounds
,
which
God
has
set
them
.
And
this
is
to
prescribe
no
more
,
than
that
General
and
Eternal
Motives
should
over-rule
all
such
,
as
are
Private
,
and
only
Temporal
;
and
that
while
the
Soul
feels
the
Suggestions
of
Corruption
,
it
should
not
yield
to
these
,
but
make
Choice
of
better
for
its
Conduct
:
Thus
it
must
do
in
all
other
Cases
,
where
Inclination
leads
to
Evil
;
and
if
it
observes
not
here
this
Rule
,
it
must
not
pretend
to
Virtue
.
It
being
then
a
general
Duty
for
all
to
Pray
for
all
,
and
to
be
ready
to
afford
Help
,
whenever
Necessity
demands
it
,
particular
Considerations
must
not
make
Exceptions
against
what
God
has
thus
establish'd
by
an
Eternal
Law
;
but
whatever
these
be
,
they
must
yield
to
the
Order
of
God
,
and
that
must
be
done
,
which
he
prescribes
,
tho'
Nature
be
Averse
to
it
.
The
Rule
then
must
be
follow'd
,
which
Moses
and
Samuel
practis'd
towards
the
People
of
Israel
:
The
former
was
exasperated
against
them
,
because
of
the
Golden
Calf
they
had
made
for
their
God
;
the
latter
,
because
they
had
contemn'd
him
and
God
,
and
demanded
a
King
to
be
put
over
them
;
and
yet
under
these
Provocations
they
both
express
a
great
Solicitude
for
their
Good
,
and
earnestly
petition
God
in
their
Behalf
:
Forgive
,
says
Moses
,
this
People
their
Sin
,
or
blot
me
out
of
the
Book
of
Life
.
Far
be
it
from
me
,
says
Samuel
,
that
I
should
cease
to
pray
for
you
.
Their
Anger
proves
no
Barr
to
their
Duty
,
and
they
still
continue
Zealous
for
the
People's
Good
,
tho'
they
find
their
Hearts
exasperated
against
them
.
Christians
know
how
to
do
this
,
in
regard
of
those
,
who
have
sinned
against
God
;
the
Consideration
of
such
Unhappiness
raises
their
Compassion
and
Zeal
,
and
they
have
no
Difficulty
,
in
contributing
to
their
Amendment
,
both
by
Counsel
and
Prayers
.
All
Christians
ought
to
do
so
,
in
regard
of
those
,
who
have
Provok'd
or
Injur'd
them
:
Such
Offences
are
not
to
shut
such
Persons
out
from
having
a
part
in
their
good
Desires
and
Prayers
;
such
Offences
ought
not
more
to
streighte●
their
Bowels
,
than
others
Offences
committed
against
God
.
The
general
Duty
of
Praying
for
,
and
Doing
Good
to
all
,
must
prevail
upon
those
private
Considerations
,
and
God's
Law
must
not
be
made
void
,
because
of
such
Caveats
from
Inclination
.
Thus
far
Charity
obliges
all
Christians
to
do
,
in
respect
of
their
greatest
Enemies
,
and
there
's
no
Power
on
Earth
can
dispence
with
them
in
these
Duties
,
which
God
has
laid
on
them
;
and
whenever
Passion
undertakes
it
,
't
is
by
a
Usurpt
Authority
,
such
as
will
never
be
acknowledg'd
as
Legitimate
.
CHAP.
X.
Instructions
for
Christians
,
subject
to
the
Vice
of
Detraction
.
THE
first
Remedy
of
this
Evil
,
must
be
from
the
Consideration
of
its
being
contrary
to
that
Rule
of
Charity
,
which
being
dictated
by
Nature
,
is
confirm'd
by
Christ
in
the
Gospel
,
of
not
doing
to
others
,
what
we
would
not
have
others
do
to
us
.
A
short
Reflection
on
that
great
Niceness
we
all
have
,
in
whatever
concerns
our
Reputation
,
is
sufficient
to
inform
all
considering
Christians
,
what
their
Practice
ought
to
be
in
this
Point
,
and
that
they
cannot
say
any
thing
,
that
is
a
lessening
to
their
Neighbor
,
but
't
is
a
Transgression
of
this
Rule
,
in
doing
to
others
,
what
they
would
not
have
others
do
to
them
.
And
then
,
if
in
making
up
their
Accompts
by
the
Direction
of
the
Gospel
,
they
find
this
to
be
a
Violation
of
Charity
,
and
that
the
Breach
of
Charity
is
equivalent
to
the
Transgression
of
the
whole
Law
,
such
as
is
not
consistent
with
the
Grace
and
Love
of
God
,
they
must
presently
discover
,
that
living
in
the
Practice
of
Detraction
,
is
living
an
Enemy
to
God
,
and
in
a
State
,
which
can
have
no
Hopes
of
Inheriting
the
Promises
.
Now
to
Christians
,
that
have
a
Sense
of
Eternity
,
and
a
Desire
of
Salvation
,
what
stronger
Motive
can
they
have
,
of
avoiding
any
Practice
,
than
the
Assurance
of
its
being
Damnable
,
and
that
whatever
they
do
,
in
order
to
Eternity
,
can
find
no
Acceptance
with
God
,
if
this
Obstacle
be
not
remov'd
which
excludes
them
from
all
the
Mercies
of
Heaven
?
To
labor
therefore
in
all
the
usual
Exercises
of
Piety
,
as
earnestly
desiring
to
be
Happy
,
and
yet
go
on
in
this
ill
Custom
without
Scruple
,
is
so
very
absurd
,
that
it
must
be
the
Effect
of
a
great
Blindness
,
and
can
have
no
Parallel
,
but
in
the
unaccountable
State
of
the
Israelites
,
in
worshipping
God
and
Idols
too
.
A
Second
Remedy
,
tho'
one
would
think
,
it
needed
it
not
,
may
be
in
considering
the
Consequence
of
this
Evil
,
which
by
a
sort
of
peculiar
Priviledge
in
Iniquity
,
renders
Pardon
more
difficult
,
and
Repentance
more
ineffectual
to
the
Offender
,
than
in
any
other
common
Sin
whatever
.
The
Reason
is
,
because
of
the
great
Difficulty
,
in
making
Restitution
for
the
Injury
done
to
the
Person
,
whose
Reputation
has
been
blemish'd
by
the
Detractor
.
'T
is
a
receiv'd
Maxim
,
approv'd
by
S.
Augustin
,
that
a
Sin
is
not
forgiven
,
except
that
be
restor'd
,
which
was
taken
away
:
If
this
be
the
Condition
of
Pardon
,
how
can
it
be
expected
in
a
Case
,
where
there
scarce
appears
a
Probability
of
such
a
Restitution
?
For
when
a
Person
is
once
defam'd
,
and
a
Scandal
has
taken
Air
,
who
is
there
,
that
knows
the
Talkative
Humor
of
People
,
can
contrive
a
way
,
to
prevent
its
spreading
,
or
for
changing
their
Opinion
,
who
have
already
receiv'd
the
Impression
?
Gunpowder
may
be
as
well
confin'd
,
that
has
taken
Fire
,
or
a
Restraint
put
upon
the
Sea
,
when
the
Banks
are
broken
down
.
For
a
Scandal
once
publish'd
,
thro'
the
Malicious
or
Indiscreet
Temper
of
People
,
spreads
beyond
all
Possibility
of
Recovery
,
Who
then
is
there
,
that
has
faln
into
this
perplexing
Guilt
,
can
make
Restitution
for
the
Injury
done
?
And
if
no
Forgiveness
can
be
expected
,
but
on
this
Condition
,
of
restoring
what
has
been
taken
away
,
who
can
separate
the
Guilt
from
Despair
?
This
is
the
frightful
Character
of
this
Sin
,
taken
from
the
Principles
of
S.
Augustin
,
enough
to
terrifie
any
thinking
Christian
;
for
since
all
our
Comfort
is
in
the
Hopes
of
Mercy
and
Pardon
,
what
must
the
Anguish
of
a
poor
Soul
be
,
when
looking
on
himself
,
he
sees
his
Sins
,
like
that
of
despairing
Cain
,
or
those
against
the
Holy
Ghost
,
which
shall
not
be
forgiven
,
either
in
this
World
,
or
in
the
World
to
come
?
'T
is
true
,
there
may
be
a
more
savorable
Reasoning
;
for
if
a
Christian
,
under
this
Guilt
,
be
sensible
of
the
Injury
he
has
done
,
is
sincerely
griev'd
at
it
;
and
tho'
he
cannot
make
a
full
Reparation
,
is
yet
ready
to
do
whatever
lies
in
his
Power
,
and
is
possible
to
him
,
may
there
not
be
something
more
favorably
pronounc'd
of
it
,
and
even
Hopes
of
Pardon
allow'd
;
because
,
God
,
who
sees
the
Heart
,
will
accept
of
the
Repentance
,
according
to
the
Sincerity
of
such
Desires
,
and
not
charge
that
as
a
sinful
Omission
,
which
is
render'd
impossible
to
him
?
Yet
when
this
is
concluded
,
and
nothing
is
wanting
of
Mercy
on
the
part
of
Heaven
;
where
are
those
so
truly
Penitent
Christians
,
as
will
submit
to
the
Humiliation
of
doing
what
lies
in
their
Power
for
Reparation
of
the
Wrong
done
?
How
few
are
they
,
who
,
having
rais'd
or
publish'd
a
Scandal
,
will
be
perswaded
to
proclaim
their
own
Malice
or
Rashness
,
for
the
clearing
their
injur'd
Neighbor
?
This
is
the
only
thing
they
can
do
,
and
having
it
in
their
Power
,
Justice
obliges
them
to
do
it
.
But
who
will
do
it
?
This
Restitution
is
render'd
so
difficult
by
Pride
,
that
it
may
be
reckon'd
within
few
Degrees
of
Impossible
.
And
what
then
will
it
avail
,
if
God's
Mercy
be
ready
to
Pardon
,
if
the
Offender
be
not
ready
to
comply
with
what
is
requir'd
on
his
part
?
This
is
in
Supposition
of
the
Scandal
publish'd
,
being
a
Forgery
.
But
if
it
be
in
a
Matter
of
Truth
,
what
then
can
he
do
?
He
cannot
then
own
it
as
the
Invention
of
his
Malice
;
for
this
would
be
false
,
and
it
is
not
allowable
,
to
make
a
Lie
the
Remedy
of
Detraction
:
And
whatever
other
Way
he
can
take
,
't
is
more
likely
to
widen
,
than
heal
,
the
Wound
he
has
made
,
in
rendring
it
more
observable
.
And
is
he
then
excus'd
from
making
Restitution
,
because
it
cannot
be
done
?
If
this
were
so
,
he
might
soon
come
to
Peace
of
Conscience
;
but
it
seems
to
be
far
otherwise
;
for
having
injur'd
his
Neighbor
,
the
Obligation
of
making
Restitution
is
annex'd
to
the
Sin
;
the
Obligation
then
remains
,
even
,
when
he
has
no
Means
for
satisfying
it
.
A
perplext
Case
;
but
who
has
brought
him
into
these
Streights
?
If
it
be
thro'
his
own
Fault
,
must
not
he
be
answerable
for
it
?
These
are
the
unhappy
Circumstances
of
this
Sin
,
whether
in
Matter
of
Falshood
or
Truth
;
it
carries
the
Sinner
upon
a
Rock
,
which
threatens
an
almost
certain
Shipwrack
;
and
if
there
be
any
Hopes
of
escaping
,
it
is
so
very
uncertain
,
that
I
think
,
no
Christian
,
that
has
any
Concern
for
coming
at
length
to
his
Port
,
will
ever
put
his
Soul
in
this
Hazard
.
These
Two
Considerations
press
with
their
whole
weight
on
those
,
who
push'd
on
by
a
secret
Grudge
,
or
profess'd
Malice
,
speak
such
things
of
their
Neighbor
,
as
must
necessarily
blemish
the
Reputation
he
has
in
the
World
,
and
render
him
Infamous
.
And
here
let
those
see
,
how
far
they
may
be
concern'd
,
who
without
positively
designing
to
prejudice
their
Neighbor
,
are
ever
forward
,
in
relating
whatever
Passages
they
hear
of
others
,
tho'
often
very
much
in
their
Disfavor
:
and
if
the
Subject
of
the
Discourse
be
of
such
Persons
,
to
whom
,
thro'
Envy
,
or
some
Difference
,
they
are
any
thing
Averse
;
here
spare
nothing
,
that
can
be
said
,
but
Censoriously
Reprove
,
inveigh
with
Bitterness
,
and
give
a
Turn
to
every
thing
,
such
as
is
most
agreeable
to
their
own
prejudic'd
Minds
,
but
little
favorable
to
those
,
who
are
the
Subject
of
the
Entertainment
.
These
,
I
say
,
ought
to
see
,
how
far
they
are
concern'd
;
for
since
the
Good
or
Ill
Opinion
we
have
of
others
,
is
generally
fram'd
from
the
Impressions
we
receive
,
't
is
very
likely
this
is
the
Effect
of
all
such
Discourses
,
and
that
nothing
is
related
in
Disfavor
of
any
,
but
it
leaves
suitable
Impressions
,
and
the
Hearers
,
tho'
they
say
nothing
,
have
their
Sentiments
conform'd
to
such
Relations
.
This
is
certainly
so
,
if
the
Person
that
speaks
,
has
any
Authority
with
the
Hearers
,
and
they
have
an
Opinion
of
his
Sincerity
and
Judgment
;
for
such
an
one
cannot
let
fall
a
Word
,
that
is
any
ways
lessening
to
others
,
but
it
is
laid
up
,
as
a
certain
Character
,
and
nothing
shall
be
afterwards
esteem'd
true
,
but
what
is
agreeable
to
it
.
These
therefore
have
a
particular
Obligation
of
examining
this
Point
,
and
others
are
not
to
be
excus'd
from
it
.
The
Reasons
for
examining
it
,
are
,
First
,
Because
,
if
by
their
design'd
or
unadvis'd
Discourses
,
others
suffer
in
their
Reputation
,
they
then
offend
against
Charity
;
and
this
being
of
the
greatest
Concern
to
Christians
,
no
Custom
ought
to
be
allow'd
,
which
is
likely
to
entrench
upon
it
.
Secondly
,
Because
in
all
such
Relations
,
there
is
Danger
of
offending
against
Justice
:
For
whoever
considers
the
general
Weakness
of
Men
,
in
suiting
whatever
they
report
to
their
own
Inclinations
or
Affections
,
and
by
this
Byass
,
either
Magnifying
or
Diminishing
what
they
say
,
and
even
Inserting
their
own
Constructions
for
Matter
of
Fact
,
will
from
hence
find
sufficient
Grounds
for
suspecting
the
Truth
of
whatever
they
hear
;
and
therefore
,
as
often
as
they
relate
again
,
what
they
have
heard
of
others
,
must
see
in
this
a
great
Rashness
,
in
venturing
to
report
for
a
Truth
,
which
very
likely
has
not
Truth
in
a
Third
Part
of
it
.
And
if
the
Subject
be
in
the
Concern
of
another's
Reputation
,
where
ca●
be
the
Justice
of
it
?
Whoever
has
had
but
Memory
enough
to
compare
Reports
with
the
Truth
,
which
has
afterwards
been
discover'd
,
must
have
seen
enough
to
make
him
Jealous
:
But
for
the
Unexperienc'd
,
let
them
consider
what
they
must
have
read
or
heard
in
the
Book
of
Kings
.
Absalom
had
kill'd
Amnon
at
an
Entertainment
,
at
which
were
present
all
the
King's
Sons
:
And
what
is
the
Report
brought
to
David
?
That
all
the
King's
Sons
were
slain
.
Again
,
in
the
New-Testament
Christ
had
said
in
the
Hearing
of
his
Apostles
,
concerning
S.
John
,
If
I
will
have
him
abide
,
till
I
come
,
what
is
that
to
thee
?
And
what
was
the
Report
amongst
the
Brethren
,
occasion'd
by
these
Words
?
They
relate
it
,
as
the
Saying
of
Christ
,
that
S.
John
was
not
to
die
.
In
this
Instance
may
be
seen
the
Weakness
,
even
of
good
Men
,
in
relating
their
own
Constructions
for
Matter
of
Fact
,
and
in
the
other
,
the
Vanity
or
Rashness
of
Reports
;
and
by
these
may
be
guess'd
the
Exactness
all
other
common
Reports
have
with
Truth
;
for
certainly
,
could
the
Accompt
be
made
up
,
there
would
scarce
be
found
One
in
Ten
,
but
what
would
deservedly
fall
under
the
Scandal
of
being
very
unlike
the
Truth
;
especially
in
the
Point
of
Reputation
,
where
Envy
,
Malice
,
Vanity
and
Rashness
,
are
ever
ready
with
their
Pencils
to
lay
on
Colors
,
and
after
so
much
Practice
,
have
never
yet
been
able
to
draw
any
thing
to
the
Life
.
As
to
reporting
therefore
any
thing
upon
Hearsay
,
which
seems
Prejudicial
to
others
,
there
is
such
an
evident
Hazard
of
Injustice
,
in
doing
it
,
that
a
wise
Man
cannot
attempt
it
,
without
the
Censure
of
being
too
Credulous
;
nor
a
good
Man
,
but
by
forfeiting
his
Claim
to
that
Character
.
There
is
but
little
more
Security
in
reporting
what
a
Person
hears
or
sees
himself
;
for
besides
this
being
a
greater
Offence
against
Charity
,
in
making
stronger
Impressions
,
by
the
Authority
of
certain
Knowledge
,
which
it
carries
with
it
;
there
is
likewise
a
great
Hazard
of
offending
against
Justice
and
Truth
.
For
since
the
Good
and
Evil
of
every
Action
depend
very
much
on
the
Motives
,
Intention
,
and
particular
Considerations
,
which
carry
on
him
,
that
does
it
;
and
these
are
generally
hid
from
us
,
tho'
we
can
positively
say
,
such
an
one
did
this
,
because
we
were
Witnesses
;
yet
when
we
come
to
descant
on
the
Morality
of
the
Action
,
and
condemn
the
Person
as
guilty
of
such
a
Folly
,
Sin
or
Imprudence
;
here
we
may
easily
be
unjust
Judges
,
and
censure
Innocence
as
Guilty
.
For
how
can
we
pretend
to
pass
an
equitable
Sentence
in
any
Affair
,
if
we
have
never
had
it
truly
stated
,
but
understand
it
only
by
halves
?
There
must
be
Rashness
in
such
an
Undertaking
;
and
if
by
such
a
Verdict
,
is
to
be
determin'd
any
Business
of
Concern
,
he
that
is
so
bold
as
to
give
it
,
may
easily
favor
what
is
Unjust
;
and
if
ever
he
comes
to
have
a
Sense
of
what
he
has
done
,
must
make
Satisfaction
for
the
Wrong
.
This
Hazard
is
generally
in
all
those
Cases
,
wherein
we
undertake
not
only
to
relate
Matter
of
Fact
,
but
to
give
our
Opinion
of
it
,
and
censure
Persons
according
to
our
own
Sentiments
,
which
cannot
be
excus'd
from
being
Rash
,
because
we
are
seldom
duly
inform'd
of
those
particular
Circumstances
,
on
which
the
Morality
of
the
Action
principally
depends
:
All
then
we
can
generally
say
with
Truth
,
is
,
that
such
a
thing
was
said
or
done
;
but
to
pronounce
farther
,
must
be
with
the
hazard
of
Injustice
.
This
we
often
experience
in
many
things
touching
our selves
;
and
while
we
see
People
so
often
mistaking
what
we
do
,
't
is
something
surprizing
,
that
this
Reflection
does
not
make
Christians
more
cautious
in
what
they
pronounce
of
others
.
And
if
we
suppose
some
Cases
however
,
wherein
we
have
a
full
Evidence
of
all
Circumstances
,
there
may
be
still
an
Injustice
in
the
Relation
,
by
making
Impressions
,
tho'
most
suitable
to
what
we
have
seen
.
For
if
a
Person
has
said
or
done
what
was
really
Evil
in
it self
,
and
Sinful
in
him
,
and
upon
Reflection
,
has
sincerely
humbled
himself
before
God
,
and
heartily
repented
of
the
Evil
,
must
it
not
be
unjust
,
to
describe
him
under
the
Disorder
and
Guilt
of
Sin
,
when
thro'
his
Repentance
,
he
is
now
justified
in
the
Sight
of
God
?
When
Heaven
is
now
rejoicing
in
his
Conversion
,
must
not
Earth
be
Unjust
,
in
representing
him
●
Sinner
,
and
painting
him
under
all
th●●
Deformity
,
which
now
has
no
Being
?
Again
,
if
a
Person
has
said
or
done
a●
Imprudent
thing
,
and
from
the
Relation
of
it
,
is
describ'd
under
the
disadvantageous
Colors
of
Rashness
or
Indiscretion
,
which
is
often
very
prejudicial
;
may
there
not
be
in
this
a
great
Injustice
,
since
it
often
happens
,
that
Persons
from
the
Observation
of
such
Oversights
i●
themselves
,
learn
to
be
more
Cautio●●
and
Wise
,
and
are
so
far
from
being
Worse
for
what
is
past
,
that
they
are
considerably
better
for
it
?
This
is
ofte●
an
Advantage
Christians
make
of
thei●
Failings
,
in
Point
of
Virtue
and
Discretion
,
and
their
greatest
Improvement
i●
from
the
Experience
and
Instruction
o●
such
Weaknesses
.
Whilst
therefore
the●
World
keeping
a
Record
of
such
Failings
,
and
rating
the
Value
of
Persons
accordingly
,
without
taking
Notice
of
the
Advantage
made
of
them
,
in
so
doing
,
uses
very
deceitful
Weights
and
Measures
;
there
are
none
,
who
follow
the
same
Method
,
and
,
upon
the
Confidence
of
what
they
have
heard
and
seen
,
undertake
to
give
Characters
of
Persons
answerable
to
such
their
Observations
,
but
what
put
too
much
weight
of
Truth
,
upon
a
Foundation
,
that
will
not
bear
it
,
and
under
the
Presumption
of
Evidence
,
are
often
in
Danger
of
being
very
Unjust
.
Now
there
being
so
many
Difficulties
in
this
Subject
of
speaking
of
our
Neighbor's
Failings
,
that
such
Discourses
are
generally
the
Violation
of
our
Fundamental
Duties
,
and
often
draw
us
into
such
a
Guilt
,
that
we
are
uncapable
of
satisfying
for
the
Wrong
we
do
,
and
●●t
us
almost
beyond
the
Hopes
of
Pardon
;
ought
not
all
Christians
,
who
are
concern'd
for
a
future
State
,
set
a
Mark
●pon
this
Vice
,
as
upon
a
Rock
of
Scandal
,
and
be
Solicitous
,
in
avoiding
it
,
for
●ear
of
Shipwrack
?
Ought
not
they
to
●ix
some
Rules
,
relating
to
this
Matter
,
●or
their
safer
Conduct
,
in
a
Way
so
very
Nice
,
and
where
the
Concern
is
of
so
●reat
Importance
?
And
First
,
Resolve
not
to
make
such
Discourses
the
Subject
of
their
common
Entertainments
;
because
these
being
Daily
,
and
almost
Hourly
,
and
such
as
must
continue
all
their
Lives
,
whoever
is
so
little
Circumspect
,
as
to
let
these
be
the
Occasions
of
Sin
,
will
always
live
in
the
Occasions
of
Sin
.
Now
this
must
be
a
great
Unhappiness
;
for
tho'
in
this
State
,
we
cannot
be
always
remote
from
Danger
;
yet
when
our
Circumstances
come
to
be
so
,
that
our
Common
Entertainments
,
and
Ordinary
Recreations
,
are
the
Occasions
of
Sin
,
so
as
to
be
generally
Criminal
,
what
can
be
more
dreaded
by
a
Christian
?
Is
not
this
to
play
with
Monsters
,
and
to
make
Lap-dogs
of
●ions
or
Bears
?
A
Sport
one
would
think
too
desperate
for
those
,
who
Love
themselves
,
or
are
of
a
Fearful
Temper
.
And
is
it
not
then
surprizing
,
that
those
,
wh●
come
nearest
to
this
Constitution
,
sh
〈…〉
generally
please
themselves
in
a
Dive●sion
,
which
is
so
very
prejudicial
,
a●
has
so
much
of
Terror
in
it
,
that
●
enough
to
awe
the
Boldest
,
and
kee●
them
at
a
distance
?
2dly
,
Not
to
make
such
Discourses
t●
Argument
of
the
greatest
Friendshi●
'T
is
a
Practice
too
common
:
For
ma●
who
,
in
mixt
Company
,
know
how
,
●
keep
a
Restraint
upon
their
Lips
,
when
they
meet
a
Friend
alone
,
then
to
take
greater
Freedom
,
and
give
Proof
of
their
more
than
ordinary
Confidence
,
by
discharging
their
Breasts
of
all
they
know
,
by
discovering
their
Jealousies
,
and
●pening
such
Secrets
,
which
Nature
and
Charity
obliges
them
to
conceal
.
'T
is
in
such
Corner-Committees
are
whisper'd
over
the
Faults
,
and
Indiscretions
of
their
best
Acquaintance
,
Suspicions
are
confirm'd
,
and
Probabilities
are
made
Demonstrations
;
and
that
Friendship
,
which
gives
the
Confidence
,
permits
nothing
to
be
question'd
of
whatever
is
related
;
but
the
suppos'd
Obligation
of
Flattering
one
another
,
makes
them
act
,
as
if
they
had
no
other
Friend
in
the
World
.
'T
is
plain
,
how
much
Friendship
is
abus'd
in
this
Point
:
For
the
Principal
,
and
only
Christian
Design
of
it
,
being
to
give
mutual
Help
to
one
another
in
all
that
is
Good
,
and
especially
in
such
a
way
,
as
may
contribute
to
Salvation
;
here
all
is
turn'd
the
wrong
way
,
and
it
serves
for
nothing
,
●ut
to
make
them
hide
each
others
Faults
,
●nd
lay
open
their
Neighbors
,
which
is
not
helping
to
Save
,
but
to
Damn
one
●nother
.
3dly
,
Not
to
let
the
Pretext
of
Compassion
and
Piety
make
way
for
Detraction
.
'T
is
another
Practice
too
general
,
especially
amongst
such
as
seem
to
have
a
Concern
for
Eternity
.
Their
Conscience
is
not
so
harden'd
,
as
downright
to
publish
their
Neighbor's
Crimes
,
and
ye
the
Itch
of
doing
it
is
so
very
stro●●
that
they
know
not
how
to
contai●
Therefore
Piety
is
call'd
in
,
and
the
Devil
is
painted
over
with
its
Colors
;
they
make
a
Sanctified
Preamble
,
of
the
great
Concern
they
are
in
for
the
Scandal
such
an
one
has
given
;
that
they
are
heartily
sorry
for
his
Rashness
,
and
hope
some
of
the
Company
may
be
able
●●
give
him
Advice
;
and
then
,
after
such
●
Preface
,
they
,
without
scruple
,
disse●
him
upon
the
Board
,
and
lay
open
whatever
secret
Disorders
can
blast
his
Reputation
.
