SPIRITUAL
COUNSEL
:
OR
,
THE
Father's
Advice
TO
HIS
CHILDREN
.
My
Dear
Children
,
IF
ever
you
live
to
Maturity
of
Age
,
and
I
happen
to
die
before
you
do
so
,
remember
and
consider
the
Words
of
a
careful
and
affectionate
Father
,
touch'd
with
a
most
lively
Concern
both
for
your
Present
and
Future
Welfare
,
but
chiefly
your
Future
,
that
of
your
precious
and
immortal
Souls
,
which
must
be
either
Eternally
Happy
or
Miserable
in
another
World
,
according
as
you
live
and
demean
your selves
in
this
.
And
therefore
,
I.
Be
sure
that
you
dedicate
your
tender
Years
to
the
Service
and
Glory
of
God
,
and
that
you
remember
your
Creator
in
the
days
of
your
Youth
.
You
will
then
have
most
need
to
remember
him
,
and
you
will
then
be
most
apt
to
forget
him
.
Set
therefore
a
double
guard
upon
that
part
of
your
Life
,
and
be
then
especially
diligent
to
remember
and
be
mindful
of
him
that
made
you
.
It
will
make
your
Duty
easie
,
and
your
Lives
Happy
.
You
will
have
the
Comfort
of
it
when
you
come
to
Die
,
besides
the
constant
Satisfaction
it
will
afford
you
all
your
Lives
long
.
II
.
And
as
you
make
Religion
your
First
,
so
be
sure
you
make
it
your
Greatest
and
chiefest
Care
:
Not
a
By-work
(
as
the
general
manner
of
the
World
is
)
but
your
Principal
Concern
,
the
great
Business
and
Employment
of
your
whole
Life
.
For
indeed
Religion
is
your
Greatest
Concernment
,
&
therefore
ought
to
be
your
main
Business
and
Employment
.
Solomon
tells
you
,
That
to
Fear
God
and
keep
his
Commandments
is
the
Whole
of
Man
:
And
a
Greater
than
he
,
That
't
is
the
One
thing
Needful
.
't
is
For
this
that
you
have
your
Being
in
this
World
,
and
't
is
By
this
that
you
can
hope
for
a
Well-being
in
that
which
is
to
come
.
Your
eternal
Happiness
depends
upon
it
,
and
therefore
as
you
tender
that
,
see
that
you
apply
your selves
chiefly
to
the
Fear
and
Love
of
God
,
and
the
keeping
of
his
Commandments
;
and
that
you
make
Religion
the
great
Affair
and
Employment
of
your
Mind
and
Life
.
III
.
And
as
you
make
it
your
Great
,
so
be
sure
you
make
it
your
Daily
Employment
;
as
you
certainly
will
if
you
truly
make
it
your
Great
one
.
Let
not
a
Day
pass
over
your
Heads
without
Serious
Thoughts
of
God
,
and
a
due
Performance
of
Religious
Homage
to
him
;
and
endeavour
to
spend
every
Day
as
well
as
you
can
,
and
to
make
every
Day
a
Step
towards
Eternity
.
You
do
so
in
a
Natural
,
and
therefore
take
care
you
do
so
also
in
a
Spiritual
Sense
,
making
every
day
some
Preparation
for
your
Last
;
considering
that
you
know
not
when
that
will
be
,
that
you
have
but
a
few
days
in
all
to
spend
,
and
how
precioius
every
Portion
even
of
the
longest
Life
must
needs
be
,
upon
which
an
Eternity
depends
.
And
therefore
for
your
better
Improvement
of
every
day
,
I
advise
you
,
IV
.
To
accustom
your selves
upon
your
first
waking
in
the
Morning
,
to
Meditate
seriously
upon
God
,
to
offer
to
him
your
first
Thoughts
,
and
most
solemnly
to
dedicate
to
him
your selves
,
your
Souls
and
Bodies
,
your
Designs
and
your
Undertakings
,
and
the
whole
succeeding
day
,
which
in
all
likelihood
will
be
the
better
spent
for
having
been
so
happily
begun
.
And
as
you
thus
begin
the
day
with
God
,
so
let
it
end
with
him
too
,
making
him
the
last
subject
of
your
Meditations
when
you
lie
down
in
your
Beds
,
and
as
you
compose
your selves
to
your
nightly
Rest
;
that
so
you
may
both
Wake
and
Sleep
in
God
.
V.
The
two
Extremities
of
the
day
being
thus
secured
,
there
will
be
the
less
danger
of
Mis-spending
the
middle
parts
of
it
.
But
for
the
better
Security
and
Improvement
of
these
,
let
me
advise
you
in
General
,
to
accustom
your selves
to
make
Solemn
Prayers
to
God
in
Private
upon
your
Knees
,
at
least
three
times
a
day
,
(
besides
occasional
and
less
solemn
Ejaculations
)
and
as
much
oftner
as
you
find
your selves
disposed
.
And
if
these
times
be
fix'd
and
stated
to
some
certain
Hours
so
much
the
better
,
that
so
the
return
of
the
Hour
appointed
may
as
a
Natural
Instrument
,
put
you
in
mind
of
your
Devotions
.
VI
.
To
make
which
the
more
Orderly
,
pray
take
care
,
that
the
first
thing
that
you
do
in
the
Morning
,
as
soon
as
you
are
up
and
conveniently
habited
,
be
to
Sanctifie
and
Hallow
the
day
,
by
a
solemn
devotional
Address
of
your selves
to
God
in
Prayer
.
Let
this
be
the
first
thing
you
do
,
I
mean
before
you
take
any
Secular
or
Worldly
thing
in
hand
.
For
there
is
one
certain
thing
that
I
would
advise
you
to
do
even
before
you
say
your
Prayers
,
and
that
is
,
to
read
as
attentively
and
considerately
as
you
can
a
Chapter
in
the
Bible
.
This
I
would
have
you
do
every
Morning
before
you
go
to
your
Prayers
,
which
you
will
find
to
be
a
most
excellent
and
advantagious
Practice
,
not
only
as
serving
to
inform
your
Understandings
,
and
bring
you
acquainted
with
the
Holy
Scriptures
,
but
also
to
warm
and
quicken
your
Wills
and
Affections
,
and
to
tune
your
Souls
,
and
put
them
into
a
due
Composure
for
your
following
Devotion
.
For
which
the
two
other
more
solemn
Seasons
are
,
some
time
about
the
middle
of
the
day
,
and
at
night
when
you
go
to
Bed
.
At
which
time
besides
your
ordinary
Devotion
,
as
in
the
other
two
,
you
would
do
well
to
take
a
Review
of
the
day
past
,
and
particularly
examine
how
you
have
spent
it
,
not
only
that
if
you
have
done
well
you
may
glorifie
God
;
and
if
ill
,
may
humble
your selves
before
him
,
and
make
your
Peace
with
him
before
you
commit
your selves
to
sleep
,
but
also
that
by
this
Exercise
you
may
know
what
progress
you
make
in
Piety
,
what
the
State
of
your
Souls
is
,
and
how
accounts
stand
between
you
and
God
;
and
may
also
learn
to
spend
every
day
the
better
,
as
you
will
find
your selves
induced
to
do
,
by
the
very
prospect
of
that
returning
Account
which
you
are
to
render
of
it
to
your selves
at
Night
.
VII
.
Besides
which
Nightly
Review
,
I
think
it
very
expedient
that
you
should
set
apart
some
certain
Seasons
,
wherein
to
sit
in
more
solemn
Judgment
upon
your selves
,
to
review
and
take
account
of
your
past
Lives
,
to
call
your
Sins
to
remembrance
,
to
confess
and
bewail
them
,
and
to
humble
your
Souls
and
Bodies
in
the
Presence
of
God
for
them
,
and
to
form
new
Resolutions
,
and
new
Acts
of
Abhorrence
and
Detestation
against
them
.
These
days
I
would
have
to
be
purely
and
intirely
days
of
Religion
,
to
be
wholly
spent
in
Reading
,
Prayer
,
and
Divine
Meditation
.
Sequester
your selves
upon
these
days
from
all
Worldly
Business
,
retire
from
all
Company
,
and
let
nothing
be
the
Imployment
of
them
,
but
what
relates
to
the
Grand
Affair
.
And
that
these
days
may
be
thus
strictly
kept
and
spent
,
I
would
have
their
return
to
be
but
Monthly
,
suppose
the
first
or
last
Friday
in
every
Month
.
I
the
rather
mention
Friday
,
because
it
is
one
of
the
Church-Fasts
,
and
I
would
have
you
make
these
days
to
be
days
of
Fasting
as
well
as
of
Prayer
,
that
so
both
together
may
compleat
your
Repentance
and
Humiliation
.
The
great
Advantage
of
thus
frequently
making
up
your
Accounts
in
these
your
Nightly
and
Monthly
Reckonings
,
you
will
find
to
be
chiefly
this
,
that
it
will
greatly
contribute
to
the
present
Amendment
of
your
Lives
,
your
Repentances
thus
keeping
pace
with
your
Miscarriages
;
and
to
the
ease
of
your
Consciences
when
you
come
to
die
.
At
which
time
you
will
find
it
work
enough
to
ingage
with
your
bodily
Disorders
,
and
to
attend
to
the
proper
Duties
of
your
present
Condition
,
tho
you
have
not
the
Course
of
a
whole
Life
to
unravel
,
nor
a
train
of
Actions
long
past
and
long
forgotten
to
bring
to
remembrance
.
And
indeed
't
will
be
a
sad
thing
to
have
then
Sums
to
cast
up
,
and
Reckonings
to
make
,
when
you
are
Sick
and
in
Pain
,
and
have
neither
Understanding
,
nor
Memory
,
nor
Leisure
,
nor
Will
to
recollect
your selves
.
VIII
.
In
these
and
all
other
times
of
your
Devotion
,
let
me
further
advise
you
to
observe
this
General
Rule
,
Never
to
put
your selves
into
the
Presence
of
God
by
Prayer
,
till
you
have
first
recollected
your selves
by
awful
thoughts
of
the
Divine
Majesty
,
and
have
by
some
short
but
serious
Meditation
,
composed
your
Minds
to
a
reverent
and
devout
Performance
of
so
Important
and
Divine
a
Duty
.
For
besides
that
't
is
rude
,
and
savours
of
Profaneness
,
to
rush
into
the
Presence
of
God
without
previous
Consideration
:
He
that
approaches
him
so
Irreverently
at
first
,
is
not
like
to
bespeak
him
with
much
greater
Reverence
afterwards
.
Therefore
compose
your
Spirit
before
you
begin
,
and
be
not
like
one
that
goes
to
play
upon
his
Instrument
before
he
has
tuned
it
.
't
is
the
Advice
of
a
wiser
Person
than
I
,
Before
thou
Prayest
,
says
the
Son
of
Syrach
,
prepare
thy self
,
and
be
not
as
one
that
tempteth
the
Lord
.
IX
.
After
you
have
thus
duely
disposed
your
Heart
,
then
you
may
with
decency
proceed
to
bend
your
Knee
.
And
whenever
you
Pray
to
God
,
be
sure
you
do
it
with
all
that
Humility
and
Reverence
that
becomes
a
Creature
and
a
Sinner
,
speaking
both
to
his
Maker
and
his
Judge
,
and
with
all
possible
affectionate
Warmth
and
Fervour
of
Spirit
;
this
being
the
very
Life
and
Soul
of
Prayer
,
and
the
only
thing
that
distinguishes
it
from
pronouncing
so
many
Words
,
or
the
going
over
in
ones
mind
so
many
Thoughts
.
Let
Earnestness
therefore
and
Fervour
of
Affection
,
be
constant
Ingredients
in
all
your
Prayers
,
especially
when
you
Pray
for
the
Forgiveness
of
your
Sins
.
Pray
then
yet
more
earnestly
,
as
your
Saviour
did
in
the
Garden
,
when
he
was
about
to
Suffer
for
them
.
And
sure
one
would
think
,
that
he
who
begs
God
to
forgive
him
his
Sins
,
and
understands
how
great
a
thing
he
asks
,
and
is
sensible
in
what
need
he
stands
of
it
,
and
withall
how
unworthy
to
receive
it
,
and
considers
the
greatness
of
the
Person
of
whom
he
begs
it
,
and
of
the
Price
by
which
the
very
Possibility
of
it
was
purchased
,
and
how
much
Goodness
that
is
which
bestows
it
,
and
consequently
how
high
a
Favour
it
must
be
in
case
he
receive
it
,
need
not
be
further
minded
or
admonish'd
of
being
Earnest
and
Fervent
in
his
Devotion
.
X.
But
that
you
may
Pray
Fervently
,
be
sure
you
Pray
Attentively
.