But
this
is
an
Abuse
of
Piety
,
an●
Hypocrisie
,
instead
of
Compassion
;
fo●
had
they
any
true
Concern
for
such
●
Neighbor
,
they
would
not
add
Infa●●
to
his
Sin
,
and
by
pointing
at
his
Deformity
,
expose
him
to
the
World
.
T●
true
,
there
may
be
Cases
,
wherein
Charity
may
discover
Faults
to
a
Parent
●
Superior
,
to
oblige
them
to
be
mo●
Watchful
in
their
Charge
:
But
this
is
●●
often
abus'd
,
and
made
a
Cover
,
to
ushe●
in
the
worst
of
Detractions
,
that
I
think
Christians
have
Reason
to
set
a
Mark
upon
it
,
that
they
be
not
misled
by
such
Shews
of
Piety
.
An
ordinary
Observation
will
teach
the
serious
Christian
many
other
Lessons
of
this
kind
;
and
having
duly
consider'd
the
weight
of
this
Sin
,
with
the
frequent
Occasions
of
falling
into
it
,
oblige
him
to
come
to
a
Resolution
of
never
beginning
,
or
joining
in
any
Discourse
,
which
has
the
Sins
of
the
Absent
for
its
Subject
.
For
tho'
all
such
Conversation
may
not
be
equally
Sinful
,
especially
,
when
Crimes
being
now
public
,
there
can
be
●o
Danger
of
lessening
Reputation
,
by
speaking
of
them
;
yet
because
he
has
Reason
to
suspect
,
that
,
even
when
there
is
no
Danger
of
Detraction
,
yet
the
Satisfaction
in
such
Discourse
may
●rise
from
a
secret
Complacence
,
either
●n
the
Evil
related
,
or
as
it
belongs
to
●uch
a
Neighbor
,
hence
he
may
look
on
●t
as
indulging
of
his
own
corrupt
Incli●ation
,
tho'
it
be
not
hurtful
to
others
.
●
dly
,
Because
the
Custom
of
discoursing
●f
others
Indiscretions
and
Sins
,
such
,
●s
being
public
,
carry
no
Detraction
with
●hem
,
will
by
degrees
make
him
less
●autious
in
his
Words
,
and
lead
into
o●her
Matters
,
which
are
defamatory
.
3dly
,
Because
all
such
Discourse
entrenches
generally
upon
Charity
,
in
doing
to
others
,
as
he
would
not
have
others
do
to
him
:
For
who
can
be
pleas'd
,
it
having
his
Infamy
made
the
Subject
of
●
common
Entertainment
?
4thly
,
Because
't
is
neither
Honorable
,
or
Becoming
the
Christian
Profession
,
to
make
his
Neighbor's
Misfortunes
the
Subject
of
his
Pastime
.
5thly
,
Because
,
were
there
●●
Evil
in
such
Discourse
,
yet
he
thinks
●●
to
be
a
Part
of
his
Concern
,
not
only
●●
abstain
from
what
is
Evil
,
but
to
do
Good
▪
and
to
see
,
that
even
his
common
Entertainments
be
worthy
of
his
Profession
▪
And
how
many
things
are
there
of
th●●
kind
,
in
which
Christians
might
be
he●●ful
to
one
another
?
And
if
any
Failing
are
to
be
brought
on
the
Board
,
why
●●
their
own
,
that
they
may
be
made
mo●●
sensible
of
them
,
and
inform'd
of
Remedies
?
Why
not
of
such
as
are
prese●●
in
a
Charitable
and
Friendly
manner
,
●
may
be
for
their
Instruction
?
If
th●
were
once
Fashionable
,
the
meeting
●
Friends
would
be
more
to
the
Purpo●●
than
at
present
it
is
.
And
if
our
Pri●●
and
Self-Love
will
not
allow
of
th●
why
should
they
make
bold
with
t●●
Absent
,
and
treat
them
in
such
●
m●●ner
,
as
,
if
present
,
they
know
,
the●
would
not
bear
?
For
these
and
other
such
Reasons
,
he
thinks
it
a
Christian
Resolution
never
to
engage
in
any
Discourse
of
his
Neighbor's
Sins
,
because
't
is
generally
either
Sinful
,
or
very
Dangerous
,
or
Unbecoming
the
Sanctity
of
his
Profession
,
or
Prejudicial
to
himself
,
if
it
be
not
to
others
,
and
cannot
fail
of
giving
ill
Example
.
And
as
he
is
careful
,
not
to
engage
in
it
,
so
he
is
equally
Solicitous
,
not
to
give
any
Encouragement
to
that
part
of
it
,
at
least
;
which
being
defamatory
,
he
knows
to
be
Sinful
;
and
therefore
,
if
he
be
one
of
the
Company
,
instead
of
setting
it
forward
,
by
asking
Questions
,
by
Smiles
,
or
Nods
,
he
endeavors
to
discountenance
it
by
his
Silence
,
by
severe
Looks
,
by
interrupting
it
with
some
more
Commendable
Subject
,
and
sometimes
by
an
unexpected
withdrawing
:
And
if
the
Company
be
such
,
as
will
bear
it
,
puts
it
by
with
a
deserved
Reproof
.
This
he
does
,
because
he
is
sensible
,
that
whoever
willingly
gives
Ear
to
a
Detractor
,
is
equally
Criminal
with
him
.
In
both
these
Parts
then
,
the
Christian
ought
to
be
very
careful
,
that
is
,
in
governing
both
his
Tongue
and
his
Ears
,
as
to
whatever
concerns
the
Reputation
of
his
Neighbor
;
because
of
the
continual
Occasions
of
falling
into
this
Evil
,
and
df
the
great
Provocations
to
it
,
above
all
other
Sins
;
in
as
much
as
it
is
the
Practice
of
such
Christians
,
whose
Piety
and
Exemplarity
being
remarkable
,
take
off
all
Scandal
from
this
Vice
,
and
seem
enough
to
perswade
People
of
its
being
Innocent
.
This
carries
a
strong
Infection
with
it
;
and
't
is
hard
for
the
greatest
number
to
think
that
Vicious
,
which
those
of
the
first
Rank
,
and
best
Character
,
seem
to
do
,
without
scruple
.
Upo●
this
Consideration
't
is
necessary
all
should
be
so
arm'd
against
it
,
as
not
only
to
be
perswaded
of
its
being
a
most
Pernicious
Evil
,
but
likewise
,
not
to
think
favorably
of
it
,
tho'
they
observe
it
to
be
their
Practice
,
whose
Lives
,
otherwise
,
seen
without
Reproof
.
And
while
this
Caution
must
be
given
to
all
,
let
those
,
who
pretend
to
Piety
,
consider
what
Accomp●
they
have
to
make
up
,
who
by
their
ill
Example
,
make
this
Caution
necessary
.
Other
Vices
are
more
Scandalous
,
but
this
being
a
direct
Opposition
to
one
Principal
Branch
of
Charity
,
it
cannot
be
I●ferior
to
any
of
the
rest
,
and
will
at
the
end
be
found
as
great
an
Obstacle
●●
Salvation
.
CHAP.
XI
.
Instructions
for
Christians
subject
to
any
Habitual
Sin
.
BY
Habitual
Sin
,
I
mean
a
Custom
in
what
is
notoriously
Criminal
or
Vicious
,
whether
Public
or
Private
.
And
tho'
from
the
Instructions
already
given
,
in
prescribing
Remedies
to
some
Particular
Vices
,
may
be
easily
understood
,
what
must
be
the
General
Remedy
and
Method
for
all
;
yet
a
Repetition
cannot
be
here
useless
,
since
it
may
be
serviceable
for
those
,
who
thinking
themselves
not
concern'd
in
what
has
been
said
above
,
may
pass
it
●ver
,
as
supposing
it
not
to
belong
to
●hem
.
In
general
therefore
I
say
to
all
,
who
●hro
'
an
ill
Custom
are
Slaves
to
any
●articular
Vice
,
that
if
God
touches
●heir
Hearts
with
the
sincere
Desires
of
●
true
Conversion
,
they
must
remember
,
●hey
have
a
great
and
difficult
Work
●pon
their
Hands
,
such
as
requires
both
●ime
,
Labor
,
and
more
than
Ordinary
●atience
for
its
Accomplishment
;
and
that
their
Repentance
cannot
be
sincere
,
if
they
think
of
doing
no
more
than
what
others
do
,
for
the
obtaining
Pardon
of
an
Accidental
or
Occasional
Sin
.
For
in
such
a
Sin
there
is
no
more
necessary
,
than
a
hearty
Sorrow
for
the
offence
committed
,
and
a
Compliance
with
such
other
Conditions
,
as
are
annexed
to
this
Sorrow
;
but
in
the
case
of
Habitual
Sin
,
there
can
be
no
sincere
Repentance
,
but
such
,
as
not
only
grieves
at
the
Guilt
Contracted
,
but
likewise
considers
that
great
Weakness
,
to
which
he
is
subject
,
resolves
to
make
War
against
his
own
Inclinations
,
so
as
to
●●
in
hopes
of
overcoming
them
,
as
a●●
to
avoid
the
Occasions
,
of
his
Si●
The
reason
is
,
because
there
can
be
●●
true
Repentance
,
where
there
is
n●
sincere
Resolutions
of
Amendmen●●
and
these
Resolutions
cannot
be
since●●
where
the
Difficulties
of
Amendme●●
are
not
consider'd
,
and
Care
is
n●
taken
for
using
such
Endeavors
,
●
bearing
Proportion
with
the
Diffic●ties
,
give
Hopes
of
overcoming
the●
For
without
this
,
the
Repentance
m●
be
deceitful
,
which
pretending
to
grie●
for
what
is
past
,
is
not
Solicitous
●●
preventing
Relapses
into
the
same
.
The
Habitual
Sinner
therefore
desiring
to
return
to
a
new
Life
,
is
oblig'd
,
like
all
other
Sinners
,
to
Repent
of
whatever
Offences
he
has
committed
;
but
being
sensible
of
his
Inclinations
to
Evil
being
strengthen'd
by
the
Custom
of
Sinning
,
and
that
whatever
good
he
proposes
,
it
is
not
likely
to
be
Effectual
,
except
he
can
weaken
those
Inclinations
and
Passions
,
which
so
strongly
carry
him
to
Sin
,
he
is
therefore
bound
to
undertake
this
Work
,
which
his
unhappy
Circumstances
have
made
necessary
and
peculiar
to
him
.
But
which
way
is
he
to
go
about
it
?
The
most
Effectual
would
be
,
to
seek
some
place
of
Retirement
,
in
which
being
separated
from
Company
,
and
his
usual
Provocations
to
Sin
,
he
might
wholly
apply
himself
to
such
Exercises
of
Piety
and
Mortification
,
as
might
be
proper
for
convincing
him
of
the
Evil
of
his
former
State
,
and
seasoning
his
Soul
with
better
Principles
,
such
as
will
make
him
resolute
in
going
thro'
all
the
Labors
and
Difficulties
of
a
Change
.
This
,
under
the
Direction
of
a
Good
Guide
,
is
certainly
the
surest
way
for
coming
to
the
desir'd
End
;
because
of
the
great
Advantages
the
Penitent
has
in
being
remov'd
from
usual
Dangers
,
and
receiving
all
necessary
Information
and
Encouragement
.
Where
this
cannot
be
,
the
Penitent
must
come
as
near
it
as
he
can
;
having
made
choice
of
a
Discreet
Director
,
he
is
not
to
think
presently
of
going
to
the
Sacrament
of
Penance
,
but
only
of
fitting
himself
for
doing
it
,
as
it
ought
to
be
done
.
And
in
the
first
place
,
is
to
lay
before
his
Director
the
true
State
of
his
Soul
,
especially
as
to
those
Particulars
,
in
which
he
experiences
his
greatest
Weakness
;
and
after
a●●
Circumstances
duly
weigh'd
,
being
advis'd
what
Exercises
are
proper
fo●
him
,
how
far
he
is
oblig'd
to
avoid
the
Occasions
of
Sin
,
and
what
Self-denia●
are
necessary
for
Mast'ring
his
Passio●
he
must
resolutely
undertake
to
follo●
Directions
.
And
then
from
time
●
time
,
that
is
,
at
least
once
a
Week
i●
the
beginning
of
this
new
Course
,
ha●
a
Conference
with
his
Director
,
to
i●
form
him
how
things
succeed
,
and
r●ceive
still
new
Prescriptions
,
as
Di●●culties
and
Circumstances
may
requi●●
And
here
he
must
remember
,
not
●
be
discourag'd
,
if
he
finds
not
a
s●●dain
Change
,
but
that
his
Evil
co●tinues
Obstinate
,
and
seems
not
to
aba●
notwithstanding
all
his
Endeavors
.
F●
he
must
be
mindful
,
what
his
Disorder
is
,
that
it
is
Habitual
,
not
to
be
overcome
,
but
by
a
Change
of
the
whole
Interior
Man
;
that
as
it
came
to
this
Head
by
degrees
,
so
time
must
be
allow'd
for
breaking
its
force
,
and
regaining
that
command
of
himself
,
which
he
has
lost
:
That
this
is
all
driving
up
Hill
,
and
making
Head
against
the
Stream
,
which
is
not
to
be
done
by
one
Push
,
but
must
be
effected
by
Labor
and
Pa●ience
:
That
having
been
long
subject
●o
the
Devil's
Tyranny
,
he
will
be
more
than
ordinarily
industrious
in
keeping
his
hold
,
and
,
by
his
Troublesome
Assaults
,
endeavor
to
put
him
out
of
all
Hopes
of
ever
Accomplishing
his
Designs
:
That
the
Divine
Justice
may
●ermit
these
Difficulties
,
in
Punishment
of
his
former
Sins
,
and
to
make
●im
sensible
,
that
it
is
no
small
thing
●o
have
so
long
forsaken
his
God
:
That
●he
Divine
Mercy
may
concur
in
this
,
●o
make
him
know
,
how
to
value
Vir●e
and
Grace
,
by
the
difficulty
of
their
●urchase
,
and
oblige
him
to
be
●ore
Solicitous
in
preserving
them
,
●hen
once
obtain'd
:
Upon
these
Con●derations
he
ought
to
hold
on
with
●ourage
,
Patience
and
Perseverance
,
●nd
not
be
tired
with
the
Labor
of
his
Undertaking
,
nor
disheartn'd
with
the
little
Advance
he
makes
in
it
;
but
still
continue
with
hopes
,
that
Obstinate
Endeavors
,
under
the
favor
of
Heaven
,
will
at
length
Master
an
Obstinate
Evil
.
To
this
Constancy
he
must
Animate
himself
,
by
Reflecting
,
that
he
works
for
Eternity
,
for
an
Everlasting
Crown
,
which
is
worth
all
his
Labors
,
and
that
the
Task
is
not
to
be
esteem'd
hard
,
if
his
present
Conflict
may
be
a
means
for
escaping
Endless
Misery
:
Especially
too
,
when
he
considers
,
that
the
great
difficulty
,
he
finds
in
returning
to
God
,
is
occasion'd
by
his
past
Sins
,
which
have
given
strength
to
his
Passions
,
and
so
accustom'd
them
to
Evil
,
that
they
bend
that
way
with
Violence
,
and
cannot
now
be
unbent
,
but
with
a
greater
Force
:
Seeing
therefore
,
that
he
has
Rais'd
to
himself
●
stubborn
Enemy
,
and
the
Uneasiness
of
his
present
Conflict
is
of
his
own
making
;
he
ought
to
Spur
himself
forward
with
the
Reasonableness
of
hi●
bearing
his
own
Burthen
,
and
the
Justice
of
those
Labors
being
Troublesome
,
which
are
to
be
the
Remedy
and
Punishment
of
unlawful
Satisfactions
.
Upon
these
Considerations
he
is
to
go
on
,
remembring
he
has
a
great
way
to
go
,
even
all
that
way
he
has
formerly
Departed
from
God
by
his
Sins
;
and
that
his
Endeavors
are
not
to
be
Remitted
,
till
he
has
Regain'd
that
Power
to
Reason
and
Faith
,
which
he
took
out
of
their
Hands
,
by
subjecting
them
to
his
Vicious
Inclinations
.
Having
spent
some
time
in
these
Pious
Endeavors
,
undertaken
in
the
true
Spirit
of
Penance
,
he
may
then
,
with
Advice
,
prepare
for
going
to
Confession
;
but
at
the
same
time
ought
to
have
such
a
sence
of
his
own
Misery
,
as
to
judge
himself
unworthy
of
Absolution
,
and
much
more
of
being
Admitted
to
the
Holy
Communion
:
And
therefore
,
if
his
Director
shall
think
fit
,
to
Suspend
these
,
and
Oblige
him
to
come
again
and
again
,
he
ought
not
to
be
Disquieted
;
but
with
all
Humility
acknowledge
the
Justice
of
such
Proceeding
,
for
the
trial
of
his
Sincerity
,
and
to
give
him
still
a
deeper
sence
of
that
unhappy
state
,
into
which
his
Sins
have
brought
him
.
If
he
cannot
stoop
to
this
,
but
with
eagerness
pleads
for
what
his
Director
judges
more
reasonable
to
differ
,
there
is
ground
to
suspect
his
Repentance
,
which
comes
not
attended
with
that
Humility
which
belongs
to
his
state
;
and
that
Delay
,
before
only
Advis'd
,
must
be
now
Commanded
,
in
hopes
of
some
better
Argument
appearing
of
a
true
Conversion
.
But
while
he
is
going
on
in
this
way
,
endeavoring
,
by
reading
good
Books
,
to
Efface
the
Maxims
of
the
World
,
by
some
better
Principles
of
the
Gospel
;
and
by
frequent
Prayer
,
to
obtain
those
succors
of
Heaven
,
which
are
to
carry
him
thro'
his
Work
,
he
must
likewise
humble
himself
in
some
voluntary
Mortifications
,
hoping
by
these
to
move
the
Divine
Goodness
to
Compassion
;
to
punish
his
past
Sins
,
and
overcome
those
Inclinations
,
which
have
engag'd
him
in
Sin
.
Almighty
God
has
sufficiently
Declar'd
,
both
in
the
Old
and
New
Testament
,
how
much
the
Mortifications
of
an
Humble
Penitent
,
prevail
with
him
,
in
order
to
turn
away
his
Wrath
,
and
open
the
Treasures
of
his
Mercy
;
in
Moses
fasting
Forty
Days
and
Forty
Nights
for
the
Sins
of
his
People
;
in
the
People
of
Bethulia
being
Deliver'd
;
in
the
Ni●evites
being
Pardon'd
;
in
Achab
escaping
the
Judgments
Threatn
▪
d
;
in
Joel
preaching
Repentance
in
Weeping
and
Fasting
;
in
Christ
describing
Penance
under
the
Characters
of
Sackcloth
and
Ashes
,
and
declaring
Prayer
and
Fasting
to
be
an
Effectual
Means
of
driving
out
the
worst
of
Evil
Spirits
.
Now
if
a
Sinner
be
sensible
,
how
much
he
has
provok'd
the
Wrath
of
God
,
and
how
Unworthy
he
is
of
all
his
Mercies
,
and
here
sees
what
Method
is
most
proper
for
Disarming
the
Hand
of
God
,
stretch'd
forth
against
him
,
and
obliging
his
Justice
to
give
way
to
his
Mercy
:
Ought
not
he
to
Enter
into
this
way
,
and
instead
of
being
concern'd
at
any
Difficulties
,
rather
rejoice
in
the
hope
that
is
given
him
of
being
Reconcil'd
to
Heaven
,
without
thinking
any
Terms
too
hard
,
which
are
for
taking
him
out
of
the
Power
of
Hell
,
and
opening
the
Arms
of
an
Offended
Father
to
a
Child
,
that
has
liv'd
in
Rebellion
against
him
,
and
is
unworthy
of
such
Mercy
?
This
same
Method
he
ought
to
pursue
,
upon
a
Second
Motive
of
punishing
his
past
Sins
.
For
since
he
is
sensible
,
that
there
is
Punishment
due
to
all
Sins
,
and
that
,
as
the
Justice
of
God
is
Rigorous
in
Exacting
this
Punishment
,
both
from
Repenting
and
Obstinate
Sinners
,
tho'
in
a
different
way
,
so
the
Church-Disciplin
requires
it
,
in
declaring
it
to
be
a
Debt
of
Justice
;
he
cannot
have
a
true
Detestation
of
his
past
Offences
,
but
it
must
be
accompanied
with
a
Sence
of
the
Punishment
due
to
the
Offender
,
and
a
Resolution
of
joining
with
the
Justice
of
God
and
his
Church
in
the
discharge
of
so
just
a
Debt
.
This
will
be
a
good
Argument
both
to
himself
and
his
Director
,
of
the
Sincerity
of
his
Repentance
,
and
lay
a
substantial
ground
for
Hopes
of
Mercy
;
since
in
so
doing
,
he
follows
the
Example
of
his
Divine
Master
,
who
undertaking
our
Redemption
by
Suffering
,
has
taught
all
true
Penitents
the
way
they
are
to
take
,
and
by
the
Mouth
of
his
Apostle
,
encourag'd
them
to
undertake
it
:
Christ
suffer'd
for
us
,
leaving
you
an
Example
,
that
you
may
follow
hi●
steps
,
and
giving
them
hopes
of
Glor●
upon
these
terms
:
If
we
suffer
wit●
him
,
we
shall
likewise
reign
with
him
;
if
you
are
Companions
in
his
Sufferings
▪
you
shall
also
partake
in
his
Glory
This
part
therefore
of
Suffering
bein●
thus
expresly
Enjoin'd
and
Declar'd
●●
be
one
Condition
for
obtaining
Mercy
and
Glory
;
the
Penitent
Christia●
ought
with
a
Thankful
Heart
receiv●
the
Prescription
,
and
with
Resolutio●
follow
it
,
giving
praise
to
his
Redeemer
for
the
Example
he
has
shew'd
in
his
own
Sacred
Person
;
acknowledging
,
there
is
nothing
a
Sinner
is
able
to
do
,
can
be
acceptable
to
God
,
but
rejoicing
,
that
,
thro'
the
Sufferings
of
Christ
,
it
may
find
acceptance
with
him
.
Thus
if
he
undertakes
to
punish
himself
,
upon
the
sence
of
his
Sins
deserving
it
,
and
God
requiring
it
from
him
,
and
at
the
same
time
has
his
whole
Dependance
on
the
Passion
of
Christ
,
as
to
whatever
good
Effects
his
Sufferings
can
have
with
God
,
he
need
not
fear
of
doing
injury
,
to
the
Satisfaction
of
his
Redeemer
,
but
have
hopes
of
it
,
being
thus
applied
to
his
Soul
,
by
complying
with
that
Condition
,
which
he
himself
has
perscrib'd
.
Upon
a
Third
Motive
he
ought
to
go
on
in
the
same
way
,
and
that
is
,
for
overcoming
those
Inclinations
,
which
have
engag'd
him
in
Sin
.
'T
is
the
first
●hing
requir'd
by
Christ
of
his
Followers
,
that
they
deny
themselves
,
and
take
●p
their
Cross
,
or
as
the
Apostle
speaks
,
that
they
Crucifie
their
Flesh
.
We
●eny
our selves
,
when
we
do
nothing
●f
what
God
forbids
,
nor
omit
any
●hing
of
what
he
Commands
,
without
●onsidering
whether
it
be
pleasing
or
displeasing
to
Inclination
and
Sence
This
cannot
be
effected
,
but
with
great
Self-denials
,
because
Nature
is
ever
desirous
of
being
favour'd
and
pleas'd
;
and
if
a
Christian
is
to
come
to
that
standing
Temper
,
as
to
go
on
in
the
way
of
God's
Commandments
,
without
regarding
Self
,
it
must
be
by
opposing
all
those
Inclinations
,
which
Nature
suggests
.
This
is
the
ground
of
that
Warfare
,
which
is
inseparable
from
a
Christian
Life
;
and
if
the
best
,
like
S.
Paul
,
are
sensible
of
it
,
thro'
that
Corruption
,
which
is
rooted
in
Nature
;
much
more
must
those
be
so
,
who
by
favoring
their
vicious
Inclinations
,
have
made
them
more
violent
.
Hence
must
these
have
much
greater
difficulties
,
thro'
the
greater
Contradiction
of
Nature
to
the
Law
of
God
,
and
it
must
be
a
more
than
ordinary
task
for
them
,
not
to
consider
or
regard
its
Inclinations
,
which
they
have
made
their
study
to
gratisie
for
many
Years
.
Many
Self-denials
must
they
therefore
undergo
,
before
they
can
expect
to
come
to
the
Temper
of
a
Christian
Life
,
and
not
only
deny
themselves
,
but
they
must
crucifie
their
Flesh
,
so
to
bring
it
into
subjection
,
and
force
out
of
its
Hands
,
that
Command
,
it
has
hitherto
had
;
this
must
be
done
by
opposing
its
desires
,
in
depriving
it
of
such
things
,
on
which
it
is
most
eagerly
bent
,
and
forcing
it
to
suffer
and
submit
to
such
things
,
to
which
it
is
averse
:
There
being
no
other
way
of
overcoming
it
,
but
by
refusing
it
,
what
it
desires
,
and
obliging
it
to
bend
,
to
what
it
dislikes
.
If
this
be
not
undertaken
,
the
Penitent
proposes
his
Conversion
to
little
purpose
,
and
only
strikes
against
the
Air
,
but
spares
his
Enemies
:
In
his
perverse
Inclinations
are
his
greatest
difficulties
,
and
if
he
labors
not
by
this
Contradictory
way
,
to
bring
them
under
Government
,
he
is
never
like
to
find
Peace
to
his
Soul
,
nor
be
long
free
from
their
Tyranny
;
which
,
if
not
overthrown
,
is
only
suspended
for
a
time
,
and
will
soon
draw
the
whole
Man
into
the
wonted
obedience
.
However
therefore
Prayers
and
Reading
are
necessary
,
yet
if
he
confines
himself
to
these
,
without
using
just
Endeavors
thus
to
Crucifie
the
Flesh
with
all
its
Sinful
Passions
,
it
must
be
as
great
a
Presumption
to
expect
Amendment
,
as
for
a
Sick
Man
to
Pray
for
Health
,
and
obstinately
refuse
those
Medicines
,
which
are
to
Correct
his
ill
Humors
,
and
remove
the
Cause
of
his
Distemper
.
Thus
then
Mortification
becomes
necessary
to
him
,
for
recovering
his
Soul
from
that
Usurpt
Command
of
his
Passions
,
to
which
he
has
been
hitherto
subject
▪
And
if
he
happily
disengages
himself
from
this
Slavery
,
it
is
still
necessary
for
him
,
upon
another
Consideration
,
I
mean
that
mention'd
by
S.