This
is
necessary
to
the
other
,
as
well
as
upon
its
own
account
,
it
being
impossible
that
a
Man
should
be
moved
or
affected
with
what
he
either
does
not
at
all
understand
,
or
does
not
consider
.
But
indeed
these
mutually
help
one
another
.
Warmth
of
Affection
will
make
Men
Attentive
;
and
Attention
will
help
to
procure
and
excite
Affection
.
Be
sure
therefore
that
you
use
great
Attention
and
Fixation
of
Mind
in
your
Prayers
,
that
you
attend
heedfully
both
to
the
Matter
of
your
Prayers
,
and
to
that
awful
Majesty
you
Pray
to
and
that
your
Thoughts
do
not
wander
from
either
of
them
.
Always
remembring
,
that
there
can
hardly
be
a
greater
piece
of
Irreverence
,
than
to
approach
God
by
a
Bodily
Movement
,
when
our
Spirits
are
absent
from
him
,
and
ingaged
upon
other
Objects
:
That
a
Prayer
so
put
up
,
is
not
only
lost
and
thrown
away
,
but
profaned
;
and
that
instead
of
performing
a
Duty
,
we
commit
a
Sin
,
by
taking
God's
Name
in
vain
.
And
let
me
tell
you
,
that
this
is
the
worst
way
of
taking
God's
Name
in
vain
,
because
we
do
it
so
deliberately
,
and
under
a
pretence
of
worshipping
him
.
But
that
you
may
not
be
guilty
of
this
,
let
me
advise
you
,
XI
.
Not
only
to
that
which
by
Spiritual
Persons
is
commonly
advised
in
this
case
,
viz.
to
Simplifie
and
recollect
your
Spirits
by
Silence
and
Repose
,
to
be
loose
and
disingaged
from
the
World
,
to
have
as
little
Business
and
as
few
Desires
as
may
be
;
but
also
to
accustom
your selves
,
whenever
you
happen
to
hear
the
Name
of
God
mention'd
,
to
make
a
Reverential
Pause
,
and
form
within
your selves
an
inward
Act
of
Adoration
and
Worship
:
Which
you
will
find
not
only
to
be
a
good
Practice
in
it self
,
but
also
to
tend
to
good
,
as
leaving
and
fixing
a
Pious
Impression
upon
your
Spirits
;
whereby
you
will
become
less
apt
to
Profane
that
great
and
venerable
Name
in
your
more
solemn
Addresses
,
which
you
have
thus
accustomed
your selves
to
reverence
,
when
even
occasionally
mention'd
.
XII
.
And
as
you
take
care
that
your
Spirits
accompany
your
Bodies
in
your
Prayers
,
so
let
it
be
your
next
care
that
your
Bodies
accompany
your
Spirits
.
I
mean
that
you
joyn
Bodily
Worship
to
your
Spiritual
,
and
use
the
most
lowly
and
reverential
Gestures
and
Postures
that
you
can
possibly
put
your selves
into
.
Such
as
Bowing
the
Head
,
Elevation
of
the
Hands
and
Eyes
,
bending
the
Knees
,
and
even
Prostration
it self
upon
more
Solemn
Occasions
.
And
this
not
only
because
God
has
a
right
to
his
whole
Creature
,
and
consequently
to
the
worship
of
the
Body
as
well
as
of
the
Soul
,
but
also
because
Bodily
Worship
contributes
mightily
to
the
Advantage
of
Spiritual
;
and
the
Soul
not
only
signifies
and
expresses
her
Devotion
by
the
lowly
Postures
of
her
Body
,
but
also
cherishes
and
helps
it
forward
.
As
some
Men
by
acting
an
Angry
Part
,
and
putting
on
the
outward
Air
of
Resentment
,
begin
at
last
to
enter
into
the
Spirit
of
that
Passion
,
which
they
intended
only
to
personate
.
XIII
.
If
you
find
your selves
tempted
to
lay
aside
Bodily
Worship
(
as
some
have
done
and
do
)
upon
the
Pretence
of
Worshipping
God
in
Spirit
and
in
Truth
,
I
would
have
you
look
upon
it
as
no
other
than
a
Suggestion
of
the
Devil
,
who
is
willing
to
defraud
God
of
one
half
of
his
due
,
the
Service
of
the
Body
,
under
the
Pretence
of
its
being
unnecessary
(
tho
he
would
fain
have
had
it
himself
,
when
he
would
have
bribed
our
Saviour
to
fall
down
and
worship
him
)
and
your selves
of
that
advantage
which
the
Humiliations
of
your
Bodies
would
derive
upon
the
Disposition
of
your
Souls
.
But
for
your
Satisfaction
in
this
Point
(
not
to
trouble
you
with
any
Critical
Remarks
upon
the
Words
Spirit
and
Truth
)
you
need
only
consider
,
that
as
God
under
the
Ceremonial
Law
did
not
command
the
Worship
of
the
Body
without
the
Engagement
of
the
Spirit
,
so
neither
does
he
now
require
that
of
the
Spirit
,
without
the
Fellowship
and
Communion
of
the
Body
.
And
that
as
a
Religion
consisting
in
Extenrals
only
,
is
not
worthy
of
an
Intellectual
Nature
,
so
a
Worship
purely
Mental
and
Intellectual
,
is
too
Abstract
and
Sublime
for
a
Nature
allied
to
Sense
,
and
depending
upon
it
.
But
our
Saviour
is
the
best
Interpreter
of
his
own
Law
,
and
his
Practice
the
best
Comment
.
He
to
be
sure
was
the
most
Spiritual
Worshipper
that
ever
was
,
and
yet
none
more
remarkable
than
he
,
for
using
Bodily
Prostrations
,
from
which
he
would
not
excuse
himself
even
upon
the
Cross
it self
.
For
when
he
was
to
surrender
up
his
Soul
into
the
Hands
of
his
Father
,
he
did
it
in
a
Posture
expressive
of
Reverence
and
Devotion
,
He
bowed
his
Head
,
the
Text
says
,
and
gave
up
the
Ghost
.
But
for
this
it
may
suffice
,
that
God
has
given
you
a
Soul
and
a
Body
in
Conjunction
,
and
you
are
to
Serve
and
Worship
him
in
the
same
manner
as
he
has
made
you
.
XIV
.
But
this
composure
of
your
Bodies
into
a
reverential
and
devotional
Posture
,
to
which
I
advise
you
in
your
Closets
,
ought
more
especially
to
be
regarded
and
observ'd
in
the
publick
Worship
of
God
(
that
in
the
very
Nature
of
it
,
requiring
visible
Testimonies
and
outward
Tokens
of
Veneration
)
which
I
would
have
you
constantly
to
frequent
in
all
the
parts
of
it
,
especially
those
two
so
much
disregarded
and
neglected
by
some
of
late
(
which
yet
are
the
only
parts
that
properly
deserve
the
Name
of
Worship
)
the
Prayers
of
the
Church
,
and
the
Administration
of
the
Holy
Sacrament
.
In
all
which
let
your
outward
Deportment
,
as
well
as
inward
Spirit
,
be
Grave
,
Serious
and
Composed
;
such
as
becomes
the
Place
and
Presence
you
are
in
,
and
the
Duties
you
are
about
,
and
that
decent
Respect
which
you
owe
to
the
Assemblies
of
the
Saints
.
XV
.
So
much
may
serve
for
your
Direction
,
as
to
the
Manner
of
your
Devotion
.
Concerning
the
Matter
of
it
,
I
need
only
mind
you
,
that
Spiritual
Blessings
are
the
things
you
are
chiefly
to
Pray
for
;
and
that
those
are
also
the
things
for
which
you
are
chiefly
to
give
Thanks
.
For
which
you
have
a
plain
President
in
that
Divine
Form
of
Prayer
commended
to
our
use
by
our
Lord
himself
,
in
which
the
Preference
is
so
far
given
to
our
Spiritual
Part
and
Concern
,
that
there
is
but
one
Petition
for
the
things
relating
to
the
Good
of
this
Temporal
Life
.
And
that
too
no
farther
than
is
requisite
to
our
present
Sustentation
,
Give
us
this
day
our
daily
Bread
.
In
imitation
of
which
it
has
pleased
the
Wisdom
of
our
Church
,
in
that
large
comprehensive
Office
call'd
the
Litany
,
or
general
Supplication
,
to
have
but
one
Clause
of
Prayer
,
that
directly
and
expresly
Petitions
for
the
good
of
this
Life
,
which
is
,
That
it
may
please
thee
to
give
and
preserve
to
our
use
the
kindly
Fruits
of
the
Earth
,
so
as
in
due
time
we
may
enjoy
them
.
From
which
(
't
is
observable
)
without
dwelling
long
upon
it
,
she
immediately
passes
to
the
requesting
of
true
Repentance
and
Forgiveness
of
Sins
,
with
which
she
closes
all
.
Wherein
you
may
yet
further
observe
,
that
tho
the
Church
in
great
Wisdom
,
has
thought
requisite
to
have
but
one
Prayer
of
this
sort
,
and
to
drive
off
even
that
one
among
the
last
,
yet
with
equal
Wisdom
she
thought
fit
not
to
make
it
the
last
of
all
,
lest
such
a
Close
of
our
Devotion
should
leave
behind
it
a
relish
of
Earthly
Good
upon
the
taste
of
the
Soul
.
To
prevent
which
she
concludes
with
a
Petition
of
an
higher
Nature
,
That
it
may
please
thee
to
give
us
true
Repentance
;
to
forgive
us
all
our
Sins
,
Negligences
and
Ignorances
,
and
to
endue
us
with
the
Grace
of
thy
Holy
Spirit
,
to
amend
our
Lives
according
to
thy
Holy
Word
.
XVI
.
To
the
Exercise
of
Actual
,
I
would
in
the
next
place
advise
you
to
joyn
the
Practice
of
Habitual
Prayer
.
By
which
I
mean
,
that
you
would
so
accustom
your selves
to
the
Contemplation
of
God
in
and
through
all
his
Creatures
,
that
none
of
those
Objects
which
surround
you
,
may
ever
present
themselves
to
your
Senses
,
without
awakening
the
Idea
of
God
in
your
Minds
,
and
admonishing
you
of
that
absolute
and
intire
Dependence
you
and
all
Creatures
have
upon
him
.
So
that
whereever
you
are
,
or
with
whomsoever
you
converse
,
or
whatever
your
Business
or
Occupation
be
,
you
may
always
have
a
lively
Sense
of
God
ever
returning
upon
you
,
and
mixing
it self
with
all
your
Ingagements
,
and
Sanctifying
even
your
most
indifferent
Actions
;
that
your
Hearts
may
be
always
flaming
with
his
Love
,
and
your
Imagination
fix'd
and
stay'd
in
his
Holy
Fear
;
your
Passions
being
in
profound
Silence
and
awful
Repose
,
and
you
your selves
always
ready
and
disposed
to
perform
those
more
express
Acts
of
Worship
,
which
in
their
proper
Seasons
you
owe
to
God
.
Whom
however
you
may
be
truly
and
properly
said
continually
to
worship
,
and
so
to
fulfil
that
Exhortation
of
the
Apostle
,
of
Praying
without
ceasing
,
when
you
have
learnt
thus
to
carry
about
with
you
a
constant
Habit
of
Divine
and
Religious
Thoughts
.
XVII
.
This
Habitual
Prayer
is
the
Perfection
of
Devotion
,
and
the
truest
mark
of
a
Heart
thoroughly
warm'd
and
animated
with
the
Spirit
of
Piety
and
Religion
.
The
Images
of
those
things
which
we
dearly
love
,
will
frequently
return
upon
us
,
and
we
are
always
disposed
to
give
them
entertainment
as
often
as
they
offer
themselves
.
And
from
our
doing
so
,
we
may
conclude
how
well
we
love
them
.
And
were
the
Love
of
God
as
thoroughly
kindled
in
our
Hearts
,
had
we
but
the
same
Passion
for
him
,
that
we
have
for
some
sensible
Objects
,
we
should
find
his
great
Idea
upon
all
occasions
present
to
our
Thoughts
,
and
that
every
thing
would
bring
him
to
our
Remembrance
;
our
waking
and
our
sleeping
thoughts
would
be
upon
him
,
and
he
would
enter
in
upon
us
at
every
Sense
,
we
should
see
him
and
feel
him
in
all
things
,
be
always
under
a
quick
and
affecting
Sense
of
him
,
and
always
in
a
ready
Disposition
for
his
Worship
and
Service
.
Thus
would
the
State
of
our
Minds
be
,
if
we
had
them
once
truly
touch'd
with
the
Love
of
God
,
to
which
also
this
way
of
Habitual
Prayer
is
the
most
certain
and
compendious
Method
,
it
being
impossible
that
a
Man
should
so
continually
put
himself
in
the
Presence
of
so
amiable
a
Being
,
without
being
taken
and
ravish'd
with
the
Perfection
of
his
Beauty
.
XVIII
.
But
after
all
(
my
good
Children
)
I
would
have
you
think
and
remember
,
that
a
just
and
upright
Conversation
is
the
best
way
of
Worship
,
and
a
holy
and
good
Life
the
best
Prayer
;
and
that
then
you
serve
God
most
acceptably
,
when
you
keep
his
Commandments
,
and
live
in
constant
Obedience
to
his
Will
.
When
in
the
Language
of
the
Prophet
you
do
justly
,
and
love
Mercy
,
and
walk
humbly
with
your
God
;
or
as
the
Apostle
expresses
it
,
when
denying
all
ungodliness
and
worldly
Lusts
,
you
live
Godly
,
Righteously
,
and
Soberly
in
this
present
World
.
You
may
meet
with
some
perhaps
,
that
will
tell
you
by
way
of
reproach
,
that
this
is
Morality
.
And
you
may
tell
them
again
,
that
they
could
not
have
call'd
it
by
a
better
name
.
That
it
is
such
Morality
as
our
Saviour
taught
in
his
Sermon
upon
the
Mount
,
and
of
which
his
whole
Life
was
the
most
shining
Example
;
such
Morality
as
was
taught
by
his
great
Forerunner
the
Holy
Baptist
,
and
by
all
the
Prophets
that
went
before
him
,
and
by
his
Apostles
that
came
after
him
.
In
fine
,
such
Morality
as
is
absolutely
necessary
to
the
present
order
of
this
World
,
and
to
the
Happiness
of
the
next
;
to
our
Admission
into
Heaven
,
and
to
our
Enjoyment
of
God
there
,
whom
(
as
we
are
expresly
told
)
without
Holiness
no
Man
shall
ever
see
.
XIX
.
Now
in
order
to
a
Holy
Life
,
I
shall
not
think
it
necessary
(
at
least
in
these
Papers
design'd
for
more
particular
Remarks
)
to
describe
to
you
the
several
parts
of
it
,
they
are
so
plainly
and
fully
laid
down
in
the
Holy
Scriptures
,
and
so
largely
commented
on
and
explain'd
in
those
many
excellent
Practical
Treatises
,
which
by
the
good
Providence
of
God
we
of
this
Age
and
Nation
enjoy
.
To
which
therefore
I
chuse
rather
to
refer
you
,
advising
you
in
the
first
place
,
to
be
very
Diligent
and
Constant
in
reading
the
Bible
,
especially
the
New
Testament
,
and
in
that
particularly
our
Lords
Sermon
upon
the
Mount
,
which
you
would
do
well
to
get
by
heart
.
And
among
Human
Writings
,
recommending
to
you
chiefly
Bishop
Taylor's
Holy
Living
and
Dying
,
the
Whole
Duty
of
Man
,
Dr.
Sherlock's
two
Books
of
Death
and
Judgment
,
and
Thomas
a
Kempis
of
the
Imitation
of
Christ
.
Which
last
Book
,
tho
not
of
so
nice
and
artificial
a
Composure
as
the
rest
,
seems
yet
to
be
written
in
such
an
excellent
and
truly
Christian
Spirit
,
and
to
have
such
a
Vein
of
Piety
and
Simplicity
running
through
it
,
as
is
beyond
all
the
Finenesses
and
Imbellishments
that
Art
can
give
.
Leaving
you
therefore
a
while
with
this
good
Company
,
for
a
full
Instruction
in
your
Christan
Duty
,
I
desire
,
that
after
you
have
learn'd
it
,
you
would
lend
your
Attention
to
the
following
Advices
,
which
I
shall
suggest
to
you
for
your
better
Assistance
in
the
Practice
and
Performance
of
it
.
XX
.
The
first
great
and
general
Instrument
of
a
Holy
Life
is
Consideration
,
by
which
I
mean
the
actual
Attention
and
Advertency
of
our
Minds
to
those
things
,
the
Knowledge
and
Theory
of
which
,
we
have
already
in
Power
and
general
Habit
.
This
,
in
relation
to
Civil
Action
and
Business
,
or
the
Management
of
Affairs
,
is
call'd
Presence
of
Mind
;
but
in
the
Concernment
of
Morality
and
Well-living
,
it
usually
goes
by
the
name
of
Consideration
,
and
implies
an
actual
View
of
those
Practical
Truths
,
whereof
we
have
an
habitual
Notion
or
Knowledge
.
This
,
next
to
the
Grace
of
God
,
is
the
great
Principle
of
a
Good
Life
;
and
the
want
of
this
is
the
main
Cause
,
into
which
the
Sin
and
Misery
of
Mankind
is
generally
to
be
resolv'd
.
Infinitely
more
Perish
through
want
of
Consideration
,
than
either
through
Ignorance
or
Infidelity
.
Ignorance
,
indeed
,
and
Error
,
of
one
sort
or
other
,
I
suppose
to
be
the
true
Cause
of
all
our
Miscarriages
,
(
for
if
we
Thought
rightly
,
we
should
Will
and
Act
rightly
too
)
but
as
actual
Ignorance
is
more
common
than
Habitual
,
so
I
suppose
more
Men
to
Miscarry
through
Actual
than
through
Habitual
Ignorance
,
that
is
,
for
want
of
Considering
,
than
for
want
of
Knowing
.
Let
me
therefore
advise
you
in
the
first
place
,
and
in
general
,
to
apply
your selves
,
with
all
possible
Care
and
Diligence
,
to
the
Practice
of
Consideration
;
to
have
in
your
Minds
a
present
and
actual
View
of
those
things
which
you
know
,
both
concerning
your
Duty
,
and
the
several
Motives
and
Ingagements
to
the
Performance
of
it
.
Ever
remembring
that
't
is
not
the
knowing
a
great
deal
,
but
the
due
considering
of
that
little
a
Man
knows
,
that
must
make
him
either
Wise
or
Good
.
XXI
.
Now
among
the
particular
Objects
of
Consideration
,
I
think
it
adviseable
that
you
should
,
by
repeated
Reflections
,
endeavour
to
fix
and
imprint
upon
your
Minds
,
and
have
always
in
actual
View
this
Thought
,
That
Sin
is
the
Greatest
of
all
Evils
.
Which
Sentiment
,
as
long
as
you
preserve
a
bright
and
clear
Sense
of
it
in
your
Understandings
,
will
secure
your
Wills
from
all
possibility
of
Error
.
't
is
the
losing
the
View
of
this
Truth
,
by
some
Cloud
of
Passion
intervening
,
that
makes
Men
Sin
;
and
't
is
the
recovering
of
it
again
,
that
,
next
to
the
Grace
of
God
,
leads
them
to
Repentance
.
Now
the
same
Principle
that
makes
Men
repent
after
they
have
sinn'd
,
would
,
if
then
duly
attended
to
,
have
kept
them
from
Sinning
.
As
this
will
certainly
do
.
For
it
being
impossible
that
a
Man
should
will
Evil
as
Evil
;
he
that
commits
Sin
,
must
for
that
instant
think
it
at
least
a
Comparative
Good
,
which
he
can
never
do
,
if
he
actually
thinks
it
the
greatest
Evil
(
there
being
then
no
greater
Evil
supposed
,
in
respect
of
which
it
may
receive
that
Estimation
)
and
consequently
can
never
commit
it
,
while
he
continues
actually
in
that
Judgment
,
unless
you
will
suppose
him
to
will
Evil
formally
as
Evil
,
which
is
utterly
impossible
.
Take
great
care
therefore
,
to
have
this
Principle
well
lodg'd
and
fix'd
in
your
Understandings
,
That
Sin
is
the
Greatest
Evil
.
XXII
.
This
Consideration
will
suggest
to
you
another
,
as
the
Consequence
and
Improvement
of
it
,
which
is
,
That
Sin
must
necessarily
be
repented
of
one
time
or
other
.
There
is
an
unavoidable
Necessity
for
it
.
I
do
not
mean
only
a
conditional
Necessity
,
if
we
will
be
pardon'd
,
but
that
it
is
simply
and
absolutely
necessary
,
that
is
,
That
the
Judgment
of
Sins
beng
the
greatest
Evil
(
however
silenc'd
and
interrupted
for
a
time
)
will
infallibly
return
again
upon
us
;
and
we
must
and
shall
one
time
or
other
repent
of
it
,
and
wish
we
had
never
committed
it
,
either
in
this
Life
(
if
we
be
so
happy
)
in
order
to
our
Pardon
and
Salvation
,
or
at
least
in
the
other
,
when
the
Powers
and
Faculties
of
our
Souls
shall
be
more
awakned
,
and
our
Spiritual
Eyes
so
open'd
,
as
to
see
things
in
their
proper
Colours
,
and
in
their
true
Dimensions
.
Now
consider
this
,
especially
when
you
find
your selves
tempted
to
any
Sin
.
Consider
then
,
what
you
are
about
to
do
,
a
thing
that
you
must
again
undo
,
and
wish
,
one
time
or
other
,
that
you
had
never
done
,
and
so
whether
with
such
Thoughts
about
you
,
you
can
be
guilty
of
such
a
Folly
.
XXIII
.
But
to
render
this
Consideration
of
Sins
being
the
greatest
Evil
,
and
an
Evil
consequently
that
must
and
will
be
repented
of
the
more
effectual
,
my
next
Advice
is
,
That
you
would
joyn
to
it
,
the
Consideration
of
the
utter
Emptiness
and
Vanity
o●…
all
those
Pleasures
and
Enjoyments
which
tempt
to
the
Commission
of
it
.
A
thing
which
every
Man's
Reason
●ay
suggest
to
him
,
and
which
every
Man's
Experience
does
,
and
yet
which
so
few
are
actually
,
and
in
all
Instances
convinc'd
of
;
that
forgetting
their
Disappointments
,
they
run
again
as
greedily
to
their
Enjoyments
,
as
if
they
had
never
made
trial
of
their
Vanity
.
Insomuch
that
the
great
Wisdom
of
Solomon
gave
proof
of
it self
in
nothing
,
more
than
in
having
obtain'd
at
length
(
tho
late
)
a
thorough
Sense
,
an
abiding
Conviction
,
of
the
Worlds
Vanity
,
which
was
the
top
of
his
Wisdom
,
and
the
result
of
his
many
Experiments
.
Endeavour
therefore
to
possess
your
Minds
of
the
like
Conviction
,
and
to
fortifie
your
former
Consideration
,
of
Sins
being
the
greatest
Evil
,
with
this
additional
Perswasion
,
of
the
Vanity
and
Nullity
of
all
those
Pleasures
which
may
allure
to
the
Commission
of
it
,
that
so
having
lightned
this
opposite
Scale
of
the
Ballance
,
as
well
as
added
weight
to
the
other
,
this
last
,
by
this
further
advantage
,
may
not
fail
to
weigh
down
;
and
you
may
be
effectually
secured
from
transgressing
your
Duty
,
when
the
Evil
of
it
appears
so
great
,
and
the
Pleasure
so
small
.
XXIV
.
Which
that
you
may
be
,
extend
your
Thoughts
yet
further
,
and
consider
with
your selves
,
at
what
rate
,
and
to
what
degree
,
God
hates
Sin
.
God
who
is
infinite
Wisdom
,
and
infinite
Love
,
all
whose
Wills
are
govern'd
and
directed
by
the
eternal
Rules
of
Order
and
Reason
,
and
are
from
all
Eternity
form'd
and
laid
out
in
Number
,
Weight
,
and
Measure
,
who
assigns
to
every
Object
its
due
Proportion
of
Love
and
Hatred
,
loving
nothing
but
what
is
truly
Lovely
,
and
so
far
as
it
is
such
;
and
hating
nothing
but
what
is
truly
hateful
,
and
so
far
as
it
is
such
.
I
say
,
consider
how
this
great
and
just
Dispenser
of
his
Love
and
Hatred
hates
Sin
;
and
let
your
Hatred
of
it
take
its
measure
from
his
.
And
if
you
would
know
how
great
this
his
Hatred
of
Sin
is
,
you
may
measure
it
with
the
same
Line
wherewith
St.
John
does
his
Love
towards
Mankind
,
So
God
loved
the
World
,
says
St.
John
,
that
he
gave
his
only
begotten
Son
,
&c.
And
so
may
we
say
,
So
God
hated
Sin
,
that
he
gave
his
only
begotten
Son
to
be
a
Sacrifice
and
an
Atonement
for
it
.