Paul
,
Rom
.
6.
19.
where
giving
direction
to
such
as
had
been
deliver'd
from
a
Sinful
State
,
he
requires
them
to
make
their
Members
now
to
be
as
serviceable
to
Justice
for
Sanctification
,
as
they
had
before
serv'd
Uncleanness
to
Sin
:
That
is
,
to
let
their
Conversion
be
Proportion'd
to
their
former
Crimes
,
and
their
Exemplarity
be
as
Remarkable
,
as
their
Vice
had
been
.
The
Apostle
was
sensible
,
if
they
themselves
were
not
,
how
much
their
past
Disorders
had
been
injurious
to
Piety
,
in
making
the
Enemies
of
God
Blaspheme
,
and
drawing
others
into
Sin
by
their
ill
Example
;
therefore
he
calls
upon
them
to
make
Satisfaction
for
whatever
Prejudice
they
had
done
to
the
Faithful
,
and
to
the
Church
,
and
be
now
as
Edifying
,
as
before
they
had
been
Scandalous
.
This
Motive
ought
to
oblige
all
returning
Sinners
,
after
their
Conversion
,
to
persevere
in
the
Method
of
a
Mortified
Life
,
and
be
now
as
serviceable
to
Virtue
,
as
they
had
been
before
to
Vice
.
Whence
these
ought
to
be
Mindful
,
that
their
Solicitude
is
not
only
to
be
,
in
avoiding
what
is
Sinful
,
for
this
all
those
are
oblig'd
to
,
who
have
preserv'd
their
Innocence
,
but
their
Disciplin
ought
to
be
so
strict
,
as
to
Retrench
many
things
,
which
others
allow
,
and
decline
even
the
remotest
Dispositions
to
Evil
,
that
so
their
Lives
may
be
an
Encouragement
to
Virtue
,
and
a
Condemnation
of
all
their
Ways
,
who
admire
the
World
and
themselves
,
while
they
declare
their
Aversion
against
the
Vices
of
both
.
This
is
the
Injunction
of
S.
Paul
,
and
it
has
so
much
Justice
in
it
,
that
those
who
Reflect
on
the
manifold
Mischiefs
they
have
done
by
their
ill
Example
,
will
be
willing
to
make
Satisfaction
,
that
so
the
Terror
of
this
Debt
,
laid
before
them
with
all
its
Circumstances
at
the
last
Hour
,
may
not
cast
them
into
Despair
,
whilst
they
see
,
there
's
no
place
in
Heaven
for
such
Injustice
.
Now
whoever
has
Thoughts
to
satisfie
this
Second
Part
of
their
Conversion
,
must
be
under
a
necessity
of
many
Self-denials
,
since
it
will
oblige
them
to
quit
many
things
,
which
are
Recommended
by
the
Practice
of
those
,
who
are
esteemed
Regular
and
Pious
.
There
will
be
very
much
to
be
abated
,
in
Expences
of
Table
,
Cloaths
and
Divertisements
,
a
stricter
Disciplin
is
to
be
observ'd
,
the
Ways
of
Liberty
and
Idleness
to
be
renounc'd
,
and
in
every
particular
to
be
consider'd
,
not
what
Custom
,
but
the
Gospel
approves
:
For
the
World
being
favorable
to
Self-love
and
Corruption
,
few
have
any
Commerce
with
it
,
but
they
get
a
Tincture
of
its
Spirit
,
and
insensibly
are
reconcil'd
to
many
things
,
which
,
if
weigh'd
by
the
better
Maxims
of
Christianity
,
ought
to
be
suspected
as
dangerous
at
least
,
and
hindrances
to
the
great
Work
of
Salvation
.
Those
,
who
by
Endeavors
of
a
Sincere
Conversion
,
have
consider'd
the
Rules
of
the
Gospel
,
and
seen
how
different
it
is
from
the
common
Spirit
of
the
World
,
I
do
not
mean
of
the
Sinful
,
but
more
Regular
part
,
will
find
the
Narrow
Way
so
widen'd
by
Pride
,
Self-love
and
Liberty
,
that
there
will
scarce
be
any
particular
,
wherein
they
will
not
see
Reason
for
departing
some
degrees
from
it
;
if
they
are
Animated
by
that
first
Fervor
of
Justice
,
which
directs
them
to
satisfie
for
the
Injuries
done
by
their
ill
Example
:
And
thus
will
have
sufficient
matter
for
Continual
Mortification
,
both
in
denying
themselves
,
what
others
practice
and
allow
,
and
bearing
the
reproaches
of
those
,
who
will
expose
their
Penitential
Method
,
under
the
Colors
of
Pharisaical
Particularity
,
Hypocrisie
and
Bigotry
.
These
are
Directions
necessary
for
all
those
,
who
desire
to
disingage
themselves
from
Habitual
Sin
;
and
in
the
manner
of
pressing
them
,
it
may
be
easily
observ'd
,
how
much
their
way
is
here
disapprov'd
,
who
seeing
themselves
under
these
ill
Circumstances
,
and
having
Thoughts
of
beginning
a
new
Life
,
go
to
Confession
,
but
instead
of
looking
for
a
Director
,
who
is
best
able
to
Advise
,
and
whom
they
may
frequently
Consult
,
purposely
decline
all
so
qualified
,
and
make
choice
of
a
Stranger
,
who
knows
nothing
of
their
Case
,
will
say
little
to
them
,
and
whom
they
may
never
see
again
.
Now
,
tho'
their
going
to
Confession
,
shews
some
sence
of
their
Misery
,
and
some
Desires
of
Amendment
;
yet
both
these
are
very
imperfect
and
insincere
,
whilst
they
avoid
those
,
who
are
most
likely
to
do
them
good
.
And
this
they
may
easily
understand
,
if
supposing
themselves
desperately
Sick
,
they
should
take
the
same
Method
in
the
Choice
of
a
Nurse
and
a
Physician
,
that
is
,
enquire
out
for
such
,
whose
Care
and
Skill
it
not
likely
to
answer
the
necessity
of
their
Condition
.
Again
,
while
these
in
preparing
for
Confession
,
and
after
it
,
make
but
little
Reflection
on
the
Occasions
of
their
Sin
,
and
consider
not
of
Means
proper
for
overcoming
their
disorder'd
Passions
,
which
carry
them
to
Sin
;
they
shew
again
how
little
in
earnest
they
are
for
effecting
what
they
pretend
in
Confession
;
since
the
Desires
of
Amendment
cannot
be
Sincere
,
where
little
or
no
Care
is
us'd
,
for
preventing
the
return
of
their
Evil
.
And
therefore
,
while
they
go
in
this
manner
to
Confession
,
there
is
too
much
Reason
to
fear
,
they
go
unprepar'd
,
and
that
the
Absolution
they
receive
from
undiscerning
Pastors
,
is
not
for
the
discharge
,
but
the
encrease
of
their
Sins
.
Not
but
Absolution
may
be
sometimes
duly
given
,
upon
Relapse
into
Sin
,
that
is
,
when
upon
Examination
of
the
Penitent
,
it
appears
,
he
has
not
been
wanting
in
his
Solicitude
for
Mast'ring
his
ill
Habit
,
and
that
his
Relapse
is
the
effect
of
Weakness
,
and
not
of
Indifferency
or
Neglect
.
But
certainly
,
as
for
those
Habitual
Sinners
,
who
make
a
practice
of
going
to
the
Sacrament
of
Penance
at
set
times
,
but
are
not
careful
to
avoid
the
usual
Occasions
of
their
Sins
,
nor
overcoming
their
Corrupt
Inclinations
,
their
Confessions
must
be
a
Mockery
and
Sacrilegious
,
and
the
Absolution
Sinful
in
those
,
that
give
it
,
in
not
satisfying
the
Obligation
they
have
,
of
Discerning
between
Leper
and
Leper
,
and
of
not
casting
Pearls
to
Swine
.
Whatever
therefore
may
be
the
Present
Custom
of
some
,
it
cannot
be
justified
;
since
it
is
not
agreeable
to
the
Sense
of
the
Church
,
nor
has
any
regard
to
true
Repentance
,
which
does
not
consist
in
an
outward
Form
,
but
in
a
Change
of
the
Heart
;
and
where
Absolution
is
given
,
without
considering
this
interior
Disposition
,
't
is
not
an
Act
of
Justice
,
but
of
Rashness
;
and
tho'
seemingly
favorable
to
the
Penitent
,
is
most
injurious
to
him
,
in
flattering
him
under
the
guilt
of
Sin
,
and
never
making
him
sensible
of
his
unhappy
State
.
CHAP.
XII
.
Instructions
for
Christians
in
Affliction
.
THE
great
Unhappiness
of
Christians
,
is
to
be
Unhappy
,
and
not
to
think
of
making
a
right
use
of
it
To
pretend
to
remedy
all
other
Afflictions
,
would
be
Rashness
,
since
they
are
Entail'd
on
a
Christian
Life
;
but
to
prescribe
Remedies
for
this
one
now
mention'd
,
is
a
commendable
Charity
;
in
which
I
shall
make
an
Essay
.
To
make
any
Advance
in
this
way
,
the
Christian
must
be
firm
in
this
First
Principle
:
That
Nature
is
not
to
be
consulted
or
hearkn'd
to
,
but
only
Reason
and
Faith
:
For
that
as
Nature
is
Weak
,
Corrupt
and
Blind
in
other
things
,
and
if
follow'd
,
will
certainly
lead
the
Christian
out
of
the
way
,
even
to
rebel
against
God
,
and
trample
on
his
Commands
:
So
it
is
likewise
in
this
point
of
Afflictions
;
there
is
so
much
of
Self-love
in
it
,
and
Pride
,
so
immoderate
a
Desire
of
present
Ease
and
Satisfaction
;
that
if
regard
be
had
to
its
Suggestions
,
the
Christian
,
in
time
of
any
Affliction
,
must
necessarily
be
robb'd
of
all
Peace
,
be
disturb'd
with
Anger
and
Impatience
,
and
be
tempted
to
murmur
against
Providence
,
for
the
Difficulty
and
Injustice
of
its
Dispensations
.
Thus
Nature
,
being
Corrupt
,
will
be
quarrelsom
at
whatever
makes
it
Uneasie
;
and
being
Blind
,
will
encrease
its
own
Uneasiness
,
by
stubbornly
rebelling
,
or
cowardly
sinking
under
the
Oppression
;
and
there
can
be
no
remedy
expected
against
this
Evil
,
nor
hopes
of
Peace
,
if
help
be
not
look
▪
d
for
some
other
way
.
And
from
whence
must
this
be
,
but
from
the
Assistance
of
Reason
and
Faith
,
which
being
superior
to
Nature
,
are
to
over-rule
all
its
Suggestions
and
Motions
by
a
better
Light
and
Power
from
God
?
Whilst
Nature
therefore
,
judging
of
all
Afflictions
by
what
it
feels
,
is
representing
them
as
Evil
,
and
absolutely
concluding
,
there
can
be
no
possibility
of
Comfort
,
as
long
as
they
subsist
,
and
that
the
only
Hopes
is
from
their
Removal
;
Reason
and
Faith
must
Examin
this
Information
,
and
see
,
whether
Afflictions
are
such
real
Evils
,
as
Nature
brings
them
in
,
and
whether
a
Christian
Soul
can
find
Motives
of
Comfort
under
them
.
Now
these
calling
over
the
Cause
,
proceed
upon
Principles
very
different
from
those
of
Nature
;
not
judging
things
Good
or
Evil
by
their
being
Agreeable
or
Disagreeable
to
Sense
;
but
considering
them
by
another
Rule
These
have
one
standing
and
unalterable
Principle
,
That
God
is
the
only
Sovereign
Good
;
that
the
only
Happiness
of
a
Christian
is
in
the
Possession
of
God
;
that
the
great
Business
of
his
Life
being
to
come
at
length
to
the
Possession
of
him
,
nothing
can
be
●
real
Evil
and
Unhappiness
,
which
deprives
him
not
of
God
,
and
nothing
●
real
Good
,
which
removes
him
at
a
greater
distance
from
God
,
and
puts
him
in
danger
of
for
ever
losing
him
:
But
that
all
that
is
to
be
esteem'd
Good
,
which
helps
him
towards
God
;
and
a●●
that
to
be
esteem'd
Evil
,
which
turn●
him
from
him
.
Now
the
reputed
Goods
and
Evils
o●
this
Life
being
measur'd
by
these
Principles
,
the
Christian
finds
,
that
if
consider'd
in
themselves
,
they
are
to
be
esteem'd
Indifferent
,
that
is
,
neither
Good
nor
Evil
;
because
,
of
themselves
,
they
neither
lead
to
,
nor
turn
from
God
;
but
that
this
depends
on
the
use
that
is
made
of
them
;
if
a
good
use
be
made
of
Prosperity
,
it
leads
towards
God
,
and
is
therefore
Good
;
if
an
ill
use
,
it
turns
from
God
,
and
is
therefore
Evil
;
and
so
likewise
of
Adversity
or
Affliction
.
Hence
he
sees
,
that
the
Goods
and
Evils
of
this
Life
being
indifferent
in
themselves
,
they
are
not
so
in
regard
of
Man
:
But
that
whatever
is
most
capable
and
likely
to
fix
his
Heart
on
Creatures
,
is
to
him
most
Dangerous
,
and
inclining
to
Evil
;
because
all
this
diverts
him
from
God
:
And
whatever
is
most
capable
and
likely
to
take
his
Heart
off
this
World
and
Creatures
,
is
more
Profitable
,
and
inclining
towards
Good
,
because
it
puts
him
in
a
state
of
seeking
and
fixing
his
Heart
more
on
God
.
Now
,
the
Experience
being
too
evident
,
that
whatever
is
pleasing
to
Corrupt
Nature
,
draws
to
the
Creature
,
and
whatever
is
displeasing
,
disengages
from
it
;
in
this
sense
,
the
greatest
part
of
those
things
,
which
the
World
reputes
Good
,
are
often
Evil
;
and
what
it
numbers
amongst
Evils
,
are
often
really
Good
.
From
this
Principle
of
Faith
and
Experience
,
the
Christian
may
find
sufficient
Motives
of
Comfort
,
and
even
Joy
,
amidst
the
severest
Afflictions
,
from
as
many
Heads
,
as
Afflictions
appear
helpful
towards
the
Possession
of
God
.
First
then
,
in
being
depriv'd
of
what
Nature
loves
,
as
of
Riches
,
Health
,
&c.
he
has
reason
to
be
comforted
,
because
his
Enemy
is
thus
disarm'd
,
and
those
things
taken
from
him
,
which
would
fix
his
Heart
on
the
Creature
.
His
only
danger
of
being
for
ever
separated
from
God
,
is
from
his
immoderate
love
of
things
Created
,
and
giving
them
a
preference
in
his
Heart
to
God
;
and
has
not
he
the●
reason
to
be
satisfied
,
when
,
by
the
Appointment
of
God
,
this
danger
is
diminish'd
,
and
those
things
taken
from
him
,
which
press
with
greatest
weight
upon
his
Heart
,
and
put
him
most
in
hazard
of
losing
the
Thoughts
of
his
Eternal
Good
?
The
Natural
Inclination
he
has
to
the
World
,
and
Worldly
Goods
,
is
that
which
generally
takes
of●
his
Solicitude
from
providing
for
his
Everlasting
Peace
;
and
,
if
God
,
by
depriving
him
of
what
he
loves
,
and
rendring
this
World
uneasie
to
him
,
open●
his
Eyes
to
see
this
Life
to
be
a
place
of
Banishment
,
and
raises
in
him
Desires
of
seeking
Rest
in
a
better
World
,
may
not
he
discover
a
Mercy
in
all
Afflictions
,
such
as
deserves
his
Thanks
,
and
with
all
their
uneasiness
give
him
Occasion
of
Joy
,
not
such
,
it
may
be
,
as
will
Affect
the
Sences
,
but
a
Joy
of
Faith
,
for
being
in
such
a
State
,
where
the
Divine
Providence
would
have
him
be
,
and
is
most
Effectual
for
bringing
him
to
the
Possession
of
him
?
This
Joy
must
be
,
where
Faith
is
not
Barren
,
but
Active
:
For
if
a
Christian
believes
a
Future
State
,
and
desires
to
be
Eternally
Happy
,
he
cannot
but
be
satisfied
,
when
he
sees
himself
in
the
surest
way
of
coming
to
that
Happiness
,
which
he
believes
and
desires
,
tho'
it
be
not
so
agreeable
to
Sense
as
that
desires
.
Secondly
,
When
he
considers
,
that
nothing
happens
in
this
World
but
by
the
Appointment
or
Permission
of
God
;
that
whatever
he
appoints
or
permits
is
the
effect
of
his
Justice
or
Mercy
;
that
these
being
always
Holy
and
Adorable
in
themselves
,
are
so
likewise
in
their
Effects
:
That
't
is
therefore
Reasonable
and
Just
,
all
his
Creatures
should
submit
to
them
;
because
he
being
Soveraign
Lord
of
all
,
't
is
reasonable
he
should
Order
and
Command
,
and
they
Obey
:
That
in
this
Obedience
and
Submission
is
his
greatest
Wisdom
,
because
in
this
he
subjects
all
to
Him
▪
who
being
All-wise
,
knows
what
is
best
for
him
;
that
in
this
is
the
most
perfect
degree
of
Virtue
;
because
the
Will
of
God
being
infinitely
Perfect
and
Holy
,
he
cannot
otherwise
approach
to
this
Perfection
and
Holiness
,
than
by
not
regarding
his
own
Will
,
which
is
imperfect
,
and
Conforming
it
,
in
the
best
manner
he
is
able
,
to
the
Will
of
God
.
Now
,
when
under
the
greatest
Trials
,
he
sees
the
Order
and
Will
of
God
in
them
,
and
considers
his
submission
to
them
,
as
the
Act
of
the
greatest
Wisdom
,
Perfection
and
Virtue
,
and
that
this
is
what
God
requires
as
most
acceptable
to
him
,
and
most
available
in
order
to
his
Eternal
Happiness
,
he
finds
in
this
State
of
Affliction
,
sufficient
matter
for
present
Satisfaction
and
that
his
Soul
,
by
the
help
of
Faith
may
be
fill'd
with
Comfort
,
eve●
while
the
Body
is
groaning
under
the
weight
of
its
Burthen
.
Thirdly
,
When
he
considers
,
tha●
submitting
to
Afflictions
with
Humility
and
Patience
,
is
a
most
Effectua●
Means
for
obtaining
Pardon
of
Sin
●
that
God
is
full
of
Compassion
an●
Mercy
,
and
in
the
Day
of
Tribulatio●
will
forgive
Offences
,
as
the
Scriptur●
assures
him
;
in
this
he
finds
Motives
of
present
Comfort
;
for
that
having
no
Reason
to
apprehend
a
Miscarriage
,
as
to
his
Eternal
Lot
,
but
only
from
the
just
Anger
of
God
,
provok'd
by
his
Sins
;
he
has
now
Reason
to
Hope
,
that
God
will
shew
Mercy
;
for
that
in
the
Affliction
he
suffers
,
he
has
a
fair
Opportunity
of
rend●ring
God
Propitious
to
him
.
Where-ever
there
is
a
real
Fear
of
losing
God
,
there
must
necessarily
Comfort
arise
from
that
,
which
gives
Hopes
of
coming
to
the
Possession
of
him
.
Fourthly
,
When
he
considers
that
Tribulations
are
the
Trial
of
the
Christian's
Fidelity
;
that
no
Virtue
can
be
esteem'd
truly
so
,
which
has
not
been
Tried
;
that
God
has
carried
his
best
Servants
thro'
these
Trials
;
that
this
is
the
Portion
he
has
Appointed
for
them
on
Earth
;
that
the
Way
to
Heaven
is
thro'
many
Tribulations
;
that
Christ
himself
made
choice
of
this
Way
,
that
to
the
same
he
call'd
his
Apostles
,
that
as
many
as
are
now
in
the
Enjoyment
of
Bliss
,
have
been
all
Tried
like
Gold
in
the
Furnace
,
and
that
many
of
them
had
never
come
to
the
Sense
of
their
Duty
,
had
they
not
been
thus
awakn'd
by
the
Mercy
of
a
Scourge
.
When
he
considers
,
I
say
,
Afflictions
as
thus
helpful
towards
the
Possession
of
God
,
he
finds
Reasons
of
Faith
to
be
Comforted
,
where
Nature
and
Sence
see
no
Reasons
but
of
Complaint
.
And
this
is
his
great
Business
in
time
of
Affliction
,
to
awaken
his
Soul
,
and
put
it
upon
considering
these
Motives
of
Faith
,
that
so
he
may
force
Nature
to
yield
to
what
is
Superior
to
it
,
and
as
the
Apostle
says
,
This
is
the
Victory
,
which
overcomes
the
World
,
our
Faith
;
so
he
may
obtain
this
Victory
by
Faith
.
Whenever
therefore
he
falls
under
any
Affliction
,
whether
Temporal
or
Spiritual
,
he
cannot
but
Acknowledge
,
that
Nature
,
thro'
the
Uneasiness
it
feels
,
is
presently
disquieted
;
and
if
the
Trouble
presses
with
weight
on
any
Tender
Part
,
it
is
fill'd
with
such
lively
Impressions
of
the
Evil
it
suffers
,
that
overwhelm'd
,
as
it
were
with
Grief
and
Confusion
,
it
covers
the
Understanding
and
Soul
with
a
Cloud
of
Darkness
,
that
they
see
none
of
those
Motives
of
Faith
,
which
should
afford
Relief
:
And
while
under
this
disturbance
,
't
is
sttange
,
what
Rebellious
and
Unchristian
Thoughts
possess
the
Imagination
;
so
that
the
Soul
seems
to
be
void
of
Faith
,
and
to
know
nothing
of
the
Principles
of
the
Gospel
.
Thus
it
is
with
him
,
under
the
first
Surprize
of
some
great
Misfortune
,
and
likewise
at
other
times
,
when
,
thro'
some
Melancholy
Disposition
the
Heart
is
oppress'd
,
and
lies
,
as
it
were
,
under
a
Dead
weight
,
without
Motion
or
Life
.
Now
tho'
he
must
own
,
that
this
is
a
frightful
State
,
such
as
seems
to
be
accompanied
with
a
manifold
Guilt
,
and
the
Displeasure
of
God
;
yet
when
he
looks
back
upon
it
with
greater
liberty
of
Mind
,
and
sees
all
this
to
be
the
effect
of
a
Soul
discompos'd
by
the
violence
of
Nature
,
that
it
is
then
oppress'd
and
darkn'd
,
and
that
all
those
Impious
Thoughts
are
only
the
Workings
of
an
Imagination
,
for
that
time
under
no
Government
,
he
,
upon
this
consideration
,
Hopes
,
there
is
more
of
Terror
in
it
,
th●n
of
Guilt
;
and
that
God
will
never
Charge
him
with
that
Disorder
in
which
he
is
wholly
Passive
.
But
however
,
since
he
knows
,
the
Corruption
of
Nature
ought
to
be
subject
to
Reason
and
Faith
,
hence
he
is
sensible
,
his
Duty
obliges
him
,
as
soon
as
he
can
recover
the
liberty
of
his
Thoughts
,
to
make
some
resistance
against
it
,
by
renouncing
all
its
perverse
Suggestions
,
and
forcing
it
to
give
way
to
some
better
Principles
.
For
this
End
,
he
proposes
to
the
Understanding
all
those
Considerations
above-mention'd
;
pressing
the
Duty
of
submitting
to
him
,
who
is
Supreme
Lord
of
all
,
shewing
the
Conveniencies
of
such
a
Submission
,
and
the
great
Advantages
,
that
may
be
made
of
it
,
in
order
to
his
Eternal
Good
.
And
thus
tries
all
ways
to
Convince
the
Soul
of
its
present
Obligation
of
stifling
all
the
impressions
of
Nature
,
and
putting
all
into
the
Hand
of
God
,
to
Order
and
Appoint
every
thing
,
as
he
shall
think
fit
.
And
tho'
,
he
can
never
come
so
far
,
as
to
remove
all
Uneasiness
from
Nature
and
Sense
;
yet
if
he
can
bend
down
with
this
uneasiness
under
the
Hand
of
God
,
and
upon
the
Motives
of
Faith
,
Surrender
himself
to
his
Holy
Disposition
,
he
Hopes
God
will
accept
of
this
Sacrifice
he
makes
of
himself
,
and
have
Compassion
on
all
that
weakness
of
Nature
,
which
he
can
heartily
Lament
,
but
knows
not
how
to
Remedy
.
In
this
manner
he
endeavors
to
go
on
under
all
Afflictions
,
still
opposing
the
Considerations
of
Faith
to
the
Difficulties
of
Nature
,
and
with
these
supporting
her
under
all
her
weakness
.
To
these
Endeavors
he
adds
his
daily
Prayers
,
beseeching
God
to
give
him
Patience
and
Strength
,
that
he
may
not
sink
under
his
Trouble
;
and
calling
to
mind
his
Infinite
Goodness
,
and
the
Promises
he
has
made
of
shewing
Mercy
to
those
that
call
upon
him
in
Tribulation
,
he
upon
this
grounds
a
firm
Hope
,
that
God
will
be
his
Heiper
:
Tho'
,
as
to
the
manner
,
in
which
this
is
to
be
done
,
he
does
not
press
with
too
much
Eagerness
;
but
leaves
it
to
Him
,
who
knows
what
is
best
for
him
,
to
order
all
,
as
shall
seem
good
in
his
Eyes
,
either
by
delivering
him
from
the
Evil
he
suffers
,
or
giving
him
Patience
to
make
an
Advantage
of
it
.
Going
on
in
this
way
,
he
is
watchful
against
all
manner
of
Dejection
of
Spirit
;
because
he
knows
how
Pernicious
this
is
,
in
dark'ning
the
Mind
,
and
making
it
uncapable
of
discerning
those
Reasons
,
which
should
be
its
help
:
As
likewise
in
fitting
it
for
the
Devil's
Snares
,
and
a
Thousand
Temptations
,
which
he
cannot
afterwards
think
on
without
Horror
.
For
the
same
Reason
,
he
checks
all
Inclinations
to
unprofitable
Amusements
,
because
these
feed
Melancholy
,
and
lead
to
Dejection
;
and
therefore
he
concludes
it
his
Interest
and
Duty
,
to
give
them
the
most
speedy
Interruption
he
can
.
Upon
the
same
consideration
,
he
Affects
no
Extraordinary
Retirement
,
above
that
,
which
common
Decency
requires
,
because
this
is
generally
the
effect
of
Humor
,
and
not
of
Reason
,
which
cannot
favor
such
ways
,
as
only
help
to
keep
him
out
of
the
way
,
and
hinder
him
from
coming
to
a
true
Sense
o●
his
Duty
.
Wherefore
he
rather
chuses
some
Employment
,
agreeable
to
Circumstances
,
such
as
may
fill
his
Time
and
his
Thoughts
,
and
admits
of
Friends
,
heark'ning
to
their
Advice
,
who
are
capable
of
giving
it
,
and
with
others
declining
all
Complaints
,
and
chusing
rather
to
discourse
of
Indifferent
Matters
;
because
,
to
be
ever
touching
upon
the
Sore
,
is
to
keep
the
Wound
open
,
and
hinder
it
from
closing
.
To
make
him
steddy
in
this
Healing
Method
,
he
frequently
Reads
such
Books
,
as
put
him
in
Mind
of
his
Duty
;
amongst
which
the
Following
of
Christ
,
has
a
principal
place
,
where
there
is
scarce
a
Chapter
,
which
has
not
something
Medicinal
in
it
,
by
dissipating
those
ill
Humors
,
which
are
rais'd
by
Melancholy
,
and
suggesting
such
Motives
,
as
may
compose
his
Thoughts
,
and
by
Resignation
and
Patience
,
help
him
to
Peace
of
Mind
.
And
whenever
he
finds
himself
in
danger
of
being
overwhelm'd
with
Sadness
,
or
at
other
times
perceives
any
tolerable
freedom
of
Spirit
,
he
endeavors
,
by
some
of
the
following
Reflections
,
to
prevent
the
Storm
,
or
improve
the
Calm
.
My
God
,
is
it
not
just
,
that
thou
should'st
Govern
,
and
I
Submit
?
Thou
know'st
what
is
best
for
me
,
and
why
should
I
then
,
a
Poor
,
Blind
and
Miserable
Creature
,
dispute
thy
Orders
,
and
grieve
at
what
thou
hast
done
?
How
often
have
I
own'd
thy
Power
and
Wisdom
,
in
begging
thy
Will
to
be
done
on
Earth
,
as
it
is
in
Heaven
?
And
when
thy
Will
is
manifest
to
me
,
I
presently
begin
to
Rebel
;
my
Mind
is
fill'd
with
Impatience
,
and
my
Thoughts
with
unreasonable
Phancies
.
I
begin
to
murmur
and
think
,
thou
hast
dealt
hardly
by
me
,
and
complain
of
the
weight
,
thy
Hand
has
laid
upon
me
.
I
spend
my
Days
in
Sighs
,
a
heavy
Oppression
makes
the
Nights
long
,
and
my
Heart
refuses
all
Comfort
,
because
thou
hast
stretch'd
out
thy
Arm
against
me
.
And
where
now
,
my
Soul
,
is
all
thy
Faith
,
and
the
Professions
thou
hast
hitherto
made
.
Is
he
thy
God
;
and
where
then
is
thy
Obedience
?
Why
do'st
not
thou
bow
down
before
him
,
and
force
thy
Stubborn
Nature
to
bend
to
his
Decrees
?
Is
any
thing
done
without
his
Order
?
Is
not
his
Will
in
all
that
has
happen'd
?
What
then
,
if
it
pleases
not
thee
?
Wilt
thou
no
longer
serve
and
be
subject
to
thy
God
,
than
while
he
is
doing
thy
Will
,
and
pleasing
thee
?
Look
on
this
Self-love
and
be
asham'd
:
Is
all
thy
Religion
then
come
to
this
,
to
Bless
thy
God
,
when
he
has
Blessings
in
his
Hands
,
and
then
to
Murmur
,
when
he
Consults
not
thy
Ease
,
in
what
he
does
?
'T
is
plain
then
,
thou
lov'st
not
his
Will
,
but
only
the
Gifts
it
brings
;
and
when
these
seem
to
stop
,
thou
canst
no
longer
say
,
thy
Will
be
done
.
And
is
this
the
Christian
thou
art
,
and
intend'st
to
be
?
'T
is
what
Nature
teaches
,
but
not
the
Lesson
of
Faith
and
Grace
.
Hearken
but
to
these
,
and
they
will
teach
thee
a
more
General
Subjection
;
they
will
teach
thee
to
Measure
the
Appointments
of
God
,
not
by
their
agreeableness
with
thy
Convenience
,
but
by
the
Will
from
which
they
come
:
And
since
all
comes
from
his
Will
,
to
Adore
him
in
all
.
This
thou
art
oblig'd
to
▪
because
he
is
thy
God
:
And
canst
not
thou
find
Reason
enough
for
this
Submission
?
How
many
Good
things
hast
thou
receiv'd
from
his
Hands
;
and
why
not
then
some
that
are
Evil
?
May
not
he
thus
try
thy
Fidelity
,
and
see
whether
thy
Virtue
be
Solid
,
and
thy
Professions
Sincere
?
To
serve
God
in
the
midst
of
his
Blessings
,
is
not
to
be
trusted
;
but
to
continue
Faithful
,
when
he
Afflicts
,
is
the
Argument
of
a
Good
Servant
.
'T
is
thus
thy
Humility
,
thy
Patience
and
Faith
are
tried
;
and
if
in
the
Exercise
of
these
be
thy
Justification
,
thy
Profession
is
Vain
,
if
thou
fail'st
,
when
thou
com'st
to
the
Practice
.
May
not
then
this
Affliction
be
the
Effect
of
an
Infinite
Goodness
,
to
make
thee
know
thy self
,
and
see
,
what
thou
wantest
;
that
so
thou
may'st
not
trust
thy
Salvation
on
the
appearance
of
Virtue
;
but
seek
for
that
,
which
is
more
substantial
and
approv'd
?
May
it
not
be
a
help
,
to
make
thee
know
the
World
,
that
there
is
nothing
lasting
in
it
;
that
all
its
Goods
are
short-liv'd
,
and
will
certainly
deceive
those
,
who
fix
their
Comfort
or
Love
in
them
?
Is
it
a
Misfortune
to
be
convinc'd
of
this
,
whilst
thou
hast
yet
time
before
thee
to
correct
thy
Error
,
by
seeking
some
more
substantial
Good
,
which
can
never
fail
thee
?
For
this
thou
wast
Created
,
and
if
forgetful
of
thy
End
,
thou
stoppest
in
the
way
,
by
fixing
thy
Heart
on
Creatures
,
is
it
not
a
Mercy
,
that
calls
upon
thee
,
and
bids
thee
look
forward
?
And
if
this
be
done
,
by
touching
thee
in
the
most
Sensible
Part
;
't
is
what
thy
Blindness
has
made
necessary
,
who
wilt
not
otherwise
be
convinc'd
of
thy
Affections
being
misplaced
,
but
by
losing
what
thou
lovest
?
And
here
,
while
thou
complain'st
of
thy
Loss
,
tell
me
,
is
it
a
Loss
not
to
be
Born
by
a
Christian
,
to
be
depriv'd
of
a
Creature
,
that
thou
may'st
be
put
in
the
way
of
possessing
God
?
The
love
thou
hast
placed
on
the
World
,
was
due
to
God
;
and
if
he
takes
this
way
to
do
Justice
to
himself
,
the
Gain
will
be
thine
;
for
tho'
he
be
Happy
without
thee
,
thou
canst
not
be
so
without
Him
?
Wherefore
instead
of
immoderately
bewailing
thy
Loss
,
strive
to
be
Patient
and
Humble
under
it
:
Such
an
Humiliation
will
be
more
to
thy
Advantage
,
than
thy
former
Satisfaction
in
the
Enjoyment
of
what
now
is
not
.
Act
then
rationally
,
and
grieve
not
at
the
Advantage
thou
hast
:
Act
according
to
Faith
,
and
think
it
not
a
Misfortune
to
be
put
in
the
way
of
being
Eternally
Happy
.
And
if
there
be
a
difficulty
in
what
thou
suffer'st
;
dost
not
thou
deserve
this
Punishment
,
for
the
Blessings
of
Heaven
,
which
thou
hast
ungratefully
abus'd
?
How
great
has
thy
Ingratitude
been
,
and
how
many
thy
Sins
,
in
regard
of
the
very
thing
now
taken
from
thee
?
And
with
the
continuance
of
it
,
canst
thou
tell
me
,
thy
Sins
would
not
have
been
multiplied
?
If
then
God
punishes
thy
past
sinful
Abuses
,
and
takes
from
thee
the
Occasion
of
making
thy self
more
Unhappy
,
is
not
this
both
Justice
,
which
thou
art
bound
to
adore
,
and
Mercy
,
which
thou
art
oblig'd
to
love
?
Besides
these
,
are
there
not
infinite
other
Sins
,
by
which
thou
hast
provok'd
thy
God
,
and
stand'st
endebted
to
his
Justice
?
If
there
be
Punishment
due
,
why
dost
thou
not
accept
it
?
Is
it
not
better
to
suffer
here
,
than
be
reserv'd
for
a
more
terrible
Judgment
hereafter
?
If
it
be
what
thou
hast
drawn
upon
thy
own
Head
,
complain
not
of
the
Hand
,
that
holds
the
Scourge
;
but
of
thy
Sins
alone
,
which
have
provok'd
it
:
Humble
thy self
under
it
in
the
true
Spirit
of
Penance
,
and
have
Comfort
in
the
hopes
of
Pardon
;
for
that
this
Justice
is
the
Effect
of
Mercy
.
And
if
thy
Sins
do
not
reproach
thee
,
yet
ought'st
thou
cheerfully
to
submit
,
taking
this
Affliction
,
as
part
of
that
Cross
,
which
Christ
is
pleas'd
to
lay
upon
thee
,
as
part
of
his
own
.
The
Character
of
a
Disciple
is
in
bearing
the
Cross
;
for
thus
he
resembles
his
Master
:
So
he
went
before
,
so
he
commands
thee
to
follow
after
.
The
whole
Life
of
Christ
was
Cross
and
Martyrdom
;
if
he
calls
thee
to
the
Fellowship
of
the
same
,
canst
thou
love
him
,
and
think
thy self
unhappy
in
thus
being
united
to
him
?
If
this
be
the
way
he
chose
for
himself
,
and
to
the
same
has
call
▪
d
his
m●st
Faithful
Servants
;
fix
thy
Eyes
on
this
Company
,
and
see
,
if
there
may
not
be
some
Comfort
to
ease
thy
distemper'd
Mind
.
Look
on
the
Reward
,
he
has
promis'd
to
such
as
suffer
with
patience
:
An
Everlasting
Happiness
shall
unite
them
to
him
:
They
shall
reign
with
him
,
who
suffer
with
him
.
The
Condition
is
suffering
with
him
;
all
suffer
here
,
both
Just
and
Sinners
;
if
Unhappiness
is
to
be
one
Portion
of
thy
Life
,
why
should'st
thou
lose
this
,
which
may
be
the
Price
of
a
Crown
?
And
yet
't
is
all
lost
,
if
thou
suffer'st
not
with
Christ
;
't
is
Patience
and
Humility
must
sanctifie
thy
Sufferings
,
and
render
them
a
Sacrifice
acceptable
to
God
.
O
God
,
I
cannot
but
acknowledge
,
I
see
Reasons
to
oblige
me
to
a
peaceable
Submission
,
and
to
esteem
all
my
Sufferings
,
as
the
Effect
of
thy
Mercy
;
I
see
the
good
thou
proposest
in
separating
me
from
the
World
,
and
inviting
my
Heart
to
thee
;
I
see
a
manifold
Advantage
I
might
make
,
of
what
I
call
my
Misfortune
.
But
,
O
God
,
thou
seest
too
what
I
am
;
I
am
too
stubborn
to
bend
,
and
too
weak
to
bear
;
Self-love
is
my
hindrance
,
and
an
infirm
Nature
is
more
ready
to
complain
,
than
improve
under
thy
Scourge
.
I
can
propose
well
sometimes
,
but
then
a
dark
Storm
comes
and
overthrows
all
my
Designs
;
and
thus
,
by
my
Impatience
,
I
am
a
daily
loser
,
where
thou
proposest
my
gain
.
What
then
shall
I
do
?
O
God
.
I
lay
all
my
Weakness
before
thee
;
consider
it
,
I
beseech
thee
,
and
have
Compassion
;
shew
Mercy
to
thy
Servant
,
and
help
me
:
My
Eyes
are
now
upon
thee
,
as
my
only
Helper
;
give
me
Strength
from
above
,
proportion'd
to
my
Burthen
,
and
teach
me
now
to
do
thy
Will
:
Let
thy
Grace
prevail
upon
my
Corruption
,
let
no
more
Complaints
be
heard
from
my
Mouth
;
let
Faith
and
Humility
compose
my
disorder'd
Soul
;
let
me
now
conclude
it
best
to
be
,
as
thou
wilt
have
it
be
:
Let
Resolution
and
Sincerity
at
this
Moment
confirm
my
Heart
,
and
in
the
Spirit
of
thy
afflicted
Son
,
let
me
now
and
every
Day
pronounce
his
Sacred
W●rds
;
Lord
,
not
my
Will
,
but
thine
be
done
.
In
this
manner
does
the
Faithful
Christian
,
in
time
of
Trouble
,
endeavor
to
compose
his
uneasie
Thoughts
,
and
bring
his
Heart
into
subjection
to
his
Lord
.
And
tho'
all
here
suggested
may
not
suit
with
all
Circumstances
;
yet
there
is
no
sort
of
Affliction
,
which
may
not
here
find
Relief
.
I
pray
God
be
the
Comfort
of
all
Afflicted
Souls
,
and
teach
them
to
seek
Comfort
in
him
.
CHAP.
XIII
.
Instructions
for
Laborious
or
Working
Christians
.
'T
IS
generally
reputed
an
Unhappiness
,
to
be
oblig'd
to
work
for
Bread
;
but
since
the
Advocates
,
that
plead
thus
against
it
,
are
Self-love
,
Sloth
and
Pride
,
there
is
Reason
to
Hope
,
it
deserves
a
better
Character
,
since
they
,
that
thus
render
it
Contemptible
,
are
too
Infamous
,
to
have
their
Opinion
pass
for
Just
amongst
Christians
;
who
may
rather
conclude
it
to
be
Honorable
and
Holy
,
because
these
think
so
ill
of
it
.
'T
is
true
,
all
Labor
may
be
esteem'd
an
Unhappiness
,
if
it
be
consider'd
,
as
the
Mark
and
Punishment
of
Sin
;
but
if
we
look
on
it
,
as
the
Penance
impos'd
by
God
himself
on
Sinners
,
and
as
the
Remedy
of
many
Evils
,
to
which
thro'
their
Natural
Corruption
,
they
are
subject
,
it
must
then
have
a
better
Name
,
and
be
reputed
a
Happiness
belonging
to
this
State
:
Even
such
a
Happiness
,
as
it
is
for
one
,
who
is
very
much
in
Debt
,
to
have
wherewith
to
Discharge
it
;
or
for
one
,
who
being
expos'd
to
many
Dangers
,
is
provided
with
sufficient
Means
for
his
Security
.
For
since
by
Sin
,
all
Christians
are
endebted
to
God
,
the
surest
way
to
satisfie
it
,
must
be
by
cheerfully
submitting
to
the
Punishment
of
the
Sin
:
And
since
Idleness
is
the
Root
of
many
Evils
;
he
that
is
oblig'd
to
daily
Work
,
has
by
the
Circumstances
of
his
State
,
the
Ax
laid
to
this
Root
,
for
preventing
its
unhappy
Growth
.
Hence
the
First
Instruction
for
these
sort
of
Christians
,
is
to
undertake
their
daily
Work
in
the
Spirit
of
Obedience
,
that
is
,
in
Obedience
to
the
Order
of
God
.
They
are
to
consider
themselves
,
as
in
a
kind
of
Religious
Order
,
in
which
God
himself
has
instituted
their
Rule
:
He
has
expresly
Commanded
,
that
they
shall
Eat
their
Bread
in
the
Sweat
of
their
Brows
;
and
if
in
submission
to
this
Command
,
they
undertake
their
Work
,
it
is
certain
,
their
daily
Toil
will
be
as
much
an
Act
of
Religion
and
Obedience
,
as
what
those
do
,
who
live
in
a
Cloyster
,
and
observe
the
Rules
of
their
Founder
.
II
.
They
are
to
consider
their
Work
,
as
part
of
that
Penance
,
which
the
Justice
of
God
has
impos'd
on
Sin
.
And
if
upon
this
consideration
,
they
humbly
submit
to
all
the
Trouble
of
it
;
if
,
in
this
Spirit
,
they
cheerfully
quit
their
Beds
in
the
Morning
,
and
with
Fidelity
go
thro'
all
the
uneasiness
of
the
Day
,
't
is
certain
,
their
daily
Work
will
thus
become
a
continued
Act
of
Penance
;
and
in
this
they
will
have
another
Resemblance
with
the
best
Religious
;
whose
daily
Endeavors
are
by
repeated
Mortifications
to
do
Penance
for
their
Sins
.
And
what
better
Penance
,
than
that
which
God
has
fixt
on
Sin
?
Even
that
,
which
the
Primitive
Ermits
undertook
,
and
those
now
follow
,
whose
Eminent
Sanctity
turns
upon
them
the
Eyes
of
our
present
World
.
III
.
They
are
to
consider
their
daily
Labor
,
as
a
Means
to
preserve
their
Souls
Pure
from
that
general
Corruption
,
which
is
the
Effect
of
Idleness
▪
Infinite
are
the
Evils
of
an
Idle
Life
;
this
opens
the
Way
to
all
manner
of
Vice
,
and
leads
directly
into
the
Broad
Way
.
Now
if
these
would
consider
the
danger
they
are
in
,
arising
from
the
common
Weakness
of
a
Corrupt
Nature
,
and
undertake
their
daily
Work
,
as
the
best
Preservative
against
this
Corruption
;
willingly
embracing
it
,
for
their
better
Security
against
the
Evils
,
which
Idleness
might
otherwise
lead
them
into
;
they
would
in
this
act
according
to
Christian
Prudence
,
and
concurr
in
the
first
design
of
the
Best
Religious
,
who
observing
the
Dangers
of
the
World
,
resolve
upon
withdrawing
from
it
,
that
so
by
their
distance
,
they
may
not
be
expos'd
to
the
Occasions
of
Sin
.
Now
,
if
what
Religious
do
by
Retiring
,
these
do
by
Working
,
the
End
in
both
is
the
same
,
tho'
the
Means
be
different
,
and
the
Act
in
both
may
be
truly
said
Religious
.
IV
.
They
are
to
consider
their
daily
Labor
,
as
a
Means
to
provide
for
themselves
and
Family
;
and
this
being
what
the
Obligation
of
their
State
lays
upon
them
,
all
what
they
do
,
upon
this
Motive
,
is
an
Act
of
Justice
;
and
thus
may
be
made
an
Offering
acceptable
to
God
;
so
as
not
only
to
Work
for
Bread
in
all
they
do
,
but
likewise
for
Eternity
;
since
whatever
is
here
undertaken
on
the
Motive
of
Justice
,
must
be
available
to
Everlasting
Life
.
Now
in
this
part
again
they
may
concurr
with
the
best
Religious
;
for
since
the
design
of
these
in
their
Retirement
,
is
to
make
a
Sacrifice
of
their
Lives
to
God
;
will
not
Working
Christians
do
so
too
,
if
they
sanctifie
all
their
Labors
by
the
Motives
of
Justice
,
and
offer
them
all
to
God
,
in
compliance
with
the
Obligations
of
their
State
?
It
cannot
be
question'd
,
but
thus
they
will
be
well-pleasing
in
the
sight
of
God
,
and
that
their
Labors
may
be
●allow'd
by
Justice
,
as
theirs
were
heretofore
by
Faith
,
who
for
being
Christians
were
condemn'd
to
dig
in
Mines
.
By
observing
these
few
Instructions
,
all
Laboring
Christians
may
render
their
Lives
truly
Christian
,
Holy
and
Religious
.
'T
is
true
,
they
have
not
that
Opportunity
for
frequent
Prayer
;
but
yet
they
may
Pray
still
:
They
ought
to
begin
the
Day
with
Prayers
;
so
to
Consecrate
their
Labors
and
themselves
to
God
;
if
this
cannot
be
long
,
because
Business
presses
,
yet
if
faithfully
perform'd
,
as
Circumstances
will
allow
,
it
may
,
like
the
Widows
Mite
,
find
as
good
acceptance
,
as
the
longer
Exercises
of
those
,
who
have
their
time
at
Command
.
Other
Prayers
they
may
say
,
even
at
their
Work
,
by
raising
up
their
Hearts
to
God
in
short
Ejaculations
;
by
acknowledging
their
Misery
,
asking
for
Mercy
,
Grace
and
Protection
from
Sin
,
&c.
This
may
be
done
in
Shops
,
in
the
Field
,
in
the
Kitchen
,
with
the
Needle
,
Broom
,
or
Hammer
in
the
Hand
;
there
being
scarce
any
Exercise
of
Corporal
Labor
,
but
where
the
Mind
has
liberty
enough
,
of
raising
it self
above
the
Employment
of
the
Hands
.
And
't
is
this
ought
to
be
much
recommended
to
all
,
who
by
necessary
Business
being
streitn'd
in
their
time
,
scarce
find
leisure
to
begin
o●
end
the
Day
,
by
bending
their
Knees
to
God
in
Prayer
:
Because
by
help
of
such
Thoughts
,
they
live
mindful
of
God
,
and
give
proof
of
their
dependance
on
him
.
Besides
these
accidenta●
Flights
,
they
may
be
Constant
▪
at
th●
Beginning
of
every
Action
to
Offer
i●
to
God
,
desiring
him
to
accept
it
,
in
union
with
the
Labors
of
Jesus
Christ
on
Earth
,
and
in
the
discharge
of
their
Duty
.
'T
is
thus
the
Apostle
gives
Directions
to
Christians
to
do
all
in
the
Name
of
our
Lord
Jesus
Christ
;
that
so
whatever
they
do
,
may
be
sanctified
thro'
him
;
and
by
this
holy
Expedient
,
they
have
it
in
their
power
,
to
make
all
their
Actions
Prayer
.
I
could
wish
likewise
,
those
,
who
have
Families
,
would
meet
,
with
a●●
under
their
Care
,
and
conclude
the
Day
with
Prayer
:
If
their
early
Rising
and
hard
Labor
render
their
ti●'●
Spirits
unfit
for
the
common
Exercises
of
Night
,
let
them
take
shorter
Prayers
,
which
God
,
knowing
their
Circumstances
,
will
not
fail
to
accept
.
And
on
Sundays
and
Holy-days
,
they
ought
to
be
exact
in
satisfying
the
Duties
of
those
Days
;
if
they
have
not
the
Opportunities
of
a
Public
Assembly
,
they
must
do
it
in
the
best
manner
they
are
able
at
home
;
always
taking
some
time
both
Morning
and
Afternoon
for
Reading
some
Good
Books
,
which
may
revive
in
them
the
Memory
of
their
Duty
,
and
quicken
in
them
the
desire
of
complying
with
it
;
and
if
this
can
be
done
in
Common
,
it
will
be
more
Exemplary
and
Beneficial
.
In
this
manner
may
laboring
Christians
,
even
amidst
the
Toil
and
Distraction
of
their
Lives
,
answer
all
the
Obligations
,
which
the
Gospel
lays
upon
them
,
and
prepare
for
dying
happily
.
There
are
however
some
Points
,
in
which
they
are
to
be
careful
:
First
,
In
not
going
to
their
Work
,
like
Brutes
,
without
thinking
of
those
Motives
,
which
may
make
their
Labors
available
to
Salvation
.
Secondly
,
If
they
work
for
Hire
,
to
be
Faithful
in
what
they
undertake
,
and
not
favor
themselves
in
his
wrong
,
who
employs
them
.
Thirdly
,
Not
to
let
Covetousness
make
them
Diligent
,
but
Duty
.
Fourthly
,
To
suppress
all
immoderate
Solicitude
,
but
to
trust
in
Providence
,
that
if
they
are
truly
Industrious
,
they
shall
find
help
in
all
Necessities
.
Fifthly
,
If
they
work
in
Company
,
to
avoid
all
sinful
Discourse
and
Songs
▪
as
likewise
Animosities
and
Quarrels
.
Sixthly
,
To
accustom
themselves
to
no
sort
of
Prophane
Expressions
,
as
of
Cursing
,
Swearing
,
&c.
And
since
Mirth
is
commendable
in
them
,
to
confine
it
to
what
is
Innocent
,
and
not
seek
Diversion
,
in
what
will
please
the
Devil
,
but
make
God
their
Enemy
Seventhly
,
To
keep
Peace
in
their
Families
.
Eighthly
,
If
they
want
some
Relief
in
the
Evening
,
to
make
their
own
Homes
the
place
of
it
,
and
not
go
to
such
Houses
,
where
they
will
be
tempted
to
spend
Extravagantly
in
the
Night
,
what
they
gain
with
Toil
in
the
Day
.
Where
there
is
a
Wife
,
it
is
her
part
to
contribute
to
this
,
by
making
Home
easie
and
comfortable
;
for
it
is
a
Temptation
to
a
Man
,
who
has
been
laboring
all
Day
,
to
seek
Relief
abroad
,
if
he
cannot
find
it
in
his
own
House
;
and
on
this
Consideration
,
besides
others
,
she
is
oblig'd
to
govern
her
Passions
and
Tongue
,
and
connive
at
many
things
,
which
she
cannot
try
to
mend
,
but
by
making
them
worse
.
Ninthly
,
To
be
moderate
in
their
Expences
,
and
not
spend
Extravagantly
in
Drink
,
Diet
,
or
Cloaths
,
what
should
be
their
support
in
Sickness
or
Age
,
or
the
Provision
of
Children
.
Lastly
,
If
some
more
than
Ordinary
Rest
be
taken
on
Sundays
or
Holy-days
,
not
to
spend
them
,
at
least
,
in
Idleness
;
and
if
they
use
some
Diversion
,
after
the
Duties
of
such
Days
are
satisfied
for
the
Relief
of
their
Spirits
,
not
to
make
this
the
Principal
Business
of
them
,
by
going
into
Idle
Company
,
and
Committing
greater
Sins
on
Days
,
that
ought
to
be
Sanctified
,
than
in
all
the
Week
beside
.
Those
,
who
Labor
hard
all
the
Week
,
are
under
great
Temptations
,
on
all
Days
,
wherein
they
do
not
Work
,
of
running
into
some
Folly
,
Extravagance
or
Excess
:
For
while
Diversion
seems
necessary
for
them
,
they
can
have
no
Scruple
in
seeking
it
;
and
while
the
World
is
so
Corrupt
as
it
is
,
they
cannot
easily
find
it
,
but
with
the
danger
of
being
drawn
into
some
Disorder
;
and
hence
is
often
Dated
the
Ruin
of
themselves
and
Families
.