God's
Hatred
to
Sin
,
was
,
it
seems
,
so
great
,
that
he
himself
only
could
pacifie
his
Anger
for
the
Commission
of
it
;
which
also
was
so
great
,
that
he
chose
rather
that
his
own
beloved
Son
should
bleed
and
die
for
it
,
than
that
it
should
go
unpunish'd
.
And
now
consider
with
your
selves
,
whether
you
can
conceive
a
greater
degree
of
Hatred
than
this
.
How
could
God
possibly
hate
Sin
more
,
or
How
could
he
give
a
more
sensible
and
convincing
Demonstration
of
his
Hatred
of
it
?
And
if
God
thought
it
Just
and
Meet
to
punish
Sin
so
severely
in
the
Person
of
his
own
Son
,
who
also
was
ready
to
sink
under
the
weight
and
burthen
of
it
,
tho
but
for
a
few
hours
under
it
;
then
consider
yet
further
with
your selves
,
how
heavy
the
Stroke
of
Divine
Justice
will
fall
upon
all
persevering
and
impenitent
Sinners
,
when
having
no
Interest
in
the
Passion
of
their
Redeemer
,
they
shall
suffer
as
fully
for
themselves
,
as
if
no
Mediator
had
interposed
;
and
how
little
they
will
be
able
to
stand
under
the
weight
of
God's
Displeasure
to
all
Eternity
.
XXV
.
To
these
Thoughts
,
concerning
the
Nature
of
Sin
,
and
the
Consequences
of
it
,
you
may
yet
add
a
further
Improvement
,
By
considering
that
this
is
the
only
Evil
which
was
thought
worthy
of
the
Undertaking
of
the
Son
of
God
to
deliver
us
from
.
In
the
heighth
of
all
that
Love
and
Affection
which
the
Compassionate
Saviour
of
the
World
had
for
Perishing
Mankind
,
he
did
not
think
it
worth
his
while
to
rescue
them
from
Pain
,
Sickness
,
Poverty
,
Disgrace
,
or
any
of
the
common
Afflictions
and
Uneasinesses
of
Human
Life
,
no
not
even
from
Death
it self
.
All
these
he
seems
to
have
over-look'd
,
as
beneath
his
Notice
,
and
unworthy
his
Regard
;
however
we
are
apt
to
think
them
the
only
Evils
.
Only
Sin
and
Damnation
appear'd
to
him
to
be
Evils
of
such
a
Magnitude
,
that
he
could
not
endure
the
thought
of
our
being
subjected
to
them
;
and
to
deliver
us
from
these
,
was
indeed
thought
an
Undertaking
worthy
of
a
Redeemer
from
Heaven
,
and
from
the
very
Bosom
of
God
.
Consider
this
,
till
the
Consideration
of
it
has
given
you
some
Idea
and
Apprehension
of
the
Evil
of
Sin
;
if
not
such
as
our
Saviour
had
in
the
Garden
,
when
he
was
about
to
suffer
for
it
;
yet
at
least
such
as
may
serve
to
deter
you
from
the
Commission
of
it
.
And
do
not
voluntarily
plunge
your selves
into
such
a
State
of
Misery
,
for
the
Prevention
of
which
,
and
only
for
the
Prevention
of
which
,
the
Lord
of
Life
was
content
to
Die
.
XXVI
.
After
you
have
thus
arm'd
and
fortifi'd
your
Minds
,
by
the
Consideration
of
the
great
Evil
of
Sin
,
turn
your
Glass
upon
the
contrary
side
,
and
let
your
next
Prospect
be
,
of
the
Beauty
and
Excellency
of
Goodness
and
Vertue
,
of
Righteousness
and
true
Holiness
.
Consider
how
highly
reasonable
it
is
in
it self
,
and
how
becoming
of
you
,
as
rational
Creatures
;
how
suitable
to
the
order
and
end
of
your
Beings
;
and
how
truly
perfective
of
your
Natures
;
how
it
conduces
to
the
Inlargement
of
your
Understandings
,
to
the
true
Freedom
and
Redemption
of
your
Wills
(
for
if
the
Son
shall
make
you
Free
,
you
shall
be
Free
indeed
)
and
to
the
Calm
of
your
Passions
;
and
indeed
to
the
general
Health
,
Pleasure
,
Satisfaction
,
Tranquility
,
and
Repose
of
your
Souls
,
which
then
enjoy
most
Content
,
when
in
due
Frame
and
Temper
,
when
their
Thoughts
are
best
govern'd
,
and
their
Wills
and
Movements
are
most
Conformable
to
Order
.
Consider
that
Goodness
is
the
Natural
State
of
the
Soul
,
and
how
much
she
is
at
ease
,
and
how
well
she
feels
her self
when
in
that
State
;
as
on
the
contrary
,
how
restless
and
uneasie
she
is
,
how
full
of
Pain
and
rational
Displacency
,
when
otherwise
affected
and
disposed
,
than
by
the
Law
of
God
,
and
that
of
her
own
Being
,
she
ought
to
be
.
Consider
what
a
Natural
Relation
and
Connexion
there
is
between
Holiness
and
Happiness
,
that
the
latter
is
the
necessary
Effect
and
Result
of
the
former
;
which
procures
and
produces
it
as
a
Natural
and
Physical
Cause
;
insomuch
,
that
the
very
inward
Reason
and
Moral
Distinction
of
Good
and
Evil
,
is
taken
from
its
Natural
Aptness
,
or
Unaptness
,
to
the
Interest
and
Happiness
of
Human
Life
.
Consider
,
how
of
its
own
proper
Nature
,
it
tends
to
the
true
Advantage
and
Benefit
of
Man
,
in
all
his
Capacities
,
both
as
a
Solitary
,
and
as
a
Sociable
Creature
;
how
it
procures
our
Happiness
on
Earth
,
and
what
a
necessary
Preparative
and
Disposition
it
is
(
not
only
as
a
Positive
,
but
as
a
Natural
Condition
)
to
qualifie
us
for
that
of
Heaven
,
the
Fruition
of
God
,
into
whose
Likeness
we
must
first
awake
before
we
can
be
satisfied
with
his
Beauty
,
and
be
partakers
of
the
Divine
Nature
before
we
can
enjoy
it
.
Consider
how
pleasant
and
full
of
Satisfaction
a
Holy
Life
is
,
in
the
present
Exercise
and
actual
Discharge
of
it
;
(
there
being
no
Joys
like
the
Joys
of
Religion
,
and
no
Peace
like
the
Peace
of
God
)
and
how
pleasant
and
ravishing
upon
the
Review
,
especially
the
last
,
when
we
come
to
look
back
upon
a
Life
well
spent
upon
our
Death-beds
,
and
can
thence
also
with
Comfort
and
Satisfaction
look
forward
into
the
unconceivable
as
well
as
unspeakable
Joys
of
Eternity
,
the
last
Crown
and
Reward
of
a
Holy
and
well-order'd
Life
.
XXVII
.
As
a
Corollary
to
this
Consideration
,
let
me
suggest
to
you
another
:
Whenever
you
are
tempted
to
Sin
by
Pleasure
(
for
that
's
the
great
Bate
and
Allurement
to
Sin
)
consider
that
the
Pleasures
of
Innocence
are
much
greater
,
even
at
present
,
setting
aside
all
regard
to
After-Happiness
,
much
more
if
that
be
also
taken
into
the
account
.
And
that
therefore
the
true
Question
or
Competition
does
not
lie
here
,
whether
you
will
do
your
Duty
or
enjoy
Pleasure
(
for
you
may
do
both
;
)
nor
whether
you
will
chuse
to
Sin
or
want
Pleasure
(
for
you
may
do
neither
;
)
but
whether
you
will
enjoy
the
Pleasures
of
Sin
,
or
the
Pleasures
of
Innocence
and
a
Holy
Life
;
the
Pleasures
of
Sin
that
are
but
for
a
Season
,
or
the
Pleasures
of
Righteousness
that
endure
for
ever
.
This
you
will
find
(
if
you
well
attend
to
it
)
to
be
the
true
State
of
the
Question
,
whenever
you
are
tempted
to
Sin
;
and
by
putting
it
into
these
Terms
,
you
will
quickly
perceive
the
Absurdity
of
the
strongest
Temptation
wherewith
the
Devil
can
assault
you
.
Therefore
consider
it
well
.
XXVIII
.
And
when
you
have
let
your
Thoughts
sufficiently
expatiate
upon
this
great
and
double
Prospect
of
the
Evil
of
Sin
,
and
the
Reason
and
Advantage
of
a
Holy
Life
,
let
them
transport
you
for
a
while
into
the
other
World
,
among
separate
and
departed
Spirits
,
those
whose
Season
and
opportunity
of
Action
is
over
,
upon
whom
the
Sun
of
Grace
as
well
as
of
Natural
Life
is
gone
down
;
and
that
Night
come
in
which
no
Man
can
work
;
and
who
are
either
in
actual
Happiness
and
actual
Misery
,
or
at
least
in
a
certain
and
unalterable
Order
and
Designation
to
those
respective
States
.
Consider
with
your selves
seriously
the
Condition
of
these
Spirits
,
and
what
Thoughts
and
Sentiments
they
have
of
things
.
What
they
think
of
a
sinful
,
and
what
Sense
they
have
of
a
holy
and
religious
Life
.
What
inward
Rejoycings
,
and
raptures
of
Spirit
those
have
,
who
were
so
Wise
and
Happy
,
as
to
apply
themselves
to
the
latter
;
and
how
they
do
now
justifie
and
approve
their
Conduct
,
blessing
and
admiring
the
Grace
of
God
.
And
with
what
Anguish
,
Rage
,
Self-condemnation
and
Regret
,
those
return
upon
themselves
,
who
lived
and
indulged
themselves
in
the
former
.
What
Retractations
!
What
Repentances
!
How
do
they
unwish
their
Thoughts
and
their
Actions
,
their
Designs
and
their
Undertakings
,
their
Business
and
Employments
,
their
Leagues
and
their
Friendships
,
their
Conversations
and
their
merry
Meetings
,
their
Jests
upon
Religion
and
upon
good
Men
,
yea
and
their
very
Being
!
How
do
they
unwish
all
these
things
;
and
how
passionately
do
they
wish
again
for
those
Opportunities
which
they
once
had
;
and
what
a
value
do
they
set
upon
that
Time
which
they
can
never
again
recover
,
and
which
you
perhaps
mis
spend
and
trifle
away
!
XXIX
.
But
that
you
may
no
longer
do
so
,
consider
that
Eternity
is
the
only
considerable
State
of
Man
,
and
that
therefore
the
great
and
proper
Business
and
work
of
time
ought
to
be
,
to
make
Preparation
for
it
.
Consider
,
that
after
a
Man
has
lived
so
long
in
the
World
,
as
to
come
to
the
Use
and
Exercise
of
his
Reason
,
it
will
be
high
time
to
think
of
going
out
of
it
again
,
and
to
prepare
for
that
World
which
is
to
last
,
and
wherein
he
is
to
continue
for
ever
.
For
't
is
so
late
before
we
come
to
the
Use
of
our
Reason
;
and
the
rest
of
the
time
we
have
to
spend
here
afterwards
is
so
short
,
and
withall
so
very
uncertain
,
that
the
longest
liver
had
not
need
to
mis-employ
any
part
of
his
Time
,
but
rather
Study
all
the
possible
ways
of
improving
it
.
Especially
if
it
be
further
consider'd
,
that
the
Time
of
this
Life
is
the
only
Opportunity
for
transacting
the
great
Affair
of
Eternity
.
You
have
it
now
in
your
Power
to
be
Happy
,
to
make
your
great
Fortune
,
and
to
secure
your
Final
State
;
but
it
will
not
be
always
so
.
Your
Day
will
end
,
and
your
Night
will
come
,
and
God
will
not
give
you
another
turn
of
Probation
,
a
second
Trial
;
and
therefore
it
highly
concerns
you
to
make
the
most
of
this
;
and
to
work
while
't
is
Day
,
before
the
Night
come
,
when
no
Man
can
work
.
XXX
.
If
you
are
not
yet
sufficiently
moved
and
affected
with
a
Sense
of
these
things
,
Consider
what
sentiments
and
apprehensions
of
them
,
you
will
have
when
you
come
to
Die
,
what
your
Notion
and
Sense
of
things
will
then
be
;
what
you
will
then
think
of
a
good
and
of
a
wicked
Life
,
of
your selves
and
of
the
World
you
live
in
,
and
are
going
from
;
what
your
thoughts
will
then
be
of
all
this
Shew
and
Pageantry
,
which
now
so
strikes
the
Senses
,
and
engages
the
Hearts
and
Affections
of
Worldly
Men
:
With
what
Contempt
and
Disdain
will
you
now
look
,
now
you
are
going
out
of
the
World
,
upon
all
those
Pomps
and
Vanities
which
you
renounc'd
at
your
coming
into
it
;
and
how
will
you
wonder
at
your selves
and
all
other
Men
,
for
having
been
so
often
in
love
with
them
,
and
so
long
captivated
and
enslaved
by
them
;
and
for
having
so
lately
discover'd
their
utter
emptiness
and
deceit
.
Consider
how
vain
and
insignificant
will
then
appear
to
you
all
those
little
Great
things
which
the
World
is
now
so
eager
upon
,
and
runs
so
mad
after
,
Honours
,
Riches
,
Pleasures
,
State
and
Grandeur
,
Birth
and
Quality
,
Dignities
and
Preferments
;
nay
,
even
Wit
and
Learning
,
every
thing
but
a
good
Life
and
a
satisfied
Conscience
;
and
how
well
you
will
then
wish
you
had
lived
.
These
will
then
be
your
Thoughts
,
and
this
will
then
be
your
great
wish
.
Endeavour
therefore
to
have
the
same
Thoughts
now
that
you
will
have
then
;
and
to
live
now
,
as
you
will
wish
you
had
lived
,
when
you
come
to
Die
.
XXXI
.
And
to
make
you
the
more
sensible
of
this
,
that
you
may
the
better
imagin
to
your selves
that
sense
of
things
which
you
will
have
when
you
come
to
Die
,
it
would
be
a
very
advantageous
Practice
,
frequently
to
recollect
with
your selves
what
your
thoughts
and
apprehensions
of
things
really
were
;
and
what
Sentiments
you
actually
had
,
when
at
any
time
under
a
great
and
dangerous
state
of
Sickness
.
Recollect
and
consider
(
which
you
may
the
more
easily
do
,
because
't
is
a
thing
of
actual
Experiment
)
what
you
then
thought
of
your selves
,
and
of
your
Condition
;
of
the
Life
that
you
had
led
,
of
the
Time
that
you
had
mis-spent
,
of
the
infinite
Vanities
and
Follies
you
had
been
guilty
of
,
of
the
Duties
you
had
neglected
,
or
but
carelesly
and
imperfectly
perform'd
;
and
of
the
World
of
Sins
you
had
committed
,
and
it
may
be
till
then
,
had
lived
in
without
Repentance
;
and
of
the
Hell
which
you
had
deserv'd
,
and
which
for
ought
that
you
knew
,
you
were
then
to
be
plung'd
into
,
and
for
ever
after
to
suffer
in
.
Consider
I
say
,
what
thoughts
you
then
actually
had
of
these
things
;
and
withall
,
what
strong
Resolutions
,
Promises
,
and
Vows
,
you
then
made
to
amend
and
reform
your
Lives
in
case
it
should
please
God
to
Reprieve
you
a
little
longer
from
the
Sentence
of
Death
,
by
restoring
you
again
to
your
Health
.
Well
,
he
has
done
so
;
you
have
recover'd
your
Health
,
and
you
have
lost
your
Thoughts
and
Convictions
.
But
what
a
strange
thing
is
this
!
Do
you
think
that
your
Health
makes
any
real
Change
in
the
nature
and
truth
of
Things
?
Those
things
that
were
true
in
your
Sickness
,
are
they
not
as
true
now
;
and
will
they
not
be
as
true
for
ever
?
Or
do
you
give
greater
Credit
to
your
Well
than
to
your
Sick
Judgment
?
But
consider
that
you
would
have
the
same
thoughts
when
you
are
well
,
as
you
had
in
your
sickness
,
if
you
did
but
afford
the
same
Attention
,
and
had
your
spiritual
Senses
equally
awake
,
and
your
outward
Senses
equally
disingaged
from
worldly
Objects
.
Consider
therefore
,
that
those
Sick
thoughts
are
most
likely
to
be
true
,
and
according
to
the
right
Ideas
of
things
;
and
that
therefore
they
will
certainly
return
again
when
you
shall
be
in
the
same
Condition
,
and
things
shall
be
placed
to
you
in
the
same
Light
.
They
will
return
again
whenever
you
return
to
your selves
,
whenever
you
dare
think
;
or
if
you
should
by
Arts
of
Diversion
Ward
them
off
for
a
while
,
yet
you
will
be
sure
to
meet
with
them
again
when
within
View
of
Death
;
for
they
are
part
of
her
Train
and
Retinue
.
But
't
is
best
to
have
them
before
,
and
to
live
in
the
full
Sense
,
and
under
the
constant
direction
and
government
of
them
.
And
indeed
I
cannot
give
you
better
instruction
in
order
to
a
holy
Life
,
than
,
in
one
word
,
so
to
lead
your
Lives
,
as
you
shall
wish
when
you
come
to
Die
,
and
as
you
have
already
wish'd
when
you
were
Sick
.
And
that
you
may
do
so
,
XXXII
.
I
further
advise
you
,
to
be
much
in
the
Contemplation
of
the
shortness
and
uncertainty
of
Life
,
and
of
the
Day
of
Gods
Grace
;
whose
limits
are
equally
uncertain
,
and
perhaps
,
of
a
shorter
and
narrower
compass
than
those
of
your
Natural
Life
.
Be
as
much
also
in
the
Contemplation
of
the
four
last
things
,
Heaven
,
Hell
,
Death
and
Judgment
.
Place
your selves
frequently
upon
your
Deathbeds
,
in
your
Coffins
,
and
in
your
Graves
.
Act
over
frequently
in
your
Minds
,
the
Solemnity
of
your
own
Funerals
;
and
entertain
your
imaginations
with
all
the
lively
Scenes
of
Mortality
.
Meditate
much
upon
the
Places
,
and
upon
the
Days
of
Darkness
,
and
upon
the
Fewness
of
those
that
shall
be
saved
;
and
be
always
with
your
Hour-glass
in
your
hands
,
measuring
out
your
own
little
Span
,
and
comparing
it
with
the
endless
Circle
of
Eternity
.
These
are
great
&
engaging
Thoughts
,
and
such
as
will
lessen
,
contract
,
nay
,
even
annihilate
any
thing
that
shall
be
placed
together
,
and
compared
with
them
.
XXXIII
.
There
is
indeed
nothing
that
can
diminish
the
Idea's
of
these
things
to
a
Mind
assured
of
the
Truth
of
them
,
but
only
that
which
represents
every
thing
little
,
Distance
and
Futurity
.
The
greatest
Objects
when
a
great
way
off
,
appear
but
little
to
the
Eye
;
and
Futurity
represents
things
after
the
same
manner
to
the
Mind
.
Even
Heaven
and
Hell
,
and
Eternity
it self
,
when
eyed
through
this
end
of
the
Prospective
,
lose
their
just
and
native
Dimensions
,
and
draw
up
into
so
many
little
Points
,
while
in
the
mean
time
,
this
World
of
ours
which
really
is
so
,
by
this
one
single
advantage
of
being
Present
,
makes
a
very
bulky
Figure
,
and
appears
as
Great
as
it
is
Near
.
There
is
something
in
the
very
Name
of
the
World
to
come
,
that
even
to
those
who
are
perswaded
of
its
future
Existence
,
lessens
the
Idea
of
it
.
But
you
are
to
consider
,
that
this
is
a
meer
Fallacy
of
our
Imaginations
,
as
the
other
is
of
our
Senses
.
For
distance
of
time
can
make
no
more
real
Change
in
the
true
and
natural
dimensions
of
things
,
than
Distance
of
Place
can
;
and
things
Future
,
if
of
a
certain
and
infallible
event
,
ought
to
have
the
same
Power
and
Moment
with
us
as
if
they
were
present
;
for
that
they
will
be
one
time
or
other
,
or
else
they
are
not
now
truly
Future
.
This
therefore
I
say
,
is
a
meer
Fallacy
of
our
Imaginations
,
to
make
the
Futurity
of
a
thing
diminutive
of
its
greatness
.
And
tho
it
be
a
good
Remedy
against
it
,
to
remember
that
it
is
so
,
yet
I
think
it
would
be
a
better
,
if
in
your
Contemplations
of
these
great
Objects
,
you
would
no
longer
represent
them
to
your
Mind
as
Futurities
,
and
things
at
a
distance
,
but
consider
them
as
Present
Realities
,
as
Objects
that
bear
hard
upon
,
and
almost
touch
your
very
Eyes
.
Lay
therefore
the
great
and
last
Scenes
of
the
Divine
Drama
often
before
you
;
place
them
in
your
very
next
View
;
and
imagin
every
part
of
the
dreadful
Solemnity
,
as
in
present
Transaction
.
Imagin
to
your selves
,
that
you
now
hear
the
Arch-Angels
Trump
sounding
to
Judgment
,
and
calling
you
and
all
the
Sons
of
Adam
out
of
your
Graves
to
meet
your
Judge
,
and
receive
from
him
your
final
Doom
.
Imagin
that
you
see
him
coming
in
the
Clouds
of
Heaven
with
Power
and
great
Glory
,
with
his
Angelick
Attendance
about
him
,
and
the
Standard
of
the
Cross
carried
before
him
.
That
you
see
his
Throne
erected
,
the
Judgment
set
,
and
the
Books
open'd
.
That
you
behold
all
Nations
gather'd
together
before
him
,
and
the
Dead
,
both
Small
and
Great
,
standing
at
the
Bar
of
his
Justice
,
and
,
with
trembling
,
waiting
for
the
great
deciding
Sentence
.
Imagin
that
you
see
him
making
his
Preparatory
Division
,
separating
them
one
from
another
,
as
a
Shepherd
divides
his
Sheep
from
the
Goats
;
placing
the
Sheep
upon
his
Right
Hand
,
and
the
Goats
upon
the
Left
.
And
here
stand
a
while
and
make
a
Pause
,
and
imagin
if
you
can
,
what
Passions
of
Joy
and
Horror
respectively
,
this
preparatory
Distinction
will
raise
in
the
Parties
concern'd
,
what
a
Deluge
of
Grief
,
Consternation
and
Despair
,
must
overflow
the
Spirits
of
them
,
whose
Lot
is
to
be
placed
on
the
Left
hand
!
And
what
Tides
and
Inundations
of
Joy
and
Consolation
must
break
in
upon
those
Happy
Souls
,
whom
their
smiling
Judge
,
as
an
Omen
of
his
following
Favour
,
places
on
his
Right
Hand
.
Who
can
imagin
the
Sentiments
that
will
follow
upon
such
a
Signal
,
such
a
Fatal
Difference
!
But
if
you
would
have
some
Notion
of
it
,
try
it
upon
your selves
,
fancy
your selves
now
placed
on
the
Right
Hand
,
now
on
the
Left
,
and
see
with
what
different
Sentiments
you
will
be
affected
.
But
to
go
on
,
imagin
now
after
this
visible
Distinction
made
of
all
Men
,
that
you
hear
and
see
the
Judge
proceed
to
that
which
shall
separate
them
for
ever
,
the
last
and
irrepealable
Sentence
,
saying
to
those
on
his
Right
Hand
,
Come
ye
Blessed
,
&c.
and
then
to
those
on
his
Left
,
Depart
from
me
ye
Cursed
,
&c.
Imagin
,
if
you
can
,
how
differently
these
two
Sentences
will
be
pronounced
,
and
how
differently
they
will
be
receiv'd
.
Then
let
your
Imagination
go
on
and
attend
the
Blessed
into
Heaven
,
and
the
Damned
into
Hell
,
where
both
enter
upon
their
respective
Portions
,
the
greatest
Happiness
and
the
greatest
Misery
,
and
that
not
for
a
few
Months
,
Years
,
or
Ages
,
but
for
a
whole
Eternity
,
without
the
least
Hope
or
Fear
of
any
End.
Make
all
these
things
as
present
to
your
Minds
,
as
the
things
of
this
World
are
to
your
Senses
,
lay
them
out
thus
before
you
,
contemplate
them
at
hand
,
and
when
by
this
Anticipation
of
thought
you
have
thus
Ante-dated
the
great
things
of
Eternity
,
and
have
by
that
Faith
,
which
is
the
Substance
of
things
hoped
for
,
and
the
Evidence
of
things
not
seen
,
given
the
next
World
the
same
Advantage
that
this
has
,
that
of
being
Present
,
you
may
then
(
as
no
longer
living
by
Sense
but
by
Faith
)
securely
trample
upon
all
those
Temptations
of
the
World
,
to
which
you
see
others
,
for
want
of
this
intellectual
view
,
yield
every
day
;
and
may
make
the
World
it self
,
with
all
its
Pomp
and
Glory
,
vanish
and
disappear
when
you
please
.