Wherefore
,
I
think
it
a
very
Important
Point
for
this
Rank
of
Christians
,
to
see
,
how
they
keep
these
Days
,
and
particularly
in
all
their
Recreations
,
to
make
choice
of
such
Company
,
whose
Principles
of
Sobriety
,
Piety
,
and
Modesty
,
may
secure
them
against
the
Common
Evils
of
Idleness
,
and
to
avoid
such
Places
,
where
they
know
they
cannot
divert
themselves
,
but
with
the
evident
hazard
of
Sin
.
These
Cautions
I
press
to
Laboring
Christians
,
that
so
while
their
Circumstances
exempt
them
from
many
Occasions
of
Sin
,
and
Oblige
them
to
spend
the
great
part
of
their
Lives
in
such
a
way
,
as
is
capable
of
being
Sanctified
,
even
like
that
of
the
Ermit
,
and
strictest
Religious
,
they
may
not
lose
the
fruit
of
all
their
Labors
for
want
of
a
little
Care
:
It
being
truly
a
matter
of
Pity
,
to
think
,
that
they
,
who
take
such
Pains
,
should
make
no
Advantage
of
what
they
do
;
but
after
having
born
the
Burthen
of
the
Day
,
should
at
the
Evening
be
depriv'd
of
what
was
design'd
for
their
Hire
,
and
as
the
Reward
of
their
Labors
:
Which
Unhappiness
can
no
otherwise
be
prevented
,
but
by
a
due
Care
in
these
Particulars
;
and
a
Neglect
here
will
likely
prove
the
Loss
of
all
.
Could
they
bring
their
Lives
to
these
Rules
,
I
should
think
them
the
Happiest
of
all
degrees
of
Christians
,
that
are
in
the
World
;
and
a
little
Reflection
will
teach
them
to
think
so
,
notwithstanding
all
the
Hardship
they
undergo
,
and
the
mean
Opinion
the
World
has
of
them
.
For
when
I
consider
their
daily
Toil
in
working
for
Bread
,
I
see
in
this
the
Happiness
of
being
deliver'd
from
that
Idleness
,
which
leads
the
great
part
of
the
World
into
Hell
.
I
follow
after
the
Rich
,
whom
the
World
calls
Happy
,
and
see
them
at
their
Bottles
and
Cards
,
at
their
Entertainments
,
Musick
,
Park
,
Plays
,
&c.
and
while
they
are
here
spending
their
Souls
,
their
Lives
and
Money
,
I
turn
to
the
Laboring
Man
,
and
seeing
him
Sweating
with
the
Hammer
,
Ax
or
Spade
;
I
presently
say
,
How
much
better
art
thou
Employ'd
,
than
those
,
whom
Plenty
make●
Idle
:
Happy
is
that
Necessity
,
which
obliges
thee
to
Labor
,
and
happy
that
Labor
,
which
delivers
thee
from
Idleness
.
I
then
turn
to
his
Table
,
and
seeing
,
how
Sparing
it
is
,
I
am
inclin'd
to
think
him
unfortunate
,
because
he
is
no
better
provided
;
but
when
I
consider
,
he
has
enough
for
the
subsistence
and
support
of
Nature
;
and
what
he
wants
,
is
only
wanting
to
the
demands
of
Gluttony
and
Intemperance
;
I
here
proclaim
him
Happy
again
,
who
Eats
according
to
the
design
of
Providence
,
that
is
,
for
Life
and
Strength
,
and
not
as
an
Unbeliever
,
for
Sensuality
and
Vice
.
I
look
again
on
his
Furniture
and
Cloaths
,
and
begin
to
pity
him
;
but
when
I
see
Necessity
and
Decency
sufficiently
provided
for
;
I
then
say
,
Wherein
art
thou
Unhappy
?
Is
it
because
thou
hast
nothing
to
throw
away
upon
Curiosity
and
Vanity
?
Rather
,
the
more
happy
for
this
;
in
being
tied
by
thy
Circumstances
to
Duty
,
and
restrain'd
from
what
is
Vicious
.
Thus
looking
on
Laboring
Christians
,
I
see
many
Advantages
in
their
State
;
First
,
In
their
Labor
,
which
is
a
Daily
Sacrifice
,
and
Atonement
for
Sin
.
Secondly
,
In
their
Wants
,
in
not
having
wherewith
to
feed
Pride
,
Ambition
,
Luxury
and
Extravagance
.
It
is
in
these
Wants
only
they
are
distinguish'd
from
Men
of
Plenty
:
And
if
Pride
,
Luxury
and
Extravagance
are
Evil
,
there
can
be
no
more
Misfortune
,
in
not
having
wherewith
to
feed
and
strengthen
these
,
than
it
is
in
a
Sick
Man
,
in
not
having
Opportunities
of
increasing
his
Distemper
.
Hence
,
if
things
are
measur'd
by
the
Gospel
,
it
must
be
acknowledg'd
,
that
the
Laboring
Man
at
the
Anvil
,
has
much
the
Preference
to
the
Rich
Man
at
his
Entertainments
and
Games
:
That
his
spare
Diet
answerable
to
Necessity
,
is
better
than
the
other's
Abundance
,
by
which
he
courts
Appetite
and
Sence
:
That
his
Plain
and
Course
Dress
,
which
Nature
and
Modesty
demand
,
is
more
commendable
than
the
other's
Cost
and
Flutter
,
which
are
only
to
gratifie
his
own
Vain
Humor
,
or
to
complement
a
Distemper'd
World
.
'T
is
plain
from
the
first
Rudiments
of
the
Gospel
,
which
of
these
is
in
the
more
Christian
way
;
and
therefore
plain
,
which
Condition
is
the
more
Evangelical
.
The
Case
is
so
clear
,
that
it
must
be
concluded
;
if
the
Rich
Man
does
not
bring
himself
,
by
Self-denials
,
to
live
according
to
the
Method
of
the
Laborer
,
he
will
be
but
ill
prepar'd
to
Appear
at
the
Day
of
Accounts
:
And
,
hence
it
is
,
that
those
Pious
Souls
,
who
seeing
the
Extravagancies
of
the
World
,
are
afraid
of
having
a
part
in
them
,
retire
from
it
,
and
seek
both
Security
and
Perfection
in
observing
the
Rules
of
the
Laboring
Man
;
both
in
his
Daily
Employment
,
and
Spare
Diet
,
and
Mean
Dress
.
And
as
for
those
,
that
stay
behind
,
engag'd
in
a
Worldly
Life
,
't
is
most
evident
,
if
they
propose
not
the
same
Rules
,
overcoming
Idleness
by
Business
,
and
the
Excess
of
Table
and
Cloaths
by
Moderation
,
they
will
neither
be
secure
from
Dangers
,
nor
come
up
to
that
Perfection
,
which
the
Gospel
requires
as
necessary
in
all
the
Followers
of
Christ
.
If
there
be
any
Truth
in
this
,
the
Laboring
Christians
may
then
see
the
Advantage
of
their
Condition
,
in
being
oblig'd
to
such
a
Method
,
which
is
most
conformable
to
the
Gospel
,
and
most
helpful
to
Salvation
;
and
that
for
the
effectual
obtaining
this
Happiness
,
they
need
do
no
more
than
what
their
State
obliges
them
to
,
but
only
do
it
in
that
Holy
Disposition
of
Spirit
,
as
to
make
their
Labors
Christian
,
and
a
Sacrifice
Acceptable
to
God
.
In
this
the
foregoing
Instructions
will
be
some
help
▪
but
because
their
Business
may
not
allow
the
reading
them
often
,
I
here
add
a
short
Prayer
,
as
an
Abridgment
of
them
,
and
if
said
every
Day
,
before
they
begin
their
Work
,
may
be
a
means
of
Sanctifying
all
their
Labors
.
HERE
in
thy
Presence
,
O
God
,
I
acknowledge
thy
Justice
in
Commanding
us
to
Labor
,
in
Punishment
of
Sin
;
and
in
Obedience
to
thy
Command
,
I
willingly
undertake
the
Work
of
this
Day
,
and
submit
to
all
the
Trouble
of
it
,
as
a
Penance
justly
due
to
my
Sins
:
Accept
it
,
I
beseech
thee
,
in
Union
with
all
the
Labors
of
Christ
,
in
the
Work
of
my
Redemption
,
and
in
Virtue
of
his
Sacred
Passion
,
may
it
be
available
for
the
discharge
of
that
great
Debt
I
have
contracted
by
my
manifold
Offences
.
I
Confess
likewise
before
thee
,
my
great
Weakness
and
Corruption
,
and
being
sensible
,
how
dangerous
Idleness
would
be
to
me
,
in
leading
me
into
the
Occasion
of
many
Sins
,
I
cheerfully
undertake
the
Labor
of
this
Day
,
as
what
thou
,
knowing
my
Infirmities
,
hast
mercifully
appointed
for
me
,
as
the
best
Preservative
from
Evil
:
I
thank
thee
for
it
,
and
hope
,
by
thy
Grace
,
it
will
have
that
Effect
in
me
,
which
thou
proposest
for
my
Good
.
I
acknowledge
it
again
my
Duty
to
provide
Necessaries
for
Life
,
both
for
my self
,
and
those
that
belong
to
me
;
this
is
an
Obligation
which
Justice
lays
upon
me
;
to
satisfie
this
Duty
,
I
willingly
undertake
the
Work
of
this
Day
;
give
thou
a
Blessing
to
it
,
and
since
doing
Justice
is
my
motive
,
may
it
be
available
,
not
only
for
gaining
Bread
,
but
likewise
in
order
to
Eternal
Life
.
Preserve
me
this
Day
from
all
Sin
,
give
me
Grace
to
resist
all
the
Occasions
of
it
:
Govern
my
Tongue
,
and
all
my
Passions
,
abide
with
me
this
Day
and
for
Ever
.
CHAP.
XIV
.
Instructions
for
Servants
.
HAving
discours'd
more
at
large
in
another
Treatise
upon
the
Commandments
,
concerning
the
Obligations
of
Servants
,
Masters
,
Parents
,
Shop-keepers
,
&c.
I
shall
set
down
here
only
some
particular
Heads
,
which
may
be
some
help
to
those
,
who
may
not
have
leisure
to
read
a
larger
Volume
.
And
now
,
as
to
Servants
,
their
Life
being
generally
Laborious
,
all
that
has
been
said
in
the
foregoing
Chapter
,
may
be
Directions
,
how
they
are
to
Work
,
and
how
to
Pray
.
Besides
these
,
there
are
some
more
particular
Duties
belonging
to
their
State
.
First
,
Of
Respect
to
those
,
that
are
over
them
;
and
this
obliges
them
to
keep
a
watch
over
their
Words
and
Actions
,
so
as
to
say
or
do
nothing
which
is
not
becoming
their
Condition
.
The
Practice
of
this
is
principally
when
they
are
reprov'd
;
for
then
,
whatever
their
inward
disturbance
be
,
they
ought
to
govern
their
Tongues
,
and
avoid
both
Surly
Looks
and
Answers
;
remembring
the
Advice
given
them
by
S.
Paul
,
of
Not
answering
again
,
especially
in
such
a
manner
,
as
is
likely
to
encrease
their
Displeasure
,
who
are
already
Angry
with
them
.
There
seems
greater
reason
for
this
,
when
the
Reproof
is
Just
,
and
occasion'd
by
some
real
Fault
;
for
then
they
know
for
what
they
Suffer
,
and
ought
to
Humble
themselves
in
Punishment
of
their
Neglect
.
And
yet
they
ought
to
do
the
same
,
when
the
Reprehension
is
undeserved
:
For
tho
it
may
be
allow'd
in
a
word
or
two
,
and
with
Calmness
to
shew
their
Innocence
;
yet
if
they
are
not
Believ'd
,
but
are
still
Reprov'd
as
Faulty
;
here
they
are
to
submit
with
Patience
,
with
hopes
of
having
a
part
in
the
Reward
promis'd
to
those
who
suffer
for
Justice
.
This
they
are
encourag'd
to
by
S.
Peter
,
1
Ep.
2.
18
,
19.
as
a
thing
most
acceptable
to
God
:
And
't
is
a
Point
which
Servants
ought
to
be
Industrious
to
learn
,
that
so
,
having
not
so
much
time
to
employ
in
Prayer
and
Works
of
Charity
,
they
may
make
out
this
way
,
what
is
wanting
to
them
in
others
,
and
by
Patient
Suffering
work
out
their
Salvation
.
This
moderation
in
presence
of
their
Masters
,
they
are
likewise
to
practise
behind
their
Backs
,
by
avoiding
all
manner
of
Discourses
or
Complaints
,
which
are
Disrespectful
;
and
being
silent
in
every
thing
,
that
may
be
a
lessening
to
their
Reputation
,
whom
they
serve
:
For
besides
the
want
of
Respect
▪
there
is
something
of
Treachery
,
in
discovering
the
Secrets
of
the
Family
,
of
which
they
are
a
Part
.
Secondly
,
Obedience
in
all
Lawful
Commands
;
because
all
Power
is
from
God
,
and
such
ought
to
be
esteem'd
the
Power
,
which
Masters
have
over
their
Servants
;
upon
which
Consideration
,
S.
Paul
,
Eph.
6.
requires
them
to
be
Obedient
,
not
as
●●
Men
only
▪
but
as
to
God
,
by
wh●●●
Power
they
Command
.
Now
〈…〉
●he
Manner
,
in
which
they
ought
to
Obey
,
the
same
Apostle
says
●t
ought
to
●●
,
〈…〉
V●●u●●ate
:
With
a
〈…〉
that
is
readily
and
cheerfully
.
And
here
again
,
Servants
have
a
great
opportunity
of
gaining
the
favor
of
Heaven
;
for
whereas
in
many
Commands
there
is
often
a
great
deal
of
Humor
and
Passion
,
such
as
may
incline
them
to
Contempt
or
Disobedience
,
a
ready
Compliance
,
in
Contradiction
to
all
such
interior
Motions
of
their
own
,
must
be
a
most
acceptable
Self-denial
,
such
as
cannot
fail
of
having
its
Reward
.
And
this
S.
Paul
puts
them
in
mind
of
,
when
having
requir'd
Servants
cheerfully
to
Obey
,
he
bids
them
be
assur'd
,
that
according
to
the
good
they
do
,
so
they
shall
receive
from
God
;
reck'ning
this
ready
Obedience
amongst
the
good
things
,
which
will
have
their
Recompence
in
Heaven
.
And
if
Servants
could
shew
this
Obedience
,
not
only
to
Easie
,
but
to
Harsh
and
Passionate
Masters
,
and
even
then
Observe
their
Orders
with
Cheerfulness
,
when
they
see
them
mov'd
only
by
Peevishness
or
Humor
,
this
would
certainly
oblige
Heaven
to
their
Assistance
;
and
as
they
have
the
Trials
of
a
Noviceship
,
prepare
them
for
the
most
Eminent
Vertues
,
which
are
the
Commendation
of
a
Religious
Life
.
And
while
all
Servants
being
Subject
,
have
it
so
often
in
their
power
to
recommend
themselves
to
God
,
in
the
practice
of
a
Patient
,
and
Humble
Obedience
;
let
them
see
,
how
much
they
lose
,
in
neglecting
these
Opportunities
;
by
their
Impatience
and
Humorsom
Stubbornness
,
losing
first
their
own
Inward
Peace
of
Mind
,
and
then
their
Peace
with
God
.
Lastly
,
Fidelity
;
by
which
they
are
oblig'd
first
to
a
careful
performance
of
whatever
Business
they
undertake
.
In
this
they
are
to
follow
the
Direction
given
them
by
the
Apostle
,
who
requires
them
to
perform
every
part
of
their
Charge
,
not
as
serving
the
Eye
of
their
Master
,
but
as
serving
God
;
that
is
,
to
be
as
Diligent
in
their
Service
,
when
they
have
no
Eye
to
overlook
them
,
as
when
they
have
their
Master
Witness
of
what
they
do
.
And
this
is
to
bid
them
do
all
on
the
Motive
of
Justice
,
because
't
is
their
Duty
to
do
it
,
and
God
demands
it
of
them
.
How
happy
would
Servants
be
,
could
they
practice
this
Lesson
,
since
thus
they
would
not
have
their
Wages
the
only
Recompence
of
their
Yearly
Labor
;
but
by
doing
all
for
God
and
Duty
,
might
lay
up
a
Treasure
in
Heaven
!
And
certainly
unhappy
are
they
,
if
prevail'd
on
by
Sloth
,
they
are
no
where
Faithful
,
but
when
the
fear
of
Reproof
obliges
them
to
it
;
for
this
is
to
Work
only
like
the
Beasts
,
and
in
receiving
their
Wages
have
all
their
Reward
;
since
God
cannot
be
Engag'd
by
those
,
who
Work
only
for
Fear
,
and
not
for
Duty
.
This
Fidelity
obliges
Servants
,
Secondly
,
with
Care
to
manage
whatever
is
Entrusted
with
them
;
so
that
the
Master
be
no
loser
thro'
their
Neglect
,
or
by
their
Converting
what
belongs
to
him
to
their
own
or
any
other's
use
,
without
his
knowledge
or
leave
.
If
Servants
are
not
exact
in
this
Point
,
they
discharge
not
a
good
Conscience
,
but
offend
against
Justice
.
They
must
therefore
consider
,
what
belongs
to
their
Charge
;
and
since
many
things
both
in
Shops
and
Houses
are
often
Damag'd
or
Stoln
,
for
want
of
due
Care
,
they
must
be
mindful
,
it
belongs
to
them
to
prevent
it
;
as
also
to
see
,
that
nothing
be
Wasted
;
because
they
are
to
have
the
same
Care
of
their
Masters
Goods
,
as
of
their
own
.
If
Money
be
Entrusted
with
them
,
they
must
be
Faithful
in
disposing
of
it
,
according
to
Order
,
and
in
giving
Account
of
what
is
Expended
,
without
making
any
Advantage
of
it
,
and
much
less
,
keeping
any
part
to
themselves
.
If
they
are
Industrio
〈…〉
Buying
or
Selling
at
a
better
rate
than
others
,
they
must
not
Reward
themselves
,
but
leave
this
to
the
Master's
Bounty
.
And
if
at
any
time
they
make
ill
Bargains
for
their
Master
,
for
some
Gain
offer'd
by
those
,
with
whom
they
Trade
,
they
may
be
assur'd
,
this
is
nothing
less
than
Thieft
,
and
they
must
be
accountable
for
all
such
unjust
Gain
.
It
is
the
same
Crime
,
if
they
give
away
or
dispose
of
what
belongs
to
him
,
without
his
permission
▪
tho'
it
be
no
Advantage
to
them
,
but
only
to
treat
or
pleasure
their
Acquaintance
.
And
whenever
they
offend
against
these
Duties
of
Fidelity
,
they
must
remember
,
it
is
not
only
an
Offence
against
God
,
but
such
an
Offence
,
as
obliges
them
to
make
Restitution
of
whatever
wrong
they
have
done
their
Master
,
and
that
if
this
be
not
done
,
〈…〉
r
they
are
able
,
they
cannot
expect
the
Sin
to
be
forgiven
.
T●●s●
are
the
principal
Duties
belongin●
t●
Servants
,
which
they
are
bound
carefully
to
observe
,
because
they
are
the
Obligations
of
their
State
,
and
if
these
are
not
satisfied
,
whatever
other
Virtues
they
may
have
▪
it
is
certain
,
they
cannot
be
Good
Christians
.
But
if
they
are
strictin
the
observance
of
them
,
it
cannot
be
question'd
,
but
they
have
fair
Opportunities
of
Saving
their
Souls
;
because
their
whole
Life
is
a
perpetual
Obedience
,
in
subjection
to
another's
Will
,
where
besides
their
Patience
in
Labors
,
they
must
practice
many
Self-denials
,
when
the
Commands
,
that
call
upon
them
,
come
often
attended
with
Passion
,
and
they
must
stand
many
Reproofs
,
when
there
is
no
other
Provocation
,
besides
the
fretful
Humor
of
those
,
that
give
it
.
But
all
that
,
which
makes
their
Life
difficult
,
may
be
improv'd
into
the
Occasions
of
Virtue
;
and
'
ti●
thus
they
are
to
learn
to
be
Wise
,
in
gaining
Heaven
,
by
what
renders
their
Life
uneasie
on
Earth
,
which
they
cannot
fail
in
,
if
being
Just
in
the
Obligations
of
their
State
,
they
,
in
submission
to
the
〈…〉
Will
,
practise
that
Obedience
,
t
〈…〉
tience
,
Humility
,
Mortification
and
Meekness
,
to
which
their
Condition
●●
Life
en●●●es
them
.
●●r
the
better
effecting
this
,
there
are
s●me
things
to
be
recommended
〈…〉
.
First
,
That
they
be
well
instru●●●d
i●
the
Christian
Doctrin
;
because
,
〈…〉
is
,
they
cannot
have
a
true
Sense
〈…〉
Eternal
State
,
nor
apprehend
th
〈…〉
y
of
taking
pains
●o●
it
.
And
how
can
it
be
expected
,
they
shall
learn
to
be
Patient
,
Humble
,
&c.
if
they
are
not
taught
,
how
much
it
is
their
Interest
to
be
so
?
It
is
their
first
Duty
therefore
,
to
contrive
some
Means
for
being
well-instructed
.
Constant
Business
must
be
a
great
hindrance
to
many
;
but
however
they
must
not
think
themselves
excus'd
on
this
account
:
For
if
it
be
their
Duty
to
serve
God
,
and
save
their
Souls
,
it
must
be
their
Duty
to
learn
how
to
do
it
,
and
this
,
in
the
Circumstances
,
in
which
they
are
;
for
who
knows
,
if
ever
they
shall
have
better
?
If
they
find
it
difficult
,
this
must
be
reckon'd
amongst
the
Difficulties
of
their
State
;
they
go
thro'
many
for
Bread
,
and
they
must
go
thro'
this
for
Life
Eternal
,
Industry
overcomes
all
,
and
I
am
so
far
satisfied
of
its
being
sufficient
in
this
Point
,
that
for
as
many
,
as
are
Ignorant
,
I
make
no
question
of
it
being
their
Fault
,
who
are
so
;
since
tho'
others
concern'd
may
have
been
wanting
on
their
part
;
yet
for
them
to
live
on
in
Ignorance
,
after
they
are
grown
up
,
is
a
Point
can
admit
no
excuse
:
Because
such
Circumstances
can
scarce
be
suppos'd
,
wherein
a
Servant
,
either
by
Books
,
or
other
help
,
may
not
find
Means
of
being
Instructed
,
if
they
are
truly
desirous
of
it
,
and
as
Industrious
in
seeking
it
,
as
the
Importance
of
the
Concern
requires
.
Wherefore
I
cannot
omit
pressing
this
with
earnestness
to
all
in
Service
,
to
consider
what
they
want
of
Instruction
,
and
not
to
let
pretext
of
Business
put
them
upon
neglecting
the
Occasions
of
learning
their
Duty
,
when
with
good
Contrivance
,
other
Business
may
be
done
,
and
this
too
:
And
for
this
they
must
be
call'd
to
an
Account
by
him
,
who
knows
all
their
Circumstances
,
and
will
shew
their
general
Excuses
to
be
the
Effect
of
Sloth
and
Indifferency
,
such
as
will
have
Confusion
and
Terror
in
the
Charge
.
Secondly
,
They
must
be
exact
in
their
Prayers
,
as
far
as
their
Circumstances
will
allow
,
and
not
lose
the
Opportunity
of
these
by
unnecessary
Business
,
Conversation
,
Slothful
Delays
,
or
lying
in
Bed
.
And
because
they
have
not
the
Command
of
their
own
Time
,
they
must
learn
to
Pray
,
even
when
they
are
at
Work
,
by
raising
their
Thoughts
to
God
,
since
their
Heart
may
be
often
at
Liberty
,
when
their
Hands
are
engag'd
in
Work
;
or
,
which
is
better
,
they
ought
to
make
all
their
Labor
to
be
Prayer
,
by
Offering
it
all
to
God
,
in
the
manner
taught
them
by
S.
Francis
Sales
in
his
Introduction
,
Part
3.
Chap.
35.
which
Chapter
I
desire
them
to
read
very
often
,
so
to
make
the
best
Advantage
of
all
they
do
.
Thirdly
,
They
must
be
very
careful
in
their
Company
and
daily
Conversation
:
For
since
there
are
many
of
their
Rank
,
who
being
very
Ignorant
and
Vicious
,
take
great
Liberties
both
in
their
Words
and
Actions
,
such
as
are
great
Provocations
to
Sin
,
't
is
impossible
for
them
to
preserve
a
good
Conscience
,
i●
they
join
in
all
,
that
is
said
or
done
,
because
this
will
be
evidently
joining
in
Sin
.
And
since
this
must
not
be
,
they
are
hence
oblig'd
to
express
their
dislike
o●
whatever
is
attempted
of
this
kind
,
boldly
condemning
all
that
is
disorderly
;
for
where
all
are
Equals
,
Silence
in
this
case
must
be
a
want
of
Courage
,
and
such
as
cannot
well
be
Innocent
,
since
't
is
generally
interpreted
as
a
Concurrence
.
Those
who
come
not
up
to
this
Rule
,
must
be
often
in
the
Occasions
of
Sin
;
because
th●se
,
who
are
Vi●i●us
,
think
they
have
〈…〉
e●●ugh
,
where
they
have
〈…〉
Opposition
,
and
therefore
in
such
Company
seem
to
be
without
restraint
.
Hence
such
as
desire
to
be
secure
,
up
in
the
first
appearance
of
Evil
,
shew
their
Aversion
to
it
,
and
this
so
sensibly
,
as
to
make
all
know
they
are
in
earnest
,
and
that
they
will
never
bear
,
or
even
connive
at
such
Disorders
:
And
if
this
be
but
repeated
,
as
occasion
shall
offer
,
to
shew
the
steddiness
of
their
Resolutions
,
they
will
certainly
find
peace
for
themselves
and
Company
,
in
being
a
Check
upon
all
those
,
whose
ungovern'd
Inclinations
lead
them
to
Evil
.
Lastly
,
That
they
be
very
watchful
against
all
Passions
,
but
especially
,
that
of
Anger
and
Fretfulness
.
Their
Circumstances
put
them
often
in
Occasions
of
being
disturb'd
:
For
whether
it
be
from
the
Uneasie
Temper
and
Endless
Reproofs
of
those
that
are
over
them
,
or
from
the
disagreeable
and
provoking
Humors
of
their
Companions
,
they
often
meet
with
Occasions
of
raising
their
Passions
;
and
if
they
have
not
the
Art
of
Governing
them
,
their
inward
Peace
must
be
often
disturb'd
,
and
all
Comfort
thus
taken
from
them
.
And
how
unhappy
then
must
their
Lives
be
,
when
,
thro'
this
frequent
disorder
,
they
are
robb'd
of
all
Satisfaction
within
themselves
,
and
render'd
uncapable
of
well
performing
any
Duty
either
to
God
or
Man
!
And
if
this
World
goes
on
,
the
next
is
certainly
at
a
stand
,
since
they
can
seldom
compose
their
Minds
enough
for
Prayer
,
and
much
less
for
Repentance
.