But
for
your
further
Security
,
XXXIV
.
Whenever
you
undertake
any
Set
and
Deliberate
Action
(
for
as
for
those
that
are
done
by
a
sudden
prevention
of
Instinct
,
and
as
it
were
Mechanical
Impulse
,
as
spreading
out
ones
Hands
when
one
is
like
to
fall
,
they
come
under
no
moral
Estimation
)
I
would
have
you
sit
down
and
consider
,
whether
you
can
any
way
refer
that
Action
to
the
Glory
of
God
;
whether
you
can
truly
and
sincerely
say
,
Lord
,
I
do
this
Action
for
thee
,
and
in
regard
to
thy
Honour
and
Glory
.
And
in
case
the
Nature
and
Quality
of
the
Action
be
such
,
that
it
will
not
admit
of
an
Affirmative
Answer
to
that
demand
,
I
advise
you
not
to
meddle
with
that
Action
.
For
as
that
Action
which
has
no
end
at
all
,
but
is
done
by
the
mere
force
of
Mechanism
,
is
no
Human
Action
,
so
that
which
has
an
ultimate
end
,
short
of
the
Glory
of
God
,
and
that
does
not
terminate
in
him
,
can
be
no
good
Action
.
For
God
ought
to
be
the
End
as
well
as
the
Beginning
of
all
our
ways
;
and
even
our
most
indifferent
Actions
ought
to
have
a
reference
to
his
Glory
,
according
to
that
general
advice
of
the
Apostle
,
Whether
you
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
Glory
of
God
.
XXXV
.
But
in
case
the
Action
be
of
a
doubtful
and
uncertain
Nature
,
and
carry
in
it
a
double
Appearance
,
so
that
you
have
some
Diffidence
and
Suspence
in
your
Resolutions
about
it
,
I
would
then
advise
you
for
the
greater
Security
of
your
Innocence
,
to
consider
,
what
you
think
Jesus
Christ
,
if
he
were
now
upon
Earth
,
according
to
the
Idea
you
have
of
him
from
the
account
of
his
Life
in
the
Gospels
,
would
do
in
such
a
case
.
Whether
he
who
sought
the
Glory
,
and
was
conformable
to
the
Will
of
God
in
all
things
,
would
do
such
an
Action
or
no
.
If
you
think
upon
a
due
Estimation
and
Collation
of
things
that
he
would
not
,
neither
by
my
advice
should
you
.
For
to
be
sure
that
which
would
not
become
Christ
to
do
,
can
never
be
fit
for
a
Christian
.
XXXVI
.
To
exemplifie
these
two
Rules
,
by
an
Instance
applicable
to
both
:
Suppose
you
were
invited
or
otherwise
disposed
to
go
to
a
Ball
or
a
Play
;
before
you
adventure
to
do
so
,
I
would
advise
you
to
pause
a
while
,
and
consider
,
whether
you
can
possibly
make
any
reference
of
such
an
Action
as
that
is
,
to
the
Glory
of
God
;
whether
you
can
in
any
true
Sense
or
real
meaning
say
thus
,
Lord
I
do
this
thing
,
I
go
to
this
Play
or
this
Ball
,
for
thee
and
for
thy
sake
;
in
the
force
of
thy
Love
,
and
in
pursuance
of
thy
Glory
.
If
your
Conscience
answers
no
,
I
would
by
no
means
advise
you
to
go
.
But
if
it
answers
doubtfully
,
and
with
Hesitation
and
Suspence
,
I
would
then
have
you
put
your selves
to
this
Question
,
Whether
or
no
you
do
in
your
Conscience
really
think
,
that
the
Holy
and
Blessed
Jesus
,
according
to
that
Character
and
Representation
you
have
of
him
,
and
his
way
of
living
,
in
the
Gospel
,
would
,
if
now
again
upon
Earth
,
do
such
an
Action
?
Whether
you
do
verily
think
,
that
it
would
consist
with
that
Grave
,
Serious
and
recollected
Spirit
,
and
that
constant
Air
of
Devotion
and
Religious
Severity
,
which
appear'd
in
our
Saviour's
ordinary
Life
,
and
the
general
way
of
his
Conversation
,
to
go
to
a
Play
or
a
Ball
,
and
whether
you
think
he
would
do
it
?
If
upon
a
serious
Consideration
you
think
he
would
not
,
whatever
plausible
Arguments
you
may
hear
from
others
,
or
suggest
to
your selves
for
the
Lawfulness
of
it
,
I
would
by
no
means
advise
you
to
venture
upon
such
an
Action
,
to
do
that
which
you
your selves
at
the
same
time
think
your
Lord
and
Master
would
not
do
;
and
yet
,
which
considering
the
strength
of
his
Vertue
,
and
that
Force
and
Power
he
had
to
withstand
the
greatest
Temptations
,
he
might
more
safely
do
than
you
.
XXXVII
.
To
the
foregoing
Considerations
I
shall
only
add
one
more
,
and
which
I
shall
recommend
to
you
as
a
general
and
very
compendious
Instrument
for
your
assistance
towards
a
Holy
and
Religious
Life
,
and
that
is
,
That
you
would
bring
your selves
to
an
Habitual
Sense
and
Consideration
of
the
Omnipresence
and
Omniscience
of
God
,
that
by
reason
of
the
Infinity
both
of
his
Essence
and
Knowledge
,
he
is
present
in
every
Place
,
and
privy
to
every
Thought
,
that
you
cannot
go
where
he
is
not
,
or
do
what
he
does
not
see
;
that
you
have
your
Life
,
Motion
,
and
Being
in
him
,
and
that
you
are
always
under
his
Eye
;
that
he
is
about
your
Path
,
and
about
your
Bed
,
and
spies
out
all
your
ways
,
which
are
better
known
to
him
than
they
are
to
your selves
;
that
be
is
an
Essence
without
Bounds
,
and
a
Light
without
Darkness
;
that
he
sees
and
knows
every
thing
,
and
is
every
where
;
and
that
you
cannot
Sin
against
him
,
but
you
must
Sin
in
him
.
Consider
this
,
and
stand
in
awe
,
and
Sin
not
;
Commune
with
your
own
Hearts
,
and
in
your
Chamber
(
in
your
most
secret
Retirements
)
and
be
still
,
having
your
Thoughts
and
Passions
so
quiet
and
composed
,
and
in
such
decent
Silence
and
Repose
,
as
becomes
that
awful
Presence
you
are
in
,
even
when
most
alone
.
Habituate
your selves
to
set
God
always
before
you
,
as
you
are
always
before
him
;
and
let
every
Place
be
to
you
as
a
Temple
,
as
an
Holy
of
Holies
,
yea
,
even
as
Heaven
it self
;
that
so
being
always
in
his
Light
,
and
having
your
Eye
fix'd
upon
his
,
you
may
not
dare
to
commit
any
Indecency
,
lest
you
be
found
guilty
of
that
most
astonishing
Impudence
of
the
Apostate
Angels
,
of
Sinning
in
the
very
Face
and
Presence
of
God
.
XXXVIII
.
This
is
all
that
I
have
to
offer
you
by
way
of
rational
Reflection
and
Consideration
,
for
your
Incitement
to
a
Holy
Life
,
and
your
Assistance
in
it
.
I
shall
now
only
commend
to
you
some
few
things
by
way
of
Practice
and
Exercise
,
in
order
to
the
same
End
,
and
so
conclude
all
I
have
to
say
to
you
upon
this
occasion
.
XXXIX
.
If
therefore
you
would
be
truly
Good
and
Religious
,
Holy
in
all
manner
of
Conversation
,
and
govern
your
Lives
and
Actions
well
,
let
it
be
your
first
and
great
Care
to
govern
your
Thoughts
,
to
look
to
the
Springs
and
Wheels
of
your
Intellectual
Frame
;
and
as
the
Wise
Man
advises
,
To
keep
your
Hearts
with
all
Diligence
,
to
keep
them
Pure
and
Undefiled
,
since
out
of
them
are
the
Issues
both
of
Life
and
Death
:
Which
the
a
certain
and
necessary
Duty
,
as
being
one
of
those
particular
Improvements
whereby
the
Christian
has
advanc'd
the
Jewish
Law
,
I
would
not
have
you
look
upon
so
much
as
a
New
Commandment
of
it self
,
as
a
more
easie
Method
and
Expedient
of
performing
all
the
rest
.
XL
.
Further
,
Be
advised
in
all
that
you
do
,
to
set
your selves
at
the
greatest
distance
from
Evil
,
to
abstain
from
all
Appearances
of
it
,
and
from
all
Beginnings
and
Approaches
towards
it
.
From
all
Appearances
of
it
chiefly
upon
the
account
of
others
,
and
that
you
may
avoid
giving
Scandal
and
Offence
.
From
all
Beginnings
and
Approaches
towards
it
chiefly
for
your
own
sakes
,
as
gaining
a
threefold
Advantage
by
such
a
Distance
,
in
that
you
will
thereby
enjoy
a
greater
Innocence
,
greater
Ease
,
and
greater
Safety
.
Greater
Innocence
,
as
being
by
this
means
intirely
and
wholly
free
from
the
Guilt
of
those
Sins
which
you
forbear
;
not
so
much
as
being
within
the
first
Degrees
,
or
touching
upon
the
edges
and
borders
of
them
.
Greater
ease
,
because
't
is
easier
to
abstain
from
the
first
Beginnings
of
Sin
,
than
from
a
further
Progress
in
it
after
you
have
once
begun
.
As
't
is
easier
to
prevent
your
first
Motions
down
a
Hill
,
than
to
stop
your
descent
when
once
in
motion
.
Nor
is
there
so
much
difficulty
in
not
admitting
,
as
in
ejecting
a
Temptation
after
't
is
once
lodg'd
,
and
has
been
kindly
entertain'd
.
And
lastly
,
by
this
Practice
you
will
enjoy
greater
Safety
,
because
greater
Ease
;
there
being
not
so
much
danger
of
yielding
to
what
you
can
so
easily
forbear
,
as
to
that
whose
forbearance
is
more
painful
and
uneasie
.
For
the
danger
of
chusing
Sin
,
increases
according
to
the
greatness
of
the
Evil
which
you
avoid
by
chusing
it
;
and
he
that
would
suffer
four
degrees
of
Pain
rather
than
Sin
,
would
yet
perhaps
rather
Sin
than
suffer
five
degrees
of
Pain
.
For
which
reason
,
XLI
.
I
advise
you
again
,
to
lessen
as
much
as
you
can
,
the
natural
weight
of
your
Concupiscence
,
by
a
Privation
of
Pleasure
,
and
by
a
continual
Denial
and
Mortification
of
your
Senses
and
Passions
.
For
the
more
you
indulge
your selves
in
the
Enjoyment
of
Pleasure
,
the
more
you
inflame
your
natural
Thirst
after
it
,
and
the
more
you
make
your selves
Slaves
to
it
.
And
the
less
you
indulge
it
,
and
the
more
Sparing
and
Abstemious
you
are
in
it
,
the
more
cold
and
indifferent
you
will
grow
towards
it
.
Your
Desires
will
contract
themselves
for
want
of
being
gratified
(
as
Men
by
much
Fasting
lose
their
Stomacks
)
and
after
many
repeated
Denials
,
will
at
length
cease
to
crave
,
and
so
your
natural
Concupiscence
will
decrease
and
abate
much
of
its
weight
.
Which
you
will
find
to
be
a
thing
of
vast
Advantage
and
Importance
in
order
to
a
good
Life
.
For
by
this
means
you
will
be
the
more
fix'd
and
steddy
in
adhering
to
your
Duty
,
as
having
the
less
Temptation
to
transgress
it
;
and
not
only
so
,
but
you
will
also
make
such
degrees
of
Gods
Grace
become
Successful
and
Efficacious
upon
you
,
which
otherwise
would
not
be
so
,
since
a
less
measure
of
Grace
will
suffice
,
where
there
is
less
Concupiscence
to
resist
it
.
For
it
is
clear
and
certain
,
that
the
Efficacy
of
Divine
Grace
does
ordinarily
depend
upon
the
Disposition
in
which
it
finds
us
,
in
relation
to
sensible
Good
,
as
the
action
of
a
Weight
in
a
Ballance
does
depend
,
as
to
its
effect
,
upon
the
power
and
force
of
the
Weight
that
is
opposite
.
And
let
me
tell
you
,
that
this
is
the
only
certain
way
that
you
have
in
your
power
,
to
render
the
Grace
of
God
Prevalent
and
Effectual
.