Wherefore
since
't
is
not
always
in
their
Power
to
change
their
Circumstances
,
their
Remedy
must
be
,
in
Laboring
to
change
themselves
,
and
gaining
so
much
Command
,
as
not
to
let
every
Ordinary
Provocation
put
them
into
a
Passion
.
This
is
their
Duty
,
as
Christians
,
who
cannot
possess
their
Souls
,
but
by
Patience
;
and
if
their
Patience
ought
to
be
such
,
as
to
suffer
the
greatest
Trials
,
with
how
much
more
Reason
,
are
they
bound
to
bear
the
Common
Difficulties
of
Life
?
If
they
know
the
Advantage
of
Suffering
with
Patience
,
in
submission
to
the
Divine
Will
,
or
consider'd
the
Punishment
due
to
their
daily
Sins
,
they
would
certainly
labor
to
suppress
that
Passion
,
which
renders
all
their
Suffering
not
only
unprofitable
,
but
sinful
:
And
something
might
be
done
in
this
,
would
they
but
strive
in
earnest
;
for
tho'
the
difficulty
be
great
in
overcoming
an
ill
Custom
,
yet
all
may
be
done
with
Labor
and
Time
;
and
had
they
but
one
Sight
of
Hell
to
make
them
in
earnest
,
a
short
time
would
shew
them
the
good
Effect
of
their
Endeavors
,
and
convince
them
of
their
Sloth
,
and
want
of
Resolution
,
being
the
true
Reasons
of
their
Distemper
abiding
so
long
without
Remedy
.
These
are
some
Principal
Rules
,
which
,
if
Servants
take
care
to
follow
,
they
may
live
like
Saints
in
any
Service
,
and
prepare
to
be
so
for
ever
by
those
Exercises
,
which
their
Condition
gives
them
:
And
if
they
observe
them
not
;
I
think
them
very
unhappy
,
in
taking
as
much
pains
,
as
the
strictest
Religious
,
and
making
no
other
Advantage
of
what
they
do
,
besides
the
Poor
Wages
they
Yearly
Receive
,
when
with
good
Management
,
they
might
have
Heaven
for
their
Reward
.
CHAP.
XV
.
Instructions
for
Masters
,
&c.
THE
first
Duty
of
Masters
to
Servants
,
is
Justice
,
in
the
exact
Payment
of
what
is
their
due
,
according
to
Agreement
made
with
them
,
and
to
be
wanting
in
this
,
is
a
most
sinful
Oppression
.
And
if
Sickness
disables
them
for
a
time
,
here
Justice
presses
in
regard
of
some
,
and
Charity
of
others
,
that
due
Care
be
had
of
them
for
their
Recovery
.
'T
is
a
Point
,
in
which
many
are
wanting
;
and
is
an
Argument
of
a
most
Substantial
Defect
,
since
the
Principles
of
the
Gospel
are
such
,
that
't
is
not
to
be
apprehended
,
how
those
can
be
good
Christians
,
who
have
not
due
Care
and
Compassion
in
time
of
their
Servants
Distress
.
A
second
Duty
is
that
of
Instruction
,
because
being
under
the
Master's
Care
,
and
in
some
manner
to
be
esteem'd
as
Children
,
as
the
Scripture
terms
them
,
it
is
their
Obligation
,
to
see
,
they
be
duly
taught
whatever
is
necessary
for
Salvation
.
For
this
end
,
upon
their
Admittance
examen
ought
to
be
made
,
how
far
they
know
,
and
Care
taken
for
their
being
instructed
,
as
shall
be
found
necessary
.
And
because
many
of
them
are
under
great
Disadvantages
,
because
of
their
Education
,
it
is
not
sufficient
to
have
them
once
inform'd
of
their
Duty
,
but
they
are
to
be
often
called
to
an
Account
,
to
see
,
what
Improvement
they
make
,
or
how
much
they
retain
of
what
has
been
taught
them
,
and
such
Means
provided
,
as
may
be
answerable
to
their
Necessities
.
Whence
it
must
certainly
be
condemn'd
as
a
Fault
in
those
,
who
allow
no
time
to
their
Servants
,
in
which
they
may
learn
at
Home
,
or
be
instructed
Abroad
.
The
number
of
these
,
if
one
may
guess
by
the
general
Ignorance
of
Servants
,
is
very
great
.
And
tho'
the
common
Plea
for
their
Defence
,
is
in
the
Multiplicity
of
Business
,
which
will
not
allow
them
time
;
yet
this
Point
ought
to
●e
well
examin'd
,
to
see
,
whether
it
will
●uss
with
him
,
who
is
to
be
the
Judge
of
all
.
They
are
to
consider
,
whether
all
that
Business
,
in
which
they
engage
their
Servants
,
be
of
that
great
Concern
,
that
none
of
it
can
be
excus'd
at
any
time
,
upon
the
Consideration
of
providing
for
their
Eternal
Good
,
who
are
under
their
Charge
.
Is
all
their
Work
of
Necessity
?
Is
not
some
,
to
satisfie
Niceness
and
Humor
?
If
some
of
it
,
upon
Occasion
were
omitted
,
would
the
Consequence
be
so
bad
,
as
the
want
of
Instruction
in
their
Servants
?
In
the
one
Case
,
they
cannot
be
satisfied
,
if
such
Work
be
not
duly
done
by
their
Servants
:
On
the
other
side
,
their
Servant's
Souls
are
in
hazard
,
if
Time
be
not
found
for
Instruction
.
Which
is
of
the
greatest
Concern
?
Which
ought
to
give
place
to
the
other
?
The
Cause
would
soon
be
decided
,
were
Charity
and
the
Spirit
of
the
Gospel
to
speak
their
Sentiments
;
and
where
't
is
not
thus
determin'd
,
is
it
not
because
their
Suggestions
are
stifled
by
a
Covetous
,
Worldly
,
or
Humorsom
Spirit
,
which
being
bent
,
with
too
much
Eagerness
,
on
its
own
Ways
,
thinks
these
of
the
greatest
Concern
,
and
cannot
apprehend
any
thing
besides
of
so
much
weight
,
as
to
oblige
them
to
give
it
place
.
Hence
the
least
Interest
and
most
inconsiderable
things
have
the
Preference
to
their
Servants
Souls
,
and
they
can
have
more
Peace
with
their
Servants
Souls
,
than
their
Walls
or
Boards
being
in
Disorder
.
Now
I
do
not
press
in
this
,
that
the
Work
,
for
which
Servants
are
hir'd
,
should
be
left
undone
;
but
that
,
with
some
good
Contrivance
,
Time
be
found
for
their
Instruction
;
because
this
is
an
Obligation
,
which
God
lays
on
them
,
in
Regard
of
their
Servants
,
and
therefore
ought
to
be
satisfied
:
And
it
being
a
Point
of
Concern
,
if
sometimes
some
other
Work
,
which
is
not
of
Necessity
,
were
adjourn'd
,
or
let
alone
,
it
would
be
no
more
,
than
what
the
Order
of
Charity
requires
,
which
having
Compassion
on
Servants
,
will
provide
for
their
Eternal
Welfare
,
and
esteem
it
no
Loss
,
if
some
other
Business
of
an
inferior
Concern
,
be
omitted
on
this
Account
:
And
the
same
Charity
will
give
Direction
to
Christians
,
(
if
she
be
admitted
to
the
Consult
)
when
they
determine
,
What
Work
is
necessary
,
not
to
consider
only
the
Earnestness
,
with
which
they
are
bent
upon
it
;
but
rather
,
what
will
be
the
real
Harm
,
if
for
once
it
be
left
undone
.
This
Solicitude
,
which
Masters
,
&c.
should
have
for
their
Servant's
Instruction
,
should
be
extended
something
farther
,
that
is
,
in
seeing
they
have
time
for
saying
their
Prayers
,
for
frequenting
the
Sacraments
at
due
times
,
and
for
keeping
Sundays
and
Holy-days
;
so
that
they
lose
not
the
Benefit
,
which
God
and
his
Church
have
design'd
for
them
in
these
Institutions
.
'T
is
a
hard
Case
to
think
,
that
those
,
who
by
their
ill
Circumstances
,
are
oblig'd
to
Toil
for
Bread
,
should
have
such
Advantage
taken
of
their
necessitous
Condition
,
as
to
be
tied
to
work
like
Beasts
,
without
having
Time
allow'd
them
,
for
asking
God
to
have
Mercy
on
them
;
but
to
live
on
,
as
if
they
had
neither
Faith
,
nor
Souls
,
nor
Eternity
to
provide
for
.
'T
is
again
as
hard
,
that
being
exercis'd
with
Difficult
Trials
,
and
subject
to
many
Weaknesses
,
they
cannot
have
Opportunities
of
seeking
help
and
strength
from
God
,
in
the
Sacraments
,
which
by
the
Divine
Bounty
,
are
ordain'd
as
much
for
their
Relief
,
as
for
others
of
a
better
Condition
:
But
that
by
a
kind
of
Spiritual
Oppression
,
they
are
so
streightn'd
,
as
seldom
to
have
leisure
to
go
to
them
,
and
when
they
go
,
are
forced
to
do
all
in
such
a
Hurry
,
so
as
to
have
neither
time
to
prepare
,
as
they
ought
,
nor
to
make
any
Recollection
for
receiving
the
Benefit
of
what
they
do
.
There
is
little
less
unhappiness
,
in
having
no
Days
of
Rest
,
either
for
Soul
or
Body
,
but
that
,
on
all
Days
,
they
are
so
busied
with
this
World
,
as
to
have
no
time
to
think
of
the
next
.
These
are
their
greatest
Misfortune
,
who
are
in
such
ill
Circumstances
,
and
have
no
help
for
themselves
;
but
as
to
the
guilt
,
I
cannot
but
think
,
Masters
&c.
have
generally
a
greater
share
in
it
,
than
the
Servants
;
and
that
't
is
their
Duty
to
Remedy
it
,
what
they
can
:
All
cannot
easily
be
done
,
as
could
be
desir'd
;
but
something
may
be
,
by
such
as
truly
consider
,
how
valuable
a
Soul
is
,
and
how
much
ought
to
be
done
for
its
Salvation
.
These
will
examin
the
Hours
of
going
to
Bed
and
Rising
;
and
see
,
whether
Servants
have
time
for
beginning
the
Day
with
Prayer
:
And
if
it
be
then
wanting
,
to
supply
it
at
least
by
Family-Prayer
,
when
all
meet
in
common
,
for
paying
a
Common
Homage
to
God
.
They
will
observe
,
what
order
Servants
keep
in
going
to
the
Sacraments
,
and
to
contrive
it
,
that
they
have
due
time
for
the
well
performing
those
Duties
:
As
likewise
,
that
they
have
some
leisure
on
Sundays
and
Holy-days
,
for
applying
their
Thoughts
to
the
Work
of
their
Salvation
.
This
they
will
effect
,
by
abating
something
of
the
usual
Duties
of
other
Days
,
and
keeping
to
the
Rule
,
Of
doing
nothing
on
such
Days
,
but
what
is
really
necessary
.
They
will
consider
such
Days
,
to
be
Days
for
Souls
,
and
not
for
Houses
;
and
that
if
Walls
and
Boards
are
taken
Care
of
all
the
Week
,
Souls
ought
to
be
taken
Care
of
on
Sundays
and
Holy-days
:
And
on
this
Consideration
,
will
excuse
all
that
can
be
of
the
usual
Work
.
This
many
cannot
easily
perswade
themselves
to
,
because
of
Education
and
Custom
,
that
prevail
upon
them
,
and
they
know
not
how
to
omit
,
what
a
long
Practices
makes
them
duly
expect
:
But
when
they
consider
,
that
the
great
Work
on
Sundays
and
Holy-days
,
is
chiefly
occasion'd
by
Vanity
,
Pride
,
Gluttony
,
and
Niceness
;
and
that
,
were
not
Servants
taken
up
in
providing
for
these
,
they
would
have
time
enough
for
their
more
important
Duties
:
When
they
reflect
again
,
how
little
this
answers
the
design
or
keeping
such
Days
Holy
;
and
that
it
must
be
a
great
Abuse
,
to
have
these
Days
distinguish'd
from
others
,
by
making
better
provision
for
the
House
,
Belly
and
Back
,
and
the
Business
of
Salvation
(
〈◇〉
which
they
were
principally
instituted
)
to
be
neglected
on
this
account
;
hence
they
may
conclude
upon
changing
this
Method
,
and
in
the
first
place
,
begin
to
take
Care
,
that
something
be
retrench'd
of
that
usual
Work
,
which
Vanity
,
&c.
find
for
Servants
on
Saturday
Nights
and
Vigils
,
to
keep
them
up
so
late
,
as
not
only
to
labor
beyond
the
time
prescrib'd
,
but
to
oblige
them
to
spend
a
great
part
of
the
next
Morning
in
Bed
,
to
recover
the
Sleep
,
that
was
lost
.
They
may
take
another
step
,
in
reforming
upon
Vanity
,
in
being
contented
themselves
to
serve
God
in
what
is
Clean
and
Decent
,
without
employing
the
Morning
,
in
being
set
out
for
a
shew
;
for
that
,
as
this
is
not
suitable
to
the
Humility
of
the
Gospel
,
nor
to
the
Worship
of
a
Crucified
Redeemer
;
so
it
must
be
injurious
to
the
Day
,
and
to
Servants
,
to
take
up
their
time
in
such
Preparations
.
Again
,
they
may
abate
something
of
Sweeping
and
Cleaning
the
House
;
for
that
this
having
been
done
the
Day
before
,
it
is
more
agreeable
to
the
time
,
to
be
then
busie
in
purifying
their
Souls
.
Then
,
as
for
the
Table
,
they
may
contrive
what
is
necessary
for
Subsistance
,
in
such
a
manner
,
as
requires
the
least
attendance
of
Servants
,
that
so
,
that
time
may
not
be
given
to
Sensuality
or
Gluttony
,
which
God
has
reserv'd
to
himself
:
Therefore
they
ought
not
to
make
these
,
Days
of
Entertainments
,
except
only
for
such
,
who
will
be
content
with
a
Dinner
,
without
spending
the
Afternoon
at
the
Table
.
And
as
for
what
is
to
be
Clean'd
,
this
may
be
reserv'd
for
the
Business
of
the
following
Day
,
that
those
Servants
,
who
have
been
employ'd
in
the
Morning
,
may
have
time
for
Prayer
and
Instruction
in
the
Afternoon
,
which
they
generally
want
more
than
others
.
They
may
contrive
again
more
time
for
Servants
,
by
not
admitting
Visits
,
nor
going
themselves
abroad
on
those
Days
,
at
least
,
till
the
Duties
,
which
belong
to
them
,
are
discharg'd
:
For
tho'
doing
otherwise
,
brings
no
labor
with
it
,
yet
it
is
a
hindrance
to
Servants
,
and
puts
by
what
might
be
more
for
their
Advantage
.
By
these
,
and
such
other
ways
,
Christians
,
whose
Charity
makes
them
Solicitous
for
the
Salvation
of
all
under
Care
,
find
time
for
their
Servants
,
wherein
they
may
look
into
the
State
of
their
Souls
,
and
make
all
necessary
Provision
for
them
.
And
tho'
this
be
effected
,
by
departing
from
the
common
Method
of
the
World
,
yet
since
't
is
departing
from
nothing
,
but
the
Corruption
of
it
,
in
favor
of
those
Rules
,
which
the
Gospel
prescribes
;
since
't
is
departing
from
Pride
:
and
Excess
,
for
the
Improvement
of
Vertue
,
they
think
it
very
well
becoming
their
Profession
,
who
believing
the
next
Life
to
be
Eternal
,
ought
to
be
more
zealous
in
preparing
for
Eternity
,
than
in
complementing
Self
love
,
and
the
World
,
with
the
hazard
of
all
that
is
to
come
.
A
Third
Duty
is
Admonition
,
by
which
Masters
are
oblig'd
to
be
watchful●
over
their
Servants
;
and
if
they
observe
any
thing
disorderly
,
to
give
them
reproof
,
according
to
desert
.
The
greatest
part
are
sharp
enough
in
Faults
,
wherein
they
are
concern'd
;
but
few
express
a
Zeal
for
God
,
in
reprehending
what
is
displeasing
to
him
.
And
yet
thus
it
ought
to
be
;
for
since
Masters
▪
&c.
have
not
only
the
Charge
,
but
also
Command
of
their
Family
under
God
,
't
is
most
certain
,
they
are
accountable
for
all
the
Sins
,
which
are
the
〈◇〉
of
their
Connivance
or
Neglect
.
Wherefore
,
upon
perceiving
any
Disorder
,
whether
in
Words
or
Actions
,
they
must
consider
it
their
Duty
to
reform
it
;
they
are
to
try
all
Means
,
first
of
Charitable
and
Repeated
Advice
,
then
of
Reproof
,
Threats
,
and
Discouragements
,
and
whatever
other
Expedients
may
be
suitable
to
their
Circumstances
:
And
if
,
after
sufficient
Trial
,
such
as
Charity
prescribes
for
their
Amendment
,
they
prove
Obstinate
,
the
Family
ought
to
be
clear'd
of
their
ill
Example
,
by
a
Removal
.
The
Change
is
often
of
those
,
who
are
not
found
fit
for
Service
;
and
is
there
not
more
reason
,
when
Prophaneness
or
notorious
Irregularities
disturb
all
Discipline
,
and
may
become
as
an
Infection
to
the
whole
Family
?
In
this
Case
therefore
,
Christian
Zeal
allows
of
some
Severity
;
but
in
all
others
,
Moderation
is
more
to
be
Encourag'd
,
at
least
,
in
such
a
manner
,
that
tho'
Servants
may
have
their
Oversights
and
Neglects
,
and
for
these
may
deserve
reproof
,
they
be
not
however
treated
like
Brutes
or
Slaves
.
This
Rule
is
necessary
for
some
,
whose
Passion
is
so
easily
provok'd
,
that
they
seem
to
think
no
others
to
have
any
feeling
besides
themselves
,
and
therefore
bestow
their
Irreligions
Threats
and
Blows
so
freely
,
as
if
resolv'd
,
that
none
should
be
in
Peace
,
while
they
themselves
are
in
Disorder
This
is
a
Temper
so
contrary
to
the
Christian
Spirit
,
and
so
pernicious
in
its
effects
,
by
destroying
all
Peace
,
and
putting
all
concern'd
in
an
Incapacity
of
doing
any
Duty
well
,
that
those
,
who
are
subject
to
it
,
have
reason
to
labor
for
Moderation
,
for
their
own
and
others
sakes
,
who
live
under
their
Roof
.
'T
is
likewise
necessary
for
those
,
who
being
of
an
Uneasie
,
or
too
Nice
a
Temper
,
can
look
no
where
,
but
they
find
matter
of
reproof
,
and
hence
are
so
fruitful
in
their
chiding
Lectures
,
that
they
either
keep
Servants
upon
a
continual
Fret
,
or
Oblige
them
,
for
their
own
Peace
,
not
to
value
what
they
Hear
.
This
is
a
way
convenient
for
neither
side
,
by
making
all
Uneasie
,
and
particularly
tempting
Servants
to
be
Careless
,
whilst
they
see
,
nothing
gives
Content
,
whatever
they
do
But
however
I
do
not
except
,
in
this
,
against
all
Reproofs
but
only
desire
,
they
may
be
seasonable
:
Faults
and
Neglects
ought
to
be
reprehended
;
and
yet
Forbearance
is
sometimes
Adviseable
;
one
Word
is
Spur
enough
to
many
;
and
peaceably
shewing
a
Fault
will
go
farther
with
most
,
than
an
Angry
and
Publick
Reproof
.
If
some
deserve
this
,
it
ought
not
to
be
us'd
with
all
:
Because
Passion
raises
Aversion
,
and
Moderation
causes
Esteem
and
Love
,
and
the
Effects
of
these
are
the
more
lasting
.
Wherefore
,
since
Meekness
is
so
much
advis'd
by
the
Gospel
,
it
ought
to
be
the
general
Rule
,
and
great
dependance
ought
to
be
in
his
Blessing
,
who
gives
the
Advice
.
And
if
all
things
are
not
exact
according
to
Wish
,
yet
there
will
be
Peace
in
a
Family
,
which
of
all
other
things
is
most
desirable
,
and
has
much
the
Preference
,
to
all
Impatience
,
Fretfulness
and
Passion
,
which
undertaking
to
remedy
what
is
dislik'd
,
has
one
certain
effect
,
in
putting
all
into
disorder
,
but
commonly
fail
in
what
they
otherwise
propose
.
One
thing
I
can
say
with
certainty
,
that
where
Servants
live
under
the
Government
of
Passion
,
they
are
seldom
in
a
good
Humor
,
which
is
a
great
hindrance
in
their
Service
,
and
makes
way
for
new
Faults
;
and
as
for
the
Affairs
of
their
Souls
,
they
are
under
a
general
Neglect
,
because
of
the
discomposure
of
Mind
,
which
renders
them
unfit
for
all
Spiritual
Duties
.
And
tho'
they
are
not
to
be
wholly
excus'd
in
this
;
yet
Christian
Charity
ought
to
have
some
Compassion
on
their
Weakness
,
and
study
such
a
peaceable
way
of
Reproving
Faults
,
as
not
to
put
them
out
of
the
way
of
being
Christians
,
whilst
it
endeavors
to
make
them
good
Servants
.
This
I
say
in
regard
of
those
,
who
are
to
be
wrought
upon
by
fair
means
,
as
I
hope
most
are
;
but
as
to
those
whose
Obstinate
or
Slothful
Temper
makes
void
all
Admonitions
,
after
a
sufficient
Experience
of
them
,
't
is
better
they
be
remov'd
,
than
to
let
a
Family
be
in
a
perpetual
Disorder
upon
their
account
.
A
Fourth
Duty
is
Good
Example
,
which
is
the
surest
way
for
keeping
Order
in
a
Family
,
and
will
give
the
best
Authority
to
all
Reproofs
.
The
want
of
this
is
the
Ruin
of
many
Servants
,
who
considering
those
over
them
as
their
Head
,
naturally
receive
Impressions
from
whatever
they
do
.
Whence
all
Heads
of
Families
,
as
they
are
Christians
,
and
have
a
concern
for
their
own
Souls
,
ought
to
be
very
Regular
in
all
they
do
;
because
the
Post
,
in
which
they
are
,
makes
them
Remarkable
;
and
the
Weakness
of
those
under
their
Care
is
such
,
as
to
be
inclin'd
to
follow
without
Scruple
where
they
see
the
Track
made
by
those
,
who
should
Guide
.
And
hence
,
who
can
imagin
,
how
their
Sins
are
multiplied
in
their
Servants
,
who
give
ill
Example
to
them
?
How
is
Prophaneness
,
Luxury
,
Intemperance
,
Passion
,
Vanity
,
&c.
by
this
way
propagated
?
How
is
a
Neglect
of
God
,
and
of
all
Christian
Duties
by
this
Method
encourag'd
?
And
to
what
a
Sum
must
the
Account
soon
rise
,
which
is
Daily
Multiplied
by
so
many
Additions
?
Let
those
consider
it
,
who
are
concern'd
,
and
,
for
their
own
sakes
,
learn
to
be
Watchful
,
since
they
must
needs
see
their
Example
to
be
so
fruitful
:
And
if
their
Servants
are
better
than
they
,
let
them
remember
,
't
is
a
very
unbecoming
Priviledge
of
Masters
,
&c.
in
orderly
Families
,
to
be
the
only
Persons
,
that
observe
no
Order
.
CHAP.
XVI
.
Instructions
for
Parents
.
I
Have
said
so
much
to
these
in
other
places
,
that
tho'
for
Order
sake
I
here
must
add
something
,
it
shall
be
with
a
sparing
Hand
.
First
,
They
are
to
remember
their
General
Duty
;
that
their
Children
are
their
Charge
,
of
which
they
must
render
an
Account
to
God
;
and
for
this
end
,
they
are
bound
to
be
very
Careful
of
them
in
their
Infancy
;
to
give
them
good
Education
,
as
they
come
to
the
use
of
Reason
;
be
Watchful
of
all
their
Ways
in
their
Youth
;
be
Industrious
in
making
due
Provision
for
them
;
be
Discreet
in
disposing
of
them
,
and
settling
them
in
a
Christian
State
of
Life
;
and
as
long
as
they
live
,
be
ever
Solicitous
in
giving
all
the
good
Advice
their
Circumstances
shall
require
;
and
for
Parents
to
be
wanting
in
any
of
these
Points
,
is
certainly
Criminal
,
because
't
is
to
be
wanting
in
the
Obligations
of
their
State
.
The
Infancy
is
principally
the
Mother's
Care
;
she
is
to
Feed
her
Children
at
her
own
Breast
,
as
God
and
Nature
have
Ordain'd
it
;
and
neither
Sensuality
nor
Love
of
Ease
are
sufficient
Exceptions
against
this
Duty
.
But
if
want
of
Strength
dispences
with
it
,
the
Course
of
Nature
seems
to
require
,
that
the
Mother
should
then
supply
with
her
Hand
,
what
she
cannot
do
with
her
Breast
.
If
,
upon
sufficient
Trial
,
a
Child
will
not
Feed
,
a
Nurse
is
to
be
provided
,
and
this
under
the
Mother's
Eye
;
if
possibly
it
may
be
;
that
so
the
Child
may
have
the
Mother's
Care
,
which
cannot
easily
be
Supplied
,
in
that
tender
Age
,
by
a
Stranger's
Hand
.
And
if
Necessity
oblige
it
to
be
put
out
,
such
an
one
ought
to
be
look'd
for
,
whose
Diligence
is
most
likely
to
supply
the
Mother's
Absence
.
One
would
think
this
Advice
were
not
necessary
for
Parents
;
and
yet
to
see
the
strange
Miscarriages
of
Children
in
Nurses
Hands
,
which
are
the
effect
of
nothing
,
but
Carelesness
,
there
is
reason
enough
to
fear
,
they
are
not
sufficiently
Solicitous
in
their
Choice
,
or
not
duly
watchful
in
visiting
them
,
and
observing
their
Management
.
Those
,
who
will
but
reflect
,
how
many
Children
are
Disabled
,
Lam'd
,
brought
into
Distempers
,
ill
Constitutions
,
and
often
to
untimely
Death
,
by
this
way
of
turning
Children
out
of
Doors
,
must
conclude
,
that
those
who
do
it
without
Necessity
,
cannot
be
esteem'd
Guiltless
,
but
are
to
Answer
for
the
Consequence
of
their
Sloth
,
Self
love
,
Neglect
or
Indiscretion
.
When
Children
are
come
to
the
use
of
Reason
,
tho'
they
depend
most
on
the
Mother's
Management
,
yet
the
Father
is
to
have
an
Eye
upon
them
.
And
since
they
are
capable
of
being
injur'd
by
Neglect
,
Harshness
,
and
immoderate
Love
,
Parents
ought
to
be
Watchful
against
both
Extremes
,
and
keep
such
an
even
Hand
,
that
while
they
pretend
to
Reward
what
is
good
in
them
,
they
give
not
Encouragement
to
what
is
Evil
,
or
at
least
so
in
its
Consequence
.
Passion
and
Severity
in
Parents
is
Unnatural
,
it
diminishes
their
Childrens
Love
,
and
breeds
them
up
by
degrees
to
a
useless
Tameness
of
Spirit
,
or
to
Obstinacy
and
Contempt
of
all
Advice
and
Correction
.
Excessive
Fondness
has
its
Mischiefs
too
,
it
being
the
ready
way
to
make
Children
Wilful
,
Passionate
and
Imperious
,
and
never
to
be
in
a
good
Humor
,
longer
than
they
have
all
their
Wishes
satisfied
;
the
Consequences
of
which
Education
are
afterwards
so
prejudicial
to
Christianity
,
and
all
future
Peace
,
that
those
Parents
,
who
have
any
Foresight
of
them
,
will
rather
chuse
to
moderate
,
and
do
violence
to
their
own
Inclinations
,
for
their
Childrens
good
,
than
by
yielding
to
Self-love
,
and
their
present
Passion
,
run
so
great
a
hazard
of
making
them
Unhappy
both
in
this
World
and
the
next
.
The
great
difficulty
Fond
Parents
have
,
is
to
be
perswaded
they
are
so
;
and
to
convince
them
of
it
,
is
a
Task
I
dare
not
undertake
,
because
their
immoderate
Passion
baffles
the
force
of
Demonstration
But
however
,
I
'll
venture
to
lay
before
them
some
Symptoms
of
this
Evil
.
First
,
If
they
are
very
Partial
in
the
distribution
of
their
Love
.
Secondly
,
If
they
are
unwilling
to
see
their
Childrens
Faults
,
and
hear
those
with
dislike
,
who
undertake
to
shew
them
.
Thirdly
,
If
the
fear
of
losing
their
Childrens
Love
,
ties
up
their
Hands
from
giving
due
Correction
.
Fourthly
,
If
they
have
not
their
Children
at
Command
,
but
are
Commanded
by
them
.
Fifthly
,
If
they
are
ever
ready
to
favor
all
their
Desires
,
and
judge
them
Reasonable
.
Sixthly
,
If
they
generally
bear
with
present
faults
,
on
pretext
of
Reforming
them
hereafter
.
Seventhly
,
If
their
great
Concern
be
in
studying
how
to
please
them
,
and
think
no
Expence
too
much
in
Courting
their
Humor
.
Eighthly
,
If
they
permit
them
to
be
disorderly
,
and
generally
Rude
in
their
Presence
,
and
over-look
in
their
own
Children
what
they
Daily
condemn
in
their
Neighbors
.
Ninthly
,
If
they
provide
not
for
their
due
Instruction
,
according
to
their
Capacity
;
but
differ
this
for
fear
of
making
them
uneasie
:
Or
chuse
to
let
them
grow
up
Blockheads
at
Home
,
rather
than
to
be
taught
to
be
Men
and
Christians
,
out
of
their
sight
.
These
are
Signs
of
Blind
Love
,
or
the
Effects
of
Self-love
in
Parents
,
which
puts
them
upon
pleasing
themselves
,
tho'
at
the
Price
of
their
Childrens
Ruin
,
which
they
will
not
see
,
that
they
may
not
be
oblig'd
to
deny
themselves
in
renouncing
their
present
Satisfaction
.
But
the●e
is
so
much
of
Passion
in
all
these
particulars
,
that
as
they
observe
it
in
others
,
so
't
is
very
discernable
in
them
by
every
Indifferent
Eye
:
And
there
is
no
help
for
preventing
the
Mischiefs
of
it
,
but
by
their
taking
a
more
Rational
and
Discreet
Method
,
which
may
be
compriz'd
in
a
few
Words
,
and
that
is
;
by
keeping
their
Children
under
Command
.
For
if
Children
are
so
orderly
,
as
to
take
their
Parents
Favors
with
Thanks
,
and
to
receive
their
Denials
with
Content
or
Submission
;
so
that
the
Parents
Will
is
their
Rule
,
then
't
is
evident
,
they
are
under
Government
,
even
that
,
which
Nature
,
Reason
and
God
have
ordain'd
;
and
if
there
be
any
Disorder
,
't
is
not
the
Effect
of
Fondness
,
but
of
Indiscretion
.
And
if
they
are
not
in
this
Disciplin
,
which
may
be
observ'd
by
Strangers
in
one
half
Hour
,
who
presently
see
,
whether
the
Parents
or
Children
Govern
;
then
the
Order
of
Nature
,
Reason
and
God
is
disturb'd
,
and
of
what
can
this
be
the
Effect
,
but
of
Passion
?
When
Children
are
grown
up
,
and
have
now
Reason
to
help
them
,
this
is
so
imperfect
,
that
they
stand
more
in
need
of
their
Parents
Care
,
than
before
;
because
all
Miscarriages
are
now
of
more
dangerous
Consequence
.
At
this
Age
it
is
,
they
are
to
be
season'd
with
sound
Principles
of
Morality
,
and
Train'd
up
in
Piety
;
great
Choice
is
to
be
had
of
their
Companions
,
and
they
are
to
be
early
Instructed
in
the
Art
of
Employing
themselves
.
To
learn
to
Read
and
Work
well
is
necessary
for
all
degrees
,
it
being
afterwards
a
great
help
to
Virtue
,
and
if
not
for
a
Livelihood
,
is
necessary
for
their
living
as
Good
Christians
.
Soon
after
comes
the
care
of
preparing
them
for
the
World
Those
of
a
Moderate
Fortune
must
look
for
Services
or
Trades
,
and
in
our
Corrupt
Age
,
such
Families
ought
to
be
found
,
as
are
well
Disciplin'd
and
Examplar
,
least
in
learning
to
gain
their
Bread
,
they
be
taught
to
lose
their
Souls
.
And
't
is
not
enough
to
have
once
put
them
out
;
but
,
considering
the
Inconstancy
and
Indiscretion
of
their
Years
,
with
the
danger
of
Vicious
Companions
,
they
are
to
be
Recommended
to
some
Charitable
Friend
,
who
may
often
Visit
them
,
inspect
their
Conduct
,
see
they
be
exact
in
the
Duties
of
their
Place
and
Exercises
of
Religion
,
and
be
ever
watchful
upon
any
false
step
,
to
make
them
sensible
of
their
Neglect
,
Rashness
or
Folly
,
before
they
are
gone
too
far
and
may
prove
Irrecoverable
.
Those
of
a
better
Condition
are
to
have
still
greater
Care
,
because
their
Circumstances
expose
their
Children
to
greater
Dangers
.
'T
is
no
easie
Task
,
amidst
great
Plenty
,
to
preserve
Youth
from
the
love
of
Vanity
,
Idleness
,
Intemperance
,
and
a
Thousand
other
Extravagancies
;
and
when
they
are
at
Years
of
going
abroad
without
a
Witness
,
who
shall
then
secure
them
against
the
Vices
of
the
Age
,
when
't
is
hard
finding
Persons
agreeable
for
their
Diversion
,
but
't
is
odds
,
they
meet
with
those
,
whose
loose
Principles
will
lead
them
to
Immorality
or
Atheism
?
These
are
now
so
Modish
,
that
their
profess'd
Abettors
appear
Bare-faced
almost
in
all
Company
;
and
those
,
who
know
,
how
contagious
Conversation
is
,
have
Reason
to
apprehend
the
infection
▪
where
there
is
so
much
Pastime
and
Wit
to
Court
a
Youthful
Phancy
,
and
be
Advocates
in
their
Cause
.
Here
then
must
be
the
Care
of
Parents
of
this
degree
,
to
provide
against
these
hazards
,
by
a
Solid
Education
of
their
Children
,
by
teaching
them
to
love
Business
and
Virtue
so
,
as
to
detest
Idleness
and
Prophaneness
,
and
ver
to
be
pleas'd
with
any
Company
,
who
know
not
how
to
be
Merry
,
but
in
making
War
against
Heaven
.
If
this
be
not
done
,
I
think
their
Case
as
desperate
,
as
of
those
,
who
are
Thrown
into
the
Sea
;
for
certainly
this
preverse
World
is
as
an
Ocean
of
Iniquity
,
and
't
is
as
natural
for
those
to
sink
who
step
helpless
into
it
,
as
for
those
,
who
are
cast
into
the
Sea
.
To
make
Provision
again
for
Children
,
is
another
Duty
of
Parents
,
that
after
a
Tender
Education
,
they
may
not
be
expos'd
to
the
dangerous
Consequences
of
Necessity
,
and
fence
themselves
against
Poverty
by
Iniquity
.
When
Misfortunes
or
Oppression
disable
them
from
making
this
Provision
,
Confidence
is
to
be
placed
in
him
,
who
has
undertaken
the
Protection
of
the
Afflicted
:
But
if
Parents
disable
themselves
by
their
Excesses
,
Prodigality
,
or
other
Extravagancies
,
this
is
such
an
unnatural
Crime
,
and
attended
with
so
many
dismal
Consequences
,
that
,
it
may
be
,
there
is
scarce
another
to
compare
with
it
,
either
in
the
Number
of
its
daily
encreasing
Sins
,
or
in
the
difficulty
of
obtaining
Pardon
.
For
when
we
consider
Children
robb'd
of
their
Bread
,
turn'd
out
of
Doors
,
expos'd
to
the
World
;
some
of
them
groaning
under
the
weight
of
a
long
Necessity
,
neither
provided
with
Conveniencies
in
time
of
Health
,
nor
with
Necessaries
in
Sickness
;
others
oblig'd
to
the
hardships
of
Service
;
and
others
seeking
Remedy
against
these
Evils
,
by
Selling
themselves
to
Sin
,
and
letting
their
Souls
be
the
Purchase
of
Bread
;
and
then
Reflect
,
that
this
has
not
been
done
by
an
Enemy
or
Stranger
,
but
by
a
Parents
Hand
,
by
those
,
that
brought
them
into
the
World
,
and
were
oblig'd
to
love
and
take
Care
of
them
by
all
the
Laws
of
God
,
of
Nature
,
and
of
Nations
;
is
not
there
something
so
Barbarous
and
Inhuman
in
this
,
that
when
we
look
on
Pirates
,
Cheats
,
Thieves
,
and
even
Murtherers
,
they
all
seem
Innocent
in
Comparison
of
these
?
What
if
they
had
Cut
their
Chidrens
Throats
,
Ripp'd
up
their
Bowels
,
Dash'd
out
their
Brains
,
with
their
own
Hands
,
as
soon
as
they
had
been
Born
;
it
might
have
look'd
more
Cruel
,
but
who
can
say
,
it
would
have
been
a
greater
Sin
?
And
yet
how
many
Parents
are
engag'd
in
this
Inhumanity
,
whilst
at
their
Bottels
and
Games
,
at
Plays
and
Entertainments
,
they
sport
away
all
the
Comfort
of
their
Families
,
and
rob
their
Children
,
to
feed
their
Folly
,
Luxury
or
Ambition
?
Another
way
many
Parents
are
wanting
to
this
Duty
,
at
least
in
regard
of
their
Younger
Children
,
by
not
making
timely
Settlements
by
Deed
or
Will
,
and
after
many
delays
,
at
length
Dying
Intestate
,
leave
them
to
the
Charity
and
Compassion
of
their
Elder
Brother
,
or
Mother
,
which
if
it
reaches
so
far
,
as
to
find
them
Bread
,
is
not
always
so
Liberal
,
as
to
make
them
a
Provision
suitable
to
their
Education
;
but
often
leaves
them
to
Hardship
and
Misery
;
which
,
tho'
not
excusable
in
the
Widow
or
Heir
,
is
yet
a
greater
Crime
in
the
Father
,
who
is
oblig'd
to
prevent
all
such
Miscarriages
,
by
a
timely
Care
.
And
tho'
in
time
of
his
Health
,
this
looks
like
no
more
than
an
Ordinary
Neglect
,
or
the
Effect
of
Humor
or
Fear
;
yet
whatever
it
be
,
since
the
uncertainty
of
Life
makes
it
often
the
Occasion
of
his
Childrens
Misery
,
both
as
to
Body
and
Soul
,
he
is
bound
to
overcome
himself
for
its
Prevention
,
and
the
Omission
or
unnecessary
Delay
cannot
but
be
Criminal
in
him
.
Lastly
,
When
Children
are
to
be
dispos'd
of
,
't
is
the
Parents
Duty
to
be
Solicitous
in
doing
it
so
,
that
it
may
be
for
their
well-being
here
and
hereafter
.
There
is
to
be
a
Concern
as
to
this
World
,
which
is
seldom
wanting
;
but
their
greater
Concern
is
to
be
,
as
to
the
next
;
and
if
due
consideration
be
not
had
of
this
,
Parents
may
easily
draw
upon
themselves
the
Guilt
of
their
Childrens
Souls
.
Wherefore
tho'
Honor
and
Wealth
may
lawfully
have
place
in
their
Consults
on
this
subject
,
yet
if
these
prevail
so
far
,
that
for
Interest
or
State
,
they
suspend
all
other
Considerations
,
and
with
them
come
to
an
Agreement
;
't
is
plain
they
have
not
Acted
as
Christians
,
who
in
a
matter
of
this
Concern
,
have
had
no
Care
of
the
better
part
,
and
left
out
God
in
a
Business
,
wherein
he
ought
to
have
had
the
First
place
.
And
if
afterwards
their
Children
become
Miserable
,
thro'
the
Disorders
within
their
own
Doors
being
brought
into
those
Disquiets
,
as
to
be
put
by
all
the
Duties
of
Salvation
,
or
brought
to
an
untimely
Death
by
Immoderate
Grief
or
other
Distemper
,
will
not
an
Account
be
Demanded
of
their
Parents
,
who
rashly
put
them
into
these
unhappy
Circumstances
?
Those
,
who
are
acquainted
with
the
World
,
know
,
that
State
and
Wealth
are
no
Priviledge
against
Misfortunes
,
that
there
may
be
variety
of
unhappiness
amidst
plenty
,
and
that
many
other
Particulars
are
to
be
consider'd
,
to
make
up
the
happiness
of
a
Married
State
.
What
then
must
be
said
of
Parents
,
who
in
settling
their
Children
,
have
no
regard
to
these
,
but
that
they
are
Unnatural
,
in
being
no
more
concern'd
for
their
good
,
Unchristian
,
in
having
no
regard
to
their
Peace
of
Soul
,
and
putting
them
in
the
way
of
Salvation
,
and
that
often
,
they
are
as
much
their
Murtherers
,
as
if
they
had
set
them
out
with
the
Richest
Ornaments
,
and
a
great
Retinue
,
to
throw
them
afterwards
a
Prey
to
Lions
or
Bears
.
These
are
some
of
the
Duties
of
Parents
,
besides
many
others
,
which
are
so
very
difficult
,
that
to
discharge
them
well
,
they
require
the
greatest
helps
of
Discretion
and
Grace
.
Wherefore
those
,
who
enter
into
this
State
,
have
great
Reason
to
beg
the
Blessing
of
Heaven
,
first
to
direct
them
in
their
Choice
,
and
then
to
Accompany
them
thro'
all
the
Difficulties
of
their
Condition
;
for
there
are
so
many
Miscarriages
,
to
which
they
are
expos'd
,
so
many
Evils
they
have
to
Remedy
,
so
many
to
bear
in
Silence
,
that
Prudence
,
and
Watchfulness
and
Courage
,
and
Patience
,
are
absolutely
necessary
for
them
:
And
whence
shall
these
Gifts
come
,
if
they
seek
them
not
from
God
?
Upon
which
consideration
,
I
think
all
in
this
State
have
great
Reason
to
be
Faithful
and
Exact
in
all
the
Duties
of
Religion
,
and
Zealous
in
those
ways
,
which
are
most
Effectual
for
obliging
Heaven
to
their
Assistance
;
that
by
their
dependance
on
a
better
Hand
,
they
may
be
provided
for
all
Exigencies
,
and
not
seek
Ease
by
an
Indifferency
of
Spirit
or
Neglect
,
nor
be
overwhelm'd
by
an
Excess
of
Concern
.
These
must
not
therefore
think
,
that
Exactness
in
Religious
Duties
is
the
Province
of
such
,
as
are
retir'd
in
Cloysters
,
but
not
of
those
,
who
by
many
Ties
are
link'd
to
the
World
;
for
if
the
Exercise
of
Religion
be
an
Expedient
for
obtaining
the
Grace
of
God
,
and
all
Supernatural
Helps
proportion'd
to
our
Wants
;
they
ought
to
be
most
Faithful
in
them
,
whose
Dangers
and
Wants
are
greatest
.
And
who
now
,
that
has
a
Knowledge
of
both
States
,
will
tell
me
,
that
the
Difficulties
,
Dangers
and
Wants
of
those
in
the
World
,
are
not
greater
,
than
of
those
in
the
Cloyster
?
What
is
the
Obedience
and
Mortifications
of
a
Cloyster
,
which
have
Regularity
and
Example
to
make
them
easie
in
Comparison
of
that
Compliance
necessary
in
a
Married
Life
,
which
not
being
govern'd
by
Rule
,
but
by
the
Inconstancy
of
Humor
,
never
knows
in
the
Morning
,
how
low
it
must
bend
before
Night
?
How
many
Self-denials
must
here
be
,
when
Extravagance
or
Vice
,
brings
Mischiefs
on
those
,
whom
they
love
most
,
and
threatens
Ruin
to
themselves
and
Family
?
What
are
the
Mortifications
of
Children
becoming
ungovernable
,
taking
ill
Ways
,
and
living
in
such
a
Course
,
as
must
bring
Body
and
Soul
to
Destruction
?
Then
as
to
Dangers
,
the
Walls
of
a
Cloyster
are
a
Fence
against
a
great
part
of
those
,
which
are
unavoidable
by
such
as
live
in
the
World
.
And
if
we
compare
,
the
little
Business
of
a
Recluse
,
whose
Concern
is
scarce
extended
beyond
himself
,
with
the
endless
Solicitude
of
those
,
who
having
a
Family
on
their
Hands
,
are
to
give
an
Account
,
not
only
of
themselves
,
but
of
their
Children
,
Servants
of
all
under
their
Roof
,
and
of
the
Estate
entrusted
with
them
;
we
shall
find
the
Care
of
a
Married
Life
to
be
much
greater
,
than
that
of
a
Religious
;
and
since
its
Difficulties
and
Dangers
are
so
too
,
may
not
we
with
Evidence
conclude
,
the
Grace
of
God
to
be
in
a
particular
manner
necessary
to
this
State
?
And
if
the
Means
ordain'd
for
obtaining
it
,
be
a
Fidelity
in
the
Worship
and
Service
of
God
,
and
Diligence
in
making
use
of
those
Helps
appointed
by
the
Divine
Goodness
for
this
End
,
are
not
those
engag'd
in
a
Married
State
strictly
oblig'd
to
this
Fidelity
and
Diligence
,
that
so
they
may
obtain
Assistance
proportion'd
to
their
Wants
?
This
then
we
must
set
down
,
as
a
General
Duty
of
all
in
this
Condition
of
Life
.
'T
is
their
Interest
to
discharge
it
,
that
so
they
may
have
some
help
to
answer
their
Necessities
.
They
know
,
all
Miscarriages
are
occasion'd
by
the
want
of
Discretion
and
Grace
;
hence
spring
the
Disorders
and
Ruin
of
so
many
Families
,
both
as
to
Children
and
Estates
;
and
if
Discretion
and
Grace
are
the
Gifts
of
God
,
how
are
they
to
obtain
,
who
seek
them
not
as
they
ought
?
Wherefore
,
upon
the
whole
,
I
conclude
with
this
Question
;
Whether
,
considering
all
the
Difficulties
of
a
Married
Life
,
those
engag'd
in
it
,
are
not
oblig'd
,
for
their
own
Interest
,
to
be
as
faithfully
exact
in
all
the
Exercises
and
Duties
of
Religion
,
proportion'd
to
their
Circumstances
,
as
those
,
who
live
retir'd
in
a
Cloyster
?
CHAP.
XVII
.
Instructions
for
Shopkeepers
,
Traders
,
&c.
ONE
would
think
there
needed
not
much
Advice
to
this
Rank
of
Christians
,
who
being
generally
in
a
Mean
betwixt
great
Plenty
and
Want
,
are
deliver'd
from
the
Dangers
of
both
these
Extreams
;
and
yet
fenc'd
as
they
are
,
they
have
their
Dangers
too
,
and
such
as
require
as
great
a
Stock
of
Virtue
for
their
Security
,
as
any
other
State
whatever
:
What
these
Dangers
are
,
will
appear
from
the
following
Instructions
.
First
,
They
are
to
be
careful
,
not
to
expose
any
thing
to
Sale
,
which
is
Sinful
,
that
is
,
directly
and
professedly
Contributing
to
Sin
.
In
this
some
Trades
are
more
concern'd
than
others
:
As
those
,
who
make
or
sell
Pictures
,
are
oblig'd
,
by
this
Rule
,
not
to
sell
Pictures
,
that
are
Immodest
,
or
such
as
are
design'd
to
bring
a
Contempt
on
Virtue
,
Religion
or
Magistrates
.
Those
who
Trade
in
Books
,
are
bound
not
to
sell
such
,
the
Subject
of
which
are
for
the
same
unchristian
Ends
;
or
others
,
which
promote
or
abet
Vice
or
Error
.
The
Age
in
which
we
are
,
so
favorable
to
Libertinism
,
Atheism
,
Socinianism
,
&c.
is
very
fruitful
in
these
unhappy
Products
;
and
the
number
of
either
Curious
or
Corrupt
Buyers
are
enough
to
Encourage
a
Trade
this
way
:
And
yet
,
it
being
evident
,
that
exposing
such
to
Sale
,
is
directly
Contributing
to
the
Propogation
of
those
contagious
Principles
,
which
they
Maintain
,
it
is
certain
,
none
can
help
to
disperse
them
,
without
partaking
in
the
guilt
of
the
Writers
.
This
Case
is
clear
in
Politics
,
whilst
every
Government
is
alike
Severe
upon
the
Writers
,
Printers
and
Publishers
of
Seditious
Libels
,
and
upon
this
concludes
them
all
to
be
under
the
same
Guilt
,
and
alike
Enemies
of
the
State
.
And
must
it
not
be
esteem'd
the
same
,
in
our
Case
by
all
those
,
who
have
a
Zeal
for
Virtue
or
Truth
?
For
how
can
they
be
suppos'd
sincere
Professors
of
the
Gospel
,
who
help
to
spread
such
Writings
,
as
are
directly
levell'd
against
it
?
They
who
charge
the
Cannon
or
lay
the
Train
,
and
they
,
who
give
Fire
to
it
,
are
equally
Criminal
,
when
't
is
design'd
for
Mischief
,
or
in
an
ill
Cause
.
Therefore
,
as
a
Loyal
Subject
cannot
answer
the
promiscuous
Selling
a
Libel
against
the
Government
,
so
neither
can
a
Sincere
Christian
the
Selling
such
Books
,
as
are
for
the
overthrow
of
Piety
and
Religion
.
And
if
there
be
any
Dispensation
in
this
Rule
,
it
must
be
only
such
as
is
allow'd
to
those
,
who
Sell
Poyson
,
which
is
not
to
be
put
promiscuously
into
all
Hands
,
who
ask
for
it
;
but
such
only
,
in
whom
they
have
a
Confidence
of
their
not
abusing
it
.
I
am
sensible
,
how
little
agreeable
this
Restraint
is
to
their
Interest
;
and
that
,
tho'
they
concur
not
in
the
Spreading
such
contagious
Ware
,
yet
the
thing
will
be
done
by
other
Hands
:
But
however
,
neither
Plea
can
justifie
the
Fact
:
For
tho'
they
open
Shop
for
a
Livelihood
,
and
ought
to
be
Industrious
in
making
an
Advantage
by
their
Trade
;
yet
in
this
,
as
well
as
in
all
other
Actions
,
they
are
to
be
regulated
by
Principles
of
Justice
to
their
Neighbor
,
and
Duty
to
their
God
;
where
Gain
is
consistent
with
these
,
it
is
very
allowable
;
but
when
it
is
to
come
,
by
the
Transgression
of
them
,
Christians
are
bound
to
forego
all
such
Interest
,
rather
than
Transgress
their
Duty
.
And
if
this
be
not
their
Rule
,
then
God
is
not
their
Rule
,
but
Interest
only
,
and
they
may
find
a
way
for
doing
any
Injustice
,
whenever
they
can
be
Gainers
by
it
.
And
tho'
while
Duty
Ties
their
Hands
,
the
thing
will
be
done
by
others
;
what
then
?
Because
others
will
do
what
is
Evil
,
does
this
give
them
any
Right
,
or
can
it
justifie
them
in
doing
the
same
?
Christ
says
Scandals
will
come
;
and
does
this
excuse
those
,
by
whom
they
come
?
No
;
he
says
,
Wo
to
the
Man
,
by
whom
Scandal
comes
:
So
it
is
here
:
There
will
be
always
some
,
who
will
make
a
Gain
,
by
doing
what
is
unjust
;
but
this
is
so
far
from
giving
Authority
,
for
the
doing
it
,
that
we
may
truly
say
,
Wo
to
all
those
,
who
do
so
.
Secondly
,
They
must
be
Just
to
their
Neighbors
,
in
what
they
Sell
;
overreaching
him
in
no
kind
,
nor
using
any
sort
of
Fraudulent
Dealing
.
They
must
not
use
False
Weights
or
Measures
;
for
this
is
an
Abomination
to
our
Lord
.
They
must
not
put
off
and
commend
ill
Wares
for
good
,
for
this
is
lying
and
deceiving
;
and
if
they
take
for
such
,
the
full
Price
of
what
is
good
,
it
is
Cheating
too
,
in
taking
Money
for
what
in
reality
they
do
not
Sell
.
Neither
is
it
sufficient
,
that
the
Buyer
Consents
to
the
Price
;
for
if
they
take
an
Advantage
of
his
Unskilfulness
,
his
Indiscretion
undertaking
to
Buy
what
he
understands
not
,
does
not
justifie
them
in
taking
more
Money
,
than
the
Goods
are
Worth
;
but
't
is
still
a
Cheat
in
them
,
that
Sell
,
who
First
impose
on
him
,
and
then
receive
Money
,
for
what
,
they
know
,
they
do
not
give
him
.
This
Sin
is
much
Exaggerated
,
if
they
Confirm
their
Words
by
repeated
Oaths
,
so
to
gain
Credit
to
what
they
say
;
because
this
is
nothing
less
then
Perjury
;
't
is
Selling
their
Souls
with
their
Goods
;
and
how
easie
a
Bargain
do
they
let
the
Devil
have
,
in
putting
their
Souls
into
his
Hands
,
only
for
drawing
a
little
more
Money
out
of
the
Chapman's
Pocket
!