For
't
is
with
the
Will
of
Man
as
with
a
Ballance
,
both
whose
Scales
are
charg'd
with
their
respective
Weights
;
in
which
,
if
you
would
have
this
or
that
determinate
Scale
weigh
down
,
there
are
but
two
possible
ways
of
doing
it
,
either
by
adding
more
weight
to
that
which
you
would
have
predominant
,
or
by
lessening
the
weight
that
is
in
the
other
.
But
now
we
cannot
make
the
Grace
of
God
Efficacious
the
first
way
,
by
adding
more
weight
to
that
Scale
of
the
Will
,
(
for
we
have
not
the
Grace
of
God
in
our
power
or
disposal
,
so
as
to
distribute
what
we
please
of
it
to
our selves
.
)
All
therefore
that
we
can
do
towards
it
,
is
only
to
lessen
the
weight
of
Concupiscence
that
is
in
the
other
Scale
,
which
indeed
amounts
to
the
same
,
as
if
more
degrees
of
Grace
were
added
;
and
by
this
means
we
may
contribute
to
make
the
Grace
of
God
Successful
and
Victorious
.
Which
I
take
to
be
the
true
Reason
and
Usefulness
of
Mortification
and
Self-denial
,
which
by
Privation
of
sensible
Pleasure
,
lessens
the
Desire
or
Concupiscence
of
it
,
and
so
serves
to
further
the
Prevalency
and
Efficacy
of
Grace
:
Upon
which
is
grounded
that
remarkable
Counsel
given
by
our
Saviour
(
the
very
same
that
I
now
give
you
,
)
He
that
will
come
after
me
,
let
him
deny
himself
.
XLII
.
To
this
Mortification
of
your
Senses
and
Passions
,
and
Privation
of
sensible
Pleasures
,
I
would
have
you
in
the
next
place
(
as
far
as
the
Circumstances
of
your
Life
will
allow
)
to
joyn
Retreat
and
Solitude
;
to
Converse
as
much
with
your selves
,
and
as
little
with
the
World
as
you
can
.
Were
the
World
never
so
much
better
than
we
find
it
is
,
or
can
hope
it
will
,
this
would
be
very
expedient
Counsel
;
but
as
it
now
is
,
it
is
plainly
necessary
.
For
the
present
Corruption
of
the
World
is
such
,
that
't
is
danger
enough
to
live
in
it
,
tho
a
Man
be
not
very
intimate
,
or
much
Conversant
with
it
.
But
as
for
those
that
are
so
,
their
Condition
is
extremely
Hazardous
;
and
they
had
need
have
a
much
greater
Measure
of
Grace
than
other
Men
,
to
make
it
Secure
.
For
if
the
Friendship
of
the
World
be
(
as
St.
James
tells
us
)
Enmity
with
God
,
sure
even
to
have
familiar
Commerce
and
intimate
Conversation
with
it
,
cannot
but
greatly
endanger
our
Interest
in
his
Love
.
The
truth
is
,
there
is
little
to
be
got
,
and
a
great
deal
to
be
lost
by
being
much
abroad
,
and
by
using
much
the
Conversation
of
Men
;
especially
in
publick
Places
,
and
promiscuous
Companies
.
Their
Hearts
are
generally
Corrupt
,
and
that
makes
their
Discourse
so
;
which
even
when
most
Civil
and
best
govern'd
,
serves
for
little
else
,
but
to
raise
false
Idea's
in
the
Minds
of
the
Hearers
,
to
confirm
them
in
their
Prejudices
,
to
renew
upon
them
them
their
ill
Impressions
;
and
to
insinuate
into
them
the
Love
of
sensible
Objects
.
The
Language
of
the
World
is
generally
that
of
Concupiscence
;
which
being
the
leading
and
governing
Principle
in
Mens
Hearts
,
becomes
the
Spring
that
gives
Motion
to
their
Tongues
;
and
is
the
Seisin
and
Leven
that
mixes
and
diffuses
it self
with
all
all
their
Communications
;
which
therefore
for
the
most
part
carry
a
poisonous
Breath
,
a
Spirit
of
Malignity
with
them
;
and
at
best
,
are
impertinent
and
fallacious
,
full
of
illusion
and
deceit
;
misrepresenting
,
confounding
,
and
transposing
the
Natures
of
things
;
putting
Evil
for
Good
,
and
Good
for
Evil
;
Darkness
for
Light
,
and
Light
for
Darkness
;
and
teaching
Men
to
apprehend
things
either
quite
otherwise
,
or
at
least
much
greater
or
less
than
they
really
are
;
and
so
utterly
deceiving
them
either
in
the
Nature
,
or
in
the
Proportion
of
Things
.
But
after
all
,
the
Examples
of
the
World
are
by
much
,
more
dangerous
than
its
Discoursings
;
and
good
Manners
are
more
corrupted
by
its
ill
Presidents
,
than
by
its
ill
Communications
.
For
besides
that
,
generally
Mens
way
of
living
is
less
Conformable
to
Order
and
Reason
than
their
Discourse
,
(
it
being
more
easie
to
talk
well
,
than
to
act
well
)
there
is
also
this
further
difference
,
that
their
Example
is
a
breathing
and
living
Language
,
a
Language
that
enters
and
perswades
those
to
whom
it
is
address'd
,
a
Language
that
every
body
understands
;
and
(
such
is
the
force
of
imitation
)
which
very
few
find
it
in
their
power
to
resist
.
We
can
lend
an
Ear
to
what
People
talk
,
without
being
presently
,
or
very
much
disposed
to
Act
it
;
but
there
is
a
sort
of
Sympathy
in
us
that
inclines
us
,
even
before
we
think
of
it
,
and
as
it
were
Mechanically
to
do
what
we
see
others
do
.
And
besides
we
think
our selves
in
a
manner
obliged
to
do
it
,
upon
a
mistaken
Notion
of
Civility
and
Complaisance
;
and
to
avoid
the
unpardonable
Offence
of
being
singular
,
and
of
Condemning
the
general
by
our
own
private
Conduct
.
And
therefore
,
since
upon
both
these
Accounts
,
there
is
so
much
danger
in
Society
,
(
I
speak
of
Common
Society
;
for
I
am
not
conversing
with
a
few
well-chosen
Friends
;
)
and
,
considering
the
malignity
of
popular
Discourses
,
and
popular
Examples
,
you
can
hardly
Converse
much
in
the
World
without
partaking
of
its
Spirit
,
and
being
seis'd
by
its
Infection
,
I
would
advise
you
to
retire
from
it
as
much
as
conveniently
you
can
;
and
declining
all
unnecessary
Ingagements
and
Alliances
,
to
betake
your selves
to
the
safe
Harbour
of
Solitude
and
Retreat
;
where
you
may
breathe
a
purer
Air
,
live
to
God
and
your selves
;
attend
with
less
Distraction
upon
the
Grand
Concern
;
and
withall
,
Pray
for
those
who
are
out
abroad
,
and
passing
the
Waves
of
this
troublesome
World
.
XLIII
.
And
that
you
may
employ
your
Solitude
the
better
,
I
would
have
you
retire
much
within
your selves
,
as
well
as
from
the
Noise
and
Tumult
of
the
World
:
Converse
much
with
your
own
Thoughts
,
(
which
when
all
is
done
,
you
will
find
to
be
the
best
and
most
instructive
Company
)
observe
narrowly
the
Movements
of
your
Wills
and
Affections
;
examine
your
Lives
,
make
frequent
Reflections
upon
the
State
of
your
Souls
,
and
endeavour
to
improve
the
Perfection
both
of
your
Intellectual
and
Moral
Part
,
by
meditating
upon
the
best
Subjects
,
and
by
reading
the
best
Books
.
And
those
I
call
so
,
which
savour
most
of
the
Life
and
Spirit
of
Religion
;
and
are
most
apt
to
transfuse
it
into
the
Hearts
and
Minds
of
their
Readers
.
As
for
Plays
and
Romances
,
I
would
have
you
wholly
decline
the
use
of
them
.
For
that's
to
defeat
the
Ends
of
your
Retirement
by
bringing
the
World
into
your
Closet
.
And
for
ought
I
know
,
you
were
better
be
abroad
and
publick
in
the
World
,
than
to
have
the
World
with
you
thus
in
private
.
Not
that
I
think
the
reading
such
Books
absolutely
unlawful
;
but
only
that
there
is
a
great
deal
of
Danger
and
Corruption
in
them
:
And
that
as
to
the
Wit
,
Language
,
and
other
Embellishments
that
they
pretend
to
,
and
for
which
the
Admirers
of
them
recommend
their
Use
,
the
same
may
be
met
with
in
better
Books
;
which
have
all
the
Beauty
and
Sweetness
,
without
the
Poison
.
Nor
would
I
have
you
bestow
much
time
in
reading
Books
of
Controversie
,
and
Disputes
about
Religion
:
't
is
a
thing
of
great
Labour
,
and
but
little
profit
,
there
being
not
so
much
Truth
gain'd
by
it
as
will
Compensate
for
the
Loss
of
Charity
.
For
that
which
the
World
is
pleas'd
to
call
Controversie
,
is
generally
little
else
than
a
Litigious
Wrangle
,
proceeding
upon
Darkness
and
Obscurity
,
Fallacies
and
Equivocations
,
double
Acceptation
of
Words
,
and
Confusion
of
Idea's
;
from
Mens
mistaking
and
mis-stating
the
thing
in
Question
;
from
mis-understanding
of
the
Point
,
of
themselves
,
and
of
one
another
.
And
while
Men
do
so
,
they
may
dispute
for
ever
,
without
knowing
when
they
agree
,
or
when
they
differ
.
Leave
therefore
these
Wranglers
to
enjoy
the
Dust
which
they
raise
,
and
while
they
Dispute
,
do
you
learn
to
Live
.
Only
Philosophy
I
would
not
have
you
neglect
;
but
,
if
you
have
Education
and
Opportunity
for
it
,
to
make
a
considerable
part
of
your
Study
.
For
that
will
open
and
inlarge
your
Minds
,
give
you
true
thorough
Views
and
Idea's
of
things
,
bring
you
acquainted
with
your selves
as
well
as
with
External
Nature
,
and
lay
an
excellent
Ground
and
Foundation
for
Morality
and
Religion
.
But
when
I
speak
of
Philosophy
,
I
mean
true
Philosophy
;
not
that
which
reigns
in
the
Schools
,
(
which
after
a
great
deal
of
Time
and
Pains
spent
in
it
,
I
think
to
be
a
mere
Fantastick
Amusement
,
made
up
of
insignificant
Terms
,
and
a
company
of
loose
indeterminate
Maxims
,
all
built
upon
dark
unintelligible
Principles
;
and
therefore
to
be
as
great
a
Corruption
of
the
Understanding
,
as
some
of
those
things
but
now
mention'd
are
of
the
Will
and
Manners
)
but
the
Cartesian
and
the
Experimental
Philosophy
.
But
because
the
latter
of
these
will
require
a
greater
Stock
of
Wealth
and
Temporal
Estate
,
for
the
due
Prosecution
of
it
,
than
you
are
ever
like
to
receive
from
me
,
I
mention
it
only
for
order's
sake
,
advising
you
chiefly
to
imploy
what
vacant
Hours
you
have
from
things
of
an
higher
Importance
,
in
the
thorough
Study
and
repeated
Perusal
of
Descartes
his
Philosophy
:
Which
notwithstanding
the
Imputation
of
Atheism
,
which
some
are
pleased
to
throw
upon
it
(
a
Silly
Charge
,
and
such
as
nothing
but
their
Ignorance
of
him
can
excuse
)
I
take
to
be
the
only
intelligible
Frame
of
Natural
Science
that
has
yet
appear'd
in
the
World
,
and
the
only
intire
System
that
deserves
the
name
of
Philosophy
.
And
tho
perhaps
every
thing
be
not
exactly
true
in
it
,
yet
I
think
there
is
nothing
in
it
but
what
is
truly
intelligible
;
and
withall
,
that
there
is
so
much
of
real
Truth
in
it
,
as
,
if
well
pursued
,
will
lead
you
into
a
great
deal
more
;
and
such
Truths
too
,
as
are
of
the
greatest
Importance
in
order
to
a
well-principled
Theory
of
Morality
and
Religion
.
But
if
you
would
have
a
general
Instrument
of
Knowledge
,
an
universal
Key
,
a
Book
that
will
thoroughly
regulate
,
order
,
and
form
your
Understandings
,
and
teach
you
how
to
use
your
Intellectual
Powers
for
the
avoiding
of
Error
;
and
conduct
you
in
the
Search
of
Truth
,
(
a
Search
almost
as
Unsuccessful
as
that
of
Happiness
)
that
will
instruct
you
in
the
most
Fundamental
Theories
,
and
prepare
you
for
all
that
is
further
intelligible
,
that
will
purifie
and
refine
your
Minds
,
and
brighten
,
clear
up
and
inlarge
your
Thoughts
;
that
will
rid
you
of
all
your
Prejudices
and
Sensible
Prepossessions
,
give
you
clear
and
distinct
Idea's
of
things
,
and
furnish
you
with
true
and
solid
Principles
of
Science
,
and
with
the
most
necessary
and
important
Conclusions
.