But
may
not
Tradesmen
then
use
Art
for
setting
off
their
Goods
,
and
concealing
their
Faults
?
The
Art
of
setting
off
Goods
to
the
best
Advantage
is
very
allowable
;
but
if
by
such
Art
,
they
so
conceal
their
Faults
,
as
to
make
them
pass
for
good
,
when
they
are
not
so
,
this
is
not
according
to
that
Sincerity
,
which
the
Gospel
demands
of
its
Professors
;
and
tho'
they
take
not
the
Price
of
what
is
good
,
but
only
proportion'd
to
their
Value
;
yet
they
impose
on
the
Buyer
,
by
not
putting
such
Goods
into
his
Hands
,
as
he
asks
for
and
wants
,
and
,
it
may
be
,
such
,
as
may
be
afterwards
nothing
to
his
purpose
.
It
is
likewise
many
times
a
great
Cheat
;
as
in
such
Goods
,
in
which
the
only
Use
depends
on
the
Virtue
of
them
;
as
in
things
Medicinal
,
Aromatical
,
and
whatever
belongs
to
Distilling
,
&c.
tho'
nothing
above
their
Value
be
demanded
:
For
then
the
Buyer
is
Cozen'd
as
to
the
whole
,
in
paying
a
Price
for
what
will
not
be
serviceable
;
and
is
often
a
loser
both
of
his
Labor
and
other
Ingredients
,
which
now
answer
not
his
design
.
But
if
by
disguising
Goods
,
setting
them
off
,
or
hiding
their
Faults
,
Tradesmen
not
only
make
them
pass
for
better
than
they
are
,
but
likewise
Sell
them
for
the
full
Value
,
as
if
they
were
really
Good
,
as
they
appear
,
this
cannot
be
clear'd
from
being
an
Injustice
;
and
is
a
part
of
that
over-reaching
,
against
which
the
Apostle
cautions
all
Christians
,
and
declares
,
that
God
will
be
the
Avenger
of
it
.
Wherefore
,
Thirdly
,
All
Traders
are
to
make
it
their
General
Rule
,
not
to
over-rate
their
Goods
,
or
Sell
them
at
an
unreasonable
Price
.
This
is
easily
to
be
understood
in
Goods
,
that
are
for
Ordinary
use
,
in
which
,
tho'
there
be
some
difference
as
to
Price
in
Shops
,
yet
the
difference
is
but
inconsiderable
,
and
to
exceed
this
by
taking
Advantage
of
the
Buyer's
Ignorance
,
or
of
his
Necessity
or
Curiosity
,
&c.
and
make
him
pay
a
Rate
for
Goods
,
which
they
know
is
above
the
Common
Value
,
and
such
as
they
could
not
demand
of
others
of
more
Skill
,
without
shame
,
and
the
loss
of
their
Reputation
;
this
must
be
acknowledg'd
as
an
Injustice
,
in
letting
Private
Interest
prevail
upon
them
so
far
,
at
to
stifle
all
the
Principles
of
Sincerity
and
Fidelity
,
which
ought
to
have
the
Direction
of
Christians
in
all
their
Dealings
with
one
another
.
Justice
allows
a
Gain
to
Shopkeepers
,
but
if
they
raise
this
by
such
ways
,
which
are
not
agreeable
to
Justice
and
Reason
,
they
are
Injurious
to
their
Neighbours
,
and
cannot
be
acquitted
from
the
guilt
of
Pick-pockets
,
tho'
they
are
from
the
Infamy
,
by
practising
the
same
Art
in
a
more
Honorable
Way
.
This
Caution
is
likewise
to
be
their
Rule
,
who
not
taking
above
the
true
Value
of
their
Labor
in
Money
,
make
an
Advantage
,
by
keeping
some
part
of
the
Goods
,
which
belong
not
to
them
;
as
in
those
Trades
,
who
make
up
Cloaths
for
others
:
For
if
by
requiring
more
than
is
necessary
for
the
Work
they
undertake
;
or
contriving
it
so
,
as
to
make
it
up
with
less
,
than
is
put
into
their
Hands
,
they
are
paid
for
their
Labor
,
and
reserve
the
over-plus
for
themselves
,
they
certainly
wrong
those
,
who
employ
them
,
in
retaining
what
is
theirs
,
without
their
Knowledge
or
Consent
;
and
in
this
act
against
Justice
,
which
will
not
allow
the
detaining
what
belongs
to
others
,
but
with
the
Will
or
Permission
of
the
Owners
.
All
therefore
of
these
Working
Trades
,
are
to
be
first
Sincere
in
requiring
no
more
,
than
what
they
judge
necessary
for
the
Work
;
and
,
as
to
whatever
remains
,
they
are
to
be
Just
in
restoring
it
to
the
Right
Owner
;
and
are
to
expect
their
Gain
in
the
Price
of
their
Labor
.
If
Custom
has
given
Authority
to
the
contrary
Practice
,
it
cannot
however
make
it
Just
,
any
more
than
Custom
does
in
Lying
or
Swearing
;
and
therefore
is
not
to
be
their
Rule
,
who
know
the
Account
they
are
at
length
to
give
,
is
not
to
be
examin'd
by
Corrupt
Practices
of
Men
,
but
by
the
Principles
of
the
Gospel
.
This
again
is
to
be
their
Rule
,
who
being
employ'd
by
others
,
are
not
to
put
their
Neighbors
to
unnecessary
Charges
,
in
prolonging
the
Business
they
undertake
,
that
they
may
be
Gainers
by
such
delays
.
In
this
are
concern'd
Apothecaries
,
Surgeons
,
Physicians
,
Lawyers
,
&c.
For
if
any
of
these
make
an
Advantage
,
by
delaying
the
Cure
or
the
Cause
of
their
Patients
or
Clients
,
or
otherways
make
it
more
chargeable
,
than
is
necessary
for
effecting
the
Business
put
into
their
Hands
,
they
certainly
wrong
their
Neighbor
,
as
to
all
the
unnecessary
Expence
;
and
as
to
every
Penny
they
Gain
by
such
Contrivance
,
it
must
be
set
down
as
the
Fruit
of
their
Injustice
:
For
nothing
of
this
is
answerable
to
that
Sincerity
and
Fidelity
,
which
are
prescrib'd
by
the
Gospel
,
and
ought
to
have
the
direction
of
Christians
in
all
they
do
.
Many
other
Particulars
might
be
here
mention'd
,
but
these
may
suffice
to
give
Light
to
all
the
rest
.
All
know
,
what
the
Apostle
means
,
in
forbidding
Christians
to
over-reach
their
Neighbors
,
and
they
may
be
assur'd
,
they
Offend
against
Justice
,
as
often
as
they
do
it
;
and
no
Practice
is
sufficient
to
justifie
them
,
in
doing
contrary
to
their
Duty
.
They
may
be
so
Industrious
,
as
to
Conceal
it
from
Men
,
but
this
hides
it
not
from
the
Eyes
of
God
,
who
will
demand
an
Account
of
all
such
unwarrantable
Proceedings
,
and
to
their
Confusion
,
let
them
see
their
loss
,
in
what
,
at
present
,
they
esteem
their
Gain
.
'T
is
reasonable
,
they
should
make
an
Advantage
by
their
Trade
;
but
this
Advantage
ought
to
be
regulated
by
Reason
and
Justice
:
But
if
their
Greedy
,
Covetous
Minds
,
immoderately
bent
on
their
own
Private
Interest
,
carry
them
beyond
these
bounds
,
they
must
be
accountable
for
all
such
Excess
;
which
being
an
Offence
against
Justice
,
is
not
like
many
other
Sins
,
which
are
Cancell'd
by
a
Sincere
Conversion
of
the
Heart
;
but
is
attended
with
an
Obligation
of
making
Restitution
to
all
those
,
whom
they
have
wrong'd
by
their
Unjust
and
Fraudulent
Dealing
:
And
how
shall
this
be
done
by
those
,
who
having
Traded
for
many
Years
,
have
scarce
fail'd
of
over-reaching
any
,
whose
Oversight
or
want
of
Skill
gave
them
Opportunity
of
doing
it
?
This
is
but
a
Melancholy
Consideration
of
a
Duty
,
which
can
neither
be
dispens'd
with
nor
satisfied
:
And
I
could
wish
all
those
,
who
are
in
the
Circumstances
,
would
be
watchful
against
such
a
perplexing
guilt
,
and
not
let
Covetousness
,
the
Root
of
all
Evil
,
bring
them
into
such
a
Snare
,
in
which
they
cannot
have
a
true
Peace
of
Mind
,
and
from
which
there
is
so
much
Difficulty
of
being
disengag'd
.
These
Instructions
given
to
the
Seller
,
belong
likewise
to
the
Buyer
,
who
cannot
take
any
Advantage
given
him
by
the
Indiscretion
,
Ignorance
or
Necessity
of
him
,
that
Sells
,
without
the
guilt
of
Fraud
and
Injustice
;
't
is
true
the
Seller
ought
to
be
careful
in
his
own
Concern
;
but
if
he
be
wanting
,
this
gives
no
Right
to
the
Buyer
of
taking
his
Goods
under
the
true
Value
;
since
he
is
not
suppos'd
to
give
,
but
Sell
them
:
And
if
the
Injustice
in
this
appears
not
,
at
least
't
is
evidently
doing
otherwise
than
they
would
be
done
by
;
since
there
is
no
Body
willing
an
Advantage
should
be
taken
either
of
their
own
or
Servants
Ignorance
or
Indiscretion
,
because
they
become
real
Sufferers
by
it
;
and
they
cannot
be
condemn'd
of
Rash
Judgment
,
in
Censuring
those
of
not
fair
Dealing
,
and
even
of
Knavery
,
who
knowingly
take
any
such
Advantage
:
For
't
is
a
Principle
writ
in
the
Hearts
of
all
,
That
no
Honest
Man
would
do
it
.
These
then
are
Rules
to
be
observ'd
both
by
Buyer
and
Seller
,
and
are
such
,
as
are
immediately
drawn
from
the
Doctrine
expresly
deliver'd
in
the
Gospel
.
And
would
not
one
now
expect
,
since
all
Christians
profess
to
follow
the
Gospel
,
acknowledge
their
Salvation
to
depend
on
their
observance
of
it
,
and
Damnation
to
be
entail'd
on
the
wilful
Transgression
of
its
Principles
,
that
there
should
be
such
just
Dealing
amongst
all
its
Professors
,
that
a
Child
,
with
Money
in
his
Hand
,
might
have
the
full
Value
of
what
he
desires
,
and
be
out
of
danger
of
being
deceiv'd
?
And
is
it
so
?
Or
,
to
our
common
Confusion
be
it
spoken
,
is
it
not
so
far
from
being
so
,
that
one
would
guess
by
the
general
practice
of
Injustice
amongst
Traders
,
that
there
are
very
few
,
who
either
believe
the
Gospel
,
or
that
they
have
Souls
to
be
Sav'd
,
by
the
observance
of
its
Doctrine
;
whilst
Covetousness
,
or
the
Immoderate
Desire
of
Gain
raigns
so
universally
amongst
them
,
that
they
are
ever
prepar'd
to
deceive
,
and
seem
in
opening
their
Shop-windows
,
to
set
up
a
Trap
for
catching
the
unwary
,
where
none
can
be
secure
,
if
they
have
not
Cunning
and
Art
to
disappoint
their
Designs
?
I
wish
this
were
not
true
;
but
what
says
the
Practice
,
when
there
is
no
going
into
a
Shop
,
but
a
Man
must
resolve
to
give
no
Credit
to
the
most
Solemn
Protestations
,
and
Repeated
Oaths
of
those
,
that
stand
within
the
Counter
?
Does
not
this
suppose
,
they
have
neither
Sincerity
,
nor
Truth
,
nor
Honesty
in
them
,
and
that
there
is
no
surer
way
of
being
Cheated
,
than
to
believe
what
they
say
?
This
then
is
the
Judgment
made
of
them
,
taken
from
the
Common
Practice
of
the
World
:
And
't
is
that
,
which
gives
Light
to
a
frightful
Saying
of
S.
Chrysostom
,
who
in
his
Exposition
of
the
21
Ch.
of
S.
Mat
.
hom
.
38.
declares
,
that
no
Christian
can
be
a
Trader
:
Not
he
that
Condemns
the
Profession
as
Unlawful
;
but
considering
the
many
Frauds
and
Injustices
generally
practis'd
in
it
▪
judges
them
inconsistent
with
the
Principles
of
Christianity
;
and
therefore
that
whoever
undertakes
to
Trade
,
must
either
depart
from
these
common
Practices
of
Fraud
,
or
in
Fact
renounce
the
Gospel
he
professes
.
This
may
be
sufficient
to
oblige
all
to
consider
the
Method
they
take
in
their
Profession
;
whether
that
,
which
is
Authoriz'd
by
Common
Practice
,
or
which
is
Regulated
by
better
Principles
:
This
latter
way
will
not
be
so
gainful
;
but
if
it
proves
sufficient
for
a
Moderate
Livelihood
,
there
may
be
more
Comfort
in
it
,
than
in
all
the
Advantages
others
make
;
which
,
if
ever
they
are
serious
,
must
be
attended
with
such
remorse
,
as
must
render
them
uneasie
,
and
cannot
fail
of
becoming
their
Rack
,
when
,
at
the
last
Hour
,
they
shall
be
Summon'd
to
give
in
their
Accounts
.
Let
therefore
the
Pious
Trader
resolve
not
to
live
by
Iniquity
,
nor
to
let
his
Bread
be
the
Fruit
of
Injustice
.
Let
him
be
strict
to
his
Principles
,
Buying
and
Selling
,
as
is
prescrib'd
,
never
concerning
himself
with
Stolen
Goods
,
&c.
And
if
he
Thrives
not
like
his
Neighbors
,
let
his
Comfort
be
,
that
he
renounces
so
much
Gain
for
the
sake
of
Justice
;
and
with
this
,
Hope
that
God
will
give
a
Blessing
to
his
Endeavors
,
and
be
the
Protector
of
those
,
who
make
his
Will
the
Rule
of
their
Lives
.
Thus
if
he
be
Industrious
in
his
Business
,
and
yet
watchful
against
all
unprofitable
Solicitude
;
if
he
observes
Order
in
his
Family
,
and
is
Faithful
in
his
Duties
to
God
and
his
Neighbor
,
he
may
be
in
a
good
way
to
Salvation
,
and
find
at
length
Admittance
into
that
Place
of
Happiness
,
whence
those
will
be
excluded
,
who
being
Blinded
with
Ambition
and
Interest
,
have
enrich'd
themselves
by
Fraud
,
and
the
Spoils
of
their
Neighbor
.
CHAP.
XVIII
.
Instructions
for
Good
Christians
,
and
those
that
desire
to
be
so
.
HAving
spoke
to
many
States
of
Christians
,
I
cannot
conclude
without
some
Advice
to
those
,
who
are
Good
,
and
such
as
are
Solicitous
to
satisfie
those
Common
Duties
enjoin'd
by
the
Gospel
on
all
its
Professors
.
Their
First
Duty
is
of
Faith
,
it
being
impossible
without
Faith
to
please
God
;
that
is
,
without
the
True
Faith
,
even
that
which
is
Taught
by
Christ's
Holy
,
Catholic
,
Apostolic
,
Church
,
which
was
establish'd
by
Christ
and
his
Apostles
for
teaching
the
whole
World
,
and
had
the
promis'd
Assistance
of
God's
Holy
Spirit
for
teaching
the
Truth
to
the
End
of
the
World
.
Now
since
there
are
many
Divisions
of
Christians
,
all
pretending
to
be
the
Church
of
Christ
,
and
yet
all
cannot
be
it
,
every
Christian
ought
to
bring
this
Point
to
the
Test
,
and
by
the
best
of
their
Reason
and
other
helps
,
Examin
,
whether
they
are
Members
of
that
One
Church
,
which
,
amongst
them
all
,
is
True
,
even
that
mention'd
in
their
Creed
,
which
't
is
one
Article
of
their
Faith
to
believe
.
They
are
bound
to
seek
Christ
,
and
he
being
the
Truth
,
except
they
find
the
Truth
,
they
cannot
find
him
.
They
seek
the
Best
in
all
other
things
belonging
to
their
Temporal
Interest
,
the
Best
Air
,
the
Best
House
,
the
Best
Diet
,
&c.
on
all
occasions
they
are
weighing
all
Circumstances
,
and
comparing
one
Proposal
with
another
,
that
so
they
may
know
,
how
to
chuse
the
best
.
If
they
do
not
thus
,
they
act
not
rationally
,
but
are
governing
by
Chance
instead
of
Reason
.
Now
if
it
be
reasonable
to
do
so
,
where
the
Concern
is
only
Temporal
,
must
it
not
be
much
more
reasonable
,
in
an
Affair
,
where
Eternity
depends
on
the
Choice
?
Or
is
it
justifiable
in
a
Christian
,
to
make
use
of
all
his
Reason
in
lesser
Affairs
,
and
leave
the
greatest
,
even
the
One
thing
Necessary
,
to
Chance
?
Must
he
lye
still
here
,
as
he
is
dropt
,
and
not
rather
look
about
him
with
a
jealous
Eye
,
to
see
,
whether
he
be
in
the
Right
?
How
can
he
pretend
to
Love
God
,
or
have
a
desire
of
coming
to
the
Possession
of
him
,
if
he
be
never
Solicitous
to
enquire
,
whether
he
be
in
the
Way
,
that
leads
to
him
?
We
do
otherwise
in
all
other
things
,
which
are
the
Object
of
our
earnest
Desires
;
we
look
,
we
enquire
,
we
suspect
,
we
consult
,
we
use
all
Means
for
the
gaining
Assurance
in
a
Point
,
wherein
we
are
concern'd
:
If
we
do
not
so
here
,
we
either
are
not
in
earnest
,
or
else
act
not
rationally
.
A
Second
Principal
Duty
,
is
in
using
due
Endeavors
,
for
keeping
the
Commandments
.
These
are
the
express
Manifestation
of
God's
Will
,
and
the
Care
of
keeping
them
,
is
the
Condition
requir'd
for
entering
into
Life
Everlasting
:
Therefore
,
whoever
is
good
,
or
desires
to
be
so
,
must
be
Solicitous
in
satisfying
this
Point
.
But
Nature
being
Weak
,
and
of
it self
unable
for
this
Performance
;
hence
are
these
Christians
under
a
Necessity
of
seeking
Help
from
above
,
and
obtaining
that
Grace
,
which
alone
is
capable
of
giving
them
strength
proportion'd
to
their
Duties
.
Prayer
and
the
Sacraments
being
the
Ordinary
Means
ordain'd
by
God
for
obtaining
his
Grace
,
they
are
to
be
Faithful
and
Exact
in
the
use
of
these
Means
;
and
a
Neglect
in
them
,
is
to
be
interpreted
,
a
Voluntary
depriving
themselves
of
the
Help
they
want
.
Nature
being
not
only
Weak
;
but
also
Corrupt
,
and
violently
bent
to
Evil
,
they
are
not
to
seek
the
strength
of
Grace
,
but
likewise
endeavor
to
weaken
all
those
perverse
Inclinations
and
Passions
in
them
,
which
draw
from
God
,
and
incline
them
to
Sin
:
And
the
Ordinary
Means
prescrib'd
for
this
being
Self-denial
,
hence
are
they
oblig'd
to
deny
themselves
,
and
this
not
only
in
regard
of
Sin
,
but
also
,
of
what
disposes
to
Sin
;
that
so
they
may
be
more
remote
from
Danger
,
and
by
this
Disciplin
,
bring
all
their
Passions
into
due
subjection
to
Reason
and
Faith
,
and
be
less
expos'd
to
their
Rebelling
.
And
because
this
Corruption
,
tho'
it
may
be
weakn'd
,
can
never
,
in
this
Life
,
be
rooted
out
,
but
either
from
the
Devils
Malice
,
or
unavoidable
Provocations
,
will
be
often
breaking
out
;
hence
they
are
oblig'd
to
carry
on
this
Method
to
the
End
of
their
Lives
,
and
go
on
with
an
untir'd
Patience
,
still
waiting
on
the
Divine
Grace
for
continued
help
,
till
God
shall
reward
their
Constancy
with
an
unchangeable
Crown
.
The
World
being
likewise
Corrupt
,
and
very
powerful
in
its
influence
on
the
Judgments
of
Men
,
inspring
them
with
False
Maxims
,
and
recommending
that
as
Innocent
,
which
ushers
in
Sin
and
Death
;
therefore
are
they
to
be
very
jealous
of
it
and
suspect
all
its
Arguments
of
Error
,
tho'
they
are
back'd
with
the
Strength
of
Custom
and
Authority
.
They
are
not
to
be
Solicitous
in
seeking
what
the
World
admires
as
Great
,
or
Pleasing
,
or
Modish
:
But
looking
on
all
its
Wisdom
as
Folly
,
remember
,
the
Greatness
and
Satisfaction
of
a
Christian
,
is
in
a
Life
conform'd
to
the
Principles
of
the
Gospel
,
that
is
,
in
a
Life
,
that
comes
nearest
to
the
Spirit
and
Life
of
Christ
.
He
is
the
Way
,
and
all
those
must
chuse
him
for
their
Way
,
who
expect
to
come
to
the
Participation
of
his
Glory
.
There
being
no
Authority
,
that
can
justifie
or
warrant
any
Practice
contrary
or
disagreeable
to
the
Doctrine
and
Example
of
Christ
;
tho'
the
whole
World
should
join
in
pleading
for
any
Custom
contrary
to
the
Humility
,
Moderation
,
Temperance
,
Meekness
,
Charity
and
Self-denying
Spirit
of
the
Gospel
,
it
is
not
to
be
regarded
by
these
Christians
;
but
they
are
to
esteem
it
their
Duty
to
depart
from
it
,
and
then
begin
to
think
themselves
Happy
,
when
they
are
reproach'd
for
leaving
what
the
World
approves
.
And
if
their
Portion
be
amongst
those
,
who
live
in
Plenty
,
and
are
to
Maintain
some
kind
of
State
suitable
to
their
degree
;
this
is
all
to
be
done
with
the
Spirit
of
Humility
:
So
that
,
as
those
,
who
are
Rich
,
are
to
be
yet
Poor
in
Spirit
;
so
those
,
who
are
oblig'd
to
any
degree
of
worldly
Greatness
,
are
still
bound
to
persevere
amidst
this
Pomp
and
Humble
Spirit
;
that
is
,
not
to
be
in
love
with
their
State
,
nor
think
themselves
better
on
this
account
;
but
ever
to
retain
a
Sense
of
their
own
Misery
and
Nothing
,
to
judge
all
their
State
to
be
Vanity
,
and
be
upon
the
watch
daily
to
cut
off
Superfluities
,
so
to
bring
themselves
by
degrees
into
a
Method
of
Life
more
becoming
the
Banishment
,
in
which
they
are
,
and
more
agreeable
to
their
unworthiness
,
the
Effect
of
their
Sin
.
As
they
are
not
to
be
Proud
of
their
Retinue
,
Dignity
or
State
;
so
neither
of
any
Natural
Ornaments
of
Body
or
Mind
,
or
even
of
any
degree
of
Virtue
,
upon
which
they
may
think
themselves
better
than
others
.
Because
all
these
are
the
Gifts
of
God
,
and
for
them
he
ought
to
be
Glorified
:
But
as
for
themselves
,
they
are
to
consider
no
more
,
than
what
they
are
of
themselves
,
or
what
they
would
be
,
did
God
withdraw
what
is
his
,
and
leave
them
to
themselves
:
And
here
appearing
nothing
but
Sin
,
this
ought
to
keep
them
ever
Humble
,
be
a
Check
to
all
Proud
Thoughts
,
and
never
permit
Vanity
to
Blow
them
up
with
the
pleasing
Opinion
of
their
being
better
than
their
Neighbors
.
No
;
nor
even
to
value
themselves
,
for
contemning
the
Vain
,
Empty
Humor
of
others
;
for
this
is
only
Refining
of
Pride
,
or
to
be
Proud
of
not
being
Proud
.
If
they
thus
know
themselves
and
God
,
they
are
to
let
this
Knowledge
not
only
be
the
suppression
of
Pride
,
but
likewise
influence
them
in
the
whole
Government
of
their
Lives
,
especially
as
to
all
Uneasiness
or
Trouble
,
that
befalls
them
.
In
all
which
Circumstances
they
are
to
remember
,
that
whatever
happens
,
is
the
Appointment
or
Permission
of
God
,
and
that
while
it
belongs
to
Him
to
Order
all
,
it
is
their
part
to
Submit
to
all
.
In
this
Submission
is
the
Practice
of
all
the
Religion
and
Piety
,
which
they
profess
,
and
therefore
,
it
must
be
their
indispensible
and
constant
Duty
to
suppress
all
the
Complaints
,
Murmuring
,
and
Rebellious
Inclinations
of
Nature
,
and
force
it
to
a
peaceable
Compliance
with
all
the
Appointments
of
God
.
If
the
Weakness
of
Nature
,
if
Temptations
,
if
Pains
,
Sickness
,
the
difficult
Circumstances
of
Life
,
Reproaches
,
Infamies
,
Injustice
,
Losses
,
Oppression
,
Persecution
,
&c.
be
Troublesome
,
they
are
to
consider
the
Hand
of
God
in
all
;
here
is
to
be
the
Exercise
of
their
Humility
,
in
stooping
under
his
Hand
,
and
of
their
Patience
in
bearing
whatever
weight
is
laid
upon
them
.
Whether
it
be
for
the
Punishment
of
their
Sins
or
for
the
Trial
or
Encrease
of
Virtue
,
or
to
give
them
a
dislike
of
this
World
,
or
to
heighten
in
them
the
Desires
of
a
better
,
&c.
they
are
not
to
be
too
Solicitous
in
enquiring
,
nor
too
Forward
in
determining
,
but
leaving
this
to
the
unsearchable
Councils
of
Providence
,
remember
their
only
Business
is
to
submit
,
and
that
whatever
be
the
Motives
of
God
,
they
are
certainly
Just
and
Holy
in
themselves
,
and
cannot
fail
of
being
Beneficial
in
order
to
their
Eternal
Good
,
if
they
are
not
wanting
in
a
just
Humility
and
Patience
under
them
.
In
this
manner
are
Good
Christians
to
proceed
,
with
a
true
Faith
,
and
entire
Dependance
on
God
,
making
the
One
thing
Necessary
the
great
Business
of
their
Lives
,
struggling
with
all
the
Difficulties
they
meet
,
with
their
Eyes
ever
on
God
,
waiting
his
time
for
their
Help
and
Deliverance
.
And
thus
,
O
God
,
I
beseech
thee
,
may
they
find
that
Help
,
they
desire
.
FINIS
.