In
fine
,
If
you
would
have
a
Book
that
is
alone
a
Library
,
and
an
ever-rising
and
flowing
Spring
of
Knowledge
,
that
ought
never
to
be
out
of
your
Hands
,
but
always
to
be
read
,
studied
,
dwelt
and
fed
upon
till
it
be
digested
,
made
your
own
,
and
converted
as
it
were
into
the
very
Substance
of
your
Souls
,
let
me
recommend
to
you
M.
Malebranche
de
la
Recherche
de
la
Verite
,
a
Book
(
tho
for
some
considerable
while
extant
)
but
little
known
,
and
whose
worth
is
less
understood
,
which
the
falsly
Learned
hate
,
because
they
cannot
endure
its
Light
,
and
yet
of
such
excellent
and
universal
Use
,
that
't
is
great
pity
any
Study
should
be
without
it
,
or
any
Person
ignorant
of
it
,
that
is
capable
of
understanding
it
.
For
indeed
,
to
speak
out
freely
what
I
think
(
tho
it
be
a
more
nice
and
hazardous
thing
to
give
Characters
of
Books
than
of
Men
)
I
take
it
to
be
upon
all
accounts
one
of
the
best
Books
that
is
in
the
World
;
and
that
of
all
Human
Composures
,
there
is
none
that
does
better
serve
the
Interests
of
Truth
,
and
of
true
Religion
.
I
say
Religion
,
for
that
ought
to
be
the
End
of
all
,
and
thither
I
must
again
return
,
advising
you
to
employ
your
Solitude
and
Retirement
chiefly
in
the
Religious
and
Devotional
part
,
in
Prayer
and
Divine
Meditations
,
and
in
reading
the
Holy
Scriptures
,
and
other
good
and
profitable
Books
,
and
ever
to
remember
,
that
in
the
greatest
Solitude
you
are
not
alone
.
XLIV
.
But
whether
you
be
in
Solitude
or
in
Company
,
let
this
be
your
general
Rule
and
Practice
,
To
study
the
Imitation
of
Christ
,
to
form
your selves
upon
his
Model
,
and
to
conform
your
inward
Spirit
,
and
your
outward
Conversation
,
to
his
Divine
Example
,
who
spent
his
Solitudes
in
Devotion
,
and
his
more
publick
Converses
in
Works
of
Mercy
and
Charity
,
doing
good
both
to
the
Bodies
and
to
the
Souls
of
Men
.
Jesus
Christ
is
proposed
to
us
as
our
great
Pattern
and
Example
,
as
well
as
Law-giver
and
Teacher
;
and
he
would
not
have
been
a
compleat
Teacher
without
it
,
his
Example
being
one
(
and
perhaps
the
most
powerful
)
way
whereby
he
teaches
us
.
One
great
reason
of
our
Saviour's
leading
such
an
excellent
and
exact
Life
was
,
that
we
might
take
a
Copy
of
it
,
and
use
it
as
a
Pattern
and
Model
upon
all
Occasions
;
and
it
may
be
this
is
the
only
reason
of
its
being
recorded
and
transmitted
to
Posterity
,
that
among
the
infinite
ill
Examples
we
continually
meet
with
in
the
World
,
we
might
have
one
standing
and
never-failing
President
,
both
for
our
Direction
and
our
Encouragement
in
the
ways
of
Holiness
.
And
indeed
't
is
the
best
Pattern
we
have
,
and
the
only
one
which
we
can
intirely
follow
,
and
which
alone
will
lead
us
to
Heaven
.
Christ
is
a
sure
and
safe
Guide
,
and
such
as
may
be
follow'd
without
Doubt
or
Danger
.
For
so
he
himself
tells
us
,
that
he
is
the
Way
,
the
Truth
,
and
the
Life
,
and
that
he
that
follows
him
walks
not
in
Darkness
;
as
indeed
how
should
he
,
having
the
true
Light
of
the
World
before
him
.
Let
me
therefore
conclude
all
my
Spiritual
Instructions
with
this
general
Advice
,
To
form
to
your selves
in
the
first
place
,
from
frequent
reading
of
the
Gospel
,
as
true
an
Idea
of
the
Spirit
and
Life
of
Christ
,
as
possibly
you
can
.
And
then
to
form
your
own
Spirits
and
Lives
upon
this
Divine
Model
,
consulting
this
great
Idea
in
all
Accidents
and
Emergencies
,
having
it
always
before
you
,
and
your
Eye
steddily
fix'd
upon
it
,
that
so
you
may
draw
as
near
the
Life
as
may
be
,
and
may
as
far
as
the
Condition
of
Human
Infirmity
will
permit
,
be
Followers
of
God
as
Dear
Children
.
Consider
him
therefore
in
his
Retirements
,
when
conversing
with
God
;
and
consider
him
in
Company
,
when
conversing
with
the
World
.
Place
him
to
your
Eye
in
both
Lights
,
and
study
to
imitate
his
Devotion
in
the
former
,
and
his
great
Charity
in
the
latter
,
that
so
joyning
the
Excellencies
of
his
Active
and
Contemplative
Life
together
,
and
endeavouring
to
transcribe
his
Obedience
to
both
the
Tables
of
the
Law
,
you
may
compleat
and
fill
up
your
measure
of
Righteousness
,
ever
remembring
that
he
is
the
Best
Christian
,
not
that
knows
most
,
or
believes
most
,
or
that
can
talk
most
of
Christianity
,
but
,
who
is
in
Heart
and
Life
the
nearest
Follower
of
Christ
.
XLV
.
These
(
my
Children
)
are
the
most
Material
and
Fundamental
Instances
of
Spiritual
Counsel
I
have
to
bequeath
to
you
,
being
the
Results
of
my
own
Reason
and
Experience
,
which
I
advise
you
to
consider
and
to
follow
,
and
if
you
find
(
as
I
hope
you
will
)
benefit
by
them
,
be
the
more
diligent
in
the
use
and
observation
of
them
,
and
the
more
Thankful
to
God
for
his
Grace
,
upon
all
your
Endeavours
begging
his
Blessing
.
To
whose
especial
Care
and
good
Providence
I
commit
you
,
beseeching
him
to
bestow
both
upon
you
and
me
such
a
measure
of
his
gracious
Assistance
,
that
we
may
all
so
live
in
his
Fear
,
as
to
die
in
his
Favour
,
and
at
last
meet
together
in
the
Blessed
Enjoyment
of
his
Eternal
Glory
.
Amen
.
POSTSCRIPT
.
THere
are
two
Advices
more
that
I
should
have
commended
to
you
,
and
which
you
shall
now
have
in
the
same
order
as
they
occur
to
my
Thoughts
.
One
of
them
is
by
way
of
Consideration
and
the
other
is
by
way
of
Practice
.
That
by
way
of
Consideration
is
this
,
That
you
would
consider
that
there
can
be
no
true
Enjoyment
of
Life
,
till
you
are
got
above
the
Fear
of
Death
,
that
alone
being
enough
to
strike
a
Damp
into
all
your
Pleasures
and
Enjoyments
.
And
that
the
only
thing
that
can
put
you
above
the
Fear
of
Death
,
is
a
Good
Life
.
And
that
therefore
even
upon
this
account
there
is
an
absolute
Necessity
of
living
well
,
that
you
may
live
with
any
tolerable
Comfort
or
Satisfaction
,
that
you
may
enjoy
your
Lives
while
you
have
them
.
The
other
by
way
of
Practice
is
this
,
That
you
would
have
such
a
continual
Watch
&
Guard
upon
your
Thoughts
and
Actions
,
as
never
to
tolerate
your selves
in
such
a
State
of
Life
as
you
would
be
afraid
to
Die
in
.
Because
,
considering
the
uncertainty
of
Death
,
there
is
no
assignable
part
of
the
time
you
live
in
,
but
what
you
may
die
in
.
A
General
Prayer
.
I
Adore
thee
,
O
thou
infinitely
Great
and
Good
God
,
Maker
and
Lord
of
Heaven
and
Earth
:
Worthy
art
thou
,
O
Lord
,
to
receive
all
Honour
and
Power
;
for
thou
hast
Created
all
things
,
and
for
thy
Pleasure
they
are
and
were
Created
.
Send
down
thy
holy
Spirit
,
O
most
merciful
Father
,
upon
me
thy
Servant
;
and
so
fill
me
with
thy
Heavenly
Grace
and
Benediction
,
that
I
may
become
a
Living
Temple
,
sanctified
and
devoted
to
thy
Honour
and
Service
;
and
such
wherein
thou
may'st
delight
to
dwell
,
and
make
the
place
of
thy
rest
and
abode
both
now
and
for
ever
.
And
to
this
end
,
grant
me
seriously
to
consider
what
thou
art
,
what
I
my self
am
,
and
what
I
ought
to
be
.
That
thou
art
a
God
greatly
to
be
fear'd
for
thy
Power
and
Justice
,
greatly
to
be
loved
for
thy
infinite
Perfection
and
Goodness
,
and
greatly
to
be
praised
for
thy
liberal
.
Bounty
and
Loving-kindness
.
That
thou
art
both
the
Author
and
the
End
of
my
Being
,
my
true
and
only
Good
,
the
Cause
of
all
my
Joy
and
Happiness
;
and
the
great
Centre
and
Stay
of
thy
whole
Creation
.
Grant
me
also
seriously
to
consider
what
I
my self
am
,
that
I
am
a
Creature
;
One
that
once
was
not
,
and
is
now
a
poor
,
empty
,
weak
and
imperfect
Being
.
That
I
have
nothing
but
what
I
receive
from
thee
,
that
I
can
do
nothing
but
what
I
do
by
thee
,
that
I
can
know
nothing
but
what
I
know
in
thee
and
in
thy
Light
;
and
that
in
thee
I
have
my
Life
,
my
Motion
,
my
Being
,
my
Happiness
,
and
my
all
.
Grant
me
also
seriously
to
consider
,
that
I
am
not
only
thy
Creature
,
but
my
Own
;
not
only
a
Creature
,
but
a
sinful
Creature
;
a
Creature
acting
against
the
End
of
his
Creation
;
against
the
Law
of
his
Creator
;
against
the
Dignity
of
his
Nature
,
and
against
his
true
and
best
Interest
,
both
here
and
hereafter
.
That
I
have
not
loved
thee
as
in
strictness
I
ought
;
with
my
whole
Heart
,
Soul
,
and
Mind
and
Strength
,
nor
as
I
might
,
according
to
the
Measures
of
thy
Grace
,
and
my
present
Abilities
;
nor
indeed
as
I
have
loved
this
World
,
and
the
Vanities
of
it
,
having
been
a
lover
of
Pleasure
more
than
a
lover
of
God
.
Grant
me
also
lastly
,
thy
Grace
seriously
to
consider
what
I
should
be
both
towards
Thee
,
my
Neighbour
,
and
my Self
.
That
I
ought
to
be
Holy
,
Just
,
Charitable
,
and
Temperate
.
That
I
ought
not
to
live
carelesly
and
at
random
,
as
those
that
have
no
Sense
of
thee
,
nor
of
their
Duty
;
and
that
believe
neither
Heaven
nor
Hell
,
but
as
one
that
now
lives
in
thy
Presence
,
and
must
hereafter
give
thee
an
Account
,
and
be
Eternally
Happy
or
Eternally
Miserable
,
according
as
he
demeans
himself
in
this
short
time
of
Trial
.
And
that
therefore
denying
all
ungodliness
and
Worldly
Lusts
,
I
should
live
Godly
,
Righteously
,
and
Soberly
in
this
present
World
;
looking
for
that
blessed
Hope
,
and
the
Glorious
appearing
of
the
Great
God
,
and
of
our
Saviour
Jesus
Christ
.
Fix
O
Lord
,
these
Considerations
in
my
Mind
,
and
let
them
sink
down
so
deep
into
my
Heart
,
that
they
may
bring
forth
in
me
the
Fruits
of
good
Living
;
that
so
my
Spirit
may
be
Pure
and
Right
within
me
,
my
Life
may
be
Holy
,
my
Death
Comfortable
,
my
Resurrection
Joyful
,
and
my
Eternal
State
Happy
and
Glorious
with
thee
my
God
for
ever
.
Amen
.